us to make in the like businesse Joh. 5.39 How this joy is wrought at the first in their Writings is shewed before as 1 By knowledge of our communion with Satan by nature 2 By remorse of Conscience in us by the force of that communion 3 By earnestly desiring hungring and thirsting after deliverance by Christ 4 By peace of Conscience arising from the sence of that deliverance Now then we are to search their Writings to see by what means this joy thus begun may be continued and preserved 1 JOHN 1.5 This then is the message which we have heard of him c. IN the four former Verses we had the Apostles Doctrin or the Doctrin of the Gospel described 1 By the subjects of it Christ Jesus in his Divine and Human nature verse 1 2. 2 By the ends of it 1 Subordinate Communion with God verse 3. 2 Supream Fulnesse of joy verse 4. Here the same Doctrin is described 1 By a treble adjunct of it 1 It is a Message 2 Heard of Christ 3 Declared to the Church 2 By part of the matter of it God is light and in him is no darknesse The second and third points before mentioned have been spoken of at large vers 1 2. The parts then of these words are two the condition 1 Of the Doctrin of the Gospel it is a Message c. 2 Or Nature of God he is light c. That the Doctrin of the Gospel is a Message appears 1 By the title of it Evangelium a good Message Rom. 10.16 2 By the stile of the Penmen of it Evangelists Bearers of good tidings 3 By the stile of the first Preachers of it they were Apostles Messengers Rom. 10.15 Tiding-bearers of good things 4 By the stile of the after Ministers of it to this day they are Angels Rev. 2.1 that is Messengers so Job 33.23 Observations hence concerning Ministers are these 1 If the Gospel or the Apostles Doctrin be a Message then it hath not its Authority from such as deliver it for it is not the Messengers part to judge or ratifie his Message but to bear witnesse to it to declare it Vse Against the Papists who make their Judge and Clergy Judges of the Scriptures the Pope himself here is most faulty who hath left off his Office of declaring his Message and keepeth himself to that which was never committed to him to judge of the Scriptures Obser 2 The Ministers are not to run with the Gospel in their mouthes before they be sent Rom. 10.15 Heb. 5.4 Exod. 4.10 to 13. Jer. 1.6 Vse This is not spoken to quench the timely zeal of such as being furnished and sanctified with gifts undertaâ—e the Function when they are called for the Prophet Isaiah offered himself when his lips were touched Isa 6.8 Paul immediatly Gal. 1.16 but to stay the too soon ripe forwardnesse of such who run on the Lords errand before he sends them Obser 3. Then Ministers are to be well instructed in the knowledge of the Gospel Malach. 2.7 else we run without our errand as Ahimaaz did 2 Sam. 18.22 23 29. so we shall bring nothing but confused tumultuous Notions Vse Against ignorant Ministers Hos 4.6 they are not after Gods own heart Jer. 3.15 Obser 4. Then Ministers are to be faithful in the delivery of it Prov. 13.17 25.13 which stands in two things 1 In delivering their whole Message so did Paul Acts 20.26 27. and no more Jer. 23.28 Prov. 30.6 2 In applying it as the sender intended it he is no faithful Messenger that having commission to denounce Warre against Spain and to make peace with France should proclaime Warre against France and peace with Spain Vse 1. Of refutation of Papists who adde to their Message Traditions such as deliver no Message at all such as preach not at all such as make the hearts of the righteous sad see Ezek. 13.22 16. Obser 5. Then Ministers are to be diligent in carrying of it Prov. 10.26 the Lords Errand is his Work which being negligently done brings a Curse Jer. 48.10 though that be to kill yet this to save Sloath maketh waste as in every work Prov. 18.9 so here especially it makes waste of souls Prov. 29.18 Vse Pauls Exhortation 2 Tim. 4.1 2. Obser 6. If the Apostles Doctrin be the Lords Message then purity is needfull in the Messengers the Lord expostulateth with an ungodly man for the want of it Psal 50.16 17. that mouth should not be used to rotten and unsavoury speeches which is the Lords Interpreter to the people all the Vessels of the ministration to the Lord were holy in the old Tabernacle how much more ought the Minister who is a chosen vessel unto him Earthen vessels we are indeed 2 Cor. 4 3. yet when they are clean and sweet we loathe not to eat and drink out of them Vse Against prophane and uncircumcised Ministers Obser 7. Then the Apostles Doctrin the Doctrin of the Gospel must not be received as the Doctrin of men but as a Message from God and that is 1 With attentive hearts Psal 85.8 not then to be reading other Books though they be good nor sleeping for both these are a taking Gods name in vain but as those Acts 10.33 2 With reverence Judg. 3.20 Psal 66.2 3 With believing and faithful hearts Acts 27.25 Heb. 4.2 Luk. 1.45 1 JOHN 1.5 God is light and in him is no darknesse at all c. THe parts of these words are two 1 The condition of God he is Light 2 The perfection or purity of that condition in him is no darknesse In opening the meaning of them I must shew you 1 In what respect God is called Light 2 To what end it is added in him is no darknesse at all For the First of Light there be three Attributes 1 It is bright and shining hence it is put for Knowledge Mat. 4.16 Hence also Eccles 2.13 hence Ministers conceiving Knowledge are called Lights Mat. 5.14 Rom. 2.19 2 It is pure and clear thence it is put for purity and holinesse of life 2 Cor. 6.14 Mat. 5.16 your Light that is your Doctrin and holy life hence also godly men in regard of their holy conversation are called Lights Phil. 2.15 3 It is pleasant and cheerful Eccles 11.7 hence it is put for joy and comfort Psal 112.4 Now God is said to be Light in all these three respects but the last is not here intended a man may have fellowship with God that walketh not alwaies in joy and cheerfulnesse but we cannot have fellowship if we walk in ignorance and uncleannesse He is said to be light 1 Because he is so in himself 1 He knoweth all things Heb. 4.13 Psal 147.5 2 He is holy Levit. 11.44 Hab. 1.13 2 He is said to be light because he makes us so 1 Men of knowledge scattering the darknesse of ignorance Psal 91.10 2 Holy Levit. 20.8 Hence at our first Creation Gods Image consisted in 1 Knowledge Col. 3.10 2 Holinesse Ephes 4.24
in the throne of a mans heart Conscience is our companion God much more Psal 139. Reas 2. God is our witnesse therefore when we speak soberly we call God to witnesse He is a Judge Heb. 10.3 an Executioner and therefore if Conscience sees cause to condemn us God much more if Conscience see cause to acquit us God much more Psal 139.2 3. Vse 1. A signe of our present estate and what God will doe concerning us if we live and die thus What saith thy Conscience if thy heart assure thee thou lovest thy Brother 2 Cor. 1.12 That thou savourest not sin that thete is no good duty but thou wouldst doe thou hast been humbled for thy sins Conscience hath been an Executioner and yet hath come with pardon sealed to thee with the broad seal of Heaven If thou seest one spark of sincerity in thee God sees more Obj. May not a mans conscience be deceived Rom. 3.17 Luke 18.9 to 14 May not a man say I have no guilty conscience Answ Conscience sometimes bears false witnesse Tit. 1.15 16. If a man have a defiled conscience it will deal falsly A mans conscience through ignorance and partiality doth bring a false verdict As it is many times with a Jury ignorance of law and false evidence makes them bring a false verdict but then send them back again and shew them better evidence and the law c. So Conscience doth oft-times bring a false verdict but its thorough ignorance of the Law of God or partiality Doth thy conscience speak bitter things Consider what the grounds are If such as doe argue thee dead in trespasses and sins then know that God doth call thee from heaven to repentance If it tell thee thou art an hypocrite consider what grounds it hath Conscience may be muzled by ignorance and partiality the Devill puts false glasses before our eyes 2. A ground of serious humiliation to every mans heart whose conscience upon due examination doth accuse him 3. To teach every Christian which hath found that he hath passed from death to life to be afraid to commit any sin And comfort thy soul if Conscience do acquit thee then will God much more 4. Labour we always to be doing some good for we have a companion that hears and sees all and a register that notes every good word or work The Apostle in stead of telling us If our hearts condemn us God will condemn us much more He gives a reason of it describing God 1 From his greatnesse 2 Knowledge Doct. God is better acquainted with our hearts and wayes then our selves Psal 19.12 He means sins not onely secret and hidden from others but from our selves Psal 139.12 Thou Lord knowest my thoughts afar off they are ever before thee 2 Kings 8.11 12 13. Reas 1. From Gods omnisciency his all-sufficient knowledge Heb. 4.13 They are anatomized before him as if every vein and sinew were laid open he divides between the marrow and the bone John 21.12 Rom. 15.11 Job 26.6 Though hell and destruction be both covered yet before the Lord they be both open Whether Hell be in the waters or on the earth they cover not from God Hell and destruction are before the Lord how much more the hearts of the children of men 2. From the creation God made our hearts gave us power to affect think purpose He knoweth what is in us Job 38.36 If God give understanding to the heart he knows much more what is in the heart Psal 33.13 God hath fashioned our hearts therefore he knows them Psal 99 10. 3. From the providence of God We have our motion in God A Mill moves from the Miller because he hath caused it so to doe but the motion of the Mill is not in the Miller it can move without him We move in God as a supportant conservant cause as a Mill moved by the breath of the winde so we by the breath of the Lord as there is not a turning in the Mill but from the winde so not a turning of our hearts without him Our hearts are in the hands of the Lord Prov. 21.1 4. From the unsearchable depth of the deceitfulnesse of mans heart Jer. 17.9 10. Prov. 3.17 Our hearts make us believe we are rich and have need of nothing when indeed we are wretched and miserable poor blinde and naked Prov. 30.2 3. Sometimes that we are more foolish than any man and have not the understanding of a man while we walk in a sinfull way they make us believe we are in Gods favour Luke 18.9 When we are in a good estate and God would have us walk chearfully in him our hearts will cast a thousand discouragements upon us we cannot pray or profit by the Word of God or doe any good duty our hearts will few pillows under our elbowes that so we may sleep quietly but when we go to try our hearts by the Word of God then they will fall out with us indeed 2 Sam. 15. the beginning Vse 1. Take heed of all secret sins Not onely such as may be hid from men but of such roots of sin as are hid from thy selfe yet cannot be hid from God Take heed of such sins as are so subtle that thou knowest not whether they be sins or no sins which our own soules know not of If a man would be kept from presumptuous sins he must cleanse the inward and hidden frame of his heart Q. How shall we cleanse our hearts A. 1. Pray to God with David Psal 19. to cleanse us from such sins which we know not We have confessed such sins as we know by our selves and those which the world knows by us but we must make a new reckoning for such sins as we know not 2. Not to trust our own hearts but the Word of God Psal 119.9 The Word of God saith there are such sins in every age therefore we must pray to God to help us against them 3. Keep our hearts with all diligence observe every winding and turning and take heed of occasions that provoke our hearts any way to sin Prov. 4.23 2. This shews the impossibility of their good estates that look to be justified by habits and works It is the happinesse of Gods servants in that they look not to be justified by the perfection of their hearts 3. Ground of tryall If we finde that our hearts doe not condemn us let us trust our hearts no farther then we prove them by the rule of Gods Word If God hath helped you to look up to Christ for the pardon of your sins and you now sit loose from sin it is an argument that your sins are pardoned because we could not else hate sin Psal 119.6 But on the contrary if we finde our hearts condemning us our hearts are full of selfe-love Parents are full of partiality as that they can scarce see any evill in their children If they see cause of death in them much more God the righteous Judge If they see cause of
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
READER TO satisfie the importunity of some Friends rather then out of any presumption that my Testimony can prove any credit to this excellent piece I have ventured to give thee my poor judgment conscerning it Vpon perusall I observed in the whole such a blessed marriage between Piety and Art such a sweet condescension to the meanest capacities such a spirituall handling of spirituall truths such clear discoveries of the state of Nature and the state of grace as I could not but conclude the Author though the work had not born the name of Cotton was a workman that need not be ashamed Withall let me tell thee by experience such a blessed Gale of the Spirit of grace who assisted the Author in inditing doth accompany the religious perusal thereof that I am very confident if there be the least sparke of grace in thy heart it will make thy smoaking flax breake forth into an heavenly flame of Light and Love While I perused it to correct the many and manifold errours of the former Impression the heavenly matter therein contained both poynted at and I hope corrected more and greater errours in my heart If thou be bad * The Reverend Author is peremptory that the word read doth not convert In this I must at least 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if not dissent it may make thee good but if thou be good I am sure it will make thee better which is the hearty prayer of him who is Feb. 26. 1657. Thy soules Friend and the Servant of thy Faith Roger Drake Place this before the Title A Practicall Commentary OR AN EXPOSITION WITH Observations Reasons and Vses UPON The First Epistle Generall of JOHN By that Pious and worthy Divine Mr. JOHN COTTON Pastor of Boston in New-England The second Edition much corrected and inlarged with the Addition of an Alphabeticall Table not in the former Edition LONDON Printed by M. S. for Thomas Parkhurst and are to be sold at his shop at the Three Crownes over against the Great Conduit at the lower end of Cheapside M.DC.LVIII TO THE READER CHRISTIAN READER THese following Notes upon the First Epistle of St. John falling by providence into my hands I was unwilling to detain them by me and make only a private advantage of them but delivered them into the hands of my Friend Mr. Thomas Parkhurst a Bookseller in London that if by the judgmenr of Reverend Divines to whom he intended to communicate the same they might be found usefull for the Publick they might see the light And having communicated those accorddingly to such men whom the whole Nation may justly honor for piety and ability and finding their approbation as to their worth their usefulnesse and consequently their publishing I have thought good to prefix an Epistle in which mistake not I neither intend a commendation of the Author or the Work if I should undertake it as to the Author I might be answered as Antalcidas did in the like case to one who having prepared a Book he asked of him the argument of it who answered it was Herculis Encomium to whom Antalcidas Quis illum vituperat Supervacaneum existimans in eo laudando sumere operam quem uno ore praedicarent omnes And the like might justly be retorted upon me should I goe about to magnifie the Author of this following Exposition What needs this Who ever dispraised or durst under â—alue him He was a burning and shining light famously 〈◊〉 abroad and at home as an instrument of great glory to his God great good to many souls and which is an honor that all preachers reach not with the expiration of his Ministeriall breath he finisht not his Ministeriall work for though he be dead yet he speaketh as in this so in divers other excellent Treatises And as not of the Author so neither to the Work it selfe shall I say ought this way I judge it sufficient to render it desirable to tell you it was the Work of that learned man yet more of that gracious man and faithfull Servant of Christ Mr. John Cotton as is assured me by a reverend and godly neighbor Mr. Tho. Oresby Minister of Hackwell in Essex who well knew him and heard him preach much of it Such was the Author that it commends the Work to attest it his and yet such is the Work it selfe that though the Author were unknown it could not however but meet with reverent and ready entertainment for its own sake Had his own hand put it forth doubtlesse it had been more polisht then now it is more inlarged and refined But Christians know how to be charitable to deale with the Works of Gods servants brought into the world after themselves were taken out of the world as we doe by little Orphans whose Father is dead if we see them any wayes misused or subjected to any wants we reproach them not but pity them because their Carers for are taken from them And yet for the Work as it is let me be bold to say It may stand amongst none of the meanest helps to saving knowledge It 's true we live in a curious and carping age an age wherein much knowledge but shame and griefe to speake it little obedience Oh England great are thy helps thy means high as to grace and the things of thy peace as to the knowledge of God and Jesus Christ whom he hath sent whom to know is eternall life but who is he except he hath bowels of brasse and an heart of iron that mourns not at thy requitall Are not unthankfulnesse disobedience contempt wantonnesse together with other sins whose name put them together is legion for they are many and at the best a brain and notionall knowledge the fruits that if God come to search thee with candles he shall find thee only laden with Take heed yet a little while and you shall hear a voyce Give an account of your stewardship all talents and prizes of this nature must be one day accounted for with which no people stored like thy selfe What week almost passeth thee wherein God affords thee not some additionall supply or other to thy old store Loe here another price put into thy hand to get wisdome in the search and reading whereof thou shalt not be distracted with vain unnecessary and unedifying controversies but they are plain sound and saving truths that here present themselves and those stomacks that stand affected to such meat are invited But I have done it being all my Work to attest whose Work this was and being credibly informed that it will come forth recommended to thee by a more skilfull and artificial hand abler to judge and judging to set forth the worth and workman therefore commending thee to him and him wth thy selfe to Gods blessing I rest From my Study in Much wakering in Essex Octob. 15 1655. A Servant to both in Christ and to the Church of Christ Chr. Scott IT is sufficiently evident by the preceding Epistle and by many
they preached nothing but what they had seen and heard then hence we see a reason why they were so bold and zealous and diligent in preaching Act. 4.20 2 Pet. 1.15 16. Fables are best at first hearing but comfortable sound and certain truths the oftener they are heard the more profitable Again hence we see a reason of their certainty and constancy in all their wayes for they and their Doctrine were of the same nature 2 Cor. 1.17 18 19 20. Vse 2 Then all of us are to receive their Testimony for upon this ground our Saviour complaineth justly for not being received Joh. 3.11 the like doth John Baptist Joh. 3.32 Vse 3 Then the Children of God that repose their hopes upon the Apostles Doctrin we may hence comfort our selves we build not upon uncertainties as they Isa 28.15 if our faith and hope were built upon the Doctrines and traditions of men we might justly fear and stand in doubt lest they might fail and deceive us in the end Vse 4 If the Apostles preached nothing but what they were most certain of then it must be our care also to preach unto the people of God no uncertainties And so in this we shall follow the Apostles and this we may do by two means especially First By preaching nothing but what we have good warrant for from Scripture for the Scriptures are of certain Truth 1 Cor. 4.6 Acts 26.27 Secondly By having our hearts established with Grace Heb. 13.9 2 Pet. 1. two last verses where he saith No Scripture is of any private motion of interpretation because being penned at first by the Spirit by him best interpreted hence 1 Cor. 2.11 2 last If these means were sufficient how comes it to passe that the Children of God having these means have yet differed one from another by not attending to these means but leaning to their own judgment or the opinions of men are carried with some sinister respect of their own credit and estimation in the world see Luthers example of defending Consubstantiation and therein dissenting from others of his Brethren The end of the Apostles writings followeth which are 1 Subordinate Fellowship with the Apostles and Disciples 2 Union with God verse 3. 2 Supream Fullnesse of joy verse 4. Before we come to speak of these severally some things more may be gathered from all these joyntly touching the nature of the Scriptures as 1 For the perfection of the Scripture for if the Apostles declared what they had heard and seen to the end that we might have fellowship with God and them and fulnesse of joy then either they failed of their end or else wee by their Doctrine written for that purpose verse 4 may have all things necessary for salvation yea what is salvation it selfe but these very ends Our Saviour calls it which was a good conclusion of the whole Bible for the Gospel was written last of all to stop the mouths of Ebion Corinthus c. who then began to urge the traditions of the Apostles in time of his banishment see Eusebius eternal life to know him and what more comfortable knowledge of him than this Joh. 17.3 hence also John 20. 2 last 2 Tim. 3. 2 last away then with Popish traditions which the Papists alledge they are either false Doctrines as invocations of Saints images transubstantation c. or certainly true as Baptisme of infants truth of Scripture c. and these may be proved by Scripture or such as seem not necessarily to procure us Felloship with the Saints as the perpetuall Virginity of the Virgin Mary whether the Hebrew womens children had any Sacrament to initiate them into the Church and yet the Papists else where prove all these by Scripture 2 The profit of the Scripture that Doctrin by which we come to have such comfortable and excellent benefits such as than which none are greater must needs be of singular profit and commodity yea no profit like to this Mat. 16.26 Hence Psal 19.10 and therefore we are never to make account we have profited by their Doctrin when we can speak and discourse of it but when we have found it to have wrought these heavenly things in us he that will be conversant in it to practise it indeed must labour for these things by it 2 And again if the Word be so profitable they lose not their labour who seek it from Sea to Sea and from East to West as Amos 8 12. if by seeking they find it Mat. 15.32 Luke 10. ult it is no vain gadding humour this desire to hear the Word 3. The power of the Apostles Doctrin of the Scripture that which must bring us from having fellowship with Satan and the unfruitful works of darknesse to have fellowship with the Saints yea God himself and to enjoy fulnesse of joy what admirable efficacie must it needs be of Hence Romans 1.16 2 Cor. 10.4 this word must needs be stronger than Satan Luke 11.21 22. Vse 1 This reproveth the practise of those who will professe that the Word of God taketh place in them and hath power upon them yet they still keep their old fellowship with Satan with the wicked of the World with the unfruitful works of darknesse See John 5.38 Vse 2 Then fellowship with God and with the Saints and fulnesse of joy may be obtained else why did the Apostles preach and write of Christ to that end It is a let by which Satan keepeth many from seeking these things because they think them impossible to be attained as it was with the Jews John 6 52 66. so it is common in this case with many but Nicodemus though at first he conceived not such a like mystery as this yet at length having it explained he came to Jesus by night and his Doctrin took place in him Iohn 3.9 Iohn 7.50 52. Iohn 19.39 Vse 3 Then great reason have we all to attend to the Doctrin of the Apostles art thou a man yoaked under the bondage of Satan and canst not free thy self from his fellowship attend to the Doctrin of the Apostles it will give thee fellowship with God and the Saints Acts 26.18 Art thou in the estate of Grace yet feelest thy self in heavinesse through manifold temptations 1 Pet. 1.6 attend to the Apostles Doctrin it will give thee fulnesse of joy Psal 19.8 Ministers also for the same cause are to be painful and diligent 2. Tim. 4.2 preach the Word he in season c. Eccles 21.6 in the morning sow thy seed c. 1 JOHN 1.3 4. That which we have seen and heard declare we unto you that ye also might have fellowship with us c. IN handling these three ends of the Apostles Doctrin 1 Communion with Saints 2 Union with God 3 Fulnesse of joy is to be shewed 1 What each of them is in his order 2 How the Apostles Doctrin procureth them unto us 3 Some consectaries for each one By fellowship with us the Apostle meaneth himself and all the
Saints of God The communion of the Saints is a Spiritual conjunction of the Saints with Jesus Christ and one another wherein Christ partaketh of our infirmities and we in common partake of benefits and communicate them one to another 1 I call it a Spiritual Conjunction to distinguish it from 1 A Natural as the three Persons of the Trinity are joyned in one nature and essence 2 Personal as the two Natures of Christ are in one Person 3 Moral as Man and Wife are in Law one flesh by Gods Ordinance For this is a Conjunction of mens Persons not by an outward bond such as Gods Ordinance is to Marriage but by an inward bond one Spirit resting in Christ above measure and in the Saints according to their measure 1 Cor. 6.17 1 Joh. 4.13 Rom. 8.9 Hence it is that the same minde is in us which was in Christ Phil. 2.5 and all the members are alike affected and disposed towards God Christ their own sins good duties one to another 2 I say of the Saints with Christ and one another where by Saints I do not mean only Saints Canonized by the Pope nor only the Saints departed but the Saints also on earth whose conjunction with Christ and one with another is mentioned 2 Cor. 1.2 Col. 1.2 Joh. 15 5. Ephes 5.30 1 Cor. 12.13 Joh. 17.20 21. 3 I adde wherein Christ partaketh of our infirmities And infirmities wherein he partaketh with us are of three sorts 1 Of Nature Flesh and Blood Heb. 2.14 Phil. 2.7 2 Of Corruption all our sins imputed 2 Cor. 5.21 1 Pet. 2.24 3 Of Condition all our afflictions and miseries Acts 9 4. Col. 1.24 4 I adde we in this communion partake of Christs benefits which are Six 1 Adoption Gal. 4.4 5 6. hence we are said to have fellowship with God in the text the greatnesse of this benefit See 1 Sam. 18.23 2 Righteousnesse of Christ imputed 2 Cor. 5.21 Papists do deride this thinking it all one to say A man may be wise or learned by another mans wisdom and learning but Christ was not another man to us 3 Holinesse 1 Cor. 1. penult which stands in Mortification Rom. 6.6 and in Vivification or fruitfulnesse Joh. 15.5 Worms that are dead all Winter live again lying in the Sun at the Spring 4 Protection of Angels Psal 91.11 12. Heb. 1. ult 5 Dominion over the Creatures Heb. 2.7 8. 1 Cor. 3.22 23. they hold in capite 6 Right to a glorious Inheritance Gal. 4.7 Col. 1.12 The means of further conveying and confirming these benefits unto us besides the Doctrin of the Prophets and Apostles are the Sacraments hence 1 Cor. 12.13 1 Cor. 10.16 17. 5 I say we communicate them one to another and that 1 In heart mutually praying for one another Ephes 6.18 Hence a Christian man as a rich Merchant hath Factors dealing for him with God in every Country 2 In voice by 1 Mutual instruction 2 Tim. 2.25 26. Act. 18.25 26. 2 Mutual reproof Gal. 6.1 2. Levit. 19.17 3 Mutual consolation 1 Thes 5.14 3 For Action by 1 Good example of Christian life Matth. 5.16 good example edifieth much Phil. 2.15 see Peter Martyrs testimony of Bucers Family in Epist ad Ecclesiam 2 Liberal bestowing of outward things upon them Gal. 6.10 In regard that this Communion is 1 A Spiritual conjunction of the Saints with Christ and one with another it is compared to the Conjunctions Ephes 5.23.30 Joh. 15.5 2 This his partaking of our infirmities and ours of his benefits it is compared to a Marriage Hos 2.19 20. 3 A communicating of our goods one to another it is a Brother-hood Coloss 1.3 2 How doth the Apostles Doctrine procure and preserve this union and communion By these means Means 1 1 By making known to us that by nature we were strangers and enemies to God Col. 1.21 Acts 26.18 Ephes 2.2 2 Tim. 2.26 This fellowship which all natural men have with Satan to omit the fellowship which Conjurers have with him by League Psal 85.5 and that which Witches have with him by carnal copulation standing in three things 1 In resemblance both sin with one continued Act 1 Joh. 3.8 sinneth Joh. 8.44 Acts 13.10 and so all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have a fellowship one with another 2 In subjection of the Natural man to the government and guidance of Satan Ephes 2.2 2 Tim. 2. ult all Gods children are led by his Spirit Rom. 8.14 so are Natural men by that wicked Spirit he first worketh upon the mind deluding and blinding them 2 Cor. 4.4 John 13.2 and then he carrieth the heart and affections whither it pleaseth him John 13.27 Ephes 2.2 3. In under-going the same punishment Mat. 25.41 Means 2 2 By working upon our hearts a remorse of Conscience with the sense of this Acts 2.37 this word is used in a contrary sense Rom. 11.8 where it signifies not compunction but the deep slumber wherein Natural men feel no compunction Rom. 7.9 10. this is called a wounding or the spirit thus afflicted is called wounded Prov. 18.14 broken-hearted weary Psalm 51.17 Matth. 11.28 This remorse is not alike to all to some it is more terrible and maketh a deeper impression Job 6.2 3 4 cap. 13.24 to others it is not so grievous as in Lydia Acts 16.14 15. her readinesse to entertain them sheweth that the Wound was made and healed in the Sermon-time I conceive Lydia's Conversion to be like the Thiefs upon the Crosse he first had fear of God Luke 23.40 yet assured of Salvation soon after vers 43. In the Jews Acts 2.37 to 42. at the next Exhortation In John Glover not for many years five in all yet it is found in all Rom. 8.15 all do receive the Spirit of bondage to fear though they receive it not to fear again Luke 4.18 The Reasons of this are three 1 To make us like unto Christ he was so Mat. 26.37 Luke 22.44 Mat. 27.46 and we must be like him Rom. 8 29. 2 To make us value Christ and his benefits at an higher rate Mat. 9.12 need not Prov. 27.7 the want of this is the reason why Christ is so little esteemed of the most 3 To tame our wanton hearts and make us more pliable and tractable to the yoke of Christ and any course of obedience he shall shew us Acts 9.6 16.30 2.37 Our Saviour can soon perswade heavie laden and weary souls to think that his yoke and burthen is light when they have felt the burthen of sin which how heavie it is see Psal 38.4 but an hard matter it is to perswade others to think so Means 3 3 By revealing Christ unto us and working in our harts a sound and earnest nest desire to seek and enjoy him Mat. 5.6 and because Christ is not ours but by faith John 3.16 and Faith is not ours but by the Holy Ghost therefore we rest not till by pouring out our earnest desires to God we have obtained him Luke 11.13 Means 4
walks will you judge a man to be good that is good in good company Many a man for company sake will go out of his way so we must not judge what they do by a start but what is their constant voluntary growing course what way they hold to that is their way a good man in evil company his heart is not quiet it is no voluntary motion and so contra we often fail in judging some men by some few steps but observe what is his voluntary constant course ad what doth he thrive and grow upon if a mans Christian course be voluntary constant and growing it is not the going out a step or two that will condemn us the wise men they came a long journey to seek Christ and they went out of their way to Jerusalem to enquire but then the Star left them but they staid not there but went into their way again and then the Star appeared to them again so a godly man goes to seek Christ and God gives him the light of his Word yet upon some error he may turn out of the way and then they leave Gods Word but they stay not there but go into the way again and then they have the light of Gods Word to direct them Vse 3 May teach men not to content themselves in any Ignorance or Uncleannesse or Wicked course you cannot walk in Darknesse and have Fellowship with God therefore as you would claim Fellowship with God disclaime Fellowship with sin you cannot continue and grow up in any sin voluntarily but you disclaim Fellowship with God yea and with the blood of Christ no Fellowship with Christ as long as you have any Fellowship with sin Vse 4 To teach Christians that it is not enough to be holy and true but God requires you should walk in Light and holinesse Ephes 5 8. Gal. 5.25 if you would be men of Knowledge and Piety it is needful that you walk in that course it is not enough to set an instrument in tune but it must sound forth it is not enough to have our hearts in a good frame but we must walk in that frame Psal 119. Thy Word is a light unto my feet and a Lanthern to my pathes Gods Word was a light to his feet what to look on No but to be a guide to his steps we should order our steps according to his Word the Church is compared to a Garden Cant. 4.14 full of spices and flowers is she content that she hath these No but verse 16. awake O North-wind and blow upon my Garden that my spices may flow forth and yeild a fragrant smell a Christian must not only have gifts and Graces but walk accordingly a Christian that hath good parts and gifts if he doth not walk according thereunto what good doth he It is a gouty foot that dares not walk so he is a distempered Christian that hath the feet of a Christian and yet walks not he is only the image of a Christian an image hath the exact parts of a man but makes no use of them it hath eyes and sees not ears and hears not feet and walks not Psal 115.4 so he is but the image of a Christian that hath parts and gifts and walks not accordingly therefore whatsoever Spirit God hath given thee walk in it if thou hast a Spirit of Meeknesse use it if a Spirit of Humility Patience c. use it if a Spirit of Prayer use it walk in it else you are but images and no true Christians The more you walk in good duties and a Christian conversation the more you feel Fellowship with God otherwise if you go out of the way you lose the Light the Star as the wise men did when you walk in the wayes of Pride and Impatience and Covetousnesse and Uncleannesse you lose your way and your light too which should direct you therefore what gifts you have walk in them Vse 5. Of comfort to such Christians as are walking and doing though they cannot go on so fast as they would a man that walks goes not so fast as he that gallops but yet if you do but walk in a good way you make a progress and shall come to your journeys end at last What if Judas gallop faster than the rest of the Apostles as it is likely because they did least suspect him he gallopped but he soon stopped his course and turned into the way of perdition Therefore it is no discouragement if in a Christian course you be but going on though you go on but slowly yet if you rid ground and stand not at a stay nor go backward that is comfort for you surely have Fellowship with God 1 JOHN 1.7 THe main Scope of this Epistle is to comfort tender consciences that their joy may be full for this end he tells them certain messages which he heard from Christ the first message is verse 5. whereupon he inferres a note of Fellowship with God Negatively verse 6. Affirmatively verse 7. If we walk in the light c. Doct. Such as walk in the light the blood of Christ purgeth them from all their sins The Verse sets down two Priviledges of them that walk in the light they have not onely Fellowship with God but with Christ and that in his mediation and that in cleansing them from all their sins Quest 1. What is meant by the blood of Christ A. The blood of Christ is here put not onely for that blood shed on the Crosse but for his whole death set out by blood which was the effect of his death for blood powred out after his death John 19.33 34. for it is said of the death of Christ Rom. 5.8 And the death of Christ is not all for he suffered many things beside so that it comprehends all his sufferings 1 Pet. 3.18 yet there is a further Synecdoche sometimes his passion is put for his whole obedience Rom. 5.18 19. Luke 22.44 for that is attributed to his obedience that it makes us righteous that is free from sin all his Spirituall desertions were sufferings of Christ tending to cleanse uâ— from sin bloud includes all his sufferings and obedience And indeed the very bloud of Christ had it not been done in obedience and humility it would have done no good for the promise is to him that doth something Doe this and live John 10.18 his passion was done in obedience Phil. 2.7 8. Quest Why is our cleansing from sin ascribed most to his blood seeing it reached to his whole death and passion and obedience why is his bloud most instanced in Mat. 26.28 Rom. 3.35.5.9 Heb. 9.14 1 Pet. 1.19 why is it most attributed to his bloud Ans It was meet 1. Because death was the wages of Sin Rom. 6. ult Gen. 3.17 therefore we must satisfie that or our Surety for us 2. His death is most stood on because the whole Covenant stands in that the Legacy is of no force without the death of the Testator Heb. 9.17
Objection to encourage men to sin thus it ariseth If Confession of sins be a means to have them pardoned and if the bloud of Christ cleanse us from all unrighteousnesse then it is but going to God and confessing our sins after we have sinned and we shall be pardoned 2. Whereas he saith If we say we have no sin we deceive our selves and there is no truth in us it might be Objected To what end then should we strive against sin seeing doe we what we can we shall still sin Against both these Objections he shews them in the Text that he writes not these things to embolden them in sin but to discourage them from sin These things I write unto you that ye sin not The Parts of these words are Three 1. A loving compellation My little Children 2. A declariton of the end of his writing viz. their innocency that they sin not 3. A consolation to them who notwithstanding fall into sin for this he tells them Christ was both an Advocate and an Attonement 1. For the Compellation My little children he speaks not of Natural but Spiritual Children such as are justified and sanctified justified as appears v. 12. sanctified as appears v. 13. when he calls them My little Children it implies therein such as his Ministry helped to beget to God Doct. Such as are the Instruments under God of our Conversion Justification and Sanctification they are to us as Spiritual Fathers and we to them as little Children It is a speech often used by the Apostle 1 Cor. 4.15 where he prefers himselfe before all other Teachers they had he begat them so he calls Timothy 1 Tim. 2.2 Tit. 1.4 so he calls Onesimus in Philemon Phil. 2.22 Reas From the resemblance betwixt them and Natural Parents as they beget Children of that seed they infuse so Ministers beget Children of the Immortal Seed of the Word 1 Pet. 1.23 24 25. as in Natural Seed so in Spiritual there is a more Material and a more Spiritual part the Material part is the Letter of the Word the more Spiritual part is the Spirit conveyed in it now because Ministers together with the Word convey the Spirit therefore they begetting Children of such a Word they are called Fathers and those so begotten Children Obj. Mat. 23.9 Call no man Father c. Ans He doth not forbid to call such Ministers Spiritual Fathers but he forbids the affectation of such Titles many affect to be called Fathers of the Church that never begat any to God as the Pharises did Non appellatio sed affectatio prohibetur 2. Non appellatio sed denominatio prohibetur If any one will be the Father of such a Sect or Faction to draw Disciples after them 1 Cor. 1.12 as if any affected to be called Calvinists or Lutherans because they affected their Doctrin the domination of Factions and Sects is forbid but we should look at all as Members of one Christ and Ministers are but all Servants of the same Christ 1 Cor. 3.5 to 9. if men will be divided and some will be of Paul and some of Apollo c. this is forbidden 3. Non appellatio sed fiducia interdicitur not the call of such but the confidence on them as when we trust more to their sayings because they are ancient then to the Scripture or to others of equall Grace and Gifts 2. Ministers are not to affect such Titles to be called Rabbi or Master c. this is forbidden so then we see Christ did not simply forbid such Titles Vse 1. Of direction to Ministers or such as intend the Ministery what is it about which they are most to bend their endeavours to be fruitfull to beget Children to God it is meet for a Minister to look at the good respect of the people and living and maintenance but he is chiefly to desire and bend his endeavours to beget Children to God to beget such to God whom he may respect as Children with like care and diligence for a man to look at preferment or credit or wealth these are but husks of his imployment the true end of his Calling is to beget Children How may that be done 1. He is to look that he grow strong himselfe for weak men in nature are not prolifici therefore Ministers must labour to grow strong in grace a man without grace seldome begets any to God therefore they must first mortifie sin and then increase in grace Prov. 11.13 2. There may be strength in Ministers yet there may be a disproportion betwixt them and their people therefore Ministers and people must strive to keep a proportion and correspondence he must see how he may accommodate himself to the temper of his people they must with Paul become all to all that they may beget some in any thing that is lawfull he must acommodate but he must by no means comply to the evill humours of his people Jer. 15.19 for then he brings contempt upon his Life and Doctrine 3. Look that your Seed be Spirituall that is the pure Word dispensed in the Spirit and Power mingle no Traditions or Tricks of your wit with it if you doe your Seed is corrupt and wants vigour a velvet scabbard dulls the edge of the Sword so the Word deckt over with Human eloquence is like a Sword in a velvet scabbard it hinders the power of it what hath the Chaffe to doe with the Wheat Jer. 23.28 29. you must not mingle the Word with the dreams and fancies of men but dispence the Word in the power and evidence of the Spirit and labour to have the Word sealed in your hearts that you may speak out of the heart and inward affection that Word which comes from the heart sooner goes to the heart Vse 2. It may teach Hearers how to hear the Word of God aright if Ministers are so to dispense the Seed of the Word that they may beget Children to God then Hearers must learn how to apply themselves towards their Ministers not to content themselves in having gotten good Ministers and their respect to them though these be very good till you be Children to him whom he hath begot if you were not so before or if you were yet Children to be nursed by him suck nourishment from him grow in grace under him labour to receive stronger meat from him that you may become Fathers to others Heb. 5.12 it yeelds much comfort to the spirit of a man when he can say the seed of such and such a Sermon converted him it often fills a man with many doubts because he hath not discerned the power of the Word Vse 3. It may teach both Ministers and people so to carry themselves one towards another as Fathers and Children as many times a Marriner carries a King over Sea but though he be a Prince yet in that case he must be ruled by the Marriner so a Minister may teach Princes and great men and they in this case must be as Children to
be strong indeed to let the Word abide in you thus Joseph though he was much tempted to uncleannesse yet he did not consent but lookt at it as a breach of Gods Word how can I do this wickednesse and sinne against God none so able to resist temptations as those that have the Word of God abiding in them therefore if you would overcome pride wantonnesse c. let the Word of God dwell in you receive it in your Judgements in your wills memories affections do not think it weaknesse for men to have the Word abiding in them they are strong hee that fears God fears not any Commandment or threatning in respect of Gods hee that is affected with Gods promises regards not all the flatteries of the World Doct. Such young men as have the word of God abiding in them they overcome the wicked one this is one reason of their victory the abiding of the Word in them There are three special temptations of Satan either against Repentance or Faith or Sanctification now the Word of God is mighty through God to repell all these 1 Against the temptation of repenting so soon there is a Word that binds him Eccl. 12.1 a Word that threatens the contrary Eccl. 11.9 there are promises Prov. 8.17 there are comfortable examples as Josiah Timothy and these resist this temptation 2 If a man do give up his heart to God and will set on a good course yet he will make him live in pensivenesse and fears and doubts now against this the Word is powerful there are Commands to believe 1 Joh. 3.23 1 Joh. 5.1 Mat. 11.28 there are Threatnings if a man believes not Joh. 3. ult and there are notable Promises to him that believes Joh. 3. ult many Examples Paul believed on God and he was pardoned so Mary Magdalen and others 3 If a mans heart be satified in the pardon of sin then Satan will tempt him with some base Lusts that may defile and wound his Conscience now against this the Word hath First Commands 1 Thes 4.3 1 Pet. 1. Be ye holy as I am holy Mat. 5. ult Secondly Promises Rom. 2.6 to 8. and Threatnings to discourage him and Examples to encourage him as Paul Act. 24.16 I exercise my self to keep a good Conscience Q But how comes the Word to be thus powerful to overcome all the enemies of Salvation A. 1 Because it is the sword of the Spirit to cut asunder all lusts and temptations Ephes 6.17 No man hath more need of a sword to defend himself or offend his enemy than young men have of the Word to defend themselves and resist Satan and it is not so much the Letter of the Word as the Spirit of the Word that doth this the Word cuts off all temptations there is no place for invasion Vse 1 To teach us as we desire to walk in the World as Masters of the Field so as not to be beaten out and kept off either from Repentance or Faith or Sanctification let this be our care to have the Word of God ingrafted in us this is all our strength against temptations Q. But how shall I get the Word of God to abide in me A. 1. Be sure you keep your hearts broken and clean and if it be broken and clean the Word will abide there and will have the rule and dominion for the Word of God dwells in a trembling heart Isa 66.2 if we receive it with fear and reverence this very reverence will over-rule us Psal 119.161 what is the reason why Princes could not prevaile against him because his heart stood in awe of Gods Word so that is an antidote against all temptations and persecutions What if Princes rise against you that Prince of Darknesse Satan and his Angels if the Word dwell in you it will help you to resist them what if evil company come against you if the Word dwell in you it will help you How shall I do this great wickednesse c. the Word of God dwells in broken vessels and withall keep the Vessel clean keep your hearts pure come to the Word resolved not to keep any Lust that is the reason why Herod came not on because he clave to his Lusts to his Herodias wherefore lay aside all filthinesse and superfluity and receive with meeknesse the ingrafted Word of God Jam. 2.1 if you come to the Word with a broken and clean heart it will abide you 2 Look at the Word as wonderful as very effectual to do great things and that will make thee keep the Word in thee thus saith David Psalm 119.129 the sence of the great efficacy of the Word to humble you and cleanse you c. will make you keep the Word 3 Another means is to look up to God to send his Spirit that may bring to minde those things which you have need of and fasten them to your hearts though you forget the Word for the present yet when you are tempred to any Lust the Spirit will bring it to your remembrance Isa 30.21 You shall hear a voyce behind you saying This is the way walk in it 4 Ponder the Word of God in your hearts which was Maries practice Luke 2.19 and this made her an eminent Christian 5 Confer of the Word it is a great help to make it abide in you teaching it to others searching the Scripture Act. 17.11 12. 6 If you would have the Word abide in you give up your souls to a conscionable obedience of whatsoever you hear if you resolve to keep it it will mightily keep you against the World against Satan against your Lusts he that would keep his heart in a good frame let his heart stick close to the Word and the Word to it let them be riveted together that you may love the Word and rejoyce in it this is the very way to have the Word abide in you as therefore you desire to be Conquerors Let the Word dwell richly in you Col. 3.16 Isa 11.9 that so you may grow up to abundance of knowledge look at it as a wonderfull Word and submit your souls to it ponder on it conferre about it and this will help you against all Temptations 1 JOH 2.15 Love not the world nor the things of the world c. THe Apostle having exhorted to many Duties as keeping the Commandments and walking as Christ walked here hee removes an impediment which might hinder all and that is Love of the world and he writes here to young men and old men chiefly to little Babes he writes verse 18. In this verse we have a prohibition of Love in respect of a double Object 1 The world 2 The things of the world This prohibition is grounded on a three-fold reason 1 From the removal of the love of the Father from such 2 Love not the things of the world because whosoever is in the world is either the lust of the flesh the lust of the eyes or the pride of life and is not of the Father vers
16. 3 From the transitoriness of the World and the contrary permanency of the love of God v. 17. Q. 1. What is the World A. The World is taken Four ways and all incident to this place 1 For the frame and fabrick of Heaven and Earth and all the Creatures Act. 17.24 So love not the world that is not the Creature 2 The wicked of the world Joh. 15.19 and though he doth not here intend them yet we are to seperate our selves from them 3 The World is taken for the Fashions and Customs of the world Be not transformed after the world Rom. 12.2 4 The world is taken for those endowments and benefits the World affords as Riches Honours Profits and Pleasures c. Jam. 4.4 These three are chiefly aimed at Love not the Creature love not the Fashions and Customs of the world love not the Profits and Pleasures of the world Obj. May not we love the Creature are not all the Creatures very good Gen. 1. ult are we not exhorted to do good to all must we not then love all Gal. 6.10 what then is the love of the world which is here forbidden A. Love is such an affection of the heart whereby a man affects communion with the Creature and communion of good to it as the love of Money is when we love it for it self This love is double 1 Amor concupiscentiae when a man covets the thing for the thing it self for the gain of it 2 Amor amicitiae which is when I not only desire communion with it but communication of good to it The first is chiefly here forbidden when I affect the World or the things of the World for themselves for its own sake and not for Gods that it may be a furtherance to Gods service when we love the world rather than God when we desire it though we be without God and rejoyce in it for it self this is the love of the world here forbidden Q. What is meant by the things of the World A. 1. Not the Creatures for that is included in the world Act. 17.24 and it appears by verse 16. that by the things of the world he means the lusts of the world not only lusting after women but such an affection whereby we are carried after any Creature inordinately that is lust Rom. 7. Gal. 5.17 and again the Creatures are of the Father but he speaks of such things as are not of the Father Love not the World he writes to old men and young men such as are most subject to it Doct. The World is not to be beloved of young or old I write unto you Fathers love not you the World I write unto you young men love not you the World St. James is sharp in this p in t Jam. 4.3 4. where he reproves them as Adulterers that love the World those that are friends to the world are enemies to God Obj Are not all the Creatures of God good and ought we not to be merciful to our Beasts Ans Hee doth not forbid mercy or love to Beasts or Creatures but hee would not have your love terminated in them bounded in them he would not have you rejoyce or delight in the Creature before you have part in the Creator for if you affect these things for themselves the love of God is not in you Reas 1 From the enmity that is in the Creature it self against the Creator ever since the fall there lyes this vanity on the Creature that it emptyes our souls of Grace and love to the Creator and from all Gods ordinances 1 In hearing the word if it be possible the world will keep you back let God propound a Feast of fat things One makes an excuse he hath hyred a Farm and he must go see it another hath bought yoaks of Oxen and he must go try them a third hath married a Wife and he cannot come Luk. 14.19 20 2 If a man break through this and come to the ordinances hee shall find that the world is a great enemy to him there Ezek. 33 21 22. his heart is drawn after profits and pleasures it may be it will make you despise what you hear as the Pharisees did they scoffed at Christ as a poor man himselfe who had not felt the sweetnesse of the world and this is the enmity of the world 3 If you should hear the Word and attend to it and delight something in it yet the World will so damp you or choak you that all the seed will be smothered Mat. 13.22 while we busie our selves here and there in the World the Word is gone and Grace is gone this is the enmity of the World Vse 1 It may serve to teach all young and old to take up this exhortation love not the World no man is addicted to the World but he is in more slavery and bondage than any gally-slave whose hands may be bound and his feet shackled but his heart is free and he desires freedome from that slavery but a worldly man is imployed and busied in the World and his body is a slave to it and not only so but his very mind and heart is a captive to the World hee cannot be free to any good and spiritual imployment neither can he so much as desire freedome from this slavery what a miserable thing is it to see a man imployed altogether for his body and estate and have no heart at all to that which is good O! they may not be suffered to come to sermons they have other things to attend to for men to be thus inthralled it is a misery and if they come to the Word yet the World fills their heads that either they cannot attend to it or if they do after they are gone the World steals all away therefore I say again love not the World if riches increase set not your hearts upon them nor count them your chiefest good but be sure first to seek the Kingdom of God and if God bestow any worldly blessings upon you take it as a pledge of his love and be thankfull to him and acknowledge your own unworthinesse Gen. 32.10 as Jacob there did and make them a means to help you forward in Gods service as it is with Seamen the deeper and wider the Sea is the more free they are and lesse carefull so if you have abundance of wealth to swim and wallow in you must use more liberty in good courses and take no care for winds and storms you have Sea-room enough set not your hearts on them but go on in a more speedy course of Christianity Vse 2 A sign of trial whether thou love the world or no Dost thou love the world for it self Dost thou think it well with thee if thou hast the world and not well if thou hast not the world doth all thy content rest in the world like the rich man in the Gospel then thou lovest the world but if thou regard the world no further than it may help thee
that the Word falls into their hearts like good seed but on the contrary if any man consent not to wholesome words but makes questions and contention about them he knows nothing 1 Tim 6.3 4 5. because he hath an heart unprepared to receive it therefore contra he that is ready to receive it knows it such a one knows all things 3 In regard of their humility and meeknesse of spirit whereby they think they know nothing and more foolish than any Prov. 30.2 3. Agur saith I am more brutish than any man and have not the understanding of a man yet as foolish as he was and debased himselfe before his Schollars yet he exhorts them to fetch their knowledge from the high one therefore the Holy Ghost seeing such a deep self-denyall in him he ranks him with Solomon for his wisdome and puts his Proverbs among his 1 Cor. 8.2 such a man as thinks he knows any thing knows nothing as he ought to know therefore he that thinks he knows nothing as weak Christians do such a one knows all things which God sees meet for him and this sense of their own Ignorance makes them still thirst the more after Knowledge 2 For the Act ye know all things other men may know much yet knowing they do not know and understanding they do not understand Prov. 9.12 he that knows not for his own souls good is not wise Prov. 24.5 a wise man increaseth in knowledge the difference is 1 His knowledge is more clear one man sees a thing by Candle-light another by day-light but he sees most clearly that sees at noon-day so a Christian sees things not only by the dimme light of nature nor the day-light of the Word but by the bright clear light of the spirit that clearly manifests things 2 His knowledge is more certain he knows by his own experience the misery of sin the excellency of Grace he knows how Christ was formed in him he hath conceived him in his soul and so knows all the motions and operations of his spirit Gal. 4.19 3 It is more particular he can apply all he hears and reads to himselfe how farr this promise belongs to him he thinks the command belongs to him the threatnings to him the promises to him he thinks the Word was pend for him another man he reads and hears and never applies it to himself nunquid ego talis when he hears a Christian may be assured of his salvation am I so Christs death is not only sufficient but effectuall to them that beleeve but do I beleeve he hears that young men overcome the World but do I so aad overcome thus it is with a Christian another man rests in the Theory 4 Their knowledge is effectuall it makes them ready to obey the law is a light to my feet and a Lanthorne to my paths saith David it is not a light to the understanding only but it a light to my steps to my practice all the understanding they have is true knowledge if a man should walk in such a soil where he should certainly sinck in and be swallowed up would you think he knows the danger it is a sign he knew it not so we say if we meet with one of our acquaintance and he passeth by us without observing we say he would not know us 3 For the object all things that is all things pertaining to life and godliness 2 Pet. 1.3 for they do not know the motions of the Heavens the influences of the Stars the nature of the Creatures but they know all things belonging to life and godlinesse 1 They know all things necessary to Salvation no fundamental point but God reads it to them which is necessary to Salvation Joh. 17.3 2 They know all things that are expedient in their Callings and places to know and there is a manifold expediency 1 It is expedient some men in some Callings should know more than others as Ministers Jer. 3.15 Mal. 2.7 it is fit that they should know more than others and God hath promised their lips shall preserve knowledge so it is not enough for a Magistrate to know as a private Christian but he should know how to administer Judgment 1 King 3.9 12. as Salomon prayed for Wisdom so Husbands should know more than Wives 1 Pet. 3.17 so Parents than Children Ephes 6.4 2 There is an expedience and meetnesse in regard of the present condition of Gods people if God see that his Children he puft up with knowledge he is pleased to leave them in much ignorance but if he finds their hearts humble and prepared to hear he doth delight to poure out his Spirit on them Ps 25.9 as long as the Woman had an empty Vessel the Oyl run but when it was ful it ceased so as long as we come with empty hearts this Oyl runs upon them but as soon as they think they have enough and rest content their knowledge stands at a stay 3 There is expediency for the present practice in any businesse a man that hath present need of direction in some present businesse that must presently be done if men have humble hearts and look up to God why the Spirit is pleased to whisper into their hearts there is your way walk in it Isa 30.21 4 There is a further expedience for the present condition of the Church for sundry things are expedient in sundry Ages it had been an hindrance of many providences of God had they known the sinfulnesse of Poligamie in the first ages of the world so many Christians were ignorant of the Death and Resurrection of Christ but after the Ascension of Christ they had the clear knowledge thereof 2 Pet. 1.18 the dayes of the Old Testament were but as a dim light now it is more clear the Fathers of the Church of Old had little of the Revelation of Saint John and as the Church hath now need to know more than at other times so God reveals himselfe accordingly had those seven thousand in Israel which bowed not their knee to Baal been endued with the spirit of Elias certainly the Church had been dissipated had they spoken with the same spirit and power that he did they had been dissipated but they knew as much as God saw fit for their present condition and so what God sees meet for you to know as farre as you stand in need to know the spirit of Antichrist in thâ—se times so farre shall knowledge be revealed to you so that you may be preserved For the Reasons of the Point Reas 1. From the object of their Knowledge and in him all things needful 2 Cor. 2.2 in Christ they have enough Col. 2.9 10. therefore having got Christ will he not give you all other things needful since God hath given us Christ our head understands all things and the head will be sure to guide the foot when it hath need to go 2 From the excellency of their Teacher John 6.45 thy Children shall be 〈◊〉 〈◊〉 〈◊〉
at first by Christ and after by his Apostles Luke 1.2 There are three Graces especialy whereby Gods Word is said to continue in us for it is not enough for a Christian to have it rest in his judgement and assent the Devil himself knows and beleeves that Antichristian Doctrin is a lye and he knows the truth yet because he continues not in the truth he hath neither fellowship with the Father nor the Son nor any hope of Salvation therefore there are some more speciall Graces whereby the Word is said to continue in us as David saith I have hid thy word in my heart Psal 119.11 1 By faith 1 Thess 2.13 when ye received the Word ye received it not as the word of man but of God c. men then receive the Word aright when they beleeve it and when they think it effectuall to Salvation able to save their souls Jam. 1.21 when we receive it as the word of life when we receive it as our stock and portion then it dwels in our hearts by faith let a man receive the Word as true only and not as good it will not continue in him the Devils receive it as true but do not receive it as good but think it mischievous to them and therefore they get no good by it 2 It dwels in our Consciences by an holy awe and fear of this Word unless the Word awe us and rule in our hearts we have no fellowship with it Psal 119.161 the heart is taken for the Conscience in the Old Testament we read not of the word Conscience although his heart stood in awe of Princes as when he cut off Sauls skirt yet it was the Word that over-awed him that he would not hurt him this awe of the Word over-awes that authority we might use to evill so Job when he had it in his hand to do wrong yet the fear of God kept him from doing any wrong Job 31.13 14 15. even to the least servant or maid he had Jer. 32.40 3 Obedience keeps the Word in our lives and our lives in the Word Teach me O Lord the way of thy statutes and I shall keep it to the end Psal 119.32 if a man take liberty to live sometimes by the Word sometimes beside it he will break off from fellowship Herod for a while kept an awe of John but in his life he would not exercise it therefore he shaketh off John and his word and cleaves to his lust so that the Word abides in us by faith fear and obedience Q. What is meant by continuing in the Son and in the Father A. 1. It implies communion with them a man cannot continue in them without communion with them 2 It implies perseverance in them for ever so that he that hath the Word abiding in him hath fellowship with the Son he hath Christ for his Saviour his Brother his King Priest and Prophet and he hath God for his Father an All-sufficient God blessing him with all blessings He shall persevere in this estate for ever What are the Reasons why such continue in the Son and in the Father Reas 1 From the intercession of Christ Joh. 17.20 21 22. without which we neither could have fellowship with them nor eternal life Christ himselfe hath prayed for this and doth and he was heard alwayes Joh. 11.42 therefore when he prays that all they that believe in his Word may be one with him and with the Father they shall have union with them and glory everlasting and so vers 24. Obj. You will say Christs intercession for himself was not sometime heard did not he pray that the Cup of his Passion might passe from him A. He prayed against it and yet did drink it but he prayed conditionally if it might stand with his Fathers Will therefore he had his desire because he fulfilled Gods will Hebr. 5. Secondly He prayed not so much that he might not taste of it as that he might not be over-whelmed by it and so he was supported by his eternall God-head so that he was saved in death and from death therefore Christ having prayed for our union with him and eternall glory we shall attaine it Reas 2 From the effectuall power of found heavenly Doctrin it is the power of God to Salvation it is called the arm of the Lord Joh. 12.38 it is called the glorious ministration of the Spirit 2 Cor. 3.8 2 Corinth 10.4 5. Jam. 1.21 so that this Doctrin is the Ministration the mighty power of God to conveigh to us the Spirit of God which gives us fellowship with the Father and the Son and eternal life the breath of the Word breathes the Spirit of God into us and makes us live spiritually here and gloriously hereafter Vse 1 May shew us what an hard thing it is to persevere and abide in the Doctrin of the Apostles which appears from this strong exhortation one would think that the honesty and purity of the Word should prevail with us to cleave and abide in their Doctrin but yet we see that is not enough but the Holy Ghost useth as strong motives here as any can be he knows the World might over-reach us some come and tell us if we continue in the Word we shall lose our Friends and Goods and may be our Life and why then will you be singular now seeing that the World offers so largely to with-draw us therefore he gives a farre larger offer such an offer as all the World cannot give he out-bids the World and even promises Fellowship with the Father and the Son or Eternall life therefore that we might be established against all the subtilties of the World he offers us such Promises as may eternally establish us in the truth Vse 2 Exhorts us to take hold of this Doctrin while we may have it if we preach no other Doctrin but what hath been delivered from the beginning why then if you would have fellowship with the Father and the Son and eternall glory cleave to this Word abide in it receive it with Faith and fear and expresse it in obedience Lord thou hast the words of eternall life therefore whither should we go from it Prov. 19.16 he that keeps the Commandement keeps his own soul but he that regards not his wayes whether he walk according to this rule or no he shall dye What encouragement would it be to keep a Pill if the Physician should say keep this and you keep your life cast it up and you dye why truly such is the Word of Christ keep it and you keep your life but if you despise the Commandement care not how you live you shall certainly dye this is the promise that if we receive and keep this word we shall not only keep a long life but even a life for ever and ever that is a promise God hath given you even eternall life why this is more than all the World can give this is an argument that countervails all other Arguments Vse 3 Of
Vse 2. To reprove those that are close-handed and close-hearted Though a man should doe something for company sake and out of vain glory yet if he give not out of love and compassion how dwells the love of God in such a man 3 Comfort to poor men that are in need God so far takes their parts as that he thinks there is no love to God in him that loves not and helps not his Brother not that people should be idle and sturdy worke a slack and beg with a sturdy hand 1 JOHN 3.18 19. My little children let us not love in word neither in tongue but in deed and truth And hereby we know that we are of the truth and shall assure our hearts before him THe Apostle exhorting to brotherly love useth divers arguments The third argument is taken from the security of such mens consciences that love in truth But a man say I may be decieved To this St. John answers If our own hearts condemne us not God will lesse condemne us Doct. That the love of christians one to another ought not to be verball or in world onely but in deed and in truth Not in tongue but in the truth of inward affection and deed and performance Psal 16 2 3. He confines not his love to them but that all is an universality of the Subject no part in him but expresseth love to them He loves them in his words thoughts carriages in his whole man Psal 122. two last verses 2 Sam. 1.26 His heart was dearly affected to David passing the love of women in affection action 1 Sam. 18.3 He loved him as his owne soul Reas 1 From the unprofitablenesse of lip love it will neither doe thee good nor thy Brother It is an empty love Let us not love with an empty love Jam. 2.15 16. This will doe our brother no good to pitty his nakednesse will doe him no good nor us either because as is our love to our Brother such is Gods love to us No man can assure himselfe of his hearty receiving Gods reall love unlesse he loves his brethren really and heartily 2. From the unsuitablenesse of this verball love to Gods love towards Christians Luke 1.78 Isa 55.3 It is an hearty love reall John 13.10 He loves his enemies Rom. 3.8 8.32 Vse 1. To reprove all such love as falls short of reality Some fall short of Lip-love cannot afford their Brother a good word or a good work when they know a word in season might be of such use for the maintaining of the innocency or honour of a man not a blossome of love grows upon the tongue 2. Such as give good words but their hands are withered and that ariseth from withered affections Prov. 23.7.8 He saith Eat and drinke but his heart is not with thee 2 Pet. 1.27 He shews every man wants ability to love his Brother if his heart be clogged with any base lust of envy coveteousnesse wantonnesse c. If there be any Kitchin lust it will not endure this heavenly fire Doct The sincerity of our love to our Brethren is the security of our consciences and estates before God Vse 1. To reprove the Popish doctrine That it is impossible to have a certainty of salvation The Apostle saith here We assure our hearts before God 2. Of exhortation unto brotherly love in sincerity and to grow up in it A man may give all that he hath and yet not know love Get your hearts purified from all lusts The Word of God will purifie you Psal 119.9 You shall finde a fresh spring of love bubling up and streaming forth and though your Brethren cannot recompence it to you yet you shall have peace 3. See here a means to seal confidence and beliefe of hearts Cleanse your hearts from sin that hinders brotherly love 4. Of comfort to those that love the Brethren heartily you may be assured of your good estates 1 JOHN 3.20 21. For if our heart condemn us God is greater then our heart and knoweth all things Beloved if our heart condemn us not then have we confidence towards God THese two Verses declare the good or evill estate of a man according to the good or evill report of our consciences Doct. According to the verdict or testimony of our consciences God will save us or condemn us at the last day If our hearts condemn us God knows more by us to condemn us By heart here is meant conscience For S. John here speaks an Hebraism The Old Testament hath not conscience onely the New Prov. 15.15 2 Sam. 24.10 If our conscience record we are innocent God in Heaven will record it Titus 3.10.11 Reas 1. From the office of coscience which hath a fivefold work 1 Conscience useth to be an observer and spyer of what a man is and what a man doth Prov. 14.10 Another knows not what a man is but himselfe doth Conscience is a good companion of the good the worst of the bad Prov. 15.15 A good conscience is a feast There is good company where a good conscience is No man knows so well as his conscience doth 2 Conscience is a regester of what we have done long ago 1 Kings 2.44 Whereto thy heart is privy He means his conscience Gen. 42.20 21. 3 Conscience is a witnesse and will either accuse or excuse Rom. 2.15 Excuse in well-doing accuse in ill-doing Heb. 13.18 Rom. 14.12 2 Cor. 1.12 4 Conscience is a Judge either to clear or condemn 1 Cor. 4.3 Gen. 20.5 5. It is an Executioner of what God gives judgement and sentence It goes before Gods judgement and witnesseth Mat. 27.4 5. But after Gods sentence and his word Conscience doth execute it Rom. 8.15 then Conscience poures upon us horrors and terrours which is a forerunner of hell onely differing in measure and durance Thus Conscience doth to good men upon some occasions So David when he had numbred the people 2 Sam. 24.10 I have done very foolishly he speaks with some bitternesse of heart Acts 2.37 This is called pricking of heart Prov. 18.14 A wounded spirit who can bear Why doth God put such a faculty into men 1. That God might manifest his being There is no stronger evidence of Gods being For to whom doth it witnesse Is it not to God Before whom doth it condemn or to whom is it an executioner if there were no God 2. His own providence And we must not think that God mindes not things below if he did not why is Conscience afraid and comforted if God did not look into Conscience 3 For Gods justice that he might magnifie it God proceeds in his Judicial course without any witnesse but Conscience If God have none to bear witnesse how shall he magnifie his justice in condemning secret sins 4. Gods mercy If God be angry with a man it is an advantage to a man that he knows it Acts 9.6 Heb. 9.14 As Conscience doth determine here so will God in another world Conscience is Gods Vicegerent set up
condemnation in them the Judge much more 1 JOHN 3.21 Beloved if our heart condemn us not then have we confidence towards God Doct. SVch as have peace with their own consciences have boldnesse with God If we have peace with our hearts we have not onely peace with God but boldnesse Eph. 3.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is liberty of speech hence comes liberty of carriage When God hath been pleased to give us fellowship with him in Christ that we have the Ministry of the Gospel revealed to us then we have boldnesse Phil. 1.20 He that hath this hope shall never be ashamed before God or men Rom. 5.1 2. This rejoycing is a companion of boldnesse Wherein stands this boldnesse Answ In three things 1 In liberty of spirit to ask those things at Gods hands that are meet for us This we may doe with some boldnesse and liberty Heb. 4.16 Let us go boldly to the throne of grace he means in prayer A Christian that hath the Lord Jesus Christ for his High Priest who hath reconciled him to God to him Gods throne is not a Judgement-seat but a Mercy-seat and he begs mercy to help him in time of need we may safely expect God will not deny what we ask Phil. 1.6 The Apostle tells us by his own example he never prays for them but his heart is warmed with joy and he was confident God would grant what he prayed for We come to a throne of grace that is we may speak as favourites to God 2 Boldnesse in dangers that may befall in this world or another He walks fearlesse and securely against the fear of danger Psal 23.4 ult Doubtlesse loving kindnesse and mercy shall follow me all my days Surely or doubtlesse This is a bold speech to assure himselfe that goodnesse and mercy shall follow him whithersoever he goes 3 In expectation of all good things whether we pray for them or not God many times will have more care of us then we of our selves Paul was in a straight he knew it would be better for him to be dissolved and to be with Christ yet better for the Church if he should in the flesh and he is confident he shall stay with them to their joyes Phil. 1.24 25. Acts 20.23 24. There was a readinesse of heart in him so to carry all things as that he might rejoyce in all 1 Cor. 1.12 Reas 1 From the justification by faith Rom. 5.1 to 5. We rejoyce in tribulation hope never makes ashamed The soul is never at peace till such time as by faith it doth receive and apply Christs righteousnesse Acts 14.5 A man that owes another man money and knows not how to pay him he is ashamed to come into his sight He that knows he hath injured his Prince and that he doth watch an occasion to be revenged of him he will be afraid and ashamed 2. The sincerity of his sanctification Though a man hath assurance that his sins are pardoned and that he is a childe of God yet if he walk crookedly and loosly in his own wayes his conscience will be so perplexed and distracted as that he will think every hand of God comes as a judgement 2 Cor. 1.12 Here is his boldnesse he hath walked in simplicity and purenesse A man is fearfull and ashamed when he hath dealt doubly either with God or man or walked in some way of impurity of heart Psal 51.8 Davids bones were broken he could not stand upright he could not look God in the face When God gives a man to walk in simplicity without guile and purenesse without uncleannesse then a man may walk boldly and with joy otherwise he walks like a criple and creeps up and down Vse 1 It reproves an old cavill that hath been in the world that Religion makes men Dastards and Cowards No rather want of Religion If men had but purity of heart and good conscience towards men they would fear no dangers 2 Cor. 1.12 2 Refutation of all Popery They cannot be bold because they cannot know God to be their Father they keep not a good conscience Where there is no good conscience there is no boldnesse Wicked men indeed may be bold through ignorance or through abundance of natural spirits mettle courage c. This may be in Papists and was found in Heathens 3 A ground of tryall of a mans peace Luke 11.21 Thou art at peace Dâ—st thou pray boldly dost thou look that God should answer thee How dost thou look danger in the face Prov. 28.1 2. In danger thou knowest Christ hath born all many things befall thee thou art confident all shall be for thy good 4 This teacheth us the true way of boldnesse St. Austin praiseth God that he can think of his former evills without fear If thou wouldst doe thus strive with God that he would sprinkle thy soule with the blood of Christ If thou hast found peace of justification with God labour for peace of sanctification Let no rebellious lusts be in thy soule but complain of it to the Lord and fight against them 5 Much consolation to a childe of God that walks in simplicity of a good conscience If God hath given thee an heart to loath all wickednesse and abandon all occasions of sin there is a boldnesse springing in thy heart A childe of God hath boldnesse but he sees it overclouded he knows not wiâ—h what sin but God doth sometimes pour out himselfe more largely sometimes more straightly therefore a childe of God fears something amisse in him and he is discouraged but he needs not there is a cause of boldnesse it is our portion If our heart condemn us not we have boldnesse towards God 1 JOHN 3.22 And whatsoever we ask we receive of him because we keep his commandements and doe those things that are pleasing in his sight THere is a double benefit of our assuring our selves that we are of the truth First If our hearts condemn us not God will much lesse condemn us but we have boldnesse towards God Secondly Acceptance of all our prayers in the presence of God Which he proves from an argument taken from the practise of such as have inward peace they keep his commandements 1 Here is a priviledge of such as are at peace with God they may assure themselves that their prayers are heard 2 A reason of this because they keep his commandements Doct. According to our hearing of Gods commandements so he hears our prayers As we regard Gods Word so he ours John 9.33 The question was What he thought of him that opened his eyes He thought he was a Prophet because God heard not sinners John 15.7 If my word abide in you c. Let us keep Gods Word and he will keep our prayers to fulfill them Gods Word abides in us when in our judgements we approve of it and in our hearts we cleave to it in our lives we practise it The Word of God abides not in us except it rules as becomes the
their heat as when a man means to put out the fire he layes one brand from another a signe he means to goe to bed and sleep so when Satan would put out the life and heat of grace in a Family or Town he disjoynts Christians and so they fall into security and grow dead in sins and trespasses all their heat is quite extinguished Therefore the Apostle exhorts us not to forsake the assembling of our selves together as the manner of some is Heb. 10.25 2 Pet. 1.21 See that ye love one another with pure hearts fervently Obj. If this heat be alwayes found where life is how comes it to passe that the hearts of Christians are so cold and dead How comes a Christian to be so unprofitable if he digest the Word Doe not Christians meet and afford little warmth and help one to another Luke 24.32 The two disciples hearts burned when Christ talked with them a signe before he came and chafed them up they were cold and dead-hearted Answ True Christians oft-times finde a marvellous coldnesse and benummednesse of heart that they finde little warmth in their breathing in their prayers or conferences and this comes partly from want of supply of new fuell when they walk in their own strength without looking up to Christ for new supply and partly by pouring cold water upon it that is some noysome lusts that put out the grace of God or else the use of outward comforts with wordly hearts these cast cold water on the fire as the fire is put out either by withdrawing the fuell or by casting water on it But yet though this be their fault yet even then when they want chafing and heat there is some striving in them which argues life so much life as in them so much heat As for those two Disciples that went to Emaus though their hearts burned whilest Christ spake yet before Christ came they were talking of Christ and of his sufferings which made them sad then Christ comes and puts life O fools and slow of heart to believe This blew up the sparks in them So much as a Christian hath lost of his heat so much of his life if his warmth be smothered his life is smothered Now this warmth is sometimes exprest in sad looks and pantings and deep sighs and groanings and mourning for his forlorn estate and surely there is life in that for in griefe the heat runs to the heart But worse then this a Christian sometimes vanisheth away in much frothy emptynesse outwardly rejoycing in worldly comforts when there is no life within Peter when he denyed his Master his heart was fill'd with griefe and sorrow and he went out and wept bitterly But what say you to David when he had committed adultery how did he go on from one sin to another He can make Vriah drunk and then kill him and then make no matter of it he is carelesse in all this as if he had quite lost all life and affection to God there was not the least beating of the pulse of a Christian such a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that a man that knew him not before might have written in his forehead a man forsaken of God without any life of grace in him Where now was Davids life None so far gone as he 't is a question whether he prayed or no all this while as some Christians have so lost themselves as for three years together they have not prayed at all as doubting of any acceptance because they were so sinfull yet there is some habit of grace but hardly one act of life yet still this holds true so much warmth so much life as by the Almighty power of God there may be fire and yet no heat as the fiery furnace though made seven times hotter then ordinary yet God so restrained the act that it did not so much as singe the garments of the three children that were cast into it Dan. 3. So è contra there is a marvellous hellish power in sin so as it will suspend all the acts of grace so as a Christian may expresse no acts of grace but lye as a man in a deep swound without life and motion that can be discerned and yet this you shall finde in a Christian at such times a listlesnesse of his heart to sin that he cannot break out into sin with all his strength and power as he did in his naturall condition and the ground is this because there is still flesh and spirit in him so that as the spirit cannot doe what good it would so the flesh cannot doe that evill it would Gal. 5.17 And when a Christian is most lively yet there is still some faintnesse and weaknesse in him so è contra when grace is most weak and corruption most strong yet he cannot commit sin with all his strength as formerly he hath done but he goes about sin unwillingly not with the full sway that he was wont to doe he goes listlesly about it Try your selves therefore by these signes if thou hast Christ thou hast life if life thou hast warmth and heat look to thy knowledge doth it puffe thee up and not edifie Dost thou magnifie thy selfe by it If it be lively knowledge it is joyned with zeal as Christ revealed himselfe to the Church of Thyatira Rev. 2.18 Thus saith the Son of God whose eyes are like flames of fire writing to the Church of Thyatira that was warm in love and growing up therein he revealed himselfe according to the state of the Church as having eyes like flames of fire as that Church had zeal with her light so that if thou hast a true knowledge thy eyes are like flames of fire what thou knowest thou dost with zeal and fervency of spirit as Peter and John said We cannot but speak the things which we have seen and heard that is which we have certain knowledge of Acts 4.20 See Jer. 20.9 1. Consider therefore whether thy knowledge be joyned with zeal How dost thou breath dost thou smell a sweet savour in the Word Then there is breath in thy nostrills 2. Dost thou breath warmth in prayer pant and sigh after God In thy conference dost thou expresse life and heat Then thou art a living Christian 3. How dost thou finde thy stomach to the Word dost thou relish it or else art thou ashamed of thy unprofitablenesse Then there is life 4. Dost thou love to be disjoynted from thy Brethren like brands cast one from another Then there is no life Life loves to preserve it selfe if you sit loose one from another all heat and life goes out religion ceaseth there is a bidding farewell to all Christian duties but if you see bone joyn to bone one gather to another then you shall see flesh and sinews will cover them and life will come in Ezek. 37.7 Put brands together and there will be some fire and heat propagated 2. A second property of life Where life is there is some plyablenesse and
flexiblenesse a dead carkase is always stiffe So consider whether you be stiffe or no why if there be life of grace in you That wisdome that is from above is gentle and easie to be entreated James 3.17 There are four things in this plyablenesse First He is easily pleased with any indifferent indevours 1 Pet. 3.8 A gracious man is easily pleased if a man be froward and hard to please it s a signe such a soul is stiffe and dead Secondly If he be offended he is easie to be entreated James 3.17 It s a signâ— of a reprobate sence to be implacable Rom. 3.1 Thirdly If he have offended another he is willing to yeeld to that man whom he hath offended so much stiffnesse so much deadnesse Fourthly There is this gentlenesse in every living Christian he is willing to deny himselfe upon unequall terms when he might stand upon his right yet he yeelds his right rather then any offence should grow so Abraham did to Lot Gen. 13.8 9. If we finde it thus we are loving Christians but if men be hardly pleased like Nabal churlish hardly recall'd will not yeeld but stand upon their right to the utmost then they are in a deep swound or dead 3. Whilest the body is alive its savoury a dead carkase is very unsavoury mark your spirits every living Christian is a sweet savour to God his words are savoury Col. 4.5 6. Ephes 4.29 His works savour well in the nostrills of God and man Ephes 5.10 But if your speeches and carriages be unsavoury uncomely and profane are ye not then carnall 1 Cor. 3.3 But a good Christian so carryes himselfe that the bowells of the Saints are refreshed by him Unsavoury speeches and carriages argue the deadnesse of such a soul Vse 2. May shew us the dangerous and uncomfortable condition of every such soul that hath not Christ He that hath not the Son hath not life If we be without Christ we are dead in trespasses and sins Eph. 2.1 5. We may say of men by nature as was said of Senacheribs host Behold ye are all dead carkases 2 Kings 19.35 We by nature have not this act of life Five acts of life we heard of before by Nature we are wanting in them all 1. By Nature we have no spirituall motion all our works are but dead works Hebrewes 9.14 And so dead are we by Nature that we doe no good nay we can doe no good and which is worst of all we will doe no good Rom. 3.12 There is none that doth good no not one All the imaginations of our hearts by nature are wholly evill and that continually Gen. 6.5 And as all his thoughts are evill so are all his words Mat. 12.33 And so are all his works Mat. 7.18 We are as rotten trees we cannot bring forth one good fruit There is not so much in a naturall man as one good thought or word or action that proceeds from faith or is regulated by Gods Word or aymes at Gods glory nay if God should raise us up and inable us to doe good yet we would not Jer. 13. ult Oh Jerusalem wilt thou not be made clean When shall it once be The man that had a bodily disease on him when Christ askt him Wilt thou be made whole He said Yea Lord. But if God ask us the question Wilt thou be made clean we refuse it We finde shifts to put off Christ never could we finde that day wherein we could say This day I would be a Christian but we are either almost perswaded to be Christians or else it must not be this day as bad debtors they would not have the creditors set them a day lest they should break it so wee would be spared from setting God a day for surely we would break it indeed when we are pressed with some fore sicknesse indangering death what say we O! If God would but once restore me to health againe all the world should see I would become a new man and yet when he was in health he said I will seek God and turne to him in sicknesse and thus we put God off from Winter to Summer from Spring to Harvest when we are sick we promise amendment if God will send us health but why not now Doe you know whether ever you shall have health or no And will you hazard your soules And therefore God expects that in afflictions we should seek him 2. They feed not on Christ which was a signe of life but as God said of his superstitious people Isa 44.20 the same may be said of every naturall man He feedeth upon ashes a deceitfull heart hath turned him aside that he cannot deliver his soule nor say Is there not a lye in my right hand Every naturall man hath an idoll that he sets up in his heart and whoever he be that feeds not on the living God feeds upon ashes It is taken from children that for some evill humour delight to be â—â—â—bling upon ashes and coals So every naturall man he feeds upon ashes that is upon dry and unsavoury meat that will not profit the soule for the soul is spirituall and fed upon spirituall food profits and pleasures and honours are no more fit meat for the soul then ashes for the body Solomon complaines of the vanity of mankinde Eccl. 3.21 Who knoweth the spirit of a man that goeth upward or the spirit of a beast that goeth downward Who knows Who considers or takes it to heart that his soule goes to a better place then the beast Who provides better for his soul then the beasts Doe not they all feed on worldly comfort who should feed on immortall food We by nature all of us feed on ashes so that we cannot deliver our soules and say Is there not a lye in my hand Is not this a false course a lying vanity Will not profits and honours deceive me A seduced heart hath deceived him 3. A third act of spirituall life is growth Now a carnall man is far from growing in grace apt is he to grow in sin to proceed on in evill to increase in ungodlinesse 2 Tim. 3.17 Jerem. 9.3 From coveteousnesse to ambition from ambition to voluptuousnesse this is his best growth 4. A fourth act of life was expulsion of noysome lusts Now by nature we are loath to part with our lusts Jer. 4.14 O Jerusalem wash thy heart from wickednesse how long shall vain thoughts lodge in thee We by nature will never cleanse out our lusts but if we doe cast out any thing it s the motions of Gods Spirit we think them superfluous and burdensome and hinderers of our credit and pleasures so that all good motions and good counsells that have been put in us we cast them out Ahab is struck with fear and humiliation but he casts out all by calling a Councell for War Let Cain have a good motion he puts it off by building a City and so takes off his thoughts from once seeking to God to heal
suffer death for us Heb. 2.9 which God could not doe Fourthly That he might be the better compassionate of our infirmities Heb. 2.17 18. The Reasons why Christ became not an Angel which the Schoolmen render are divers principally these First Angels being created all at once and not propagated one from another by generation though many of them fell yet God lost not the whole kind because many of them stood but men proceeding all from one stock or root he being corrupt all his Off-spring were in the same Estate so that if God had not provided this means of Christs incarnation for him he had lost the Creature wholly But to this I answer God might have made many men once as well as Angels and so might have provided another means of saving some of them as he did the Angels but that he would set forth the abundant riches of his love to man in saving them by giving of his own Son Again though all men had perished they had had but their desert and God might have had more service by one Angell redeemed than by many millions of men Secondly The Angels fell of themselves but man by their procurement To this also I say That the greater the Angels sin was the greater is their misery and the greater their misery is the greater mercy had God shewed to have redeemed them Thirdly The Angels conceiving things not by discourse but by a present view of all things that any way pertain to those things they turn themselves unto they doe all things with so full resolution that they cannot alter their mind or repent but man conceiving things by discourse findeth them in the event many times to prove otherwise than he expected and so may come to alter his mind and be fit to be brought to repentance To this take this answer That the Angels being of a finite nature must needs conceive one thing after and upon another which is discourse and so subject to error and so of themselves capable of repentance was not the Devill deceived in Job Job 1.11 Fourthly The Angels being pure immateriall intellectuall Spirits dwelling in the presence of God and in the light of his countenance could not sin by error or mis-perswasion but of purposed malice which is the sin against the Holy Ghost irremissible but man fell by error and mis-perswasion For answer hereunto take this That though the Devills dwelt in the presence of God which cannot be proved yet they received no more light than God would communicate to them and who can say that God communicated so much to them but that upon wilfull not attendance to him they might be deceived Fifthly As men have a time after which there is no place left for helping or altering their Estate so was it meet Angels should have the like that time to men is bodily death which because Angels are not subject to it was not unmeet their time should be their first spirituall death their first sins hence Damascen saith Hoc est Angelis casus quod hominibus mors To this I say That the Angels might have had another time beyond which there hath been no place for repentance namely not their first sin but their wilfull rejecting of a Saviour if he had pleased to have offered them any Thus you see that all these and so are the rest but mens devices and conjectures the true reason you have John 3.16 Gods love to us which also causeth the Lord to say as Jer. 8.4 God neither turneth nor returneth Angels turn but return not men both turn and return through this unspeakable love of God Vse 1. To confute the Heresies of Eutiches and the Maniches who taught Christ had no true but a phantasticall body Secondly To stir us up to some duties 1 of Meditation 2 of Practice First Of Meditation and that 1 Concerning God and 1 Concerning his Justice so severe against sin as all the meer men in the world could not satisfie for it and therefore Christ became man and that is the reason why the damned are tormented because they cannot satisfie Secondly His mercy and and love to us the Father to abase his Son the Son to abase himselfe for us Thirdly His Wisdome to find out such a means to save us when he passed by the more glorious Angels Secondly Concerning our selves who were in so wretched a condition as the blood of Bulls and Goats could not save us men and Angells could not help us onely the Son of God must empty himselfe of Glory and Majesty and become man for us if therefore thou hast not part in Christ Jesus the same sins which plucked Christ from Heaven to Earth will pluck thee from the Earth to Hell Secondly It may stir us up to some duties of practice 1. To teach us Humility Phil. 2.6 7. Psal 22.6 1. By Considering our own Estates and the misery thereof which caused him to take upon him the form of a servant 2. By Considering his example who took upon him the form of a servant to be serviceable to us so ought we to abase our selves to be serviceable to our Brethren Secondly To stir us up to labor to be united to his nature as he was to ours 2 Pet. 1.4 he became the son of man that we might become the sons of God we cannot answer the intent of his incarnation better Thirdly To move us to an holy thankfulnesse and joyfullnesse in the Lord as 1. Zachary blessed the Lord in this behalfe Luke 1.68 2. Mary magnified him Luke 1.46 3. John leaped at it for joy in his Mothers belly Luke 1.41 4. Abraham long before John 8.56 he saw it in the promise and laughed Gen. 17.16 17. and hereupon called his Son Isaac 5. The Angels who have lesse benefit than we hereby Luke 2.14 And sure if John wrote every Doctrine in this Epistle that our joy might be full as chap. 1.4 then hence also let us raise up our hearts to this holy affection this is the fittest exercise for Christmas otherwise usually spent in carnall delights because men have no part in this joy Doct. If the Apostles saw and heard these things of the word of life then blessed were they Luke 10.22 23. Why Because of his comely beauty and goodly proportion no Isa 53.2 and then Judas had been an happy man as happy as the rest of the Apostles But the Reasons are these First By this means they had a greater measure of knowledge Luke 10.22 23. he expounded to them the secrets of the Kingdome of God Mat. 13.11 16. Mark 4.34 hence is that of the Samaritan woman John 4.34 hence it was that John Baptist was more excellent than others Mat. 11.11 So that as Solomons servants were happy 1 Kings 10.8 so much more Christs Disciples who saw and heard a greater than Solomon Secondly Their Faith also by this means was more strengthned in the truth of this great promise of the Messias which had been deferred so long John 20.29
It is many times an exercise to Faith to be commanded to believe what we see not but to see what we belive not is a great strengthning to a weak Faith Again a greater measure of knowledge is a notable means of a greater measure of Faith And if you object against this Heb. 11.2 I answer That the meaning of the place is this that though things be not seen yet Faith maketh them evident not that whatsoever we believe by Faith is not seen Stephan saw and believed the same Acts 7.55 There is a threefold light of Sense of Reason of Faith when a thing is obscure to both the former Faith will make it evident Thirdly Their Peace of Conscience also hereby was more setled and established Luke 2.29 30. for he saw now Christ was come to accomplish that work of reconciliation which before was promised and to make up our Peace with God In these regards the glory of the second Temple was greater than that of the former Hag. 2.10 the second Temple wanted five things of the former Aarons Rod the Pot of Manna Vrim and Thummim fire from Heaven and yet it was greater than the former because these three Knowledge Faith and Peace of Conscience were so much increased not to a few as it was before but generally even to the simple Vse 1. Hence we have just occasion to meditate of our blessednesse also above that of the old Church for all those grounds of the Apostles blessednesse by seeing and hearing Christ remaine to us as 1 Means of Knowledge clearer to us than to the old Church by the Apostles preachings and writings we even see Christ crucified Gal. 3. 2 Means of stronger Faith 1. Because of greater means of Knowledge 2. Because that is already accomplished to us which they hoped for 3. Means of setling greater Peace seeing Christ is not onely come to make our Peace as he was to Simeon but hath already done it And therefore a shame it were for us to be more Ignorant Faithlesse perplexed in conscience than they were and therefore for 1. Knowledge let us be no longer babes 1 Cor 14.20 the times require it Heb. 5.12 Isa 11.9 2 Faith let us strengthen it First For Promises past we have not now received them Secondly For Promises to come of the resurrection he so long foretold was at last seen and then belongs to us that 1. Blessings John 20.29 2 Joy 1 Pet. 1.8 3 Peace let that possesse and rule us Col. 3.15 in life and death as it did Simeon Vse 2. To Stir us up to pity the Estates of such poor people as sit still in darknesse and in the shadow of death having no means of Knowledge of Faith of Peace John 7.49 Vse 3. How great then is that blessednesse prepared for us in Heaven where we shall see Christ as he is and then 1. Our Knowledge shall be perfect 1 Cor. 13.12 2. Our Faith shall be joyned with Fruition yea we shall see what we believe 1 Cor. 12.12 3. Our Peace shall be passing understanding Phil. 4.7 unspeakable and glorious 1 Pet. 1.8 á fortiori It is good to feed on these spirituall joyes and then these carnall delights will soon grow out of tast and relish Doct. Christ in himselfe and to us is the word of life Here is to be shewed in what respects he is called 1 A word 2 A word of life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here is a metaphor and every metaphor is a short similitude and it must not be expected that any similitude should agree in all poynts But Christ is called the word of God in four respects as he is the wisdome image interpreter and promise of the Father First The wisedome of the Father as reason floweth from the soul or minde of man and is not any accident to it but of the same nature with it though there is an accidentall wisdome in us which is habituall yet there is also an essentiall wisdome in us namely our Reason which is naturall so Christ who is the reason and wisdome of the Father flowed from the Father was begotten of him and is of the same nature with him hence he is called the wisdome that dwelleth with God Prov. 8.1 22 24 25. 1 Cor. 1.24 and the Holy Ghost may seem to have reference to this place John 1.1 2 3 4 5. because the description which he maketh of the world it seemeth he took from that description of wisdome if you compare these places Prov. 8.1 with John 1.1 Prov. 8.3 with John 1.2 Prov. 24. to 30. with John 1.3 Pro. 8.34 with John 1.4 Prov. 8.35 with John 1.5 and chap. 1.22 24 c. Secondly As the words or speech of the man is a character of his minde for out of the abundance of the heart the mouth speaketh a rotten heart begetteth and streameth forth unsavoury speeches an holy heart breatheth out gracious words so is Christ the character or engraven forme of the Fathers person Heb. 1.3 Thirdly As the speech or word of a man doth declare the will and meaning and Counsell of the speaker so doth Christ of the Father John 1.18 Mat. 11.27 Fourthly Christ may very well be called the word of God or the speech of God because he it was of whom the Lord spake from the beginning that is the word of promise which he made to Adam to Abraham to Isaac to Jacob to David c. hence Christ is called the Promise Heb. 11. hence he who is called a Servant 1 Chron. 17.19 is called the word 2 Sam. 7.21 that is a servant spoken of or promised Secondly Christ is called a word of life 1. Because he hath especiall life in himselfe John 1.4 John 5.6 2. Because he communicateth life and he communicates 1 Naturall life which to us men is the light of Reason Joh. 1.4 this former we have from him as an author these following as an head or root 2 He communicates spirituall life and that he doth 1. By dying for us for his death is our life as by his wounds we are healed Isa 53.5 so by his life we live now the life we live by Christs death is 1 Justification that is forgivenesse of sins Col. 1.14 Ephes 1.7 therefore he is called the justification of life Rom. 5.18 we without his death were dead meer Children of death as condemned persons and Christs death procuring us pardon procured us life 2 Mortification it is the first part of spirituall life inherent in us to die to sin and that was procured by Christs death Rom. 6.6 Gal. 2.19 2. He communicates spirituall life to us by rising for us for as we have been like him in dying to sin by his death so doe we live to God by his life Rom. 6.5 10 11. now the life we live by his Resurrection is 1 Vivification or newnesse of life Christ now living in us by his Spirit Gal. 2.20 1 Cor. 6.17 Hence as living trees of Righteousnesse we bring forth fruit unto God
John 15.5 2 Resurrection to glory Rom. 8.11 hence he is called a quickning Spirit 1 Cor. 15.45 Vse 1. If Christ be a word of life then men out of Christ have no life in them they have neither the life of justification nor mortification nor vivification nor resurrection to glory but are stark dead men to grace and glory 2. If Christ be a word of life then we who professe our selves to be Christians to be Members of Christ are to live no life but this now for the better conceiving of this know that we live a threefold life 1. Naturall 2. Spirituall 3. Carnall whereby we live the life 1 Of Reason 2 Grace 3 Sin The two former we may live and are so to doe because we receive both these lives from Christ the word of life the last we are not to live for the Members can live no life but the life of their head the branches live no life but the life of the root Hence Paul lived not but Christ in him Gal. 2.20 Now that we may doe this we must esteem and carry our selves as dead men to all things else that we may wholly live and move and have our being to him and from hence arise three duties First We are not to live to our old sins at all but to be as dead men to them Rom. 6.11 and therefore to have no Member to stir at their command Rom. 6.13 old lusts when they now call upon us we are to lend the deaf Ear to them when we were dead to Righteousnesse we did not one living action but sinfull so now being dead to sin let us doe no liâ—ing action but righteous Secondly We are no longer to live unto friends to riches honours or pleasures but to the Lord we once were wedded to such things but now being dead we are free from them Rom. 7.1 2. if these call for any motion or action of a living man at our hands not agreeable to the Will of Christ we are dead hence Wives are to obey their Husbands in the Lord Col. 3.18 and Children their Parents Ephes 6.1 and Servants their Masters Ephes 6. so Psal 45.10 11. 3. We are to be as dead men to our own reason and will and all the affections of our hearts and to yeeld to them onely in the Lord Luke 9.23 He that would live to God when he is dead must die to himselfe while he is alive Vse 3. If Christ be a Word of Life a living and a quickning word then when we finde our hearts dead and dull and indisposed to good duties run we and seek unto him for life and quickning Psal 119.37 40. If we be afflicted in Conscience and esteem our selves as dead men in regard of the apprehension of Gods Wrath and the want of the life of Justification then let us seek to him Psal 119.107 28. If we fear that though we finde some life of grace yet we shall be unfruitfull and dead unto God except we be strengthened and quickned more then ordinary here againe let us seek unto this Word of Life Luke 17.5 Mark 9.24 In the midst of our entertainment of many of our acquaintance as Hezekiah did 2 Kings 20.13 who might have taken an excellent opportunity of sanctifying Gods name considering the occasion of their coming 2 Chron. 32.31 he might have wrought on them to have embraced the true worship of such a God Deut. 32.31 And so indeed did Moses upon Jethro Exod. 18.8 9 10 11 12. and in the liberall use of Gods Creatures an easie matter it is to forget God and to be dead and unfruitfull unto him here then seek to this Word of Life but alwayes seek we in humility and consciousnesse of our own weaknesse and then God will delight to quicken us 1 JOHN 1.2 For the life appeared and we have seen it and bear witnesse and shew unto you that eternall life which was with the Father and was manifested unto us THis Verse containeth nothing in a manner in it but what you have mentioned either in the verse before or else in the next after it In it consider 1. The dependance of it with the former the words come in by way of answer to an objection Obj. If Christ was from the beginning eternal God how then could he be seen and heard John 1.18 No man hath seen God at any time Answ Yes for that eternall Word of Life was in fulnesse of time made manifest in the flesh c. 2. The order of the words in themselves and in plain placing they stand thus For that Life that Eternall Life which was with the Father and which we have seen and thereof we bear witnesse and which we shew or declare unto you appeared appeared I say unto us 3. The meaning of the words which is best opened by handling distinctly five Propositions which are expresse in the Text Three concerning Christ Two concerning the Apostles First Three concerning Christ 1. Christ is Life Life eternall 2. This Eternall Life Christ was with the Father 3. This Eternall Life which was with the Father appeared to the Apostles Secondly Two concerning the Apostles 1. The Apostles and Disciples saw this eternall life 2. Thâ—â—postles and Disciples bare witnesse unto and declared this eternall life to the Church of God Proposit 1. Christ is life eternall Life Therefore called the word of Life v. 1. hence also John 14.6 though life there is not taken so largely as here There the meaning is I am the true and right way to eternall life as appeareth by that which goeth before from verse 2. to 6. and the reason following verse 6. Here it is taken for him who liveth in himselfe and is the Fountain and Author of all life to us whether of Nature or Grace or Glory Eternall life 1 John 5.20 and he is so called because 1. Himselfe liveth for ever Rev. 1.17 18. Prov. 8.23 2. To us he is the Author of eternall life Heb. 5.9 John 18.28 Vse 1. From hence the God head of Christ is argued and that 1. From his Simplicity comparing this place with John 5.26 see the like 1 Joh. 1.5 7. He is therefore free from all composition not onely of matter and form universall and particular but even of subject and adjunct Ergo He is God for these speeches are are no Hyperbolies 2. Fâ—om his Eternity for no Creature is eternal but all had their beginning in time Vse 2. Hence we see a reason 1. Of that speech in Prov. 8. ult All that hate me love death such are all they that will not be governed by him Luke 19.14 2. Of that speech Eph. 2.1 5. men out of Christ are dead 3. Why ungodly and wicked men die eternally they are out of Christ John 15.6 where is to be translated not Men but Angels Mat. 13.49 50. the Angels whomsoever they finde out of Christ they cast into Eternall death not so much because they have deserved it for so have the godly but
And by our Regeneration we are again light Ephes 5.8 Furthermore God is said to be Light not tropically by an Hyperbole because these things are in him but properly because he is Light that is Wisdom and Holinesse it self for God is Knowledge and so his Holinesse is Himself for either God understandeth all things by his own Essence or by the Species or Images of things this he could not because he understood them before they were therefore he understood them by his Essence Gods Holinesse also is Himself or else it is in God and so some composition will be found in God at least of Subject and Adjunct then something will be found before God for a Simple thing is in Nature before a Compound now in Nature nothing can be before God if it could he were not God 2 In him is said to be no darknesse at all 1 In way of confirmation of what he said before for so St. John usually as he affirmeth a truth so he denieth the contrary falshood Joh. 4.2 3. 7 8. as Pharaohs repeated Dreams were for confirmation Gen. 41.23 Gal. 1.8 9. 2 In way of opposition to our 1 Knowledge 1 Cor. 13.12 2 Holinesse 1 Joh. 1.8 Vse 1. Observe Gods Simplicity of Nature he is in the Light the Light is in him he is Light it self which shews that whatsoever is in him is himself the Sun though light be in it yet it is not Light it self Vse 2. Then no wonder if we cannot see the full Wisdom of the wayes of God who can look on the Sun in its full strength Yet the Sun is not Light it self whose eyes doth not his glorious Light dazle 1 Tim. 6.16 Rom. 11 33 34. Vse 3. If in Gods Light there be no drams of darknesse or ignorance then he knoweth all things Joh. 21.17 Four things especially 1 Events of things Isa 41.22 23. 44.7 and therefore is not subject to after Counsels hence we know though God be said to repent as of Creating Man and chusing Saul yet both are said Humanitus when he went about to do otherwise Gen. 6.6 1 Sam. 15. ult and Numb 23.19 how needful then is it to consult with him and seek his direction in all our Counsels 2 the most secret sins that are committed Psal 139.11 12. Job 24.14 15. Isa 29.15 3 The inmost heart of man Jer. 17.9 19. how vain then is Hypocrisie how doth it dance in a Net before God Heb. 4.13 1 Sam. 16.7 4 The wants of his Children Mat. 6.32 hence we are eased of destructful and distructful care vers 31. Vse 4. Then such as live in ignorance and uncleannesse are without God in the World for he is Light Ephes 4.18 19. then we are to labour to be light in all manner of knowledge and holy conversation 1 Pet. 1.15 16. Vse 5 Then we are to seek to him to enlighten our darknesse he is the Fountain of Light Light it self he alone scattereth the mists of our darknesse our ignorance and pollutions Psal 119.33 Psal 5.7 Vse 6. If no blemish of darknesse be in God then he is holy in all his ways Psal 145.17 well said Chemnitius De causa peccati tenenda est haec veritas Deum non esse autorem peccati etiamsi si non possimus omnes argutias quae contra opponuntur excutere 1 JOH 1.6 7. IN the Four first Verses Saint John had declared the subject of his Doctrin and the end The Subject was God-man that which was seen and heard was Man the Word of Life that is God-man this is amplified by some adjuncts in the second verse of manifestation and of declaration The end of his Doctrin was double 1 Subordinate to bring on Christians to fellowship with the Apostles and lest they should despise them he tells them their fellowship was not base it was with the Father and his Son Jesus Christ 2 The supream and main end was that their joy might be full fulnesse of joy in the Spirit is the main end of this Epistle Then Vers 5. he comes to a particular of that Subject which he had handled before in general he tells them one thing that he had heard of Christ and that was that God is Light and in him is no darknesse at all this was one part of the Message he was to deliver Some understand it of Christ so he is called Light Joh. 1.9 that enlightneth every one that comes into the World but Vers 7. he speaks of Christ the Son of that Light therefore here he speaks of the Father We have heard how God is Light and in him is no darknesse Now we come to the application of it he desiring to train them up in the fulnesse of joy he desires to clear all doubts therefore this is his method he tells you of some things he heard from Christ and then he gives signes of their fellowship with Christ that so every one might know what part he hath in this joy From this he gathers a double note of our fellowship with God whereby we may know it that so our joy may be full vers 6. Negatively for if God be light then he that saith he hath fellowship with God and yet walks in darknesse is a Lyar. Then on the other side Affirmatively vers 7. If we walk in the Light we have fellowship one with another and so with God 1 Then here is a signe of Hypocrisie to say that he hath fellowship with God and yet walk in darknesse 2 A sign of sincerity he walks in the light which brings a double benefit 1 We have fellowship one with another 2 The blood of Christ cleanseth us from all our sins If we say we have fellowship with God and walk in darknesse we lye c. Doct. 1. Opinion and profession of fellowship with God is no certain sign of true fellowship with him opinion of Religion is no certain sign of Religion If we say c. now saying includes three things Oratio est 1 Mentalis to think a man may say it in his heart when he thinks so and that is his opinion Psal 14.1 The foole hath said in his heart there is no God Exod. 2.14 Psal 30.6 2 Vocalis to speak to say in outward words Gen. 22.7 3 Vitalis in outward carriage to make shew and profession in his walking Rom. 1.22 All these are meant here to carry a mans self therefore as if he were a Christian and yet walk in darknesse is Hypocrisie Prov. 14.12 Mat. 7.21 22 23. Not every one that saith Lord Lord It is not thinking nor saying that carries it nor walking so outwardly for we may do so and have no fellowship with Christ Reas 1. Because opinion may spring from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even as Hamans opinion was that the King would honour no man so much as himself Hâ—st 6.6 so many times out of self-love we think we wish well to God and he to us when there is no such matter in truth 2 Opinion may
Sin truly it is not healed and then not pardoned Obj. I feel my sin so far from being mortified that it grows more strong and vigorous therefore what shall I think of my selfe Ans It may grow stronger in our feeling when it is not so in it self it is not because Sin is stronger but our sense is more quick a man that is in extemity of Sicknesse he feels no pain but when be begins to recover he feels more pain why then the Disease is not stronger but he is more sensible 2. Doe you not find that Sin is more loathsome and bitter to you then it is in some measure mortified for mortifying is a borrowed specch from a Surgions mortifying a Wound they use to binde the joynt and stop all spirit and bloud so that it is made insensible of pain so if we have stopt the freenesse of our spirits to Sin we are not so lively and frolick to Sin it is a signe corruption is mortified but if you see you are as lively and ready and delight as much in Sin as before Sin is not mortified but if it grow loathsome and bitter to us it is a signe of mortification Vse 2. Directs us how to make good use of the bloud of Christ not onely to pardon our Sins but to heal them we are not wont to make use of it for pardon but we must make use of it as well for healing for else we take the bloud of Christ in vain if we make use of it to pardon and not to cleanse for his bloud was sent as well to pardon as to heal therefore pray not to God to pardon your sins through Christs bloud onely but lay his bloud warm to your hearts every day that so you may have your hearts and ways cleansed it is a continued act not of one day or two but throughout our whole life we should make use of Christs bloud to cleanse us 1. Consider what great things he did for us the just for the unjust and the meditation thereof will make us ashamed of sin 2. Pray to God for the quickning work of his Spirit that the same bloud of Christ that hath procured pardon may also procure healing for us Vse 3. It may teach us all to labour to grow in cleannesse of heart and life for the bloud of Christ cleanseth us Zech. 13.1 a Fountain that runs into a Channel that is muddy it will by continuall running cleanse it so though Christ finde our spirits muddy and defiled yet we should let it run daily on us and be ever rincing of our hearts at the fountain Vse 4. Comfort to all Gods Servants that have had any experience of the pardon of their sins you shall certainly in time feel and finde healing and cleansing from your sins if you see a clear Fountain running into a filthy Channel it is very muddy and the worse for the present the mud being stirred but afterwards it is cleansed and made pure and clean so Christs bloud may run into muddy spirits and that bloud at first may make corruption more stirring you finde more pride and vanity and uncleannesse but will it hold so no truely in cleansing it will cleanse and go on till it hath purged all corruption 1 JOHN 1.10 If we say that we have not sinned we make him a lyar and his Word is not in us THese words are a repetition of the former v. 8. but with some addition he aggravates this sin they doe not onely make themselves lyars but they make God a Lyar which is not onely Blasphemous but Heretical it extirpates all the truth of the Word Doct. Opinion and Profession of perfect righteousnesse even in those that are cleansed by the bloud of Christ is not onely an Errour but a blasphemous and heretical Errour it is Sacrilegious and Heretical For having told us before that if we confess our sins God is faithful and just to forgive us our sins and that the bloud of Christ cleanseth us from all unrighteousnesse yet if after this we say we have no sin we doe not onely make our selves lyars but God a lyar for if he be not a true God he is no God and his word is not in us that is no part of the Word is in such a man Q. But why doth St. John repeat this thing had he not said enough before that he repeats it Ans 1. Before it might be thought that he spake of Carnal men therefore to make it manifest that even those that had confessed their sins and were cleansed from unrighteousnesse yet even those if they should say they had no sin should make not onely themselves lyars but God a Lyar therefore he repeats it 2. He saw that men were ready to cleanse themselves from sin sinfully if we can by any pretence we will be ready to free our selves from such opinion of sinfulnesse therefore he presses it that indeed we are so foul that if we say the contrary we have no spark of Religion in us not one spark of the Word dwells in us 3. Because it is a point of great necessity to believe the contrary truth therefore he takes up this conclusion again To say is either In Heart In Word In Carriage Well to say thus is to make God a Lyar and so no God for if he be not a God of Truth he is no God for Verum bonum convertuntur Q. Why doth he make God a Lyar A. 1. Because God hath given his Son Christ to cleanse us from all sin and to what end should he send Christ to cleanse sin if we had no sin he that saith he hath no sin overthrows the coming of Christ and the cleansing virtue his bloud 2. God hath often said all men are Sinners in his Word Rom. 3.23 Gal. 3 22. Job 15.14 What is man that he should be clean Job 7.20 David an holy man yet professeth Psal 130.3 Psal 143.2 the perfectest of Gods Servants have testified of themselves that they are Sinners therefore if we say we have not sinned we make God a Lyar. Q. What is meant when he saith the Word is not in him A. 1. It is not in his judgement when he is not perswaded of it 2. It is not in his heart when he trusts not in it and receives it not in love and the saving efficacy of it he that saith he hath no sin receives not the word he speaks of the Word here as Verbum salutiferum Acts 20.32 1 Thes 2.13 2 Tim. 3.15 Now the Word is said not to be in a man when there is not so much Word as will save a man may be ignorant of some Divine truths and yet the Word of God may be in him but if he want the Knowledge and Faith of such Points without which he cannot be saved the Word dwells not in him now he that denies sin to be in him there is not onely a denial of that truth but he is empty of all other saving truths All
true fellowship with him 1 For the First a man that knows Christ may and ought to come to know that he knows him or hath fellowship and communion with him hereby we know that we know him here is actio reflexa the Senses they do not reflect themselves the eye sees other mens faces not its own but by reflection in a Glasse but in our Spiritual knowledge we may more sensibly discern our Spiritual estate than our faces in a Glasse for we see not that but in another Meâ—lium but a man knows his knowledge of Spiritual things directly he not onely knows but knows that he knows what is meant by these To know Christ is not only to know his Nature and Person and Offices that he is God man and that he is our Advocate and Reconciler and Propitiation the Devil knows thus much so that a Spiritual knowledge is not superficial but such a knowledge as is opprative not dead but lively not naked but such a knowledge as is joyned with acquaintance such a knowledge as works us to obedience Psal 9.10 Isa 53.11 and that works us to Mortification Gal. 6.14 such a knowledge as makes all the World dead to us As a man that hath set his affections on a woman it deads his affections to all others 1 Sam. 2.12 the Sons of Eli knew not the Lord and Exod. 5.2 Who is the Lord saith Pharaoh I know not the Lord neither will I let Israel go they knew not the Lord that is they had not this lively operative knowledge joyned with obedience so then true knowledge is operative begets trust and confidence and joy in God Jer. 10.23 and is likewise joyned with obedience 1 Chron. 28.9 so then we see it is such a knowledge as makes us trust in him fear him honour him serve him cleave to him and yeild obedience unto him and no wonder for verba sensus accipienda sunt cum effectu affectu I have seen the oppression wherewith the Egyptians oppresse my people Israel Exod. 3.9 I have seen that is not only looked on it but have compassion and intend to deliver them so Remember thy Creator c. that is bend thy affections to him and honour him so to know Christ is to affect him to honour him to cleave to him to obey him to acquaint our selves with him for by knowledge is here meant acquaintance and familiarity What is this Knowledge to know that we know him It is an Act of Understanding by which upon good ground he doth discern that he doth know God and hath fellowship with him no man calls that Knowledge which is only a Conjecture nay this Knowledge is more than a true faith for they are two distinct things though they stand together 1 John 4.16 We have known and believed c. so that this Knowledge is more than a true faith for faith is a persuasion or trust a man takes upon the credit of Divine testimony if I take it upon mans testimony it is credulity but when I take things on Gods authority that is faith but here is something more we know and believe and we know that we know which is an Actus judicii and more than opinion or faith Knowledge is such an acknowledgement as ariseth Ex principiis scientificis such as proceeds from certain Principles as I know that Fire burns from the light and heat so then I know it by experience all knowledge ariseth either from causes or Effects such effects as cannot delude us if it may it is but conjecture but what we know it is upon sure grounds and experience that is Knowledge So then we know that we know him this implies that a man that knows Christ may not only think so and have such an opinion and believe so but he may know he knows Christ and that by two effects 1 By feeling in his own heart that having been oppressed with sinne hee finds his soul comfortably pacified if hee find Christ pacifying his soul he knows that he knowes Christ such a man whose spirit hath been oppressed with the consciousnesse of sin if this mans soul be comforted and pacified then he knows that he knows Christ he is now acquainted with Christ one that was never troubled with sin knows not the worth and vertue of Christ but a man that hath been afflicted in conscience for sin and is now pacified now he knows that he knows Christ he had hold of him before but he now plainly sees him Job 42.5 I have heard of thee by the hearing of the Ear but now mine Eyes see thee as if all his knowledge before had been but as the hearing of him but now he comfortably finds Christs presence he now sees his worth and excellency Cant. 5.10 a man knows that this is Christ because he knows that nothing in Heaven or Earth could pacifie him but Christ 2 He knows that he knows Christ not only by the pacifying of his conscience but by the purifying of his conscience Act. 15.9 purifying it from the lusts of sin whereas before we were covetous we are now heavenly minded whereas before vain now serious in serio and look at Trifles as Trifles before unclean now holy and chaste before intemperate now temperate before disordered now our hearts are cast into another mould and frame both the inward man is purified and the outward the words and actions are purified thus we know that we know him if we keep his Commandments so that they that know Christ may say I know that I know him Vse 1. To refute that Popish Doctrin that teacheth that none can be certain of his Salvation nay they say it is Heretical presumption and many worldly men think it is impossible and others think it is needlesse to be attained but such may be convinced from this Doctrin and what saith the Apostle Peter Give all diligence to make your calling and election sure 2 Pet. 1.10 how shall we make it sure if we know that we know it 1. Cor. 2.12 God gives us his Spirit that we may see the grace he hath given us Joh. 3. ult St. John speaks it here of little Children that they may know it so that this Knowledge is both possible necessary and may be certain They say we may have a conjectural Knowledge but no certainty of faith it is a speech which implies a contradiction if it be conjectural it is no Knowledge that which I only conjecture I know not we do not know that we onely conjecture if I ask you if you know such a one If you say you think you know him you do not know him so that when they say we cannot have knowledge of faith we do not say they may only believe it but they may have certainty of feeling Faith may admit much doubting but Knowledge excludes much doubting Vse 2 To consider whether we can say thus we know that we know him do you know that you have acquaintance and fellowship with Christ do
Spirit dwelling in you and that argues acquaintance with him Psal 19 11. in keeping of them there is great reward greater than any gold or silver a man may keep that and yet want a quiet Conscience but a man that keeps Gods Commandments shall not want peace of Conscience Psal 119.72 thousands of gold and silver will not keep a mans heart warm and comfortable but the keeping of Gods Commandments will and be it that you be about your calling no businesse of your calling will hinder your peace no Commandment of God hinders your Peace indeed if you go about things without warrant from a Commandment be it in the World in your callings if you look at your profit and pleasure c. and not at Gods Commandment to set you a work you lose your Peace and you will want your Peace in that dayes conversation but if you go about things in vertue of a Commandment never fear your calling will never hinder your Peace keep the Commandment and keep your Peace we hinder our Peace often because we go about businesses without an eye to the Commandment and so it is not acceptable to God he finds no savour of rest in it and therefore no wonder if we lose our Peace but if any work though never so mean be done in obedience to Gods Commandments we shall keep and maintain our Peace 1 JOHN 2.4 He that saith I know him and keepeth not his Commandments is a lyar and the truth is not in him IT is St. Johns usual course to propound the Truth Affirmatively and Negatively Vers 3. Affirmatively Vers 4. Negatively Vers 5. he amplifies the keeping of Christs Commandment by a double benefit 1 In him that doth so is the Love of God perfect 2 Hereby we know that we are in him From whence Verse 6. he passes this conclusion of conforming our lives to the life of Christ Verse 4 He that saith he knows him c. To say is either in Heart in Word or in outward Carriage He that saith I know him he speaks not of an active understanding of him but of an affectionate hearty knowledge Knowledge is either speculative or operative infused or acquired Historical or Experimental all come to one but this Knowledge here meant is acquaintance so then he that saith he hath acquaintance with God and keeps not his Commandments that is as his Way his Treasure his Ornaments his Eye his Life 1 He is a Lyer that is he not only speaks false but he knows he speaks falsly for that is the difference between an untruth and a lye 2 There is no truth in him not one true grace not one true act of Repentance Faith c. Doct. Opinion or profession of the Knowledge of Christ without keeping of his Commandments is an undoubted signe that he is a lyar and the best Grace on him is counterfeit he hath no true Grace in him To say in the heart is opinion to say in the tongue or carriage is profession and if he do thus he is a lyar the truth is not in him Tit. 1.15 16. they professe they know God but in their works they deny him ssch a one is abominable disobedient and to every good work reprobate that is he goes about it untowardly is unskilful in it hath no sincerity and his work is rejected of God as reprobate counterfeit silver Q How is such a man a lyar and no truth in him A man may be a lyar sometimes and yet have some truth in him but this man hath no truth in him but 1 He speaks falsly 2 Against Conscience 3 No truth is in him A. 1 He speaks falsly which appeareth from the Efficacy of all true knowledge of Christ which brings forth obedience if a man knows Christ he loves him and affects him and obeyes him Mat. 7.22 23. all saving Knowledge stirs us up to obedience to God to righteousnesse to man if a man be a Son of Beliac such a man knows not God those that obey him not never knew him 1 Chron. 29.9 Know thou the God of thy Father and serve him they that never served God never knew him Joh. 14.21 if any man love me he will keep my Commandments and further no man knows God but he hath known the depth and danger of sin he hath known his enstrangement and absence from God if a man know not himself he knows not God 2 After that he hath known sin he comes to know Christ and his mediation such a man is sensible of his former misery and knows the excellencie of Christ he hath been so bitten with sin that he looks at it as the most hainous fight and the keeping of Gods Commandments he looks at it as the sweetest thing in the World 2 Cor. 6.14 Gods Commandments are not grievous to him such Knowledge springs from experience of our former misery therefore they that never come to this never knew Christ 2 Why is such a man a lyar that saith he knows God and keeps not his Commandments 1 From the conviction of the Testimony of that light which shines in his heart Joh. 16 9. there is a Spirit of conviction in all those that live in the Church for others do not contend that they know Christ but those that thus professe are convinced of their sins of their unbelief and disobedience and of the wickednesse of their hearts and lives Obj. Are there not many that live carnally and wickedly and yet are not convinced of their sins It is true there are such but then living in such a course they do not trespass against their Consciences they think they keep the Law and so think well of themselves and they are at peace and secure He that walks thus civilly and conformably yet such a mans Conscience is at uncertainty about his Estate he is convinced that he wants something but he cannot tell what it is till he be throughly convinced by Gods Spirit thus it was Mark 10.19 Matth. 19.18 19 20. the young man told Christ all these have I kept from my youth what lack I yet his Conscience guided him to feel that he wanted something though he had kept the Law in the outward letter yet he saw he wanted something and his Conscience was not at rest so that such a man as saith he knows Christ and keeps not his Commandments speaks against the conviction of his Conscience and therefore is a lyar I speak not of such Christians who want Peace because they do not keep Gods Commandments but of such who when they have Peace think they keep his Commandments 3 Why is there no truth of grace in such a man as saith thus Reas From the necessary conjunction of all graces with obedience no true grace of God but is either the cause of obedience it breeds it or else is a companion of obedience or else an effect of obedience it sprang from obedience Faith worketh by love Gal. 5.6 and love is the fullfilling of the Law Rom.
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
can do nothing even Paul of himself was not able to think a good thought 2 Cor. 3.5 therefore let us exercise our gifts in Christ that is to wait on Christ daily for the renewal of strength according to our daily employments Isa 40.30.31 shall change his strength renew it according to the necessity of his businesse that so he may walk in obedience to him and depend on him for strength and aim at his glory 4 Because we often contract Crudities and ill Humours therefore if wee would increase strength wee must purge out these so if we would get Spirituall strength we must purge out our corruptions Rev. 2.3 4 5. there is need of daily repentance which may cast out all noysome lusts and weaknesses and make us able to perform duties in strength as you desire therefore to be strong and to have your strength acknowledged by God and good men as you desire to do the will of God chearfully diligently laboriously and constantly as you desire to suffer with boldnesse and patience as you desire to stand out against all temptations this God requires of you to grow true hearted to feed heartily on every ordinance to exercise your graces in Christ to depend on him to deny your selves and if you find you have committed any sin cast out all before God by confession and purge it out by repentance and then you shall find your selves to increase in strength as becomes young-men 1 JOHN 2.14 The Word of God abideth in you WE have heard of the strength of Young-men The second cause of their victory is because The Word of God abideth in them Verse 12. he had called all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he testifies that their sins were forgiven and of those the Fathers knew him which was from the beginning and Young-men had overcome the wicked one and were strong and the word of God did abide in them Doct. Such Young-men as have their sins forgiven them have the Word of God abiding in them Q. What is meant by the Word of God abiding in them 1 He means not part of the Word but the whole Word abides in them both Promises Commands and Threatnings Commands to bind them Threatning to awe them Promises to comfort them good examples to encourage them bad examples to discourage them therefore for men to be carvers and choosers of the Word is not to have the Word abiding in them Herod would have some of Johns words abide in him hut not all but this is the commendation of good young men that not only every kind but every parcel of the Word abides in them 2 When he saith the Word of God it implyes that they receive it as the Word of God and not as the word of man 1 Thes 2.13 and a man then receives the Word as the Word of God when he looks at the Commandments as Gods Commandments and so the Promises and Threatnings as Gods he looks at them as of highest authority so as no word of man shall stand against it all falls to the ground before it it swayes all 3 When he saith the Word abideth it implyes that this Word did not only flash in suddenly and continued for a time but it abideth in them continually Joh. 5.35 Heb. 2.1 2. 4 In you that implyes the whole man in their judgment they understood the word in their wills they embraced it in their affections they rejoyced in it in their lips the law was in their mouths in the whole man the word of God abode and that not for a time but continually Q 2 What is the reason why those that have their sins forgiven them have the Word of God abiding in them Reas The ground of this is because whose sins soever are forgiven them their eyes have been opened to see the weight and danger of sin the VVord hath opened and affected the heart and hath made such deep impression that it cannot be rooted out Psal 119.93 those promise that have comforted his soul he shall never forget Psal 119.129 and hence he looks at them as sweeter than the honey and the honey combe and those threatnings that have awed his soul he still trembles at them because he hath found the VVord wonderful to humble him and to comfort him therefore he still keeps it Vse 1 Of tryal unto us whether our sins be forgiven us or no nothing more necessary to know nor nothing more comfortable how then shall I know this Why onsider what place the Word of God takes if the Word of God abide in you the whole Word there is no Commandment but you would obey it no Threatning but you humble at it no Promise but you look at it as the Word of God do you find your whole man submitting to it your minds understanding it your wills embracing it your affections rejoycing and delighting in it as the Word of God it is an evident signe of the remission of your sins this could not have been had not the Word of God been wonderfull to humble you and comfort you Obj. I have a brittls memory and cannot retain the Word therefore how can the Word be said to abide in me Ans Dost thou remember other things well and not the Word then it is dangerous but if thy memory bebrittle in other things then it argues the lesse danger though the Word do so also but though it slip out of thy memory doth it not abide in thine heart dost thou not delight in and desire more and more after it if it be so it may be said to abide in thee Vse 2 Of exhortation to young men whosoever have found your sins forgiven this God requires of you that you give up your hearts to the whole word of God to be wholly guided by it for ever if you sit loose from the word you shall find the pardon of your sins sit loose from your souls he will take away the comfort of the pardon of your sins therefore let the Word of God abide in you richly and plentifully that so you may have the comfort of such a benefit as pardon of sins Doct. Such young men as have the Word of God abiding in them are strong young men they are connexed together Reas 1 They are strong first because the Word of God wheresoever it abides abides not in the letter but in the power and efficacy and the Word of God is mighty and powerfull and therefore where it dwells it conveyes strength and power Rom. 1.16 2 Cor. 10.4 it is mighty to cast down the strong holds of Satan mighty to overwrestle lusts mighty to overcome the World Psal 119.9 11. Vse 1 May serve to shew you what poor weak young men they be that have not the Word of God abiding in them if you see such a young man write on him he is a weak young man if if the Word of God abide not in him every company every temptation will carry him away 2 Learn hence if you desire to
eye be set on wrong objects this the Scripture calls an hastie eye that have it he will per fas nefasque Prov. 28.22 23. a man of an evil eye hasts to be rich never staying on Gods Providence such was Achans lust and Ahabs after Naboths Vine-yard he made hast to obtain it so a man makes haste when he pursues some gain not lawfully but by Symony or Sacriledge or Bribery or Deceit Isa 33.16 so that a man looks at his gain and not at God Quaerenda pecunia primum est Virtus post nummos so that a man hastes so much after wealth that he cannot stay Sermons or Prayers he must follow his gain and he will have it by hook or by crook this lust is against Piety because our love to God should make us affect nothing but what we may lawfully enjoy and in subordination to his will and to imploy it to his service 2 This lust of the Eye is expressed in excessive measure and this is called a greedy eye a man perhaps will not get it but by honesty but when he hath laid hold on goods he is never satisfied Eccl. 4.8 so Eccl. 5.9 10 11. like a Dropsie the more a man drinks the more he desires so the more a man hath the more he desires Prov. 27.20 there a greedy eye or covetous heart is compared to Hell and the Grave you may as soon satisfie Hell as a covetous heart you may sooner fill his Land or Houses or Barns than fill his eye that is never satisfied This greedy eye offends against that inward contentment that a man owes to his Soul when he is so covetous that his heart is never satisfied Q. When should a man think himself satisfied and how far may he desire those things A. In our Callings we must be diligent and we may desire Wealth of God partly for our necessity and expediency and partly to leave to our Posterity thus far a man may desire Wealth but we are never to desire more than we have good use of and glorifie God by a man must be content as well to want as abound but when a man is insatiably craving when hee hath much hee would have more and when he hath most he is not satisfied that is a greedy eye 3 There is a lust of the Eye that fails in the end as it is insatiable so it is an unprofitable desire and when a man craves Wealth for Wealths sake and never takes care to use it well and this I call a needy eye when God calls him to bestow some on Church or Common-wealth or Family or Friends what saith he what know I whether I may have need my self and so for fear of future need he will not provide seasonably for Family or Church or Common-wealth he will part with nothing willingly unlesse hee see it be for his profit Deut. 15.19 this needy eye is therefore reproved and this was in Nabal 1 Sam. 25.11 he was afraid his Servants should want and therefore would not supply Davids necessity This needy eye trespasseth against Liberality and Charity The ground of this evil eye is an evil judgment it springs from a blinde eye whereby it is possest that wealth is good in it self and he places his happinesse in his riches and his safety and life stands in it contrary to the assertion of our Saviour Luke 12.15 A mans life consisteth not in the abundance of the things which hee possesseth and therefore hee desires wealth above all things Vse 1 It discovers the true nature of Covetousnesse you will say I hope frugality is not Covetousnesse and providing for Children and Family true but dost thou see thy heart carried after wealth though by unlawful means by Symony or Deceit or Sabbath-breaking then thy heart is covetous because thou hastest to be rich thou art so hasty that thou canst neither stay for Sermons or Prayer or grace certainly then Covetousnesse transports thee the first born of Hell 2 When thou art diligent if gain come not in thou art not content or if much come in yet thou art not satisfied 3 When thou hast wealth thou takest no care how to use it thou grudgest to give any thing to Church or Common-wealth or poor Friends thou saist what if thy self and thy Children should want why truly this needy eye is Covetousnesse but when thou takest lawful pains and it hinders thee in no good duty if God crosse thee thou art content if God blesse thee thou art forward to be helpful to do any good then thou art not covetous Vse 2 Of exhortation to Young men and Old-men Love not the World nor the things of the World you see how such trespasse against Piety and Liberality and Charity it is the root of all evil 1 Tim. 6.10 not so much the breeding root as the feeding root of all evil and it is called the root of all evil in three respects 1 It separates from God the fountain of all good Col. 3.5 and therefore it is called Idolatry because hee blesseth himself in his riches Psal 49.18 Prov. 18.11 Mat. 6.24 wealth makes him serve Mammon rather than God Deut. 13.18 2 It choaks the best seed of the Word sometimes keeps him from coming to the Word Luke 14.14 or distracts him there or choaks the Word afterwards 3 Covetousnesse exposeth a man to every temptation of Satan lays him open to Satan to be a slave unto him makes him to Apostatize Swear Lye Deceive if he propounds wealth to himself as the chiefest good 2 If you belong to God you shall seldom finde your hearts straitned and Gods face turned away but it is for your Covetousnesse Isa 57.17 18. he sees you neglect him and his Ordinances for wealths sake Remedies against Covetousnesse 1 A contented desire Heb. 13.5 if you can say once I have enough I am full I am content to part with any thing Q. But how shall the content 2 Godlinesse is both great gain and contentment and till God gives grace the Soul is never satisfied when the Soul is endued with grace it is content in regard of these outward things There are two things in godlinesse that breed content and satisfaction 1 It makes God our portion and then dry bread and cold water with Gods favour and mercy is a sufficient portion to us and our Children Psal 16.5 6. this made Paul content Phil. 4. 2 It doth not only fill our hearts with God but it turnes the desire of the Soul to Gods Ordinances godlinesse will make a man look at the Word as more precious than gold 119.27 and as an hidden treasure that he will part with all for Psal 36.6 7. Psal 63.13 Now we come to the third sort of Lusts the Pride of life Doct. Pride of Life Young and Old are to be weaned from Pride of Life is an inordiate affection of our hearts unto Carnal excellency i. e. to be great in our selves and for our selves a proud man contends with God about
commit Adultery and slay Uriah and after that to number the people Ans He may erre through infirmity as a man in a Journey he propounds no other end but to goe on but yet he goes out of the way sometimes through ignorance and carelesnesse but then when he knows it he makes the more hast to get in again so a Christian he aims at a good course even wayes but sometimes through heedlesness or ignorance he falls into by wayes but when he knows it he makes hast to recover himselfe and the cause why he goes aside is because he doth not the Will of God but his own will Vse 1 Justifie the Doctrine of the perseverance of the Saints and confutes the contrary opinion of their Apostacy for every Christian doth the Will of God now he that doth the Will of God abides for ever such make Gods Will their meat and drink and so they lead an everlasting life they feed on everlasting food Joh. 6.26 they have neer union with Christ they are such as fulfill Gods Will and therefore he will fulfil their desire Vse 2. A ground of direction to all such as would find comfort in Life and Death if you follow the lusts of the World they will not last alwayes Conscience accuseth God will judge you Eccles 11.9 Rejoyce O young man in thy youth c. so Riches endure not always nor Honour therefore though a man now pride himselfe in his youth or riches or lusts why these will not hold time will come when you shall be weary of all these but would you abide for ever why this is the way doe Gods will and then thou chusest that part which shall never be taken from thee Luke 10. two last verses Psal 125.1 2. let a man be doing Gods Will he shall never dye there is no man but would have his Estate confirmed to perpetuity from age to age why all the lusts of the World continue but for a while but would you turne all to perpetuity be doing Gods Will and then you shall abide for ever so would you heal all the fleeting unstablenesse of our spirits sometimes you are much inlarged sometimes as much straitned sometimes you have vigour of Spirit and sometimes you are dull and quite out of frame what is the reason all this is because thou art out of the way and therefore the Star hath left thee as it did the Wise men when they went out of the way to Bethlehem to goe to Jerusalem even so when thou art in the way to Bethlehem to seek Châ—ist and give up thy selfe to such courses as leads to him why all this while the comfortable power of the Spirit shall goe with thee but when thou consultest with flesh and blood to satisfie any lust of the World the Star will leave thee till thou come into the way again so if you walke in the even wayes of God you shall find your selves always enlarged though sometimes more sometimes less yet alwayes so much as is sufficient for your present condition Vse 3 Of consolation to every obedient Christian that breaks off from his own will and sets himself with all his power to doe Gods Will and is grieved when he doth any thing against it why this is your comfort that is an everlasting way which leads to eternity He that doth the Will of God shall never see Death that is with fear or danger nay he shall stand as a Mountaine that shall not be shaken which is a great blessing for a poor Christian Obj. May not mountains be shaken and removed are they not shaken by Earthquakes so may not Christians be shaken and removed are they not tossed up and down in the World and never in a setled condition Ans Mountains may be shaken and removed Isa 54.10.11 and Christians may be tossed in their outward Estate but yet though Mountains remove and hills be shaken yet Gods loving kindnesse shall never depart from them Now from the scope the Apostle aims at observe thus much Doct. The disproportion that is betwixt the World and the lusts thereof and the Children of God that doe his Will ought to weane them all from the love of the World and the lusts thereof John 6.27 Labour not for the meat that perisheth as who should say this meat is corruptible and you corruptible but that meat I give you is eternall and will nourish eternall life in you Quest Wherein stands the disproportion between the World and the lusts thereof and those that doe Gods Will 1 The World and the lusts thereof are transitory and fading neither continue at a stay nor last long but all perish But he that doth Gods Will the more he doth it the more he is strengthned and confirmed and supported to everlasting life 2 The World it selfe and all the things thereof are ordinarily bodily and sensuall and not heavenly take all the frame of the Creatures they are bodily things and all the comforts of them tends to sensuall life What will it profit a man to win the whole World and loose his own soul implying a man may have all the World and yet loose his own soul it never feeds a spirituall heavenly life but there is a spirituall eternall bread that feeds to everlasting life it is not for a body to nourish a spirit nor earthly things heavenly not can a transitory thing feed everlasting life Q. 1. Why should this disproportion wean us from the love of the World and the lusts thereof what is the ground 1 From the vanity that is found in all these things they are bodily and transitory it is impossible they should nourish heavenly and permanent life therefore godly men should withdraw their affections from them inordinately Isa 55.2 why doe you lay out your money for that which satisfieth not and for that which is not bread why doe you spend cost and pains about that which is not bread which will never satisfie your souls but your souls in the midst of them may be as Pharaohs lean Kine hungry and empty of grace void of good things Reas 2. From the corruption these things will put upon our spirits if we set our love and lust on them it will be as a running Issue which will empty us of all goodnesse either they will draw us from comming to the Ordinances I have married a wife and cannot come or secondly they will fill our hearts with cares when we come Ezek. 33. ult or else after we are gone they will choak the Word of God so that they draw away our hearts from spirituall food 2 There is a power in them to assimilate us to themselves what we feed on we are like unto feed on wild meats you will be wild men feed on grosse meats your spirits will be more grosse and dull feed on light meats your spirits will be more quick and agill so if a man feed on the World glut himself with the World he can relish nothing but the
World his spirit is made carnall and stupid and worldly and can arise no higher therefore when Solomon gave himselfe to seek pleasure Eccl. 2.3 to try what was in them though he did not neglect Wisdome as Eccles 1.8 yet he found by experience deal as wisely as he could in the end they did so stupifie him that he was led away by them to Idolatry 1 King 11.4 then is a man become stupid when he is serious about trifles and trifling about serious things by pursuit of these his judgment was quick in earthly matters but in matters of Religion he began to grow very weak and ignorant how much more then they that wholly give themselves to the lusts and pleasures of the World Reas 3. Ever since the fall of our First Parents there lyes a Curse of God upon all the Creatures Gen. 3.17 18. now in cursing the ground he Cursed all the Creatures with it so that now there is a disproportion and unsuitablenesse betwixt the Creatures and man for whom they were made so that the whole Creature is subject to vanity Rom. 8.19 20. Eccles 1.2 Vanity of vanities all is vanity Now if they be all accursed you shall finde that there is a venemous corruption in them all which with-holds us from that chiefe good for which we were made so that let any man put upon you any Profit or Honour or Credit continually you would think your selfe engaged to him and set your selves to be serviceable to him and should not we deale as kindly with God should not we be more obedient to God for his following us with his blessings one would think we should but what is the reason of it the more we have of Profits and Honours and Credit the more full we are of our selves and the more loose from God so that the more he blesseth us the more we neglect him the more he comforts us the more we grieve him how comes this but from a secret curse that lies upon all the Creatures otherwise it could not be that we should grow so carelesse and stupid as the Moon when it wants light it draws nearer to the Sun but when it is at the full and hath most Light it is furthest from the Sun so when God fils us we sit furthest from God our spirits become empty of grace and regardlesse of God therefore this should move us from affecting the World and the lusts of the World Vse 1. A ground of strong exhortation to both old men and young Love not the World nor the lusts of it for there is no proportion betwixt the World and a Child of God what proportion betwixt transitory and everlasting things fading and permanent these are bodily and carnal your hearts are spirituall and heavenly therefore it is for you to look out for other things that will ab de nay why doe you spend your strength for that which will not profit all will not help your souls why should a man swear and toyle for that which when he hath he may loose his own soul he may get credit in the World and yet may be base in Gods eyes it is that which will not satisfie the soul the immortall soul will not be contented with transitory fading things these are but as dreams they dream of abundance but their souls are all this while empty and starving and if these be so transitory why doe we feed on meats that are so unsuitable to our souls if we have once made the World our Element if we be lifted up out of the World to heavenly and Spirituall things we are like a Fish out of the water we faint and gasp and are weary and must return to our mud again we have no comfort at all is not this a woful disproportion Nay further seeing all the things of this World are vanity and folly even lawfull pleasures I said of mirth it is madnesse and folly Eccl. 2.2 why therefore let us be exhorted to wean our affection from them walke among them as snares take heed you be not trapt by them all the Blessings of this life are but Curses if you use them for themselves and then they weaken your spirits and corrupt your hearts therefore love not the World nor the things of the World for these all fade away there is a disproportion betwixt the cursed things of this World and spirituall Blessings indeed they are not Curses if you receive them as coming from God and use them to him otherwise if you set your hearts on them and use them for themselves they will prove a curse to you Vse 2. Let us be exhorted to lift up our hearts to more heavenly and spirituall things let us lift up our souls to those pleasures and profits that endure for ever Joh. 6.26 labour for those pleasures that may truly satisfie your souls desire God to lift up your hearts from worldly to spititual things and then we shall find the Word of God sweeter than Honey and the Honey-comb therefore feed not on Husks and Chaff but feed on Spiritual things which may nourish you to eternal life and for earthly things use them as helps to Spiritual things to make you more vacant for religious exercises more fruitfull in good works so you shall find them helpfull to you and you shall draw near to God by them when we look not so much at honour or pleasure or profit as Gods hand giving them 1 JOHN 2.18 19 20. Little Children it is the last time and as ye have heard that Antichrist shall come even now are there many Antichrists whereby we know that it is the last time c. SAint John writing to all sorts of Christians Old Young and Children he speaks particularly to them all to Young-men and Old he wrote Vers 14 15. Love not the world but for Babes he writes not to them about the love of the World for they are not easily subject to it but no age so flexible as young Children so that if they be once set in a right way and live under faithful Instructers there is no great danger of them therefore he writes to them here to make them beware of false Teachers and cleave to sound Doctrin First now he describes and sets out these false Teachers 1 By their coming in the last time vers 18. 2 By their Apostacy they went out from us 3 By shewing the cause of it they were never of us vers 19. Secondly he gives them signes whereby they may know them and discern them and that is from their Unction they have received vers 20 21. Thirdly He gives a mark of Antichrist he is a Lyer who denieth Jesus is the Christ is a lyer c. vers 22. Fourthly He layes down some means to help them 1 By looking to their Doctrin Keep close to sound Doctrin 2 Cleave to your holy Unction have a speciall care to live righteously Vers 18. In this verse he plays the Trumpeter and warns the Church Little Children
A. 1. This comes from want of thorow and entire fellowship with the Lord Jesus for though they may have much joy and comfort in the Members of the Church yet it is but a Land-flood all that joy and grace may be dried up unlesse they partake of that Fountain which never fails and as the Lord told Samuel They have not rejected thee but me they have rejected so see you any departing from the Church they departed from Christ and union with him first Dan. 11.34 35. many cleave to him but feignedly Heb. 12.13 when a man haults between falshood and truth or God and his lusts he will be turned out of the way 2 From the stumbling-blocks they meet with in 1 The Church first persecution Matth. 13.21 that makes some offended 2 Hard Doctrin Joh. 16.66 the Doctrin of Purity seems harsh Doctrin to them so the Doctrin of Predestination offends some 3 There fall out some admonitions or reproofs to be dispenced to the Members of the Church now if they come with proud unmortified spirits they will be offended at them and fly back again this was the cause of Simon Magus his Apostacy when Peter reproved him sharply he could not brook it but fell off and set up a false Doctrin and lying miracles to subvert the Apostles Doctrin some depart from others because they think themselves more holy than others Isa 65.5 either they give offence to others or others to them Vse Shews us our duty not to rest our selves satisfied in that we are Members of the Church we may live in the Church and partake of the ordinances yet after fall off therefore be sure that you give up your selves first to the Lord and then to the Church otherwise keeping any pride or covetousnesse in our hearts it will make us fall off pride will make us take offence at others and others at us and covetousnesse will make us fall off when we meet with persecution and losse of goods and liberty for Christ therefore come with humble and mortified hearts and give up your selves to Christ and then you shall not easily give offence to others and will be content to part with any thing for Christ and so will continue Members of the Church Doct. 2 Such as depart from the Church were never Members of the Church They were not of us that is of the Apostles nor of us that is of such whose sins are forgiven them either old men or young or Children Q. What is the Church or who are the Church 1 The Church is called a company of Saints because they are holy in heart and practice 1 Cor. 14 13. 1 Cor. 1.2 2 The Church is called an elect people 3 They that are indeed of the Church are such as shall be saved Acts 2 ult as all those that were in Noahs Ark were saved so all those that are true Members of the Church Grounds 1 From the near fellowship such have with the Catholique Church and so certainly are of the number of the first born written in heaven Heb. 12.23 therefore Christ saith all his sheep hear his voice Joh. 10.2 3 4.16.27 28. and none shall pluck them out of his hand Those that are truly Members of the particular Church are likewise Members of the Catholique my finger which is a part of my hand is a part of my whole body 2 From the fellowship such have with the head Christ all the true Members receive nourishment from the head Col. 2.18 19. therefore they not holding to the head fall into vain speculations therefore those that depart from the head fall from the Church Ephes 4.15 16. and being knit to the head they are joyned with such bands of the spirit and bands of ordinances that they all partake of one spirit 1 Cor. 6.17 so 1 Cor. 12.13 1 Cor. 10.6 7. and so in all their prayers they pray for the whole Church Our Father thy Will be done of us we have a tender care of all the Church knit together in one Love one Faith one Hope one Baptisme so that those that are truly knit cannot fall off Vse 1 To reprove an Error of the Romish Church that do maintain that wicked men may be true Members of the Church but we say that those that fall off were never true Members of the Church and yet they hold that many fall off and yet were true Members but they might indeed depart from their Church but never from any true Church if they do depart from the Church they were never true Members of the Church they were not of Christs sheep for he will keep them that none of them shall fall off We say therefore that such were not true Members but ill humors and superfluous excrements of the body and therefore no wonder though they fell off But you will say some there are that continue faithfull friends to the Church and never fall off from them are there not some that are ornaments and maintainers and supporters of the Church yet have no truth of Grace in their hearts are not they Members of the Church They have the place of Members but are not true Members a glasse eye may be an ornament to the body and a wooden Legg a support to the body yet are no true Members so such may be ornaments and supporters of the Church yet no true Members but as a glasse eye or a wooden legge these though they cleave to the body yet they are not joyned by nerves and sinews neither animated by the head so these are not tyed to the Church by the spirit of God or bond of Faith and Love but some external ligaments as honour or profit in the Church Vse 2 It may teach us what to judge of such men as have been sometimes very forward and zealous Professors but afterwards they sit loose from Religion and fall off from the Saints and grow enemies to the Church they were never true Members of the Church Stella cadens nunquam stella cometa fuit never any Star fell the Church is compared to Heaven Christians to Stars when we think we see a Star fall it is no Star but a meteor drawn up by the heat of the Sun which when the heat of the Sun is withdrawn falsl so if you see any Stars fall from the Church they were some sluggish meteors that by the heat of Gods ordinances were raised up and inflamed but after the heat was a little dissolved they fell away if any fall they were never any true Stars in heaven but blazing meteors Vse 3 It may teach us never to rest in any fellowship or society of the Church till we are knit by the spirit to God and Christ so that every ordinance knits you nearer to Christ and to his Members and every conference quickens your affection to the Church and theirs to you come not therefore to the Fellowship of the Church for custome or credit or to satisfie friends these are but as glasse eyes and woden leggs
Mahivell did clearly discern that their religion was but meer jugling to fill the Popes Coffers and keep his Kiching warm by purgatory and pardons c. therefore let none trust them but indeed this was his wickednesse though he discerned this he sought not the true Religion and this is the evill of their Religion it leads simple men to superstition and understanding men to Atheisme and if Popery be but cheating and jugling and lying it must kindle in us an inward loathing of that Religion Bellarmin doth directly bring that for his defence which was palpable and ex instituto writ against them and therefore it is plain that every Antichristian Doctrin si a lye not only against the truth but against their own judgement to deceive Psal 119.128 let it be our care to looke at every law of God as just nnd to hate every false way nothing so odious to man as to be cheated men take it most indignely to be made a fool of why truly that is the end of Antichristian Doctors to cheat and beguile men Vse 2 It must teach us how prone our natures are to receive such false Doctrins Psal 58.3 Rom. 3.4 every mans judgement is apt to take up that opinion which suits with his understanding now because by nature we are prone to lyes and errours therefore let us take heed to our selves and watch more exactly Heresie is a fruit of the flesh Gal. 5.19 20. and therefore no wonder if carnall hearts be ready to take it up seeing by nature the truth seems harsh to us Vse 3 It must stir us up to imbrace the Doctrin of the Gospel the more your spirits loath falshood the more are you to cleave to the truth do they make a sport to juggle and deceive do you see they aim at corrupt ends do they speak by a lying spirit if this be the fruit of Popery that the whole bulk of it is but an heap of lyes then as we are to detest that so we are to love the truth of the Gospel it comes from the spirit of truth the ends of it are contrary to Antichristian they aime to bring on Disciples to Christ they look not at their own belly and gain but to edifie and do good to the Church of God seeing therefore the Religion of Christ is so pure so peaceable so self-denying so free from cheating and jugling therefore let us be more enamoured on it imbrace it study it more practice it more Vse 4 If every antichristian Doctrin be a lye then they that are born of it are not born of the truth and the Doctors of it are lyers so that if it bee asked whether it be a true Church we say it is a lying Doctrin they hold those that are the Doctors and teachers of their Church are lyers and take the body of the Church it is a bulk of lyes a company of lyars deceiving the World and sporting themselves in their deceivings Doct. No lye that is no hereticall Antichristian Doctrin is of the truth Out of false things we may sometimes conclude falshood and sometimes truth but out of a true principle you can never gather falshood so St. John here out of the truth you cannot conclude any lye any false Doctrin so that no lye is of the truth For Explication A Doctrin may be sid to bee of the truth or not of it in a double respect 1 Of the truth as the cause of it John 8.37 he that is born of the truth 1 John 3.19 so to be of the truth is to be a Child of the truth so that when it is said it it not of the truth that is it is not born of the truth and it is not bred of the truth 1 Because it springs not from the Gospel of truth 2 It springs not from the Spirit of truth but from a lying spirit 3 It springs not from the truth of their own hearts not from the very morall civill truth they neither spring from the divine truth of the Gospel nor from the Spirit nor from the morall truth in their own hearts a man may speak not from the Spirit of truth in the word and yet speak from an honest heart but an Heretique speakes not from the truth of his own heart Tit. 3.10 11. so that these mens errours are not from ignorance or infirmity but meerly from the spirit of falshood 2 It is not of the truth that is it keeps not correspondency or fellowship with the truth and the reason is because no Antichristian Doctrin but it comes from the spirit of lying and murther and such a spirt is the Devills spirit John 8.48 Satans intendment is to lye and deceive and murther mens souls and that proceeds from the enmity betwixt Christ and the seed of the Serpent now the seed of the Serpent is not only Heretiques but Hereticall Doctrin and they strive to root out one another Amos 7.10 11. which shewes what little fellowship falshood hath with truth 2 Cor. 6.14 15. and therefore they would not suffer Christ to live and so they persecuted the Apostles because they spoke the word of truth Vse 1 May exhort all professors of the truth to take heed of lying if no lye be of the truth then if you speak falshood or lyes you walk not like your selves such words come not from the Spirit of truth but from the lying spirit the spirit of wickednesse and falshood and therefore what have the Children of the truth to do with falshood with false words and false dealing and especially take heed of false Doctrin for it is not of the truth but lyes therefore have nothing to do with the spirit of falshood the spirit of Popery or the spirit of seperation to draw you from the truth of Christ from the communion of the Church Vse 2 If no Heresie be of the truth then certainly it will never be for the truth no stream riseth higher then the spring from whence it comes if such Doctrin comes not from the truth it will never rise so high as the truth never look for true dealing from an Heretique that lyes against the Gospel and against his own conscience never beleeve any Doctrin of theirs for they aim at subverting if they deal not truly with God they will not deal truly with man it is a conclusion of the councill of Constance fides non est servanda cum Haereticis why because they are Heretiques but you should know they were Heretiques that swore it and therefore they shew such false dealing therefore you shall never finde any true honest dealing with Antichristian states in any negotiation Vse 3 It may teach us there is no safe reconciliation with these Doctrins nay no safe toleration for no lye is of the truth how can you reconcile night and day light and darknesse there is as wide a difference between the truth and Antichristian Doctrines therefore there is no safe toleration of them but one of them will be rooting
take the true sence but say Christ hath a derived God-head but so they make him no God-head though Bellarmin blame them for it yet some of them vehemently accused him for it so that we say the Person of Christ is from the Father but his God head is the same with the Father There are not three Gods but one God and if you make it a derived God-head you make three Gods 2 They as much wrong his Man-hood for when they say the Priest hath a power to create so they take away his Man-hood whilst they say the Priests makes Integrum Christum in truth they abbrogate the very Man-hood of Christ for it is incompatible to Humane Nature to make any living Creature and when they say Hoc est Corpus meum they make the body 2 Whilst they say that the whole body of Christ is in a Thousand Churches together now every Communicant receives whole Christ they say now if Christ have so many bodies he is a Monster nay they say still his Body sits at Gods right hand a strange Lye are they not the great Lyars so that the Pope said to Cardinal Bembus Vide quantum fabula ista de Christo nobis prodest and when he was dying they comforted him with the consideration of Christ but he said Quanta in his fabula and no wonder for that Christ they describe is no better than a Fable and so they deny the Son and in denying him they deny the Father for uno sublato alterum tollitur 3 When they take away all assurance of favour with God through Christ and say it is presumption to be ascertained to the favour of God as a Father through Christ I ascend to my Father and your Father if he be the Father of Christ he is the Father of all his Members and therefore if they take away all assurance of Gods love as a Father they deny the Father Vse 1. It may teach us something concerning God it shews us a reference between the Father and the Son and first if there be a reference betwixt them then 1 It is manifest they have a living and reasonable nature for Father and Son is compatible only to rationall beings not to Beasts and Trees therefore if we that are Fathers and Children have reasonable nature much more God the Father and the Son 2 If there be this relation then they are both of the same nature a Man doth not beget a Beast but one of the same nature and therefore when the Father begets the Son it implies the Son is of the same nature with the Father each of them an eternal being Joh. 10.32 to 36. when as Christ did deliver himselfe to be the Natural Son of God they conceived that he made himselfe God which they thought Blasphemy so that being the Son of God he is the same Divine essence 3 If Christ be the Son of God then he is equal with the Father if he be the Son he is God and if God there is not one superiour and another inferiour but he must be equal with the Father Obj. But the Son is oft greater than the Father and the Father than the Son Ans True amongst men but in the God-head no person can be superiour to another there are no distempers nor misery Pater Filius in Divinis sunt aequales 2 As there is a Reference so there is also a Distinction for the Father cannot be the Son in the same relation nor contrarily the Son in the same relation cannot be the Father which cuts off the errour of Sabellius which said the same God the Father took upon him and was the Son but this is an horrible errour for the Father cannot be a Son to himselfe nor the Son a Father Vse 2. If such be Antichrists as deny the Father and the Son then the Antient Hereticks Simon Magus and Menander are convinced 3 The same Doctrine condemns the Antichristian Teachers for though they say they teach the same with us yet it is manifest they deny the Son for he that makes him a derived God-head makes him no God and so when they say his body is in divers places at once they deny his Man-hood for one cannot be many and many cannot be one 4 It may teach us to magnifie the mercy of God that hath delivered us from this lying Doctrin which our fore-fathers lived in and we it may be should have followed as greedily therefore let us abhor their Doctrin and cleave to the truth and walke in the truth of Christ 1 JOHN 2.23 Whosoever denieth the Son the same hath not the Father WE have heard Three Points out of the former verse now because he had said before that he that denies the Son denies the Father he proves it from the near relation betwixt them so that he that denies the Son denies the Father and contrarily he that acknowledgeth the Son acknowledgeth the Father Some doubt of these words whether they be in the Canon but Beza testifies he hath found these words in four old good translations and the Syriack Translation reads it and the Vulgar Latine and it is a common thing in this Epistle to shew one thing by the contrary to it Doct. According to our acknowledgment or Confession or Denial of the Son we either have or have not the Father He that acknowledgeth the Son hath the Son and the Father also and he that denies the Son wants both For Explication Q. 1. What is it to confesse and to deny the Son A. To deny the Son is not only a dogmatical denying in Doctrine or word neither is confession only a dogmatical confession of him with the mouth and yet if in Doctrin you deny the Son you deny the Father also and if you preach Christ in a true manner you preach and confesse the Father also But there are more denials and confessions of the Son than in word so that it includes having not the Son and the Father and not having the Son and the Father as vers 24. Did not Peter deny Jesus and did he deny God did not many confesse Jesus and yet at last day he will deny them did not Judas and Demas profess Christ and yet denyed both Father and Son Therefore in Scripture Phrase there is a threefold denyall and so a threefold confession A denyall in heart in word in practise 1 In heart Psal 14.1 The fool hath said in his heart there is no God he doth not mean natural Idolls for he speaks of them that eat up Gods people as bread c. Luke 9.23 let him deny himself he doth not mean in word he must say he is not himselfe but he must deny all worth all parts and gifts in himselfe he must deny all pleasure and gain this is to deny a mans selfe though he doe not expresse it in word so there is a deniall of Christ in heart when he doth not prize Christ and magnifie him nor see the worth nor want of him
this is to deny Christ 2 Some deny him openly in word 2 Pet. 2.1 3 Some in carriage 1 Pet. 5.8 Tit. 1.10 they professe they know Christ but in their works they deny him 1 Tim. 3.5 one that doth thus denyes Christ and so the Father Suitable to this there is a confession 1 In heart Prov. 3.5.6 In all thy wayes acknowledge him trust not in thy own wisdome so that in a mans heart to trust on him and depend on him is to confesse him 2 In words Joh. 1.20.29 and this kind of confession is mixt with holy boldnesse and holy humility he is so humble that he denies all his own credit and life and so bold that he dares confesse Christ before Kings and Princes we read of some that professed Christ but it was secretly for fear of the Jewes here was want of humility and boldnesse such want of humility was in Peter for want of christian courage and leaning to his own strength he denies Christ in word though in heart he did confesse him 3 There is a confession of Christ in our lives and practise Prov. 3.6 in all thy wayes acknowledge him not only in word but in thy outward course that so in thy whole walking thou mayest acknowledge him and depend on some word of command or promise Tit. 2.11 12 13. the grace of God hath appeared to all men teaching us to deny all ungodlinesse and worldly lusts c. A man confesses Christ that denies ungodlinesse and walks soberly righteously and holily as one that looks for the hope of his appearing so that in his very practise and life he acknowledgeth Christ Q. 2 What is it to have the Father or to want the Father A. To have the Father is to have him for my Father and to deny him is to renounce him for thy Father to have him is to have fellowship with him as with a Father to continue with him when God commands us to have him for our God and saith thou shalt have no other God but me he would have us to trust in him and depend upon him and to set him up as the God of all our Peace and comfort and help when we thinke we have enough if we have God though nothing else so then he is said to have God that hath fellowship with him that hath God for his portion to have the wisdome and righteousnesse of God and not to have God is to live without God in the World without fellowship with him what is the reason that according to our confession or denying of the Son we have or not have the Father a Testimony of this we have in those poor Gentiles Ephes 2.12 that heard of God yet not having him through Christ they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but why doth such a man want the Father Reas 1 From the dreadfulnesse of Gods wrath against all such as are out of Christ Joh. 3. ult if we doe not confesse Christ and shew forth the vertue of Christ in our lives the wrath of God is gone out against us for sin makes God our enemy therefore if we have not a Mediatour woe be unto us 2 From the neer relation that is between them I and my Father are one Joh. 10.30 Joh. 14.11 they are wrapt and folded up one within another deny one you deny both 3 From the great ordinance of God in setting up Christ that we might have accesse through him to God Christ is the only way to come to the Father Joh. 14.6 so that if we would get God for our Father we must get Christ for our elder Brother Obj. Some of Gods own Servants have denyed Christ with their lips and had not they the Father as Peter A. Even at that time that Peter denyed Christ with his lips his Faith did not faile him Luk. 22.31 32. and if his Faith remained then Christ dwells in our hearts by Faith and if he had Christ he had the Father as a Tree in Winter though you see neither leafe nor sap yet there is life in the root so there was faith in Peters heart even then when he denied Christ with his lips so that this is not meant of a vocall denying of Christ for a man may in mouth deny Christ in some suddain temptation yet in his heart confesse him and in his mouth will confesse him againe and in his life as Peter did and so contra so that his was not a totall but a partiall denying in lips only neither in heart nor life 2 That denyall of him was but for a time which afterwards he repented of and profest him constantly and according to his threefold denyall he profest him three times so that this was but for a time afterwacds Peter and John when they were charged and threatned to speake no more in his name they would not smother him any more but confest him to the death otherwise if it be a constant denyall in word that is a fearfull thing Matth. 3. ult Vse 1. Shews the desperate danger not only of all such Heretiques that have doctrinally denyed Christ but also of the Heathen that never knew Christ there is none of them have God for their Father it is a woefull conceit of some that hold a man may be saved in any Religion but if we have not Christ we have not the Father and so saith the Apostle Ephes 2. Remember ye were Gentiles and lived without Christ and so without God in the World See then the danger of the Turks that deny Christ to be their Prophet and of the Jewes who though they hold one God yet in their Liturgy they pray pereat nomen ejus memoria speaking of Christ what a woefull case are they in denying Christ they deny the Father take God out of Christ out of the Trinity he is a meer Idoll and it might move us to pity their Estate who have lived without Christ many Generations 2 Hence you may see how much the Church of Rome is without the Father they charge us for holding Christ to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God of himselfe they say he is Deus de Deo but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they deliver him to be such a Christ as whose body is in an hundred places at once and so they deny the Son and so they intrench upon all his offices and so in denying the Son they deny the Father Vse 2. It may teach us what to think or believe of all the Saints of God before Christ doth God say I am the Father of Abraham Isaac and Jacob then you may certainly conclude they had the Christ John 8. your Father Abraham rejoyced to see my day he saw Christ to come of his Son and therefore he rejoyced so Moses wrote of Christ so David knew Christ Psal 110. quoted Matth. 22. the Lord said to my Lord c. so that David knew Christ the Lord God the Father said to my Lord that is Christ so Christ expounds it so Dan. 9.17
he prayes God to be merciful to his people for the Lords sake that is for Christs sake Act. 15.11 there is no other way to be saved they saw Christ in all sacrifices and types there is no other name under heaven to be saved but by Christ Vse 3. It may be a ground of tryall whether we have God for our Father or no we say daily Our Father c. would we know whether he be so or no if we deny the Son we have not the Father if we confesse the Son we have the Father let us enquire therefore whether we acknowledge him in our hearts if we do we will deny our selves to entertain him you will deny your owne wisdome that his wisdome may take place your own honour that so his honour may take place so if you trust in him depend on him choose him cleave to him then you have the Father also if contrarily you choose the World and prize it above all things why the Foole hath said in his heart there is no God if it be thus with you you do not acknowledge Christ and so have not the Father so if you be ashamed to confesse him in your words for fear of disgrace or if you be afraid of danger Christ will be ashamed of you or if in your works you deny him you care not whether your wayes please him or no if you walk unholily or unrighteously you have neither the Father nor the Son and so lose your own souls but contrarily if you acknowledge him in your hearts trust and depend upon him choose him prize him then in thy heart thou dost professe Christ and so the Father so art thou not ashamed to be known to be a Christian are thou bold and constant to professe his name before wicked and cruel Tyrants and if in thy life thou walkest as one that expects the comming of Christ and dost all things by a call from him if thou walkest thus soberly righteously and holily thou hast the Father Vse 4 Of consolation to every such soul as knows and professes Christ there is no poor Christian but he confesses Christ and would professe him desires to live as may please him why if thou walk thus thou hast both the Son and the Father the Son for thy Saviour thy King Priest and Prophet and thou hast God for thy Father and if so he will provide for thee thou shalt want nothing Psal 23.1 to 4. therefore here is comfort in sicknesse you have the God of health Exod. 15.26 I am the Lord that healeth thee God is the life and length of our dayes Deut. 30.29 so that if you should bury your Children yet having the Father they shall have length of dayes God is no weak keeper none can pluck them out of his hands 1 Pet. 1.5 1 Pet. 5.10 if we have God we have life and health and peace and grace he is the God of all grace whatsoever we want therefore if we want any thing get Christ and with him we shall have all things Rom. 8.32 If a man gives himselfe to a woman he gives her the use of all things he hath so if we have God we have enough The Lord is my Shepheard I shall not want Vse 5 Reproves Christians who acknowledge Christ and so have the Son and having the Son have the Father yet they walk as if they had not received Christ walk scandalously and dully if we live thus we either never knew Christ or walk very unworthy of him Vse 1 Lastly it should stir up Christians to walk in a daily acknowledgement of Christ we have him and with him the Father and therefore have enough we shall have a supply of all our wants Now there are three graces whereby we walk in an acknowledgement of Christ all our dayes 1 Faith in Christ walk by Faith in him I live yet not I but the life I live in the flesh is by the Faith of the Son of God Gal. 2.19 20. this Faith is a grace much known more talkt of but very little practised so much as we live besides Faith so much we live besides Christ therefore live by Faith in Christ look at your selves as unable to do any thing without him depend on him walk as such as live not for your selves but for Christ do all by his strength and for his glory and so you shall acknowledge him 2 Mortification or self-denyall when a man denyes his own lusts his own honour profit and credit and is content to be all in Christ he looks at outward things as Talents he is to imploy to Gods service he looks at them in a crucified manner he is weaned from them regards not much how they go so he can get Christ Contra if every profit or pleasure withdraw us from Christ we do not deny our selves Luke 9.23 Christians should make it appear that their profit and pleasure and honour is not of this World but in Christ they should deny all these as faith makes you acknowledge Christ as your Saviour so Self-denial as your Lord 3 Zeal when a man doth not only desire to do good duties but to do them with life and power walk in power and zeal which may shew in us the power of the Resurrection of Christ God requires that we should be zealous Tit. 2.11 12 13 14. zeale is the life and strength of grace 1 Cor. 15. ult if at any time you finde your selves streightned then think you want the might of the Father and if you want him then you want the Son therefore you must seek to Christ and then you shall finde a new spring of help therefore in all your wayes acknowledge him 1 JOHN 2.24 25. Let that therefore abide in you the fame which you have heard from the beginning c. WEe see the Apostle instructs them against Antichrists coming 1 By foretelling his coming 2 By describing him 3 By the means which is double First Their Unction Secondly The grossenesse of Antichrist Lyes Now we come to his Exhortation of them to use a special help against Antichrist and his exhortation is that that Doctrin which they heard from the beginning should abide in them he presses this exhortation from a double benefit 1 Continuance both in the Son and the Father 2 Obtaining the promise of Eternall Life Doct. Perseverance in the Doctrin of the Apostles is a certain pledge of perseverance in grace and attaining of glory Both these benefits are joyned together perseverance in the Doctrin of the Apostles is an undoubted pledge of our fellowship with the Father and the Son and of Eternal Life 2 Joh. 9. he that abides in the Doctrin of Christ abideth in the Father and the Son Acts 2.42 47. It is said of the Primitive Christians that they clave to and continued in the Doctrin of the Apostles and 47. he tells us they were such as should be saved That which ye have heard from the beginning that is the Doctrin that was preached
no peace it is as impossible for a man to attain Salvation by Works as to be his own Saviour Vse 2 Hence learn the way of attaining peace of Conscience and assurance of Salvation why claim it by promise and it is sure to thee what makes thee doubt of thy Salvation why thou seest this Corruption and that Rebellion and thou seest the want of this and that Grace and therefore thou art in doubt why thou shouldest claim Salvation by promise thou wouldest have thy Works more perfect why that which makes us doubt is a secret cleaving to the Works of the Law but we must not so much look at what we do as what we beleeve what we work as what Christ hath wrought for us therefore take heed of sticking to any Works of the Law and as you desire to maintaine peace of Conscience and to dye peaceably claim Salvation by promise there is no more required of you than to lay hold on Christ he doth not look for perfection of faith but truth of faith be thy faith never so weak if true it gives thee Christ and he gives thee the Promise and that gives thee eternall life Q. But how shall I know whether I have this faith A. If God hath given thee an heart ot distrust self as gifts and parts of Nature and Education and to be humbled and look after Christ if thou prizest Christ and desirest him above all blessings this is true faith if thy faith hath emptyed thee of thy selfe to go out to Christ as thy Portion as the most sweet and comfortable thing I say thou hast that faith that conveys Christ to thee and Christ the Promise and the Promise eternal life say not therefore as some do I thank God I never doubted of Salvation neither have I cause I have alwayes lived honestly c. if thou fetchest thy perswasion from the Works of the Law then not from Jesus Christ nor the Promise therefore do as Paul touching the Law saith he I was unblameable and yet I count all these as dross and dung to win Christ Phil. 3. therefore distrust all these go out out of your selves and lay hold on Christ Vse 3 May teach us to magnifie the grace of God that hath thus devised a way for our Salvation he hath therefore given it us of grace that it might be sure 1 JOHN 2.26 These things have I written unto you concerning them that deceieve you TO help young Children to beware of Antichrist the Apostle had given them some instructions and some means now in this Verse to the end he rehearseth the two special means he had prescribed 1 Was his Writings vers 26. 2 Their Unction vers 27. therefore vers 28. he exhorts them to abide in Christ First In vers 26. we have set out 1 Saint Johns writing to these Babes and the Argument of it 2 A descripition of false Teachers Seducers 3 A description of their Act and Work 1 Their Sin is a seduction and deceiving of men 2 The vigour of it 3 He passeth them by calling them Seducers without naming their persons Doct. There is good use to be made of the Scripture against false Teachers even of those that want not the unction of the Spirit These things I have written unto you you that have received the Spirituall Unction otherwise Saint Johns writing had been in vain and their reading if there had not been use of them 2 Cor. 11.13 he informes the Corinthians of false Teachers Gal. 5.12 Phil. 3.2 Col. 2.8 all these shew that the Spirit thought it meet to instruct even Christiaas against false Teachers Obj. If this annoynting teach all things what need the Scripture be written is it not to give light to the Sun A. No there is a double use of the Scriptures 1 For the confirmation of the witnesse of our own Conscience a Christian mans heart witnesseth against false Doctrin but when the Holy Ghost not only witnesseth in our hearts but in his Word too In the mouth of two or three Witnesses every truth is established 2 Cor. 13.1 2 There is use of them to help our own spirits what though my spirit rise up against such false Teachers yet I might be deceived therefore that I might discern the truth of my own spirit I must try it by the Word a good man may know what spirit he is of Luke 9. 55. in some things therefore that we may discern the truth of our own spirits we must try them by the Word the Word and the Spirit of God in Conscience are like to Tallies they answer one another in every line Vse 1 May teach us to discover the corruption of their spirits who say after they have once received the spirit of regeneration which is indeed but common illumination they need not the Scriptures therefore they neglect reading of them as Enthusiasts and Annabaptists that will neither read nor pray but when the Spirit moves them and to this purpose they abuse a notable place 2 Pet. 1.16 they say we do well to attend to the Scripture till the day dawn and the day-star arise in our hearts but afterwards there is no further use thereof but untill is not alwayes a word of restraint but ye do well to do it before and to do it after as when it is said Michol had no Childe till the day of her death it implies not that then she had any but that she never had any so that it is a vain collection to reason after this manner 1 Tim. 4. Give diligence to reading and exhortation till I come would he have him leave off when he came No but he would rather have him alwayes continue so doing so that place rather exhorts them to attend to the Scripture after the day dawn in their hearts rather than restrains from it 2 The Scripture there opposeth not the Law and the Gospel but he would have them now attend especially to the Gospel 3 This word untill is not limitted to the attending to the Prophets but to the words day dawn meaning their hearts are a dark place until the day dawn and the day-star arise in their hearts therefore such men as these are not of Saints Johns spirit who exhorts those to whom he wrote to attend to his Writings as an help against false Teachers Vse 2. It may exhort us in these seducing days to be diligent and frequent in reading the Scriptures because they are written to help us against Seducers if a Friend should write to us beware of such Cheaters we would give heed to what he wrote and observe his Counsells why we have letters sent from farre even from heaven to warn us of Seducers and our friend sets down their Notes and Marks and means to avoyd them therefore let us be perusing them and observe what they direct us to Doct. 2 The Children of God are to look at false Teachers as Deceivers 2 Joh. 7. 2 Cor. 11.13 Rom. 16.17 18. Q. What is meant
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
sure hope never was any man disappointed and yet hope though it be sure it is not without all doubting No true Christian but hath this hope Reas That Gods children might not be tossed and hurryed up and down the world A childe of God is never carryed far an anchor sticks in the foundation Heb. 6.18 19. While he hold on our hopes and they are fastned to Christ we have strong cansolation hereby are we kept from dashing against rocks and sands and shoars here is the difference between an anchor and hope an anchor is fastened in the earth and hope in heaven Vse 1. This may shew you the dignity and honour of a Christian He is a man of great hopes he will not give his hopes for the best mans estate in the world he hath a stedfast hope of being like Christ when he sees him though the cloathes he now wears be mean yet he hopes to be clad with Christs righteousnesse and though his house be mean yet he hopes for an house not made with hands this is his anchor and this will hold whithersoever we sail 2 This may be a ground of tryall What be the hopes you build upon There is a double difference between the hopes of a godly and wicked man 1. The wicked mans hopes are groundlesse he hath no grounds but hopes 2. It is fruitlesse Job 8 11. The hope of an hypocrite that is without ground is like a rush or flag without water or mire Grasse if it have got head will do well enough without much moysture or water Hope without a promise wants water to nourish it A spiders web looks like a curious work but it 's drawn out of its own bowels and is soone swept away so a hypocrite hath no hope but what he spins out of his own bowels he builds upon present or future duties his hope is fruitlesse it neither yeelds comfort nor selfe-purging A true Christian rejoyceth in tribulation but an hypocrite is overthrowne with it Rom. 5 2 3. The hope of an hypocrite makes him carelesse he takes no pains with his heart Prov. 14.23 Take an hypocrite while he is in prosperity and he hath great hopes takes away prosperity and perhaps it may hold still for he may hope that friends will do something when he is sick he hopes to recover when he fears death he hopes for another life but when death comes all his hopes are crusht But a godly man he hopes in death he hopes for Gods goodnesse his hope will never fail him nor make him ashamed 3. Hence learn that hope and knowledge of the same thing may well stand together In the former verse he saith We know here he hopes A mans hope ceaseth not in order to another world for do not the Saints beleeve that their bodies shall rise again and do not they hope for it They know the perperpetuity of their estates and they hope for it 2 Cor. 13.13 4. This should stir us up as we would have a comfortable death and safe not to goe to Sea without this anchor of hope The world is full of perplexities carry your anchor about with you see your hope well wrought and you shall be safe Mariners goe not to Sea without an anchor but perhaps sometimes though they have pitched their anchor in the bottome of the Sea yet the storms may be so great that they may be forced to cut the cable woman in childebed may be put to distresse but hope in heaven will carry her through Q. How may we get this hope Answ 1. We can never come to it till we be out of hope of any goodnesse in our selves 2 We must attend upon God in his ordinances that so he may work faith in us and where there is faith there will be strings of hope hope is built upon faith Q. How shall we carry it about with us Answ Look at it as a mercy that you have it stay your selves upon your anchor look afresh at the promises and believe them then thou shalt have hope enough That which makes unquiet is because we have not visited the promises many a day nor renewed our faith in them Doct. 2 That every Christian man that doth hope to be like Christ in glory hereafter doth purge himselfe to be like Christ in grace here The lively hope of a Christian here is set forth by the lively fruit of selfe-purging 2 Pet. 3.12 13 14. Titus 2.11 12 13 14. How doth this hope thus purifie us 1 By the holy meditations it doth suggest into the heart of every hopefull Christian 1. A Christian that knows he hath long been imprisoned in the fetters of corruption and knows he shall shortly be called to appear before God it makes him to put off all superfluity of uncleannesse and to put on the garments of holinesse Shall I come before Christ invested in pride and wantonnesse This makes him carefull to purifie himselfe Jer. 2.32 Can a Maid forget her ornaments when she is to be married and can a Christian forget such ornaments as may befit him for such a Kingdome 2. A second meditation which provokes a hoping Christian to purifie himselfe is this He considers the more he is purged and purified the more he is cleansed the greater shall his glory be 2 Pet. 3.10 11 12. 2. Hope purifies by setting some graces on work which doe cleanse and purifie As 1. Repentance is a grace that purgeth us from sin Psalm 130.1 2 3 2. Faith purifies our hearts Acts 15.9 If God stir but up our hearts to wait on him we may certainly know that he will do so as we have desired else our hope would make us ashamed Psalm 119. 49. Remember thou the word unto thy servant in which thou hast made me to trust 3 The meditation of the graces in Christ transform us into their image 2 Cor. 3.18 There is such a power in the promises of God that they fashion us like unto Christ 4. Hope cleanseth us by giving us hearts fastening on the Word and applying it and the Word applyed hath a strong power to cleanse even young men Psal 119.9 5. This hope hath a power to stir us up to faithfulnesse which hope perswades us our labour shall not be in vain in the Lord and this faithfulnesse sets God on work to purge us Joh. 15.2 that we may bring forth more fruits When God seeth us to stand at a stay and to wax bâ—rren then he is ready to cut us down that we cumber not the ground 3. Hope to be made like to Christ in glory hereafter makes us to abandon such impediments as hinder our purification 1 Cor. 5.6 When he saith that every one that hath this hope purifies himself it implyes it is a continued work he makes it a part of his daily work 2. He purgeth himselfe he doth not say from what from wantonnesse and leaves covetousnesse behinde he leaves it indefinitely he includes all and excludes none James 1.21 This hope purgeth
the reins distempers men so the stone in the heart distempers the heart and judgment God looks at this as the disease of his children Vse 1. To shew a broad difference betwixt those that are born of God and those that are not 1. Those that sin unto death are not born of God God keepeth his from that sin 2. They that take pleasure in sin and make a trade of sin Gods children doe not so 3. If men live in secret sins against knowledge and conscience they are not as yet born of God their will and affections are not with God but against him Vse 2. To teach us all to make a favourable construction of the failings of Gods people we must not beleeve every one that reports evill of them Those that are born of God when they commit any great sin their repentance is as exemplary as that sin as is seen in David and Peter 3. For comfort to such christians as finde their judgments and wills upright hating and abhorring the sins they commit complaining and shaming themselves for them If the judgment and heart be with God and against sin God looketh at them as not sinning But this must not make us secure and carelesse of repenting and being grieved for sin From the scope St. John aimeth at in this discourse to wit that he that is born of God sinneth not and therefore this ought to be a motive to such as hope to see Christ and to be like him to purge themselves note thus much Doct. That the exemplary walking of the children of God ought to be an effectuall motive to every Christian not to walke in the wayes of sin but to purge themselves 1 Cor. 11.16 When the Apostle dehorts men from wearing long hair and women from shearing their hair the argument he useth is We have no such custom which argument were of no force except the examples of Gods servants were an effectuall motive to stir us up to the same wayes 1 Cor. 14.33 There is a decency in all churches of God therefore he pleads against their confusion Let all things be done with decency comely and without confusion Psal 52.9 This is a reason why we should wait upon God because it is good in the eyes of his Saints Reas 1. God commands it God hath set this as the royall way Phil. 3.17 This is the high-way to heaven God would have all to walke in the trodden path of his people 2. It is a matter of comfort to our souls it will excuse us from many doubts of our own hearts and many slanders which might be cast upon us If a member have a motion not guided by the body you look at it as a Palsie distemper that we have 3. From a discomfort we put upon our Brethren when we Walke in such wayes as are contrary to them they walke in a blamelesse course if we shall walke in sinfull wayes we put upon them breaking of heart Philip. 3.17 18. When the Apostle saw men walke in wayes contrary to Gods it was the griefe of his heart Vse 1. This is a notable comfort to every soule that stands in a mammering what way to take Walke in holy wayes like Gods people think not they are solitary wayes and singular ones no if you walke in good wayes you shall not goe alone all good company have gone this way some will goe out of their way for good company Walke in a way free from sin so shalt thou have good company and in this only 2. It disswades from sin gird up thy loyns from it When we walke in the wayes of sin none goe that way but had company and it will be a shrewd argument against you Mar. 7.23 3. To guide us to a wise observation of the wayes of godly men Though there be no godly man but hath his failings for which he blusheth before God yet none of them but have something in their wayes whereby you may purge your selves None of them but come nearer Christ in something then you there is something wherein they purge themselves more then you Have respect to the generality of their wayes God hath been alwayes wont to guide his servants into wayes of innocency If God guide them into good wayes then follow them Obj. May I not be deceived Answ True sometimes generally Gods people goe wrong Exod. 32.19 Aaron and most of the people dance about the Calf The people of God took up a custome of carrying the Ark in a cart from the Heathen the shoulders of the Levites should have carried it 1 Chron. 13.5 6 7. When David saw his error for he was troubled for Vzzah his death he said 2 Chr. 15.2 none should carry the Ark of the Lord but the Levites So true it is the generality of Gods people might goe wrong if they were all met together in a counsell but though they may goe astray yet take them not at theâ—r starts their ordinary courses are good David and his people though they went wrong yet presently after they saw their errour 2. Look at the pattern of Gods people so as that thou weigh them in the ballance of the Sanctuary Have your wits excercised in the Scripture that so you may discern of their wayes and that you may so far follow them as they goe right Doct. Whosoever sins had never any clear sound knowledg of the Lord Christ hath not seen him Sight implies cleernesse certainty know him he speaks of such a knowledg whose ground is experience Word Spirit Phil. 3.10 whose fruit is obedience 1 Joh. 2.3 whose end salvation Joh. 17.3 Reas 1. Men that have had an experimentall knowledge of God they have a spirit within them that they cannot sin Gal 5.17 If they doe their conscience will so smite them as that they shall be glad to be rid of it the Spirit keeps possession for God 2. From the perseverance of Saints or else they should never have fellowship Vse 1. To refute the doctrine of the Papists who say that a man that is in Christ may fall away St. John here refutes them If they sin they never knew him Stella cadens nunquam stella cometa fuit 2. As we would rivet this comfort in our soules that we have knowne and seen Christ let us keep our hearts innocent from sin 3. Of consolation to such a soul as hath formerly seen Christs death purging sin in him Though we be weak and think we shall not hold out yet God will keep us from sin and comfort us against the aspersions cast upon Religion by the sins of professors Whosoever sins never knew nor saw Christ 1 JOHN 3.7 Little children let no man deceive you he that doth righteousnesse is righteous even as he is righteous THE Apostle had shewed that all hopefull Christians do cleanse themselves from sin It might be objected We have false Teachers that teach otherwise as Simon Magus was let loose at that time and taught the free use of women The Apostle meets
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
hath the Law of God in his heart else he could not sin for sin is the transgression of the Law Satan at first had the image of God stamped upon him he was created in holinesse and righteousnesse having all the Commandements of the first and second Table written in his heart Job 1.6 They are called the Sons of God but sinning against holinesse and righteousnesse they did transgresse the Law of God 2. It confutes the Anabaptists that say by the parents sin enters into the world not by propagation but by imitation onely whence it follows that children sin not tiill they are capable of imitation But why doth David then complain he was born in sin 3. It exhorts us all to a threefold duty 1. It teacheth us for to walk more circomspectly against Satan for he knows all the wayes and methods of the Sons of men therefore we had need pray daily deliver us from evill and lead us not into temptation 2. It teacheth us to loath sin and all the wayes of it You cannot walk in a way of sin but you have Satan for your companion 3. Take heed especially of continuing long in any sin Many there are who not onely now and then fall into sin but ever from the beginning to the end walk in sin Are they not herein truly patterns of the devill Vse 4. This may teach Gods servants never to be weary of well-doing The Devill is not weary of sin he is alwayes imployed therein and yet is not weary It is his meat and drink to sin to draw in others to sin And if Satan find such pleasure in sin then you may much more finde comfort in well-doing If he be not weary to aggravate his own sin and misery be not you weary in getting grace and peace to your selves and others As he is industrious in sinning and accusing the brethren so let Gods servants take heed of accusing their brethren Take heed of slander do not beleeve Satan he is a deceiver he is an accuser he is your enemy In the former verses seducers were crept into the Church now to prevent the seducement of the people of God to prevent future delusion and withdraw them from present errors St. John sets down two principles of Christian practice 1. He that doth righteousnesse is righteous 2. He that sins is of the devill First because the devill sinned from the beginning The second argument is from the contrary end of Christ comming Thirdly from the practcie of every child of God vers 9. From the second argument taken from the end of Christs coming note Doct. The end of Christs coming into the world was to dissolve and loose the works of Satan This was expresly foretold Gen. 3.15 The seed of the woman shall break the Serpents head that is the projects and plots of Satan When as the devill did plot to bring our first parents into sin and so into eternall misery and fellowship with him therein Head is taken for dominion and power which he hath in our hearts What is it to loose and dissolve It implieth that the work of the Devill was knit in divers hnots A three fold knot 1. He had tyed our nature to sin that you cannot draw mere nature but you must draw his corruption Gen. 6.5 John 3.6 Rom. 7.14 2. There is a binding of one sin to another Draw one sin and you draw all Deut. 29.19 3. If we draw sin we shall inevitably draw punishment Rom. 6. ult Gen. 2.17 Gal. 3.10 What is a curse That is a curse that sets us further off rom God Heb. 2.14 Prov. 1.32 Christ came into the world to loose these knots But how did Christ coming into the world loose works of Satan By Christs manifestation you must understand the whole worke of Christs meditation Christ by his innocent birth holy life righteous and holy suffering hath procured pardon of sin and having gotten it sin and punishment is dissolved But may not our natures be corrupt though our sins are pardoned Gal. 4.4 5. The same Spirit that makes us cry Abba Father Rom. 8.14 15 16. leads us into all wayes of holinesse righteousnesse Hence our wayes are healed and our course of sin broken off But though God hath broken off the wicked course of a mans life Luke 19.48 Yet we are still bittery intangled with the corruptions of our owne hearts Hos 4.8 9. Vse 1. To teach such as live in any sin or are the Authors of any sin that this is a sign that they are of the Devill because they tye those knots which Christ came to loose 2. Of tryall whether we be indeed born of God or not Would you know whether Christ came effectually for you if he did then he hath untyed those knots and snares 3. This may be a ground of exhortation to two or three severall duties 1. Take heed of all sin and allow not your selves in any If you do the work of Satan you dissolve the work of Christ 2. This exhorts all that finde their souls so intangled to labour to dissolve the work of Satan Now none can dissolve it but Christ he came for this end therefore make we our moan to him And because this will not serve unlesse we give up our selves wholly to be ruled by him therefore let us resigne up our souls to him wholly to be wrought upon by the Word of God 3. To exhort us to comfort our selves who have given up our selves to Chirst If we see that Christ hath begun to pardon our sins to cut us off from sin and to mortifie it he will perfect this good worke Deut. 32.4 Rom. 16.22 1 JOHN 3.9 Whosoever is born of God doth not commit sin for his seed remaineth in him and he cannot sin because he is born of God THE third argument whereby St. John proveth that he that committeth sin is of the Devill is taken from the common practice of Gods children who are so far from gratifying the Devill by commission of sin that whosoever is born of God sinneth not In the Verse there are three things 1. The course of a childe of God He doth not commit sin 2. The cause of it The seed of God is in him 3. This is amplified from an impossibility of sinning which is in regard of his new birth Doct. The seed of God in the hearts of Gods children preserves them not onely from sin but from possibility to sin To be born of God is the same with the seed of God What is this seed of God 1 Pet. 1.23 The Word of God is an immortall seed and that not in the letter but in the spirit To be born again is when the Word and Spirit hath framed a man to the image of God A man is then born again when the Word and Spirit hath done the work of seed For many a man knows the Word is true the Devill knows the Word well enough but the Word is then seed when the soule of a man doth
not onely receive the Word but conceives of it and is framed to the will of God and being born of God he is alwayes his childe When a man is transformed into the image of God his judgement and heart stampt with the image of God he delights in God and his wayes and children his judgement and heart are carryed that way they are all for God repentance is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his minde is then changed Prov. 23.26 My Son give me thy heart his heart is given to God The seed of Gods Word was not in Herod John 2.24 Psal 119.11 1 John 2.27 The seed of God remains in the children of God both Word and Spirit Reas 1. From the mighty power the Word hath had in his soule when he was first begotten and born of God It was such as did so affect and terrifie as no earthly comfort was able to satisfie his heart he hath been so overwhelmed with fears and doubts as that he will be afraid to sin as long as he lives 2. From the strong possession that the Word and Spirit have in the heart as they doe abide in the whole man so especially in the conscience and will I doe not allow what I doe but what I hate that doe I which shews that the Word hath taken such fast hold of his judgement and will that both are for God Jer. 32.40 Psal 119.161 3. From the great change this seed makes in the heart of a childe of God It makes him from a wilde olive to be a sweet olive A good tree Mat. 18 cannot bring forth evill fruit Every thing brings forth fruit according to the seed Obj. There is a seed of corruption cannot a man bring forth according to that Answ There is an old man but he is crucified if we sin we doe not trade in sin our judgements and hearts are against it When some lawlesse lusts have carryed us captive and we complain of them to God and desire that they were cast out God looks at them not as ours Rom. 6.14 Psal 110.28 Vse 1. To refute all such doctrines as teach the apostasie of Saints They say such as are born of God may come to sin totally and finally This errour fights against a double doctrine of the Apostle He saith Whosoever is born of God the seed remaineth in him If a man can shake out the Spirit how doth it remain 2. The Text saith there is no possibility of sinning they say he may sin Obj. They say Whilest he is a childe of God he cannot sin but he may cease to be a childe of God Answ 1. He cannot sin whereby he should be made no childe of God 2. There is a doctrine of the Papists and their Divines that teach liberty of will cannot be nisi ad opposita that a man may will a thing or not I ask whether a childe of God forbears a sin willingly or not We say willingly If a childe of God walk in innocency from sin he can doe no otherwise Whereas their doctrine is a mans will is not free unlesse a man may doe a thing or not to doe it What doe they think of Saints and Angells in Heaven or God himselfe whether have they free-will or no I hope none of them can sin yet doe they good most freely Wherein stands liberty Not onely that a man doth a thing without constraint but that he follows the counsell of his own will he follows his own judgement and reason 2. For tryall of our own hearts whether we be born of God or no. If we be our ordinary course is good we dare not sin know not how to go about it that seed which is in us sets our hearts and judgements aright Gen. 39.9 Other men may think it strange that we cannot doe as they doe This is a good evidence that thou art born of God 3. See what to judge of those that have made a profession and yet fall away They were never born of God for then they could not have sinned 4. This may be a ground of much comfort to every childe of God He will preserve us spotlesse and blamelesse Here is a double comfort 1. He looks not at thy course as sin if thou be humbled for it and he will take a course to mortifie it 2. You can never lose the favour of God because if you be once begotten you can never be unbegotten You are begotten of an immortall seed and therefore cannot die Obj. This may seem to be a doctrine of presumption for then a man may live as he list Answ Suppose a Physitian could give us the apple of the tree of life that so we should never die but yet bids us take heed to a diet for although we could not die yet we should have such pangs stone gout strangury as that we would wish death rather then life So God will make the best of his servants know what it is to wax wanton against him and make them curse all the occasions that lead them to sin 5. This should teach us that have received any seed of God to take heed that we sin not and therefore inform the judgement aright out of the Word of God 2 Tim. 1.3 that so you may come to sound judgement and wisdome One errour of judgement will shake you much in your way 1 John 5.18 1 JOHN 3.10 In this the children of God are manifest and the children of the Devill whosoever doth not righteousnesse is not of God neither he that loveth not his Brother HErein is a manifest difference between the children of God and the children of the Devill The signes of difference are twofold 1. Generall doe not righteousnesse 2. Particular doe not love the Brethren Doct. The children of God and the children of the Devill are not so alike one to another but that there may be found a manifest difference betwixt them even in this world Gal. 5.10 Mat. 7.20 Were there not a manifest difference it were not so necessary for God to charge his Ministers Jer. 15.19 to walk with a divided affection towards them Ezek. 13.22 If a difference had not been so manifest God had not so justly blamed them If you say this is peculiar to Ministers Levits they must judge who are clean who are not and not private Christians Answ That God makes it a badge of them that shall inherit Heaven and have fellowship with God there Psal 15.4 Jude v. 20 21 22 23. which shews we should put a signe of difference not onely between good and bad but even between bads Some sin ignorantly others more absolutely How doth this manifest difference apear A double signe of it 1 Cor. 12.10 It is a spirituall gift of discerning He speaks of discerning what gifts and what measures a man hath and wherein the strength of a mans gifts lies 1 Cor. 2 15. Although he cannot discern every mans speciall gifts what he is most fit for yet plain and manifest things he discerns and
came to good And they that did not love Joseph for his goodnesse sake could not love Jacob nor Abraham A man may hate and distaste some injury offered but if once the corruption of any childe of God shall prevaile with me to hate him more then his goodnesse to love him it is a sign there is a distemper in my heart Vse 1 See a manifest difference between the children of God and of the Devil If there be any Brother thou lovest not from whom thy heart is girded up whom thou canst not affect thou art not born of God I know provocations may be such as may weaken affections and turn the streams as that it shall not run so fully nor strongly yet a childe of God dares not allow himselfe but he doth take a course to remove matters of enmity and he takes himselfe as much bound to hate himselfe for neglect of his Brother as he found cause to neglect his Brother A man may be angry towards those he loves without sin But this want of love will do more injury to your spirit then the injury that is done to you A man may be angry but when his passion is over his love returns again What is it not to love any brother There are two things in love 1. A Communion with them 2. A communication of good to them In some things a man desires communion with others other things there be wherein though a man desires not communion with them yet he desires communication of good to them Vse 1. This should exhort us to stretch our love universally to every soul You were better bestow your love upon some base hypocrite then restraine your love from some poor Christian You cannot neglect one Christian but it will hazard your whole generall estate In judgement of Charity if they abstain from grosse sins and do good duties we think well of them and we had better lose our love upon them then neglect a childe of God Psal 35.12 14. And indeed it is not lost for it shall return into his bosome It is a signe I love a man if I love his picture so though a man should be an hypocrite yet if we love the shew of grace it is a signe we love grace indeed Never say thou lovest a Christian unlesse thou lovest the picture of a Christian What a miserable thing is the want of this such a man is not born of God but of the Devill And what a poor case is a man in that makes his spirit the spirit of Satan 1 JOHN 3.11 For this is the message that ye heard from the beginning that we should love another THe Apostle in the former verse had given us two manifest differences between the children of God and of the Devill The latter mark the Apostle proves to be a manifest difference It is a message and an ancient one which we have received of God as who should say He that is born of God will hear the Word of God But this is a message The duty of brotherly love is set out by a message and that by its adjunct from the beginning Doct. That when we read or hear the Word of God we should look at it as a message sent from God This Phrase is no where used but in 1 John 1.5 And what saith Saint John of it shewing what Christ delivered at large The Apostle sets the stamp of message upon it Reas 1. From the scope of all the Scripture Whatsoever is written is written for our instruction Rom. 15.4 There is not in Scripture something for some men of parts and other things for meaner men but all things are for our comfort and instruction If we read the Magistrate to be called to such and such duties it is for our instruction for our comfort that we may know what care God hath of us no calling but redounds to our benefit Whether I read threatnings commandements promises they are all a message to me though every threatning belong not to me yet thus far it doth to keep me from such and such sins and terrifie others And so though promises belong not to thee because thou art not in the state of grace yet 't is good for thee to know them that those promises may break thy heart to see what mercies thou neglectest 2. From the office and calling of the Pen-men of Scripture Mal. 2.7 2 Cor. 5.10 Vse 1. Of direction to those that either hear or read the Word Deut. 17.14 God calls the King to read it once a day If thou takest up the Book of God thou takest a bundle of messages as if God should round thee in the ears Understandest thou what thou readest Thou shalt read it in vain if thou look not at it as a mess a ge We are wont to receive the message so much the better by how much it comes from great men or friends 2. In hearing or reading the Word of God we must be led on to a twofold duty 1. To receive all with reverence Judg. 3.20 Acts 10.33 2. Whensoever thou hearest the Word of God consider how far it pertains to thee though all Scripture be for my comfort to know yet I must apply it to my selfe so far as it concerns me receive it as bread of my portion chew upon it Heb 4.3 God requires of us that we doe mix the Word with faith Obj. The Minister doth not know the frame of my heart therefore how should he know what to say to me I am a stranger to him Answ It is true If he speak out of his own minde and fancy many times we think that things are spoken by suggestion from neighbours true oft-times it is so but God knows better how such a thing is useful to us then we do 2 Kings 9.5 3 This should teach us conscionably to obey the Word it is a message sent from God therefore take it not ill at the messengers hands nor cavil at it For a Prince is not so to doe though an Herald of Arms come and pronounce open Wars against him he comes and goes peaceably telling the message of his Prince The Lord makes this a cause of captivity 2 Chron. 36.15 16. 4. This should exhort all to get them Bibles if they have none and if they have them every day to read something There are two wayes of parley between God and our selves 1. When we speak to God in prayer 2. When God speaks to us in his Word It is a fearefull thing when there is such strangenesse between God and us that he should seldome hear of us and we seldome hear of him Doct. The love of another is an ancient message that God hath sent us and hath continued to send us from the beginning He saith not in the beginning but from the beginning which implyeth a continuance of it I Theff 4.9 Rom. 15.10 Writing a Law he wrote nothing else but a Law of God Gen. 4.6 Thus God complains of Cain why dost thou lowre
gives a reason of this above all there is no surer argument then this A Christian may reason thus If I that have but a little sparke of grace can forgive injuries how shall not the Ocean of love much more forgive me Mat. 18. ult God will never have us to think that if we cannot forgive one injury he will forgive us a thousand Yet a man is not alwayes bound to expresse his forgivenesse unlesse a man come and say it repents him yet from his heart he must doe it Vse 1. Shewes the dangerous and fearfull estate of a man that dares live in envy and malice against his brethren A man thinks he hath cause he will not receive the Sacrament nor suffer them What a poor thing is this Thou hast not thy sins forgiven thou lovest not God nor any Christian soul in obedience to God A Christian dares not allow himselfe in hatred of any Brother but looks at it as an enemy to his soul 2. It exhorts every Christian to enlarge the bowels of his affection to every Brother Psal 119.63 I am a companion to all them that fear thee He doth not pick and choose Psal 66.16 Gal. 6.10 If to all men then especially to the houshold of faith 3. It is a ground of thankfullnesse to God that hath taken care for weakest Christians for want of love to such God will either discharge a man for an hypocrite or else his own corruption shall take him by the throat and make him beleeve that many sins are not forgiven and that he shall hardly get pardon of sins 1 JOHN 3.15 Whosoever hateth his Brother is a murtherer and ye know that no murtherer hath eternall life abiding in him THe Apostle having said in the former verse that he that loveth not his Brother abideth in death he proves it by a Syllogisme taken from a Murtherer Doct. He that hates his Brother is a Murtherer As he that looks upon a woman to lust after her hath committed adultery so he that hates his brother is a murtherer Reas 1 From the wrapping up and infolding this in the heart as the seed of a tree in the root though it breake not forth So sin hah its seed in the heart Mat. 15.19 No murther could spring from the heart if it were not there A fountaine could not flow over unlesse water were in it Prov. 4.23 2 From the foul murther hatred commits to give offence is a destroying of our Brother now who hates his Brother makes no scruple of giving offence Rom. 14.15 1 Cor. 8.11 3 It is a foul murther in regard of withdrawing many good offices A man shall be unwilling to doe any good office either for soul or body Ill will never speakes nor doth well Vse 1 Teacheth us the spiritualnesse of the Word of God It doth transcend the words of men they never reach farther then speeches and actions they make no Lawes for the hearts of men But the Word of God hath special regard to the heart 1 Sam. 16.7 As it is with wise parents they look not only to the guidance of their childrens speeches but that their countenance and carriage be well framed Gen. 4.6 So soon as God saw hatred in Cains heart and expressing it selfe in his countenance he reproves him for it he will not have so much as a wrinkle in the face 2 Hence we may see a just ground of Divines referring all sins and virtues to the ten Commandements Mat. 5.21 22. Before God unadvised anger is killing so of adultery verse 28. 3 See the wisdome of God in putting such foule names upon the beginnings of sin to make us afraid He that hateth his Brother is a Murtherer As if a Father should say Doe not hate your Brother you will be a murtherer He puts bad words upon the seeds of sin 4 This should be a means to cleanse us from all hatred of our Brother look at it as an ugly and loathsome vice If there be a spirit of envy in thy heart what though thou lift not up thy hand against thy Brother this is murther Doct. That it is a known truth amongst Gods children every murtherer is devoyd of eternall life Rev. 21.8 Reas 1 Because of the injury done to Gods image If a man deface the image of a Prince it deserves death then the defacing of Gods image much more eternall death Gen. 9.6 2 From the seed of all murtherers vers 12. he makes every murtherer to be of the posterity of Cain John 8.44 Now because a man kills his brother out of the seed of the Serpent a devillish and malignant spirit therefore he hath not eternal life abiding in him Vse 1 See the danger of such who in their drinkings quarrell even to murther Obj. If there be no possibility that a murtherer should be saved what say you to David and others in their carnall estate Answ David did indeed kill and God follows him with judgments and afflictions 2 Sam. 12.8 9 10. but yet upon repentance God forgave him his sin And as for such as have murthered in their carnal estate if God give them hearts to be humbled then the blood of Christ is of a lowder cry then the blood of Abel Heb. 12.24 Saint John speaks not of every murtherer for some doe it against their judgments and hearts but others if they repent not have not eternal life 1 Cor. 6.8 9. 2. To stir up every christian man that hath his hands in blood to have recourse to the blood of the covenant for the pardon of their sins and healing of them The sin on Levi held him longest under to bring him to repentance Gen. 49.7.28 Jacob blessed him in a curse God preserves us with curses that may put us in minde of our sins and makes us walk sensibly of them therefore renew we our mournings for our hatred 3 In respect of challenges let us take heed we take them not and that we stop them in the beginning It is not fit that fire should burn out of its place 4 Such as love their Brethren are not only not abiding in death but have everlasting life already abiding in them If you see any hatred spring in thee thou art taken with a dead Palsie You cannot bring out a good word or good countenance so much hatred so much death so much want of love so much want of life 1 JOHN 3.16 Hereby perceive we the Love of God because he laid down his life for us and we ought to lay down our lives for the Brethren THese words are part of the exhortation St. John useth to all christians to love one another He useth many arguments vers 14. He tells us It is a sign we are translated from death to life 2. From the danger of the hatred of our Brother 3 From the exemplary and strong love of Christ 4 From the emptinesse of such hearts of grace when there is no love of their Brethren These words are a notable motive to christians
Word of God Zech. 7.13 Prov. 28.9 Reas 1. From a rule of equity which God useth in dispensing himselfe Mat. 7.2 As we dispense our selves to him so doth God himselfe to us This it a generall rule of Gods walking towards men With what measure we mete God will measure to us again If we let no Word of God fall to the ground but our conscience stand in awe of it and our hearts cleave to it God will let none of our prayers fall to the ground 2. From the unity of the Spirit that doth help us to keep the commandements God makes account we keep the commandements when there is none but our judgements approve Ezek. 36.26 27. Rom. 8.15 The Spirit helps us to pray and it asks things according to the will of God and he knows the meaning of the Spirit As who should say He that prayes not in the Spirit is a Barbarian unto God 3. From the love and respect God bears to them that keep his commandements It is the way to become Gods Favourite John 14.21 23. Vse 1. It shews us the cause of the fruitlesnesse of our prayers at any time God hears not us because we hear not him If our prayer fall to the ground then surely Gods Word hath faln to the ground A good prayer and a bad life can never meet James 2.20 If we live in awlesse respect to Gods commandements he hears not our prayers 2. Encouragement to the obedience of Gods commandements What comfort would a man have more then to have his wish If God give thee an heart to keep all his commandements thou mayst assure thy heart that all thy petitions are granted 3. A ground of comfort to every such soule as makes conscience of his wayes If thou walkest with a care to fulfill Gods will he will fulfill thine Such as give themselves to walk as Christ hath walked may have this comfort John 11.32 Psal 119.5 6. Such petitions as are long delayed and seem to be most strongly denyed are fulfilled Dan. 10.3 10 11 12. Daniels prayers were heard the first day but not then answered A petition is granted in Heaven and a course taken for the accomplishment of it but yet there must be a time to bring it about Deut. 5.25 26. Though God delay our prayers yet even then he grants them Prov. 21.10 Jer. 17.10 God regards the hearts of his people and their movings Moses desired onely to see the good Land God bid him go up to the hill and so strengthened his sight to see it he should not go over because the people should see Gods displeasure against him We have an end alwayes in our prayers and we prescribe means to God he many times denies the means in displeasure but gives the end 2 Cor. 12.7 8. So it was in Paul God would not remove the messenger of Satan but he did that by it which he would have done the free passage of the spirit in his heart Heb. 5.7 A Christian prays for the light of his countenance God hears not Why dost thou desire it to strengthen thy faith He will doe it by the word of promise We pray that God would mortifie some corruption Why doe we desire it that grace may have free passage in our hearts God will by such lusts mortifie a greater that is pride of heart and God works such a loathing in thy heart and bitternesse in regard of sin that we might mortifie them The second benefit is the acceptance of all our prayers in the presence of God amplified by an argument taken from the practice of such men whose hearts doe not condemn them before God they keep his commandements and doe that which is pleasing in his sight set forth in a Syllogisme Whoso keeps Gods commandements those whatsoever they ask they receive of God But those whose hearts condemn them not keep Gods commandements Doct. That such as keep Gods commandements they keep a good conscience and Gods favour together They have peace at home and in heaven First They have peace at home in their own conscience Heb. 13.18 We have a good conscience in all things desiring to live honestly that is to keep Gods commandements Secondly As they keep a good conscience on earth so they keep favour in heaven 1 Kings 15.5 Thus it s said of David that he did that which was good in the sight of the Lord he had a care to keep Gods commandements Thus did Asa 2 Chron. 14.2 Hezekiah Ib. 29.2 So did Josiah 2 Kings 23.25 and 2 Chron. 34.2 What is it to keep Gods commandements Ans It is not barely to keep them in our minds and memory but First to keep them as one would keep his high-way A traveller so soon as he is out of his way and sees it he blames himselfe for it and hastens to get into it again Secondly as a man would keep his jewells Prov. 6.20 21. Thirdly to keep it as the apple of our eye Prov. 7.1 2 3. If the least more fall into our eye we never leave till we get it out so we must make scruple of the least sins Fourthly we must keep the commandements as we would keep our life Now Skin for skin and all that a man hath will he give for his life So we should lose our lives and all we have for Gods commandements Reas From the suitablenesse of the will or commandements of God and the conscience of a Christian You please a man when you doe that which is according to his will and so look what is good in Gods sight that is according to Gods commandements The commandements of God are a lively image of his will God is a God of pure eyes Hab. 1.13 he hateth wickednesse Psal 5.4 Any thing that is evill is displeasing in Gods sight When Vriah was slain and David took his Wife into his house it is said that thing displeased the Lord 2 Sam. 12.27 But the will of God is our sanctification 1 Thes 4.3 A man is said to be made after Gods own Image when he is righteous and holy The Apostle exhorts us to put on the next man which after God is created in righteousnesse and true holinesse Eph. 4.24 Holinesse is the sum of the commandements of the first Table Righteousnesse of the second Vse 1. Hence we may have a tryall of our conscience whether it be good or no for upon the goodnesse of our conscience depends the peace of this world and another Heb. 13.18 Examine your selves Doe you keep Gods commandements as a man would keep his way the apple of his eye his life and soul or his Jewells Else you doe not keep a good conscience There are four sorts of consciences First A conscience that is quiet yet not good As when the strong man keeps the house all that he pâ—ssesseth is in peace Luke 11.21 Secondly There is a conscience which is good but yet not quiet Such was Davids Psal 31.22 when he said in his hast he was utterly cast
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
not meet to know whether Christ abide in them or no such have no care to make their calling and election sure But St. John saith 't is possible and a thing worthy the seeking after and also very expedient 3. This should exhort all Christians to try and examine themselves whether they are in the faith or no 2 Cor. 13.5 Know ye not He speaks of such as have lived long under a faithful Ministery It is an evill signe Either know that Christ is in you or be not satisfied 4. To exhort us to give up our hearts to God that his fear and love may rule our hearts that so those outward things take not up your affections Rom. 8.9 14. 5. Comfort to Gods servants that give up their hearts and lives to God which have laid their salvation not on a sandy but sound ground which have built it upon divine testimony even the Spirit of God which is a divine Spirit 1 JOHN Chap. IV. Vers 1. Beloved believe not every spirit but try the spirits whether they are of God because many false Prophets are gone out into the world THis Chapter consists of two parts 1. A preservative against false Teachers to verse 6. 2. A renewed exhortation to Brotherly love The argument fals by the way on the tryal of spirits for he had said Thereby shall you know that Christ abideth in you by the spirit that he hath given you Now lest the people of God should be deceived by the spirits of their Ministers he bids them therefore to try their spirits and that by the Spirit which Christ hath given them For he which is spiritual discerneth all things 1 Cor. 2.15 These words are an Exhortation to the people of God how to order themselves towards the spirits of their Ministers which exhortation is laid down 1. Negatively Believe not 2. Affirmatively But try the spirits The negative duty and affirmative are both confirmed by an argument taken from the multitude of false Teachers There are many false Prophets gone out into the world which shews he speaks chiefly of the tryal of their Ministers or else you may be deceived in your judgement as if a friend should bid his friend take heed what piece of gold he takes because there are many slips and counterfeits gone abroad In that St. John bids his hearers not to believe every spirit hence observe Doct. That every Minister is carryed away with one spirit or other or else why doth St. John exhort them to try the spirits He speaks of ordinary Prophets such are subject to the judgement of the people 1 Cor. 14.23 as for Paul he was an extraordinary Prophet 1 Cor. 4.3 What is meant by Prophesie Such as a man may attain to by use hence Ministers are called Prophets they were wont to foretel sundry things to come look what they speak on earth is confirmed in heaven though they cannot foretell things besides the Scripture yet they may things out of the Scripture so that you may see that God is in them of a truth Every good Prophet so far as he prophesieth according to God is carryed by the holy Ghost but when he doth not speak according to God he is carryed with an evill spirit Numb 11.25.26 1 Sam. 18.10 an evil spirit came upon Saul so that every Prophet prophesieth either by the Spirit of God or by a wicked spirit an evill man may sometimes prophesie well and then it is by the spirit of God it is a spirit that comes upon them as Baalam Numb Ch. 23. 24 a good man is ordinarily led by the Spirit of God but sometimes he is transported by an evill spirit and then he speaks not by the Spirit of God he perverts the Word and he misseth the text and application of it Peter he will tell our Saviour this thing shall not be unto thee Mat 16 22. what saith Christ to him vers 23. Get thee behinde me Satan There is not the worst debauched Minister but when he comes to preach one spirit or other comes upon him therefore well doth St. John say Believe not every spirit but try the spirits What is the spirit of the Prophets 1 Thess 5.23 There are three things in a man body soul and spirit the soul of a man is the breath of God by which he is made a living creature by the spirit of a man here is meant the inclination of the mind which is called a spirit in divers places as a spirit of fornication a spirit of slumber a spirit of jealousie every good or evill inclination is called a spirit Be renewed in the spirit of your minds Ephes 4.23 that is the disposition of your mindes What is the reason some are more just some are more painfull then others the good or evill spirit comes upon them Why is thy inclination called a spirit 1. It alwayes comes from some spirit 2. It hath some vehemency in it to bow the will one way or other either to better or worse as the spirit leads him it is possible a man may preach well in the morning and badly in the afternoone Try the spirits what variety of spirits are there Try all things saith the Apostle and keep that which is good 1 Thes 5.21 There be three sorts of spirits of the World of the Devil and of God every Minister is led by some of these of every one of these spirits there is a great variety 1. Sometimes the spirit of God comes upon a man as it did on the seventy Elders Numb 11.25 26. The Spirit of God is like the spirit of new Wine which ripens the wits so when the spirit of God comes upon a man he doth better understand the Word of God and the hearts of the people The spirit searcheth all things yea the deep things of God 1 Cor. 2. There are two sorts of deep things of God some lye hidden in the word of God some in man 2. There is a spirit of the world which doth not shine for the uniting of the hearts of Gods people but this is a spirit of pride when a man would be counted a learned man or when a man seeks his own profit or honor the Spirit of God seeks to know the things that are given him of God 1 Cor. 2.12 3. There is the spirit of the Devil which guides a man into errour in his doctrine as Peter said to our Saviour This shall not be unto thee this spirit searcheth not the deep things of God but of the Devil this spirit seeks to make the hearts of those sad whom he would not have made sad 2 Cor. 11.2.13 to 15. to pervert the Scripture and drive out the care of Gods service and the power of godlinesse Vse 1. This should instruct Ministers when they come into the presence of God and enter into the Ministry to labour to prevail with God that they may be acquainted with the deep things of God that they may lead the people of God by the
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
affected with our humane excellencies 〈◊〉 please him when we shew forth the hidden man of the heart this the 〈◊〉 exhorts women to 1 Peter 3.3 4. Isa â—2 53. there was no 〈◊〉 or beauty in Christ why he should be desired 3. If there were so many false Prophets in St. Johns time then this reproves the Papists that are burthened with traditions Col. 2.20 they much adore Venerable Antiquity as they call it true indeed an hoary head is a crown of glory but it is when it is found in a way of righteousnesse 4. Labour now especially to discern the spirits of your Ministers for many a man makes a fair shew hath a faire outside but nothing within him but rottennesse many again have a fair outside and as for their inside are like empty shels they have no power of godlinesse Col. 2.22 23. 1 JOHN 4.3 And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God and this is that spirit of Antichrist whereof you have heard that it should come and even now already is it in the world Doct. THat the spirit of every Prophet that holds not out the mighty power of Christ veiled with humane frailties and infirmities is not of God but of Antichrist He doth not say every Prophet or every Person for a good Prophet may expresse much weaknesse but he saith every spirit whatsoever spirit is in a Prophet that doth expresse Christ Jesus if any spirit shall not acknowledge Christ come in the flesh as the spirit of Menander did not such a spirit is not of God but of Antichrist 1. If a man doth not expresse the truth of the Lord Jesus in his Ministry but breaths such errour in his doctrine as doth overthrow the Lord Jesus such is not of God John 14.17 16.15 If a man speak truth and not saving truth but only moral truths he doth not presse the saving power of the Lord Jesus he expresseth a spirit of morality which is not to be disliked but he doth not hold forth the saving power of the Lord Jesus and a man must not only expresse the saving power of Christ but the saving power of Christ come in the flesh doe you see a man revealing Christ in Moral writings in tinckling cymbals of mans wisdome if his spirit relish nothing but affected eloquence his spirit is of Antichrist 2. Doe you see the spirit of a Prophet savour of ambition pomp and delicacy this is the spirit of Popery this doth not hold forth the Lord Jesus 3. If a mans doctrine do hold forth the Lord Jesus in a tyrannicall manner making the hearts of those sad whom God would not have made sad such doe not hold forth Christ Reas Because the whole carriage of the frame of spirit is clean contrary to the Spirit of the Lord Jesus for though he be vailed with humane frailties John 14.6 Yet he is the way the truth and the life Christ Jesus came riding upon the Colt of an Asse he came not in any outward magnificence when the people would have made him King he said My Kingdome is not of this world he did not tyrannize over his people but he gathers into his armes those that goe astray Why doth the Holy Ghost say That that spirit that doth not confesse Christ Jesus is the spirit of Antichrist He is called Antichrist quasi anti Christum It is called the spirit of Antichrist because it is against Christ contrary to Christ and this spirit makes way to the errours of Antichrist 2. Because it doth make cold the spirits of people it makes iniquity to abound Matth. 24.11 12. 3. Because while Ministers doe pump out the doctrine with Heathenish rights they have a special care to feed themselves as Demas Vse 1. This should teach Ministers what frame of spirit they should hold forth when they take upon them such an holy and heavenly profession if they would approve their hearts to God and his people they must hold forth the Lord Jesus Christ in humane simplicity though men cannot so well try the doctrine of their Ministers yet they may try their spirits Paul desired to know nothing 1 Cor. 2.2 that is to expresse nothing in his life and doctrine but Christ Jesus vailed with humane frailties Vse 2. A ground of much consolation when their hearts can bear them witnesse that God hath given them a Spirit of saving Truth not to deliver their doctrine in carnal excellencies seeking high matters but in humane simplicity 3. This reproves men of an Antichristian spirit who content themselves with outward flourishings they know not what hurt they do to the Church of God in so doing 4. This may direct the people of God narrowly to watch the spirits of the Ministers as they would be freed from Popery affect not flourishing Eloquence affect not him that hath a tyrannical spirit or him that delivers only Morall truths and let the people of God labour to have their hearts filled with a spirit of truth and the saving graces of Gods Spirit Doct. That the spirit of Antichrist was come into the world in St. Johns time and as in St. Johns time so in St. Pauls time also He speaks of the mystery of Iniquity that Antichrist did work in his time 2 Thess 2.7 There are three things in the body of Popery 1. A spirit breathing in it's doctrine worship and discipline the same was visible in the Apostles time 1. For the doctrine there was a spirit of errour in their foundation and wrought mightily at that time in their hearts so that men durst not trust the grace of Christ aâ— if there were not safe holding upon naked Christ but the Apostle doth utterly inveigh against such Gal. 5.3 4 5. saith he either trust God for all or nothing distrusting of grace or depending on something in nature or grace received are the rocks upon which so many souls suffer shipwrack in Religion at this day 2. There is a spirit of arrogancy contempt of Magistracy and Government Jude vers 8. looking at the Pope as the Sun in the Firmament this was flourishing in the Apostles time and now also 2. There is a spirit that breatheth in their worship 1. A spirit of superstition Col. 2.18 men at that time worshipped Angels thus the Papists at this day but they have more Angels and Saints to which they cleave rather then to Christ they did begin to worship Images 1 John 5.21 Therefore John blesseth his babes from them men departed from God and clave not only to creatures but the works of mens hands the same spirit ruleth at this day there was a spirit of hypocrisie a shew of Religion without the mighty power of the Lord Jesus shewed is any performance Col. 2.23 they had many things to draw their bodies and they durst not come to the Lord Jesus but they must have some Saint or Angel to come to him by they did invent courses the Lord did not
require this the Apostle cals a shew of Religion which is hypocrisie and so at this day among the Fryars they have a shew of Religion they take up worships which God doth dot require of which it may be said Who required those things of you the Galatians did observe dayes and months and years therefore the Apostle is afraid that he hath bestowed his labour in vain upon them Chap. 4.10 11. 3. What was the spirit of their discipline and government they did affect primacy the Apostles were no sooner removed out of the world but this spirit began to spring up yea while some of them lived John 3.9 2. That that spirit did affect and exercise tyranny casting out of the Church such Ministers as were more faithful 3 Epist John 9.10 Diotrephes would not receive John himselfe nor his brethren nor would suffer those that would that spirit hath been in the Church of Rome from that day to this A second part of their tyranny was in imposing upon them unprofitable courses unprofitable they were because they did perish in the using Col. 2.20 to 22. 3. There was a spirit of coveteousnesse in Ministers they did not savour the things of God but did relish wealth and ambition Jude 11. they follow the wayes of sin as Cain did In Cain there was first hypocrisie he offers a sacrifice and when he saw his brothers sacrifice accepted being offered in faith and his not there arose in him a spirit of wrath which ended in bloudshed such was the spirit of Popery in Queen Maries days Some walk in the wayes of Balaam the wayes of coveteousnesse putting stumbling blocks before the people and that for covetousnesse sake Thirdly some have the gainsaying spirit of Korah they gainsay the Ordinances of God like as he rose up against Mâ—ses and Aaron this spirit breathing in Antichristian teachers at this day was hatched in the Apostles time There was a spirit of Schism in the Apostles time some saying I am of Paul and I of Apollo c. 1 Cor. 1.12 and so at this time among the Papists Jude v. 19. Vse 1. See the diligence of Satan to sow tares even in the Apostles times therefore Ministers should watch diligently over their people that no such spirit be sown in their hearts Satan will creep in by dissension the affections being once distempered the judgement will soon be corrupted Wherefore Ministers and people should have a speciall care of dissension for if dissension creep in then soon will you have your worship shut up and then there will be a wofull wast of Religion 2. See the impudence of Heretiques that dare look God in the face and rise up among his many bright and glorious lights in the Apostles times but let no Christians be discouraged by this but rather the more encouraged to contend and strive for the faith of Christ 3. This should teach Schollars not to take any ancient doctrine for truth till they have examined it Though Peter was blessed for the testimony of Christ one part of the day yet he was sharply reproved the same day trust not any doctrine almost in regard of the antiquity of it for it may be Antichristianism though in the Apostles times 4. If we would be growing up in grace from day to day take we heed of the spirit of Antichrist of taking up the worship which God hath not commanded take we heed of hypocrisie a spirit of Popery a shew of devotion Come we to the Sacrament as if we would receive the power of the Lord Jesus vailed in much simplicity take we heed of the spirit of Cain Balaam and Korah gainsaying the Ordinances of God but walk we stedfastly in that Religion we have received 1 JOHN 4.4 Ye are of God little children and have overcome them because greater is he that is in you then he that is in the world AS you had before in the former Verse a sign of the spirit of teachers so in these Verses you have a sign of the spirit of hearers which is double First Sign taken from victory which good hearers have got of bad teachers a good hearer is not overcome of bad teachers but he soon findes them out and overcomes them and this is argued from a double cause First They are of an higher off-spring then corrupt teachers are Secondly From the strength and excellency of their spirits above the spirits of worldly teachers Greater is he that is in you then he that is in the world False Teachers are set forth 1 By their Originall 2 By their false Doctrine He that knoweth God heareth us there is another sign of good hearers they did hear good teachers on the contrary He that is not of God heareth us not You see here First A difference between good and bad teachers good and bad hearers good teachers and good hearers are of God on the contrary bad teachers and bad hearers are of the World Secondly Here is a combat between good and bad teachers and a victory also Good hearers doe overcome bad teachers Thirdly You have the issue of the conflict good hearers overcome Fourthly The cause of the victory is the divine descent and excellency of their Spirit greater is he that is in good hearers then in bad teachers Fifthly Here is a congratulation little children you are of God Doct. That there is in the Church of God two sorts of teachers and two sorts of hearers some of God some of the world Quest Why are good teachers and good hearers said to be of God Answ 1. They are of God because they are of a divine Originall they are born from on high from the seed of the eternall God John 8.23 I am from above saith Christ and such are those that are regenerate they are descended from God whereas those that have no higher off-spring then flesh and blood are of the world 2. They both savour and relish that doctrine Rom. 8.15 They that are of the Spirit of God savour the things of God such as hold forth the mighty power of God veiled in humane frailties they are of God 3. He that is of God hath a place in the Church of God 1 Cor. 12.28 God sets the members of Christ in the Church this is a work of God ver 18. not any member of Christ but the Lord hath set him in that place as all men in the world cannot fit one member to the body but it would be both unprofitable and burthensome except God joyn it to the body so all the men in the world cannot put one member into the spirituall body except God put it in indeed those that are of the world they have a place in the Church too but yet they are not of the Church they are superfluous humors as Christ speaks of the Pharisees Mat 15.13 As it is never well with the body till the noysome humors be purged out so the Church will never be well till those superfluous humors are cut off Vse This
of God shining in our hearts the mercy of God pacifying our souls so that now we do not onely believe the promises belonging to us but the feelings of Gods love is a manifestation of Gods grace John 14.21 22. If any man love me saith Christ and keep my Word my Father will love him and we will come in to him and make our abode with him As we grow in love so the comforts of Gods Spirit grow in us The ground of this reason is taken from Gods nature who is love God is not said to be faith or hope but love and the more any man hath received of love the nearer doth he come to God and the readier is he to be doing good offices and to be helpful Reas 2. From the cause of love we know God dwels in us and wee in him because we have received a Spirit of love We could not receive a spirit of love if we did not receive a spirit of faith Gal. 5.6 We could not love our brethren if we had not faith to believe in Christ Now where faith is there Christ dwels Ephes 3.17 This reason is from the cause of love Vse 1. Of consolation to loving Christians they have manifest experience and knowledge of Gods love Hereby we know that God dwells in us and we in him The benefit of a loving spirit is this that it keeps fellowship with God and that entire fellowship A loving man doth not onely believe that he hath fellowship with God but he knows it he hath evident reason for it 2 To teach such as want the goodnesse of the promises they are not sensisible of Gods favour they have no sensible experience of it they may be perswaded that God will shew them mercy at the end but yet they do not know it If thou wilt know the fellowship between God and thy soule then pray more that the Sprit of love may dwell in thee as thy love grows so shalt thou grow in sensible experience of Gods love to thee God crowns faith with trust and confidence and assurance but he crowns love with experience If you want experience of Gods love then think surely there is some weed of envy wrath and hatred from which if thou cleanse thy heart thou shalt not onely have assurance but experience 3 This refutes the Papists that say a man cannot know that God dwels in him this is an evident signe that they have neither faith nor love if they had faith they should have assurance if love they should have experience 1 JOHN 4.14 And we have seen and doe testifie that the Father sent the Sonne to be the Saviour of the world Doct. THat such as love one another they have seen and do beare witnesse of the Father sending his Son to be a Saviour of the world John 13.4.5 Reas This word sight is more then believing for the Apostle put a difference between them 2 Cor. 4.3 We believe that Christ sits at the right hand of God but we have not seen it when he saith They have seen he would have you know that they have had experimental knowledge all sight is an act of sense and riseth from some ground of reason reason is from sensible feeling which every loving soule hath found that God hath sent his Son to be a Saviour of the world a Christian knows that except his heart be warmed with the love of God he cannot love his brethren The woman in the Gospel of whom Christ asked a little water when she saw that Christ was the Messiah and had convinced her of her sins John 4. she left her water pots vers 20. and ran into the City and saith to the men Come see a man that hath told me all that ever I did is not this the Christ Vers 29. and vers 39 40. When the Samaritans were warmed with his words they besought him to stay amongst them and many of them believed in him so that so much sight of Christ so much love Reas 2. From the knowledg that such have of Gods love unto themselves the Lord hath sent his Son to save the world the Lord hath sent his Son into the world to save us from his own wrath and shall we bear wrath and malice towards those that are his a Christian will be ashamed that his heart should be wrathful and malicious he will be reconciled to his hrethren when a Christian walks in love he hath seen the Saviour of the world and hath known him for that makes him love them because God sent his Son to save them They bear witnesse If a man refuse the love of his brethren he denies that God sent his Sonne to be a Saviour of his brethren from his wrath God sent his Sonne to save us from hell death and the grave and from all evill we may meet with God hath promised to with hold no good thing from them that feare him but if death and sicknesse be good we shall have them Psal 84.11 Now if we with-hold any good from our brethren we bear witnesse that Christ came not into the world to save them Vse 1. This should teach us to lay down all wrath and hatred and to be discouraged from harbouring any such distempers in our souls for else you proclaim before God Angels and men that God did did not send his Son to be a Saviour for shall Christ come to save his people from the wrath of God and from the Devil and shall he not free his people from my wrath Either make Christ a whole Saviour else make him no Saviour at all If Christ save from any evill he will save from all Agrippa was a Christian in part but Christ was not a Saviour in part 2 To exhort every soule to be loving to their brethren the more you abound in love to your brethren the more you testifie that God sent his Sonne into the world to be a Saviour and the more love will God expresse to your soules 3 Of consolation to such as love all men but especially to such as are of the houshold of Faith such a man hath seen that God hath sent his Son to be a Saviour of the world As Gods will is they shou d be saved so for his part his will is they should be saved such a man may be perswaded that God hath forgiven him his sins 1 JOHN 4.15 Whosoever shall confesse that Jesus is the Son of God God dwelleth in him and he in God THe 14 and 15 verses contain an argument of Gods love dwelling in us the proposition is laid down vers 14. the assumption vers 15. Doct. The confession that Jesus Christ is the Son of God is a true note or pledge of our mutual entire and constant fellowship with God They have entire fellowship because they doe not onely dwell one with another but one in another as members in the body as branches in the root Whosoever shall confesse Jesus c. So that this is one mark of
is it 's not a 〈…〉 but love is essential and natural to him 〈…〉 and wisdome 2. It implyes the simplicity of Gods nature 〈…〉 but free without mixture he is without all causes 〈…〉 himself from himself and by himself and 〈…〉 compounded of causes so 〈…〉 not compounded 〈◊〉 subjec◠〈…〉 is one thing and his 〈…〉 wisedome are 〈…〉 is no reason of this 〈…〉 works but not of 〈…〉 Vse 1. This may exhort us all 〈…〉 forgot 〈…〉 the world for the love of God many 〈…〉 because they shall lose the 〈…〉 by 〈…〉 may be 〈…〉 for if a mans wayes please 〈…〉 make 〈…〉 be at 〈◊〉 with him and then much more 〈…〉 lose the love of all thy friend 〈…〉 more by Gods love then 〈…〉 of love is nothing to the God of 〈…〉 but God is love it selfe and in injoying of God 〈…〉 injoyâ—â—◠〈…〉 of love love passing knowledâ—◠〈…〉 you never met with love in the world but you might 〈…〉 but Gods love is like a bottomlesse depth without bounds or bottomâ— you can neither know the beginning nor end of therefore 〈…〉 in 〈…〉 say more truy then Medea did of Jason Non magna relinquam 〈…〉 I shall not lose great love but folloâ— great love Vse â— To teach all 〈…〉 is God is 〈◊〉 cannot be so 〈◊〉 as to be 〈…〉 strive to 〈…〉 love Let all 〈◊〉 he dont in love 〈…〉 and 〈…〉 Be yo◠〈…〉 your 〈…〉 Father is perfect Matth. 〈…〉 us be kin◠〈…〉 injurie upon 〈…〉 Luke 1â—â—3 4. 〈…〉 and 〈◊〉 would 〈…〉 be so As Christ argueâ—◠〈…〉 and 〈…〉 us reason God is love and â—â—â—â—fore they that worship 〈…〉 him in love Matth. 5.22 2◠〈…〉 any unkindnesse betwixt 〈…〉 in his 〈…〉 God 〈…〉 in your hearts 〈…〉 that we can perform righteously 〈…〉 14. let all dâ—â—â—â— be perâ—â—◠〈…〉 had power to save any but 〈…〉 3. If God be love then the 〈…〉 and therefore the more we live we hatred the more we walk in 〈…〉 our selves firebrands of all Doct. ◠〈…〉 entire and constant 〈…〉 Constancy 〈◊〉 abiding in 〈…〉 he not only dwels with God 〈…〉 which implyes intirenesse and 〈…〉 〈…〉 of God 〈…〉 Apostle infers it God is love 〈…〉 all the well placed love in that 〈…〉 Chariot of God whereby he convey 〈…〉 when he she is abroad his love in our hearts and 〈…〉 which extend as well to the soule as the 〈…〉 Carnall love is neither of God nor from Go◠〈…〉 love which is indeed called charity wheâ— that 〈◊〉 God comâ—â—â—â—cates himselfe to such a soule as the root to the 〈…〉 the grounâ—â— of it is from the immediate presence of God where 〈…〉 such a presence as whereby the holy Ghost lives in the 〈…〉 Gal. 5.22 Love 〈◊〉 a fruit of the Spirit John 1â— 34 〈…〉 〈…〉 and aptnesse that 〈…〉 such a sould to grow up by 〈…〉 Love is of an edifying nature 1 Cor. 〈…〉 admonish 〈…〉 it edifiers much especially if it be 〈…〉 there 〈…〉 on both sides both in speaker and 〈…〉 you 〈◊〉 savingly it 's love that puts life into 〈…〉 3. From the 〈…〉 to 〈…〉 his love there more aboundantly where he finds 〈◊〉 walking in love no creature partakes of the boundlesse love of God 〈…〉 are grounded 〈◊〉 love Eph. 3.17 18 19. Let but saith towards Christ 〈…〉 our brethren abound in us and we shall have a large 〈…〉 to us According to the capacity of the receiver so is the thing received 〈◊〉 no grace is of so inlarging a nature as love is so that if we abound in love then we become of a fathoming and comprehending nature so that we comprehend the height and breadth and length and depth of Gods love towards us Vse 1. It exhorts us all not only to the love but the constant love of our brethren this is the benefit of it you shall have constant and abiding fellowship with God we should not only grow in love but grow rooted in love let no grace be so eminent in you as love if God had said he dwels in wisedome how should it have provoked men to study for wisdome but God doth not say he dwels in knowledge for what then should the ignorant do He dwels not in honour and riches for what then should poor men do But he dwels in such an house as the poorest may build to God an house of love therefore above all indowments and gifts of soul or body have a speciall care to grow rooted in love a man may have a world of wit and yet God not dwell in that wit a man may have abundance of wealth honours and beauty and yet God not in them but if you ask where God dwels I answer God dwels in love There are four places wherein God is said to dwell 1 In the highest holy place 2 In an humble heart Isa 57.15 3 Christ dwels in our hearts by faith Ephes 3.17 4 God dwels in a loving heart so that if you would know where God dwels it 's one of these three graces humility in faith or love How should this provoke us as David saith never to give sleep to our eyes or slumber to our eye-lids till we have built God an habitation of love in our hearts Psal 132.3 4 5. Set up a loving heart and there will God dwell for ever whereas if your hearts be envious and hateful and bitter little doe you know what an evill spirit dwels there and instead of comfort you shall find such horrour and anguish that you may plainly discern surely God is not in this place Ephes 4.26 if you sleep in wrath the Devil rests with you Vse 2. Of consolation to every loving heart if God hath given you an heart to love our brethren with true spirituall love take God home with you God dwels in thy heart and more then that thou dwellest in Gods heart so that hadst thou testimony of no other grace yet canst thou find an hearty love in thee thou hast a Tabernacle for the most High to dwell in 1 JOHN 4.17 Herein is our love made perfect that we may have boldnesse in the day of judgement c. THese words depend on vers 12. where he promiseth a double benefit to them that love one another God dwels in such which he proved by four arguments before the second benefit now that if we love one another Gods love is perfected in us this he inlargeth in these following verses and shews wherein it 's perfect and how that it is perfect he proves from the boldnesse they have in the day of judgement and the argument stands thus They that may have boldnesse in the day of judgement in them is love perfected but loving Christians may have boldnesse in the day of judgement Therefore The assumption he proves thus They who are in the world as God himselfe is they may have boldnesse in the day of judgement but they who love one another are in the world as God himselfe is Doct. Those in whom is found
whose consciences are tormented what course to take for comfort 1 Look at Gods good providence to thee in trying thee and proving thee that he may do thee good in the latter end 2 As you have cause to take all in good part so learn to seek him carefully Again take heed of sin and be doing what good you may strive to be more fruitful in good services to God and offices of love to your brethren and certainly this unfeigned love will lead to peace Vse 5. Hence see the estrangement of wicked men from the wayes of peace Rom. 3.17 The way of peace they have not known 1 They cannot think that torment and fear should be the way of peace if they see a man in this case 2 They would put off such fears with 〈◊〉 company but if they see such a man seeking God earnestly praying and hearing the World carefully they cannot think this is the way of peace will you blesse God and dye when he is ready to swallow you up The way of peace they have not known salvation is far from them Psal 118.155 Vers 18. There is no fear in love c. We come to the fourth thing the exemption of perfect love from all fear Doct. 4. An heart possest with the love of God is dispossest of feare of evill from God He speaks of the fear of death and judgment so much love as is in our hearts so much freedome and boldnesse against the day of judgement a loving heart feares not wrath nor jugement nor hell Psal 23.4 When once I look at God as my Shepheard and love him and follow him Why then though I walke through the vale of the shadow of death I will feare none evill though I walk in neer danger of death for if the shadow follow me the body is not farre off yet I will fear no evill Psal 49 4 5. David makes open proclamation to all men to hear and hearken there is the solemnity of the audience the matter is It 's a parable and dark mystery and yet a word of wisdome and understanding Why what is this parable that all the world should take notice of Why this is it Wherefore should I be afraid when the iniquity of my heels do compasse me about that is the iniquity of my foot-steps the tripping of my steps or the iniquity of my heels that is the fears and dangers that follow him at the heels yet wherefore should I feare An heart possest with the love of God is dispossest of fear of evill from God Psal 3.6 I will not be afraid of ten thousand of people that shall compasse me about Why what makes him so confident Because the Lord is my shield and lifter up of my head vers 3. So that we see that a Christian possest of the love of God stands not in the feare of judgement or hell nay more not of his sinfull failings Psal 49.5 Reas 1. From the nature of fear and the 〈◊〉 oval of it fear is a troblesome affection in the expectation o◠〈◊〉 evill Now 〈◊〉 the removal of feare two things must be done 1 There must 〈◊〉 evill towards him 2 He must 〈…〉 this Now to him that feareth God no evill is towards such a one Psal 〈…〉 There shall no evill befal thee Now to whom is this promise made 〈…〉 Because he hath set his love upon me therefore I will deliver him I will set him on high far above all dangers and evils indeed sicknesses may befall him and 〈…〉 and imprisonments but what ever befals under the nature of evill that shall not come nigh him As no evill is towards him 〈◊〉 â—e must know this that no evill shall befal him Now a Christian that loves God he knows that no evill shall befal him Psal 56.3.9 What time I am afraid I will trust on thee When I cry unto thee thou shalt cause mine enemies to 〈◊〉 their backs this I know for God is for me So that a Christian not onely finds security from danger but knowledge of it too Nay further the childe of God is so farre from fearing any evill to come nigh him that he knows all those things that are counted evill shall turn to his advantage Rom. 8 28. So Phil â— 1â— where he tels you what wrong false Apostles did him on purpose to adde afflictions to his bonds Well saith he I know this shall turn to my salvation through your prayers upon a double ground he comforts himself against all their malignities 1 He knows the more they afflict him the more will the Church pray for him 2 That the more he is tempted the more will God supply by his Spirit Quest How do they know that no evill shall befal them Answ 1. From the love of God shed abroad in their hearts Rom. 5.1 to 6. 2 From the presence of God for him in his worst times And if God be for him who can be against him Rom. 8.31 3 From the interest he hath in the blood of Christ which hath cleansed him from all his sins so that he doth know that God will follow him as a deliverer from his sins so that the soule though burthened with many sins yet fears not Psal 44.5 4 From a knowledge he hath of all the promises as belonging to him which are a stay and support to his soul Psal 56.3 4 10 11. Psal 84.11 he knows God will be a Sun and a shield to him 5 From the knowledge that he hath from the integrity of his conscience which is as a brazen wall against all evils 2 Cor. 1.12 For our rejoycing is this the testimony of our conscience 6 The prayers both of his own soule and other Christians are for him so that through them he is confident no evill shall befal him Psal 56.9 Phil. 1.19 7 He is imboldned against dangers from the supportance of Gods Spirit in his worst times Phil. 1.19 Psal 5. So Psal 46. God is a present help in the time of trouble when trouble is near at hand yet God is nearer as it was sometimes with Elisha he saw the Mountain full of Chariots and Horse-men 2 King 6.17 Though there were not such a multitude constantly about him yet when an Army of the enemies come an Army of Angels come as soon It hath been an ancient opinion that every true Christian hath a particular Angel to deliver him why this is certain when dangers come there never want Angels without nor Gods Spirit within nor the prayers of his servants for us and therefore we have no cause to fear Vse 1. This is a notable ground upon which that heavenly truth is built of the perseverance of Saints and a bulwark against Apostasie if a loving heart be without fear of the day of judgement he is without fear of falling away Obj. True as long as he keeps perfect to his love but may he not fall off from his love and so from his good estate Answ The Apostle â—ith there is no
had loved us because we first loved him 2 In Scripture account that which comes after is not the cause of that which went before therefore our love coming after cannot be the cause of Gods love going before To Abraham and his seed were the promises made not by works or obedience to the Law for the Law was given four hundred years after Gal. 3.17 and therefore God had not respect to it as the Apostle argues So that which we have done four thousand years after the world was made cannot be the cause of Gods love before the world was Rom. 9.12 13 14. If the Apostle there had not excluded foreseen works his arguing had been of no effect for he speaks not onely of what was then but hee considered nothing that might be afterwards as the cause of his love Vse 1. To refute those that make Gods love to us depend upon our love to him they expresly blot out this Scripture to say that any one is beloved of God for his fore-seen faith is to say that God loved us because we first loved him which is expresly contrary to this Text so that if we enquire the cause of Gods love to us we must seek it in God not in our selves for he loved us because he loved us Vse 2. May teach us to love God betimes for you can never begin too soon but he hath prevented you you can never begin so early but he hath been up before you what a shame is it for men to deferre this till 30. 40. 50. yeares till their old age God was up betimes to manifest his love to you and will not you begin to love God till you are going out of the world Vse 3. To such as have already given their love to God let them learn to maintain their love and increase it a man is wont to make much of an old friend Thine own friend and thy Fathers friend forsake not Prov. 27.10 Why God is the ancientest that ever thou hadst he loved thee before thou wert before thou knewest what the world was or what love was therefore love him again Vse 4. Of consolation to such as have experience of Gods love towards them if God loved us before we loved him when we were strangers and enemies then surely he will not cast us off for our infirmities in our after loves it may be we may be loose and sinful but God loved us at first not for our goodnesse neither will he cast us off afterward for our wickednesse Yet this is no encouragement to licentiousnesse for God knows how to put us to anguishes and straights and crosses and yet reserve everlasting life for us There is never a servant of God but had he cast him off for his failings he had never been saved none but have failed in many things and abused Gods grace but God knows how to heal such distempers and yet reserve his mercy to us if he began to love us before we loved him then as he was first in love so he will be last Vse 5. May teach us to be free in our love to God and our brethren Mat. 10.8 Freely ye have received freely give God loved us when we loved not him So though men prevent you not with love yet prevent you them and if they provoke you be fast in your love be like God in your love begin first and continue last and so come off freely in your love to God be content to part with all for him for when shall we be able to give more to God then he hath given us If you ask In quo consistit efficacia gratiae What makes grace effectual to any soul the answer is the love of God to us Doct. 2. The preventing love of God to us is the effectual cause of our love to God The love he here speaks of is such a love as casts out feare of judgement and therefore must needs be a securing love 1. Objectivè By setting us a pattern of love but that 's not all for all have read and heard of the great love of God to us 2 Physicè by working something in us which makes us to love him Jer. 31.3 With loving kindnesse have I drawn thee and this is not onely a moral drawing by propounding some suitable object as an horse is drawn by a lock of Hay for that 's a leading rather then a drawing but Gods drawing us is not onely by propounding fit arguments but by a physical or rather hyper physical work of his Spirit he makes us of unwilling to be willing to follow him objects do not give us a new heart but God is said to give us a new heart Ezek. 36.26 this he works 1 By striking us with shame and horrour for our sins so that we are brought heartily to grieve for them and when he hath drawn us to the suburbs of hell then he shews us the glad tidings of salvation and withal gives us a believing heart to long after them to embrace them and to assure our selves of them Reas 1. From the efficacy of Gods gracious work there is no work of God in us but it works in our hearts the like suitable work If God choose us for himself then we choose him for our God we choose him his Word and favour and promises above all treasure Gods election of us stamps on us an election of him Hath God purchased us at a dear rate then we learn to purchase Christ at a dear rate though with the losse of all we have Doth God call any of us to be his sons then we learn to call him Father Hos 2.1 to 3. In what wayes he walks towards us we begin to walk towards him but ever God begins first Psal 27.8 When God saith to a soul Seek my face then it answers Thy face O Lord will I seek If God go on in a constant course of helpfulnesse by his Spirit to us then we go on in a constant frame of grace towards him Jer. 32.40 I will not turn away from them and then he will put his feare in our hearts that we shall not turn from him So that Gods work ever leaves some impression of the like frame in us if God first love us then we learn to love him Vse 1. To reprove the Papists and Pelagians that have attributed the efficacy of grace to other causes If you should ask the Pelagians of old their followers at this day what is the reason why Peter accepts Gods love Simon Magus refuseth it They would say the one was willing to accept the offer the other not Well then the efficacy of grace consists in our wils then we begin first Many of the Papists say the same but the more moderate amongst them ask them why Peter accepts grace Simon Magus refuseth it they say the grace offered was sufficient for them both but God offered it to Peter in a fit time and place when his heart was free from temptation but it was offered
to Simon Magus at such a time when his heart was carried away with the love of money But the true cause was Gods first love to Peter that made him love God again should God wait for times and opportunities why at the best time mens hearts will finde some evasions if God should stay for a fit time he should never find it for Christians can tell God took hold on them when their hearts were most undisposed to it How long is it before they can be convinced of their dangerous estate or will be brought on to seek for help till God awaken their hearts and open their eyes so that they would be glad to see one glimpse of favour why tell them of never so fair promises they cannot be brought to embrace them so that unlesse God mightily draws us to it we should never come on to accept of the offer of grace but we therefore love God because by his preventing love he brought us to that which of our selves we could never have been brought to Vse 2. Would a man know whether God love him or no a needful point to be known Why no man can know it by these outward things these fall alike to all Ecles 9.1 Why enquire you how thy heart stands affected to God if thou canst find in thy heart that thou lovest God the Text will tell thee that God loveth thee Object Love God who doth not God forbid that any should not love God Answ That thou mayest know this indeed dost thou find thy heart choosing God above all things in the world Why thou couldst not thus choose God unlesse he had first chosen thee if thou findest thou canst be content to purchase Christ at the losse of thy dearest comforts then make account that God hath loved thee and been willing to part with Christ for thee What made Abraham willing to offer up his Son but that he knew that God had given his Son to dye for him Canst thou look up to God as thy Father then he hath adopted thee for his Son dost thou find thy heart cleaving close to God as David did Psal 73. ult It 's good for me to draw near to God why it 's evident that Gods love is constant to thee because thine is so constant to him Vse 3 Of consolation to such as doe find in their hearts that they doe love God if thou findest thou couldst be willing to part with all for his sake why then surely God so loved thee first that he will rather part with any thing then thee Isa 43.4 O how this should stir us up to love God more then ever we did if thou lovest God dearly and prizest him above all things why this will seal up to thee that he loveth thee as dearly if you would know whether God love you with a love unto life why labour you to love him with a lively love 1 JOHN 4.20 21 If any man say I love God and hateth his Brother he is a lyar for he that loveth not his Brother whom he hath seen how can he love God whom he hath not seen c. THese words continue the discourse hegun verse 12 wherein he useth two motives to stir us up to love our Brethren 1 From the fellowship such have with God amplified from the 13. verse to 16. 2 From the soundnesse of Gods love to such from verse 17. to the end In these two verses he argues this truth by the contrary viz. that such as hate their Brethren their love is not perfect but unsound If any man say he loves God and hates his brother he is a lyar then he loves not God this he proves by a double argument 1 From the greater occasion he hath to love his Brothrr then God therefore if he love not his brother he loves not God and the occasion is the dayly sight of his brother 2 From the like and the same cause he hath to love his brother as well as God and that is from the equal commandement of God and therefore if we love God out of obedience to his law we should love our brother out of obedience to the same law Doct. 1. That the hatred of a Christian brother is an undoubted sign of hypocrisie of the profession of our love to God If any man say in heart tongue or practice that he loves God and yet hates his brother such a man is a lyar that is he expresseth not the truth 1 Joh. 3.9 to 11. this is part of the message of God that we love one another now the profession of a Christian is a profession of his subjection to the Gospel of Christ Now the Gospel holds out five principal Ordinances 1 Prayer 2 The Apostles Doctrines 3 Sacraments 4 Mutual Communion 5 Discipline Now if a man professe subjection to the Gospel he professeth subjection to these five Ordinances The Apostle delights in this word profession Heb. 3.1 and commends it in Timothy that he had made a good profession before many witnesses 1 Tim. 6.12 Now doe but consider what every one of these Ordinances expresse about brotherly love 1 In prayer we call God Our Father and if he be our Father then all his children are our brethren and if we doe not respect them as our brethren we renounce God for our Father 2 In the same prayer we desire God to forgive us no further then we have hearts to forgive our brethren if therefore we will not forgive our Brethren we are no true professors 2 In the hearing of the word we are to come like New born Babes desiring the sincere milk of the word and that is when we come free from all malice and emulation as babes be 2 Pet. 2.1 2. Therefore if a man come to the word with an heart full of envy and emulation he professeth himself a Christian but he deceives himselfe 2 It overthrows the Gospel because this is one of the great Commandements of the Gospel that we love one another Mat. 22.36 to 40. if a man therefore professe himself a hearer of the law and so of the Gospel for he that renounceth the law renounceth the Gospel for the Gospel establisheth obedience to the Law Rom. 3. ult Besides it is the Commandement of the Gospel for the whole Gospel is compact of two Faith and love 2 Tim. 1.13 Joh. 13.34 and doe not yeeld obedience to this particular Commandement of the Gospel he is a lyar 3 The Sacraments are seals of our love in Baptisme We are baptised into one body 1 Cor. 12 13. and in the Lords Supper We are all partakers of one bread and one spirit 1 Cor. 10.17 If therefore there be a different spirit in us we are not of the same spirit work not by the same Spirit In a naturall body if a member be cut off in a combate in our hot blood we misse it not nor feel the pain but in cold blood we find the misse of it and seek out for help so in
because his is a Spirit of truth Doct. The Spirit of God bearing witnesse â—â— the Scripture and in the hearts â—f Gods people is a Spirit of â—ruth John 14.16 17. John 16. â— When the Spirit of Truth is 〈◊〉 he shall guide you into all truth Quest Why is it called a Spirit of Truth Answ Not only because be in one of the Persons in the blessed Trinity and therefore his witnesse must needs be truth a man that works by a rule may goâ— awâ—y but the rule it selfe is not awry the holy Ghost being a God of Truth cannot 〈◊〉 speak truth himselfe being the line cannot goe wrong But he is called a Spirit of truth rather 1. Because he speaks nothing but what he hears of the Father and of the Son John 16.13 â—â—e Spirit 〈◊〉 â—â—thing from the Father and the Son speaks nothing but 〈◊〉 we receives from them what they apprehend and judge the same 〈◊〉 testifies John 8.26 and he speaks it without change and alteration 2. Because he speaks a testimony not of a shadowing or typical representation 〈◊〉 and manifest truth Moses sâ—ake by types which observed the 〈◊〉 but what the holy Ghost speaks is evident truth without vâ—â—d or covering â— Cor. â— 17 18. 3. From the effect of the Spirit the Spirit not only speaks but works truth in the hearts of those to whom he speaks by speaking truth he works truth in the heart so that they that receive the testimony are of the truth John 3.19 2 John 1.2 Now they that receive the testimony of the Spirit that Jesus Christ is come by water and bloud they are cleansed from the world from dissimulation and hypocrisie and so are made of the truth Object How comes it to passe then that sometimes many speaking by the Spirit yet speak falsly and yet are confident they speak truth Answ True a man having received some work of the Spirit may speak falsehood as Zedekiah 1 Kings 22.24 and yet was confident he spake by the Spirit but yet though a man speaking by a spirit of delusion may think he hath spoken the truth yet it hinders not but when the Spirit of God indeed bears witnesse it may be discerned to be truth Vse 1. If this Spirit bearing witnesse to Christs coming be a Spirit of truth then such as have received the Spirit of truth need not be afraid that they are led by a spirit of delusion that doe believe that Jesus Christ came by water and bloud Jer. 20.10 11. the way of the righteous man cannot deceive him Quest How shall I know that this spirit doth not deceive when it witnesseth pardon and healing and the like Answ 1. The Spirit bears witnesse of it selfe as well as of other things the Sun shews it selfe as well as makes other things visible 2. The Spirit beareth witnesse of it selfe from the work it frames in the hearts of Gods servants the testimony of the Spirit doth so set on its witnesse doth so pacifie and purifie the conscience that he plainly sees that this is the very Spirit of God which is manifest by the fruits 3. The testimony of the Spirit breathing in the Word and in the hearts of Gods children doe so agree in every thing that its evident to be the same Spirit though it be true the Spirit is more strong and evident in the Scripture the witnesse may be weak in our hearts yet always in the main aim and ends they agree together 4. By how much the more suitable it is to the Scripture by so much the more it conforms us to the Image of Christ the Spirit of Christs make you meek and lowly as he was draws us from earthly objects to a more divine frame that Spirit which fashions to Christ is of God Vse 2. Of just reproof to Gods servants that have found the bloud of Christ pacifying and purifying their hearts if in this case their souls doubt and are solicitous they refuse the testimony of the Spirit Satan say they may transform himselfe into an Angell of light I but Satan cannot pacifie the conscience much lesse purifie it himselfe being an unclean spirit loves to draw on others to impurity if therefore the spirit within you draw you on to walk in truth and to frame your heart according to the Image of Christ if you finde any measure of peace and purity its evident the Spirit is a Spirit of truth Vse 3. Of comfort to all such as have put their trust in Christ upon the testimony of Gods Spirit witnessing to them that Christ came to save and heal them Why this is strong consolation to them that which makes out spirits doubtfull is the deceitfulnesse of our own hearts Jer. 17.10 But yet this should comfort us that though our hearts be deceitfull yet this Spirit of God breathing in us is a Spirit of truth and if you would know whether you have a spirit of truth in you or no Why by this you shall know it that Spirit which speaks peace and purity to a mans soul that Spirit is of God Satan may doe much but he is not able to transform himselfe into such a spirit no other spirit can work this but the Spirit of God a spirit speaking peace without purity may be a delusion and a spirit speaking purity without any measure of peace may be a delusion for all the paths of Wisdome are peace but both peace and purity together doe evidently manifest it to be the Spirit of God Vse 4. For them that have found any measure of peace and purity they ought to teach them to be very carefull to discern whether this spirit be of God or no if thou hast found much peace and withall thou walkest in simplicity and godly sincerity this Spirit is of God 2 Cor. 1.12 But if our peace make us carelesse of our wayes and more licentious we shall never approve such a spirit to be of God where Gods Spirit breaths the more peace the more care of purity and therefore let us always put them together Herods spirit of joy was a spirit of delusion because it was not a spirit of purity Mark 6.20 Herod and David both fell into the same lusts how shall we know whether of them had the Spirit of God David for a while seemed to do worst but Herod he so favoured his lust that he destroyed John that reproved him David he heard the Prophet and humbled himself and renewed his repentance before God and therefore doubtlesse his Spirit was of God because he was studious of purity such a soul as favours his lust and takes part with it hath not Gods Spirit in him that sicknesse is mortall that refuseth utterly all means of health if therefore either our peace or purity be wanting we shall not have this testimony of Gods Spirit that spirit that speaks both is a Spirit of truth 1 JOHN 5.7 For there are three that bear record in Heaven the Father the Word and the holy Ghost and
it which speaks in the heart of every believer John 6.44 No man can come to me except the Father which sent me draw him as none come to Christ except the Father draw him so he draws none but by the same power whereby he sent Christ and that was by his Soveraign authority if God should draw us onely by the cords of men we should break through all as the Israelites did Hos 11.4 But when God shakes our hearts by an Almighty power and lets us see the danger of our estate and after enlightens us to see the wayes of salvation then he draws a man on to Christ take a naturall man all the world cannot perswade him of his dangerous estate but he is perswaded of his good nature and good heart towards God Secondly If he be convinced of it all the world cannot perswade him that any promise belongs to him and therefore here God must put forth an Almighty power of a Spirit of adoption whereby he is brought on to believe the promises before he had onely an humane credulity now he believes it from a testimony within himselfe John 6.45 2 The Son of God bears witnesse in our hearts of this truth by speaking freedome and liberty to our souls from the guilt of sin John 8.36 If the Son shall make you free then shall you be free indeed that whereas before we were bound to our sins and lusts and wayes Christ comes and sets us free from all so that now we serve not our selves or men but the Lord Christ by this a Christian knows that surely Christ is the Son of God that hath made me a son of God my selfe 3 The Spirit bears witnesse to our hearts of this truth by convincing our hearts of it John 16.9 Secondly By working a Spirit of faith and a spirit of joy in believing John 14.16 17. Hence he is called the Comforter Thirdly By giving us a spirit to make us overcome the temptations of the world and the lusts of our own hearts 2 Tim. 1.7 1 John 4.4 and this testimony is divine 1 Because it is the revelation and will of God himselfe 2 Because it is above all humane power thus to draw us and convince us and strengthen and comfort us against all temptations For the three witnesses on earth they likewise bear witnesse to this truth in our hearts 1 The Spirit that is the Spirit breathing in the Word hath such a mighty power to enlighten and quicken and strengthen a soul that whatsoever the Spirit speaks in the Scripture the same it witnesseth in our souls 1 Cor. 14.24 25. 2 Water bears witnesse in our hearts to this truth that is the water of Sanctification doth so cleanse and cool and refresh the conscience of a man and make him so fruitful in his Christian course that it 's plainly a divine testimony it passeth all the power of the creature thus to pacifie and quiet the conscience it is only the Spirit of God that is able thus to pacifie a guilty soul thus to cleanse an impure heart and to make these dry barren stocks as we are fruitful this is a divine work of Gods Spirit 3 The bloud of Christ witnesseth this truth to our hearts by being sprinkled on our consciences and so speaking peace to us this is a divine work 2 The same bloud purifies every Ordinance and creature there would be no vertue in any Ordinance nothing would doe us good but for the bloud of Christ sanctifying it to our use now this testimony is of greater force then the testimony of all the sons of men together There be three things needful in a testimony 1 That it be certain 2 Evident 3 Powerfull and Effectuall 1 This divine testimony is more certain then all the testimonies of the world because God is greater in knowledge and so knows more then men can 2 Because he is greater in truth men may erre but God cannot lye Tit. 1.2 3. Rom. 4.2 2 This testimony is more evident to make a thing evident is required 1 Objectum perspicuum 2 Organum bene affectum 3 Medium apte dispositum Now God doth make this truth evident by the concurrence of all these 1 He lets us plainly see the danger of sin and the vertue and worth of Christs bloud God reveals his Son to our hearts John 3.12 Gal. 1.46 so what the Gospel speaks of his Son the same is plainly revealed and so he makes the object perspicuous 2 He opens the eyes of men to discern it to long after it to tast of his vertue and power Acts 26.18 1 Pet. 2.3 1 Cor. 2.14 15. A natural man sees nothing of this work 3 He clears the Medium that is the Word and Sacraments Prayer Christian Communion so that whereas before we lookt at them but as beggerly rudiments of little power or worth after God hath once enlightned us we see the power and vertue of God therein so plainly as if we had been touched by the Sun beams 3 This divine testimony is far more powerfull then any humane testimony Heb. 4.12 13. 2 Cor. 10.4 5. The Ordinances of God are mighty and effectual through God so to change and renew our hearts that no humane power is able to reach them Vse 1. To refute two doctrines of the Romish Church 1 That the last ground-work of faith is resolved on the testimony of the Church Ask them if they believe Jesus to be the Son of God they say yes ask them why Because the Scripture say so ask rhem But why doe you believe the Scripture From the testimony of the Church say they so that their best faith is but humane credulity But ask a true Protestant why he believes Jesus to be the Son of God he tels you because the Scripture say so ask him why he believes the Scripture he saith not because the Church believes so but he believes it from a testimony within himselfe What say they you trust a private spirit of your own nay his private spirit is common with him to all believers ever since the world was and that spirit is no other then the Spirit of God that breatheth in all his children Besides he hath other witnesses in his heart the Spirit the water and the bloud and this is a divine testimony greater then the witnesse of all the world so that here is a double errour of theirs 1 In grounding their faith upon the Churches testimony 2 In blaspheming the Spirit of God for a private spirit Fundamental errours That Doctrine that lifts the Church from Christ and builds it on the testimony of the Fathers and the Schools that doctrine overthrows the foundation for other foundation can no man lay then what is laid already even Jesus Christ 2 It refutes another uncomfortable doctrine of the Romish Church that teach that a man cannot by divine faith have assurance of his estate in grace and salvation for say they all divine faith is generall thus he that repents
see in us either to pride on covetousnesse or wrath if we would lye smooth and sure in the building we must pare off all these out-running and swellings of our hearts and so bring 〈◊〉 smooth and even we shall lye sure upon the foundation 1 JOHN 5.11 And this is the record that God hath given to us eternal life c. VErs 7 8. having declared the three witnesses in heaven and three on earth that bear witnesse of the divinity of Christ vers 9.10 he exhorts us to receive their testimony in these 10 11. vers he tels us what this divine record is which he presseth us to believe and this record is threefold 1 Of an heavenly gift eternal life 2 That this life is given us by Christ 3 That this life is given only to believers Doct. Eternal life is the gift of God Here two things are to be opened 1 That the life given us by God in Christ is eternal life 2 That this eternal life is the gift of God 1 It 's eternal life 1 John 3.16 Eternal ab ante because it was given us before the foundation of the world it 's more ancient then the world or mans fall and this was not only purposed in Gods Councel but this was manifestly promised before the world began Tit. 1.2 And The Trinity then concluded that the Lord Christ should be made head of all 2 That all that did believe on him should have eternal life therefore it 's said He chose us in Christ before the foundation of the world Ephes 1.4 and therefore God choosing us as members of Christ he promised to Christ that he would give them all eternal life 2 Tim. 1.9 There was not only a purpose of God but a declaration of the same to Christ of this gift our Saviour speaks John 17 6. Revel 13.8 and this gift is more ancient then our actual vocation for a man is said to be given to Christ when he gives up his heart and service to him but this is given in fulnesse of time but we were given to Christ before we were called to the fellowship of his Spirit and adoption of sons John 6.39 2 It 's called eternal life because the fountain and principles of this life are eternal the Word of God was revealed from eternity and of this Word were we begotten 1 Pet. 1.23 And as in seed there is something more material something more spiritual so in the Word there is both the matter of the word and there is the Spirit of the Word John 3.5 Now we are born of the Spirit and this Spirit in us is a fountain of living water springing up to everlasting life John 4.14 3 The continuance of this life is to everlasting He that believes on Christ shall never dye but have everlasting life John 3.36 John 5.24 and this eternal life is a record which God hath given us of his Son because the gift was given to Christ and througst him as by our Head is the life conveyed to all the members 2 This life is a gift of God Rom. â— 23 All the life we have is Gods gift There is a fourfold life and all given us by God First The life as justification is a free gift Rom. 5.15 we lay all dead in sin now the pardon of all these is the very life of our souls Col. 2.13 Secondly There is a life of holinesse whereby we live to God are for his â—nds and walk by this rule and this life is the free gift of God Ephes 2.4 â— Thirdly There is a life of consolation which is called a mans life 1 Thes 3.7 8. We live if you stand fast he means a life of comfort and this life is given by free grace 2 Cor. 1.4 5. When God so comforts a poor soul he is to be looked at as the Father of mercies and God of all consolation Fourthly There is a life of glory which God hath given us by Christ Rom. 6.23 Reas 1. A minori If our naturall life be Gods gift how much more this spirituall and eternall life Job 10.12 Thou hast granted me life and favour and he speaks of naturall life that is thou in thy favour hast granted me life and preservest it Now if that be a gift of God as it is for it was neither Father nor Mother that could give us life how much more is eternall life the gift of God It was Mephibosheths speech to David 2 Sam. 19.28 What was all my Fathers house but dead men before my Lord the King so take us without Gods gift we were but all dead men before him Now if this naturall life be a gift of God and that of his favour too how much more is this spirituall and eternall life a free gift from God 2. All our life must needs be Gods free gift by removing all that might concur to the making up of our merit of this life Four things must concur to merit which are all wanting in this gift 1. If you would merit you must prevent the other in giving but who hath given to God first Rom. 11.35 and if we give God but his own how then doe we merit 1 Chron. 29.13 14 15. 2. In the nature of merit is required that what we give we should give â—eely not of due debt nor due recompence Luke 17.9 10. If we doe but ouâ— duties what doe we merit When we have done what we can we have done but our duty and how then doe we merit 3. What merits at Gods hands should be perfect and parâ— without spot else it deserves nothing Now our best righteousnesse is defiled Isa 46.6 Exod. 28.38 Our best offerings if God did not accept of them in Christs holinesse he might justly reject them 4. In all merit it is requisite that there should be something proportionable betwixt the work and the reward now what proportion is there between naturall life and spirituall and betwixt our life of grace and the life of glory Our sufferings which are the highest part of our obedience they are not worthy to be compared to the eternall weight of glory indeed they work for 〈◊〉 a plentifull recompence of reward 2 Cor. 4.17 But this is through the free gift of God Vse 1. For reproof of Popish merit if eternall life be the free gift of God then the life of grace is not given us of merit ex congruâ— not this life of glory ex condigno if it be gift then sure we pay no answerable price for it there is no purchase on our part but a gift on Gods part I would know whither this naturall life was given us of merit who dâ—re say â—e hath merited to be a man rather then a Beast of a Serpent or a Toad and how then can we say our eternall life is of merit Doth not every Christian freely confesse at his first conversion that if God should utterly cast him off and never shew him mercy just and righteous should his proceedings be
Psal 119.5 24. Try therefore if such a covenant have past betwixt you and God have we for our parts given up our selves to God be sure God hath prevented us in all this if there have no such covenant past between you and God then God is not your God you have not Christ Object Who is there to be found that so looks to his own wayes and his housholds that he walks so strictly with God as you require Answ True they that doe make a covenant with God often break even as often as there is a thought or word or action that was not from Gods word or mouth or counsel but this is our hope 1. We have Christ for our surety of this covenant Heb. 7.22 and he will make up all breaches when therefore we break covenant with God let us renew our humlliations and be ashamed of our breach of covenant and charge our souls for it and acknowledge that as we have broken covenant with God so might God justly breake covenant with us and if we thus return and humble our selves then God will renew his covenant with us again 2. We have Christ by way of acceptance this is exprest Joh. 1.12 To as many as received him he gave them power to become the sons of God to receive him as divers expresse this place is to receive him as a Father as a King as an Husband but it may rather be conceived that to receive Christ is to receive him into an house or Temple and this may be gathered from the precedent words vers 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is meant his own place or own home for so it is used Joh. 19.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he took her into his home so as many as received him as many as received him into their hearts as into a Temple when we thus receive him we have him Quest How doe we receive Christ as into a Temple Answ Three wayes 1. When we prepare a way for him to come into his holy Temple Mal. 3.1 Now what is this preparation Isa 40.3 4. 1. Mountains must be puld down that is the lofty spirits of man must be puld down and that is when we subject our selves at his feet willing to be disposed and framed which way he pleaseth and to do what he would have us do if we would have Christ come into our hearts he must not find high craggy rocky wayes but all must be laid level and even 2. Every valley shall be filled that is every base eatthly heart shall be lifted up to the high wayes of the Lord to mind life and heavenly things raised up above earthlinesse and low things of the world Psal 24.7 to 10. Lift up your heads O ye Gates and be ye lifted up ye everlasting doores that the King of glory may come in Christ will not descend into pits but if your hearts be set on heavenly things on Gods favour and his heavenly Kingdome then you are fit for Christ 2. A mans heart may be too low through despair many a poor soul after his high thoughts are puld down he sinks down so low into despair that he thinks no promise or mercy belongs to him Why this heart is too low for Christ therefore it behoves a christian to beleeve there is an hope in Israel concerning this Christ hath had mercy on as bad as me and therefore we will lay our mouths in the dust till he shall have mercy on us and if he offer grace we are willing to receive it 3. Crooked things must be made straight there are in our hearts many turnings in and out these must be made straight it 's when we look with a single eye and are willing to be guided by a straight rule and aim singly at Gods ends such an heart is fit for Christ when it 's cleansed from all hypocrisie 2. There is another crookednesse of our hearts when we shift off and cover sin Psal 125.5 but to prevent it Christ will have us deale plainly discover our sins openly before God and then is Christ ready to come suddainly into his Temple 4. Rough places must be made smooth many a mans heart is rough and harsh and bitter why God will have this frame of heart laid down all bitternesse and wrath put away and the heart made loving and meek the Lamb Christ will not rest in Lyons dens therefore rhe Apostle bids us lay aside all wrath and malice when our rough hearts are made smooth end amiable why then undoubtedly Christ will come into his Temple 2. When Christ is come into our hearts if we would look to keep him there we must look to it that there be no common and unclean thing found there 2 Cor. 6.16 17 18. This Temple is an holy place therefore put away not only unclean but common things all your affairs must be dedicated to the Lord all your wealth and store all your houshold and children must be consecrate to the Lord Christ loves to lye clean he dislikes even bodily slovenlinesse much more spirituall defilements 3. To receive Christ into his Temple is to look well to the charge of Gods holy offerings God would have every man in particular to take the charge of his holy things on himselfe and not put it off to others let every one keep his charge every one offer up his dayly sacrifice and his service for the Sabbath all Gods offerings must be looked to and if we doe thus God will rest in his holy Temple for ever Exod. 15.2 consider therefore whether you have thus received Christ have you found your proud hearts humbled your base earthly hearts lifted up to Gods wayes all crooked by-paths of hypocrisie and shifting put away doe you find your rough spirits made smooth and amiable Why if it be so then Christ is come and when he is come doe you strive to keep your hearts clean and undefiled and dedicate your selves and yours to God you keep the charge of Gods holy offerings and set up his Ordinances amongst you why then we have received Christ è contra if we find it not thus we have no Christ and so no life Hitherto we have heard what it is to have Christ the second thing to be inquired after is What it is to have the Son He that hath the Son hath life it is not enough to have Christ but if we would have life we must have Christ as the Son Quest What then is it to have the Son Answ There are three things implyed in having the Son 1. That such a have Christ in truth doe not rest so much in having any of the benefits of Christ but they doe chiefly affect to have the Son himselfe many professors sought after Christ for the loaves sake John 16.26 27. But Christ bids them not to labour for the meat that perisheth but to labour for Christ himself the bread of life hereby Peter discovered hypocrisie of Simon Magus in that he desired the gift of
and he will bring all these priviledges with him Rom. 6.32 seek him chiefly and not his gifts you must first know Christ will be more loved for his own sake then his gifts before he say to you as to the church Cant. 2.14 O my Dove let me see thy Countenance let me hear thy voyce for sweet is thy voyce and thy countenance lovely before he thus manifest himself to thee he will make thee willing to seek thee as thy head and husband as the most wise the most beautifull the chiefest among ten thousand and let but thy desire be towards him and his desire will be towards thee Hos 3.3 Stand not upon dowries take him without Feoffments for better for worse and if you thus take Christ and choose his person in the first place then all his benefits and priviledges become yours 2 Cor. 3.22 23. 2. A child of God is said to have the Son when he hath the Spirit of the Son 2 Cor. 3.17 Having spoken before of a Spirit of ministration and grace why saith he the Lord is that Spirit not only because he is the giver of it but there is a secret union betwixt Christ and his Spirit so that if you have the one you have the other Rom. 8.9 If any man have not the Spirit of Christ he is none of his Gal. 4.6 he that hath the Son hath the Spirit of the Son and is made conformable to his Image There is a twofold Spirit whereby we are knit to Christ and Christ to us 1. A Spirit of union 2. A Spirit of liberty 1. He that hath fellowship with Christ hath a Spirit of union whereby he is made one with him Joh. 17.21 It 's the prayer of our Saviour for all believers that they al may be one As thou father art in me and I in thee that they also may be one in us thou in me by thy Spirit and I in them by the same Spirit hence it is that of his fulnesse we shall receive grace for grace Joh. 1.16 Rom. 8.29 We are predestinate to be made like to the Image of Christ There is a threefold conformity and likenesse betwixt Christ and us that is wrought by the Spirit 1. We are like him in his nature 2 Pet. 1.4 by the precious promises we are made partakers of the divine Nature so that we are meek as he was lowly as he was innocent and harmlesse as he was the Spirit of God stampâ— the same Image on us that was in Christ Joh. 1.16 Hence it is that the e that have Christ they reason from Christs nature to theirs and from their nature to Christs 2 Cor. 1.17 18 19. Paul had sometimes sent to them that he would come to them as he passed by into Macedonia but neither in his going not his return did he come to them therefore they accuse him of levity and inconstancy Paul excuseth this and he pleads from the nature of Christ for the Son of God Jesus Christ that was preached among you by us was not yea and nay but in him was yea Why what 's that to him Yes look as Christ is yea and amen the faithfull witnesse that what he speaks he will performe â—o make account that Christ hath poured the same Spirit on us that our words likewise are yea and amen had not Gods providence hindred it there is such a participation of the divine nature that the nature of Christ the nature of the Gospel and the nature of a Christian all of them answer one another the same Spirit that made Christ yea and amen faithfull and true hath made the Gospel and so the same Spirit in Gods people makes them true and faithfull so that look what they say their hearts goe with it and if Gods providence hinders not they will performe their word 2. There is a conformity in his offices he hath made us Priests Kings and Prophets to his Father Rev. 1.6 Kings to over-rule our lusts to overcome the world anoynted with a royal Spirit although not yet invested with full glory Priests to offer sacrifices of prayer of a broken spirit Psal 51.12 Sacrifices of righteousnesse Psal 4.5 and to sacrifice our lives for Christ Phil. 2.17 so he hath made us Prophets of God Act. 2.17 he hath poured on us the Spirit of prophesie poured not dropped sparingly but poured on us aboundantly hence it is that a christian understands many secrets of Gods will Psal 25. 14. many hidden mysteries of the Scripture so that he is bound to see a secret providence of God guiding him in his way 3. There is a conformity in their estate our Saviour in this world went through a double estate 1. Of Humiliation 2. Exaltation and in the most deep passions he went through when he was excommunicated by the Church hated crucified yet even then he mightily shewed forth his divine power hence he is said to triumph openly on the crosse Col. 2.17 and such is a Christians estate Psal 34.19 Many are the afflictions of the righteous there is his humiliation but the Lord delivers him out of all there is his exaltation for by those deliverances he makes them glorious Psal 149.4 He will beautifie the meek with salvation nay a christian in the midst of all his worldly comforts he gets loose from them so that you may see those are not the things he chiefly looks after if he have great parts and gifts yet they are clad with a Spirit of Christ crucified Gal. 6.14 their outward deportment is but mean and homely yet in their outward meanesse and basenesse you may discern the power of Christ crucified 2 Cor. 13 4. Since ye seek a proofe of Christ speaking in me as he was crucified through weaknesse and yet liveâ—h in me by the power of God even so we are weak with him that is in outward shew why yet as Christ when he was most debâ—sed shewed forth most power so a christian in his greatest debasements and weaknesses Gods power is most magnified in him never more glorious then when most debased Hence those strange phrases we are dead with Christ Col. 2.20 and risen with Christ Col. 3.1 crucified with Christ Rom. 6.6 that is by the same Spirit of Christ that is in us we are so knit with him that we are made of the same state with him that as he was weak and base and yet glorious so are we 2 There is a Spirit of liberty nothing better expresseth the temper of the Son Christ the Fathers Image then a Spirit of liberty 2 Cor. 3.17 Where the Spirit of the Lord is there is liberty If the Son shall make you free then you are free indeed Joh. 8.36 His liberty is a reall liberty And this is 1. Liberty from the fear of sin of hell of the grave and of all his enemies he is not afraid like a slaâ—e that is not is a 〈◊〉 of liberty Rom. 8.15 Hâ—b 2.15 A Spirit of liberty is a Spirit of freedome from all
him we shew respect to God and this man hath Christ for his onely Saviour This was Jehosaphats practice 2 Chron. 20.12 Being in a great fear of a mighty hoste that came against him he set himselfe to seek God and prayed O Lord we know not what to do but our eyes are towards thee This having our eyes towards Christ in evill times argues that we have Christ for our Saviour Psal 121.1 I will lift up my eyes to the hills from whence cometh my help And he means the Hils of Zion and Moriah where the Temple and Ordinances were My help cometh from the Lord who made heaven and earth Jonah went away from God when he should have gon to Nineveh he sent him to Nineveh but he fled to Tarshish and therefore because he would not have God for his Prince to rule him he would not be his Saviour but sent out a mighty tempest against him and the most unruly creature of the Sea to swallow him up and then Jonah out of hopes prayes out of the Whales belly If I am utterly cast out of his sight yet I will look again towards his holy Temple Jonah 2.4 His heart had respect to it though he could not tell which way it stood and in that he had respect to Christ a d therefore the Lord sent him a glorious deliverance If you have Christ for your Saviour your eyes will be towards him in every distresse 2 He that hath Christ for his Saviour not onely looks for salvation by him from all his distresses but from all his sins likewise Psal 130.7 8. He shall redeem Israel from all his sins and therefore his name is called Jesus Mat. 1.21 Hos 14.2 They said unto God Take away all our iniquities receive us graciously They desire God not only to take them away that is to pardon them but to heal them for so God understands them vers 4. I will heal your back-slidings We think it a common thing for men to desire Christ to be their Saviour but how sew are there that desire to be redeemed from all their sinfull wayes How many are there whom Christ would lovingly gather but they will not be gathered Mat. 23.37 And if God speake so of his Church wonder not if he say so of Babylon He would have healed her but she would not be healed Jer. 51.9 God look't that his people living amongst them 70 years they should be brought on but none were or very few therefore God bids his people Come out from amongst them Jer. 24.25 God complains of the evill lives of his people that they were like wild asses snuffing up the wind at their pleasure and when he call'd to them Withhold thy foot from being unshod they said desperately No strangers have I followed and after them will I goe How doe such men look for Christ to be their Saviour when they will not be delivered from their sins when Christ comes to cast out their sins they are ready to cry as the man possest with the Devills Art thou come to torment us before our time Pulling away their sins from them is a grievous torment to their souls do but take away their hopes of some gainful sin and they are inraged Acts 16.19 2 If we have Christ for our Saviour we must have him for our Prince Act. 5.31 that is we must resigne up our selves and submit our selves to him Isa 9.6 Vnto us a Son is born to us a child is given And why how shall I know whether the Son be given me Why the government is upon his shoulders Two wayes we are said to have Christ for our Governour 1 When we resigne up our selves in obedience to him when we have not a thought within us but is brought into subjection to the Lord Christ 2 Cor. 10.4 5. Prov. 12.5 The thoughts of the righteous are right thoughts coming from a right ground guided by a right rule tending to a right end Obj. But whose heart is so right that every thought is subdued to the will of Christ Who is there but have many vain thoughts lodge in them Jerem. 4.14 Answ He that hath Christ for his Prince will not have a vain thought lodge in him indeed evill thoughts may rush in upon him as sturdy beggers into an house and they would be Masters and have every one tend upon them but a Christian he suffers them not to lodge there he rests not till they be thrown out of dores they finde no welcome in his heart Indeed a Christian man may have many evill thoughts within him but yet here is the difference between him and the carnall man a wicked man that hath not Christ he hath not one good thought in him the frame and inclination of his heart is wholly evill Gen. 6.5 Or if good thoughts or motions be cast in to stir him up to repentance why they suffer them not to lodge there but they bid them come another time whereas a good man if a good thought come it 's most welcome to him he entertains it and cherisheth it even as a Messenger sent from his Prince 2 If an evill thought come into a natural mans heart it 's connatural to him it finds lodging and welcome there Eph. 4.18 19. But a godly man if an evill thought come he looks at it as an enemy and traitor he calls to all the family to all the faculties of the soul to help against it and if he be not strong enough he calls to all his Christian friends but especially he calls to his Prince to deliver him even as a good Subject that hath a Traitor got into his house that plots treason against the King and spoyls his goods and he is not able to get rid of him be secretly sends to his Prince for ayd This course David took Psal 139.23 Search me O Lord and try me He would have God to make privy search and find out the frame of his heart unlike to them Isa 29.15 And then v. 24. See if there be any wicked way in me and lead me in the way everlasting And if he would have God to be ruler over his thoughts then much more of his words and actions Now there are some men whose hearts are like the high-way ground let evill thoughts come and goe at their pleasures they will not be subject to Christ As for this man we will not have him rule over us Luke 19.14 What say they Thoughts are free and our tongues are our own who shall controll us Whereas a Christian would have God rule all his thoughts and words nay a carnall heart is so wonderfully desperate that they will not onely not be servants to God but they will make God servant to them Isa 43.24 Thou hast made me to serve with thy sins and wearyed me with thy iniquities They make God to serve a wearisome service that as a cart is pressed under the sheaves so is God under them they load Gods patience with one sin
by the former signes Having before heard of the effects of the life of our Justification now we come to shew the effects of Sanctification Now because Sanctification is found partly in the heart partly in the life of a Christian First I will shew you the effects of Sanctification in the heart Wheresoever this Spirit of Sanctification is shed abroad you shall finde variety of graces so different and various that in nature they could not stand together There are in Christians certain combinations of graces 1 Look at grace as it first works in the conversion of a sinner When a man is first brought on to God he is then taken up with two contrary effects with joy that God should have such mercy on him and withall griefe and sorrow for his sins whereby he hath offended so mercifull a God as it was with the return of the Jews temporall Captivity Psal 126.1 2 3. We were like them that dreamed then were our mouths filled with laughter They were out of themselves like men in a dream they rejoyced at this their delivery and yet the same people that rejoyced at this their delivery yet in their return they went up mourning with weeping and supplication for their unworthy dealing with God Jer. 50.4 5. And such a combination of affection is there in a Christian at his first conversion he rejoyceth in his deliverance and yet never was there any so kindly mourning as a Christian sensible of Christs redemption and goodnesse to him in this case he mourns as a man that mourns for his first-born Zach. 12.10 2 In the duties of Gods worship there is another combination of affection and that his joy and fear Psal 2.11 Rejoyce before him with trembling When grace is lively and stirring a Christian comes with holy fear and awefulnesse yet none comes with more joy and holynesse A dead hearted Christian he comes very unwillingly and holds back but living Christians are a willing people Ps 110.3 It 's the joy of their hearts to do God any service and yet withall never do Christians go about any duties with more awefulnesse then when they come with most joy In another thing those affections do not concur When a man goes joyfully about his businesse he goes not about it with trembling or if he goes trembling he goes not rejoycing But a Christian though he go about a duty with much fear yet with much joy Psal 130.4 There is mercy with thee that thou mayst be feared Exod. 15.11 God is fearful in praises When the heart is most inlarged to praise God then is it most awefull of God 3 Take a godly man in tribulations when he is most oppressed with afflictions and made sad and awefull by them yet then is the heart most joyous This was an argument of their sincerity 1 Thess 1.6 Having received the Word in much affliction and joy in the holy Ghost Now naturally no affliction is joyous and yet Paul saith We rejoyce in tribulation Rom. 5.3 A Christian under sore pressures of Gods hand that doth thresh them out of his husk is not onely content but joyfull and that is above all nature 4 There is a mixture in his affections in his dealing with men In a Christian you shall finde much patience and yet without all forbearance very patient and yet by no means bearing with evil Rev. 2.2 This is the nature of spirituall patience injuries put upon himselfe he endures with patience but injuries against God he will by no means bear 5 You shall find gentlenesse and meeknesse mixed with much austerity and stiffnesse The wisdome that is from above is peaceable and gentle Numb 12.3 Moses was the meekest man upon the earth yet the same Moses so meek and gentle in his own cause if it be in Gods cause he is so stiffe that when the King would have the cattle left he would not leave so much as an hoof at the Kings command he is inflexible in Gods cause even as the liquid air most easily yeelds to the least fly yet if God set it as a firmament to separate the waters above from the waters below it stands like a wall of brasse it yeelds not only lets it drop through by small drops as through a sieve but not to fall into a deluge So though a Christian be as the liquid air easie and gentle apt to yeeld yet in a cause of God let there be never so great a masse pressing on him he stands stedfast and unmoveable 6 There is a modesty mixt with magnanimity a thing not easily found in moral virtues Paul looks at all his outward priviledges but as drosse and dung in comparison of Christ a man that speaks of himself I am lesse then the least of all Saints Eph. 3.8 though he were not inferiour to the chiefest of the Apostles 2 Cor. 12.11 Yet this modest man Acts 10.37 when the Magistrates had whipped him and his companions and then when they had done would have sent them away Nay saith he but let them come and fetch us see the magnanimity of his spirit when his person or calling or cause is called in question in that case he will put forth himselfe deep modesty and high magnanimity to meet in one man at one time in the same action this is a work above nature Psal 131.1 2. You would think that such a weaned childe as David was should not have an high thought or word in him but he that was thus mean and low and thus weaned from earthly preferments if you come to speak of spirituall things he looks at all worldly things as too mean for him Psal 24.7.9 Lift up your heads ye gates and be ye lift up ye everlasting doors that is let your hearts be lifted up to higher objects then the world can afford his heart is weaned from the Kingdome and Crown but to Gods favour and grace and the Kingdome of heaven why are not these of an higher nature then they Yes and yet in these matters his heart is in a kinde haughty and his eyes lifted up and he exerciseth himselfe in great matters so that a Christian hath not a base spirit but an heart lifted up above the world to the favour of God and pardon of sins and an eternal Kingdome Psal 149.6 Let the high praises of God be in their mouths In the Or ginal high things great and mighty things of God his mighty majesty and power and glory and praise let these be in your mouths He would have a Christians spirit filled with high thoughts and his mouth with high words high words and powerfull threatnings to binde Princes the high promises and commands of God nay the high counsels of God that are unsearchable yet as far as they are revealed a Christian will be prying into them yet with much modesty and Christian magnanimity his spirit searcheh out the deep things of God 7 There is another combination in a Christian busie diligence in worldly affairs and yet
a dead heartednesse to the world For a man to rise early and sit up late follow his work hard take much pains is not a thing to be discommended Prov. 10.14 Prov. 31.27 It 's commended in the good Housewife even the greatest Princesse may not eat the bread of idlenesse then we see diligence in worldly businesse may well stand with grace but yet the same person must be dead to the world his heart must be set on things above these are not his life that is laid up in Christ Col. 3.1 2 3. His heart is crucified to the world Gal. 6.14 Though his employment be in the world yet his conversation is in heaven Phil. 1.20 Prov. 6.5 6. It 's made a part of wisdome to be as busie Ants gathering and laying up but all the while his hands are there his heart is in heaven he doth things in obedience to God by the rule of his Word and for his freedome in Gods service another may do the same work with the same care and successe and yet the heart far unlike 3 The love of our enemies is a particular virtue of Gods Saints Matth. 5.45 to 47. Now this very grace hath in it contrary works in our heart it 's like fire and water both naturally our hearts are very cold and hard and frozen like ice towards our enemies but Christ comes and thawes these frostlings and warms us with compassion towards them that his heart oftentimes mourns for them to see them take such unjust courses against them who have not wronged them and on the other side whereas a naturall man if he see his enemy he boyls in wrath and passion against him love comes like a cool water and cools the heat of passion in our heart For application Wouldst thou know whether thou hast life or no Why hast thou found thy heart affected with joy for Gods goodnesse to thee and yet withall grieved and sorrowfull for thy unkinde dealing with him These are certain evidences of the life of grace in thee You may find many affected and comforted with the Word as Herod was but if this joy were of God it would not vanish away like smoak but would administer so much the more sorrow and mourning for sin though a Christians joy may suddenly vanish yet it alwayes leaves behinde an inward grieving for sin to keep possession for it 2 How do you finde your hearts affected to Gods worship Do you finde your hearts generally unwilling to pray or hear This is an ill signe But if you finde your hearts willing and the more willing the more carefull withall In this case there is life But if a man have fear without joy or joy without fear the heart is not in a good temper 3. How dost thou finde thy heart in tribulation Dost thou finde no consolation supporting thee This is an ill signe But if thou findest with David in the multitude of thy troubled thoughts Gods comforts sustain thy soul Psal 94.18 in this case thou hast life 4. Observe your carriages Doe you bear patiently with bad men and yet not so patiently as to bear with evill Patience and zeal must goe together 5. Are you of a meek gentle and flexible temper It s well But how are you in Gods cause Are you there inflexible and immovable so that you will not abate an hoose in Gods cause Why both these are a life of grace 6. Thou sayst thou art modest and thinkest meanly of thy selfe I but how is this grace coupled for God sends them two and two together as he did his Disciples to ballance one another Hast thou withall a lofty spirit in the wayes of God an heart lift up to heavenly things Why such a spirit hath life The most modest should be most magnanimous 7. Look at worldly businesse Canst thou be diligent in thy calling Why this God requires But how stands thy heart Art thou busie in the world and yet thy heart dead to the world This is a signe of true spirituall life 8. If we finde our hearts so abounding in love that like fire it thawes our cold frozen affections and again like water can cool our hot passionate spirits why this love is a fruit of faith and a signe of life it s a signe our sins are forgiven us if we have hearts forgiving others Now we come to the effects of Sanctification as they are exprest in the life of a Christian and they are answerable to the effects of naturall life The effects of naturall life are principally five 1. Motion When a creature is able to move it selfe in its place to those duties of this or that life it s said to live If a thing move not but by others it s not alive or if it move out of its place it s not alive as a stone thrown up moves downward and fire moves upward but this is not properly life but rather a desire of rest and for things that move they move according to the life they have as a tree a vegetative life a beast a sensitive life a man a rationall life but if a man have a spirituall motion in his proper place it s a signe of spirituall life sometimes a man reacheth out of his place reaching to higher matters and more ambitious thoughts then his calling leads to those move not from an inward principle of grace but from levity of heart so the Pharisees they moved to holy duties but it was for credit others for profit for loaves John 6.26 It s one thing to move to spirituall duties out of an inward inclination and affection to them another thing to move out of levity or desire of eminency it is one thing to move to them out of love another thing to move to them out of respect or credit or profit Why this is but as the moving of a stone out of its naturall gravity Absolom had a marvellous affection to reign and oh that he were King every one should have justice 2 Sam. 15.13 But he was now out of his place and therefore the thing he did was but to attempt the cutting off his Fathers life but that is life properly that moves in its place Again a man may move in his place and yet by an outward principle as a clock moves by the weight that hangs on it so a man may move to some duties of Religion by the weight of the Law or authority hanging on him Again Jehu may move in his calling very busily and yet have no spirituall life so it must be inquired whether the duty a man doth be spirituall or no. And a duty is spirituall 1. When we are sensible of our insufficiency and therefore depend upon Christ that thorough him we may doe all things 2. When we have respect to the Word of God as our rule 3. When we doe all for the glory of God Gal. 2.20 The life I now live I live by faith in the Son of God So far a man lives as he denies
keeps nothing but what it converts to its own nourishment so a Christian cuts away every superfluity if it be a thing of no purpose or no use to his calling though it may to others this he abandons James 1.21 But that knowledge which may be either necessary or expedient for him that a Christian retains a Christian casts out that chiefly which is contrary to grace 1. Doubtings for that is contrary to the life of grace 2. It casts away all presumption and selfe-dependance perfect love casts out fear and patience strives against frowardnesse and every grace against its contrary so that he may grow up to full holinesse the life of grace casts out the life of the world so much of the world as is cumbersome to his spirit so much a Christian lays down A fifth act of life is the begetting of his kind nature grows up to this ability though at first it be but weak so grace no sooner moves or grows or feeds in any measure but it hath a minde to beget others as soon as ever the woman of Samaria began to be acquainted with Christ she ran to all her neighbors and tells them she had met with one that told her all that ever she had done Is not this the Christ John 4.29 This is the nature of spirituall life as soon as they are well begot themselves they are ready to beget others Indeed a Christian may hide himselfe a while but as soon as he is assured of life himselfe he propagates the same to others John 1.41 to 46. When one Disciple was called he goes and calls another to come and see Psal 51.10 11 12 13. David professeth that if God will but assure him of mercy and establish him therein then he will teach others Gods ways and sinners shall be converted unto him he that is once converted himselfe his care is to convert others to God Try your selves by these signes Doe you finde your selves moving a life of grace growing up therein feeding upon Christ expelling the enemies of life and drawing on others to the same life these are evident signes of life if you finde it not thus there is no true signe of the life of grace in you 3. This life may be discerned by the properties of it by finding of which we may discern of our spirituall life And there are three principall properties of life 1. Where ever life is there is some warmth When Elisha had stretched himselfe over the dead childe the flesh of the dead childe began to wax warm a signe of life 2 Kings 4.34 So the presence of the Spirit united to the soul of man is the cause of all spiritual heat Rom. 12.11 Fervent in spirit Therefore the Spirit is compared to fire Mat. 3.11 1 Thes 5.19 Quench not the Spirit A signe that the Spirit is of a fervent nature So 2 Tim. 1.6 I put thee in remembrance to blow up the graces of Gods Spirit A Metaphor taken from blowing up the fire with bellows all which imply that the Spirit of Christ communicated to Christians is a fervent spirit Where there is no warmth there is no life If our spirit begin to wax warm it s a signe of spirituall life as the two Disciples that went to Emaus said Luke 22.32 Did not our hearts burn within us whilest he spake those things Implying the Word hath a power to quicken and warm and heat the spirit of a Christian This same warmth and heat is exprest divers wayes 1. The very knowledge of a Christian is warm whereas in all others the knowledge is cold and meerly speculative without any life or power There is a zeal according to knowledge and there is a knowledge according to zeal The zeal that is not according to knowledge is a rash vaine zeal Rom. 10.2 So it is a cold empty knowledge that hath not zeal with it John was a burning and a shining light shewing every severall condition what they should doe but he burnt up the hypocrisie and lusts of the body and inflamed their affections with zeal and warmth as Herod heard him gladly Where there is truth of light and knowledge there is burning The knowledge of a Christian makes him fruitfull in a Christian course 2 Pet. 1.8 So that whatever he knows either necessary or expedient for him to doe he will doe it and he will cause others to doe their duties that belong unto him such is the heat of his spirit that he will not suffer his Brother to lie in sin Lev. 19.17 Now another man knows many things but doth them not nor thinks he is bound to doe them but a Christians knowledge is of that nature that it will not suffer him or his Brother to lie in any sin True Christians are thought oft-times to be more busie then needs 2. There is warmth in our breath as long as there is life in us there is breath and that breath is warm so if there be any spirituall life there is alwayes some warm breathing some warmth in his breathing towards God there is alwayes some warmth in his prayers the prayers of hypocrites are but cold and empty and vanish away but there is alwayes some breath of life in a good mans prayers even then when we know not what to pray for or how to pray yet then there is alwayes something in him that expresseth warmth his very sighings and groans come from some kinde of heat and life Rom. 8.16 2. As their breathing towards God is warm so they breath warmth one towards another so that in their conference if they speak of the things of the Word they doe not speak slightly and overly without any affection but they speak of them with reverence and fear and love and affection 3. There is that kinde of warmth in him as that thereby he doth not onely affect the Word but he is able to digest it in some measure there is no life but there is some power to digest something if not strong meat Psal 119.20 My soul breaketh for the longing it hath to thy judgements So Psal 42. My soul panteth after thee This very panting and breathing of the soul after God so unites the soul unto God that thereby he digests something that inables him to walk before God in the land of the living whereas an hypocrite is hopelesse to any good 4. If things be warm the more they lye together the more warmth and heat cold logs laid together heat not one another but two or three brands put together are enough to kindle an heap of wood so take a Christian that is very cold and almost benummed yet put him to two or three more and one word kindles another and their spirits are more and more inflamed more fit to pray and fitter to admonish and comfort and help forward one another 1 Pet. 4.8 Fervent love among Brethren so kindles one another that they are inflamed to any good offices but when Christians are disjoynted they lose all
people so they cast the imputation of ignorance upon God as if God had been mistaken when he sent his Word that believers might believe and they think that reading the Word would make them hereticks Vse 3. For you that do believe be frequent in reading the Word for to you it was written that you might believe Meditate there on day and night The blessed will finde a time to meditate on Gods Word every day and every night and this you shall â—â—â—le very effectuall to the increase of your faith The King himselfe whose employments were greatest the Lord â—aid a charge on him to read in the Book of the Law all the dayes of his life Deut. 17.14 And much more is every private man bound to it If these God hath sanctified to help us in our belief then as ever you would believe â—e diligent in hearing reading conferring examining and meditating on the Word all these are notable means to increase and inlarge our saith therefore if thou â—e wanting in faith consider whether thou hast not been wanting in this practise take away the Word and take away the fuel of your faith And for you that believe not though this Scripture was not so much written for you yet because hearing is the only way of faith 〈◊〉 10.17 be diligent in hearing the Word preached Prov. 8 3â—â—5 Blessed it be that heareth â—â— for whose findeth me findeth life And when you have heard be careful to search and â—â—amine whether the things preached be agreeable to Gods Word By this means many that believed not before have been taught to believe and be careful to conferre on the Word The Lord hath sanctified the Word preached and the Word examined and the Word conferâ—ed aboue to the begetting of faith and the Word read to the increasing of faith â—herefore be steâ—uâ—â— in these and withall joyn hearty prayer to God 1 Tim. 4.4 â— that he would open thine eyes and cause thee to understand and bow thine heart to imbrace every truth that so every ordinance may be effectual to thee to the 〈…〉 and increasing of faith in thee 1 JOHN 5.14 15. And this is the confidence that we have in him that if we ask any thing according to his will he heareth us And if we know that he hear us whatsoever we ask we know that we have the petitions that we desired of him VErs 18. he had shewed a double soone of his writing thâ— atte◠〈◊〉 that they might believe on the Name of the Son of God This he exhorts Christians to vers 14 15 16. by three arguments 1 From the confidence such may have of the hearing of their petitions verse 1â—4 2 From the certain knowledge such may have that their prayers are granted 3 From the prevalency of our prayers with God that as we shall be assured of the granting of our petitions so we shall thereby obtain life for our Brother that both not sinned a sin unto death Doct. A prayer that is made well never speeds ill Or thus A prayer made according to Gods will God will grant according to our will Notable is that incouragement Christ gave to the Woman Matth. 15. â—6 O 〈◊〉 I great is thy faith Be it unto thee even as thou wilt As if God would let such into his privy treasury and grant them what they would For explication Q What is it to pray according to Gods will These two things it holds forth at the first view 1. When we pray for such things as are agreeable to Gods will viz. his revealed will we should ask nothing but what he commands us In the Lords prayer Christ tels us what he would have us pray for for those things we have warrant to pray 2. What ever we ask we ought to ask with submission of our wills to Gods will So did Christ himselfe Matth. 26.39 Not as I will but as thou wilt But for further inlargement 1. A man is said to pray according to Gods will partly as his will is exprest in his word and partly as his will is revealed in our hearts For the will of God exprest in his Word 1. God requires that we should ask for nothing but what he commands us to doe and therefore had need to pray for whatever duty God requires of us that we are to pray for So did David Psal 119.4 5. 2. Whatsoever we pray for God commands us to ask it in the Name of Jesus Christ Joh. 16.22 23 24. To ask in the Name of Christ requires two graces of us Humility and Faith Humility of spirit in prayer is exprest in four acts 1. We acknowledge our selves lesse then the least of Gods mercies Gen. 32.10 So that if God should grant him nothing he would justifie God 2. Another act of Humility is to pray in sense of our insufficiency to think a good thought much more to pray according to Gods will 2 Cor. 3.8 Rom. 8.26 3. A man prayes in Humility when he doth not desire God to satisfie any of his sinfull lusts but that Gods will may be done Matth. 26. vers 39. 4. To pray in Humility is to make mention of no mediation in our prayers but onely of Christ Col. 2.18 They made a shew of Humility as not being so bold as to have immediate accesse to God therefore put up their prayers through the mediation of some Angell but to goe lower then God allows is but pride of heart 2. To pray in the Name of Christ is to pray in Faith Which is exprest in four acts 1. Faith directs us to put up our prayers onely to him on whom we believe Rom. 10.14 But we believe only in God therefore neither Saints nor Angels nor the Mother of Christ the Virgin Mary are to be prayed to but we are to pray to our Father onely Gal. 4.5 6. Rom. 8.15 2. Faith makes us come with some child like confidence to God as our Father 1. By Faith we come to God as our heavenly Father in Christ and well affected to Christ as loving us himselfe Joh. 16.36 2. We come to him as a Father Almighty full of goodnesse readyer to give then we to ask 3. A third act of faith is for a man to come truly cleaving unto Christ not standing in demurre whether we had best leave our lusts or no whether we had best become altogether Christians or no. This wavering cannot stand with faith for it 's such a wavering as whereby he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a double-hearted man an heart for God and an heart for the world sometimes for God sometimes for his own lusts Let not this man think he shall receive any thing Jam. 1.6 7 8. 4. A fourth act of faith is to believe that what we have asked according to Gods will he will certainly grant Matth. 11.24 So far as you have asked with submission to his will so far will he grant according to your wills and though he deferre yet make account your prayers are heard
that he will either grant what you ask or what he knows will be better for you and as welcome to you for God looks not so much at the petition as at the end you aim at in opportuning such a blessing and that he will grant even when he seems to deny us our petitions Heb. 5 9. Christ was heard in that he prayed for Why how was he heard did he not drink of the cup he prayed against Yes yet he was heard 1. Christs will was that his Fathers will might be fulfilled not his in this he was heard 2. It 's said he was heard in that he feared though he did drink of the cup yet he was saved from those fears and terrors that overwhelmed him 3. The main end of Christ was that his Church might be redeemed which God granted so God granted the end of his petition though not the thing it self So Moses prayed earnestly that he might goe over and see the good Land God told him he should not goe over yet God let him see that good Land as well as if he had gone over If we submit our wills to Gods will and pray in humility and faith make account God seriously ponders the aime of your hearts in begging such a mercy and though he seems to crosse such your petitions and to delay them yet he knows how to grant the end of your petitions by other means then you conceive even then when God is displeased with our weake and unworthy prayers as he was with Moses Deut. 3.22 to 28 Yet then he knows how to grant what we aimed at And this magnifies the name of Christ that though in our own name we should never find acceptance yet in Christs name he will grant our petitions 2. We pray according to the will of God when we pray according to his will revealed in our hearts in the spirit of him that prayes Jude v. 20. Eph. 6.18 Now we pray according to Gods will revealed in the Spirit 1. When the Spirit raiseth our hearts to reach forth sensibly with longings and breathings after the blessings we want Thus Hannah poured forth her soul unto God 1 Sam. 1.15 She exprest not so much in words as in the reaching and breathing of her spirit after the blessing she prayed for So Isa 26.9 With my soul within me have I desired thee as if there were another Spirit in his spirit When we pray in a further measure of strength then our own hearts could reach to such a prayer is of the Spirit 1. When we pray with fervency and earnestnesse Jam. 5.16 This is that which is called wrestling and striving with God Rom. 15.30 When our hearts are so set on Gods favour as they will not let goe till we have prevailed Gen. 32.10 24 25 26. expounded Hos 12.4 3. We pray in the Spirit when we persevere in praying and are importunate with God Luk. 18.1 to 10. This is expressed by the importunity of the Widow that prevailed with the unjust Judge Shall a sinfull Judge a mortall man be prevailed with by the importunity of a poor Widow and will not God much more avenge his elect that cry to him day and night You may think God regards not your prayers but the poor Widow did not more trouble this Judge then God is troubled with your prayers so that he cannot rest untill he have fulfilled your desires To the same purpose Luk. 11.5 to 11. Though God seem to be asleep yet if you continue knocking God will open unto you therefore when you have a good petition in hand never give over but pray continually and watch thereunto Eph. 6.18 till he answer To what end doth he call it knocking but to imply that our prayers make as much noyse in heaven as men doe by knocking at our doores Matth. 7.7 So the woman of Syrophaenicia she knocked and continued knocking and would not have a denyall so that Christ answers her O woman great is thy faith be it unto thee as thou wilt As if he were overwrestled by her importunity to grant her petitions Reas 1. Because when we pray according to Gods will he fulfills his own will when he grants our petitions It 's Gods will that we should pray so now Gods will must be fulfilled 2. Because when we pray according to the will of God in the Name of Christ our prayer is Christs prayer as if you send a childe or servant to a friend for any thing in your name the request is yours and he that denyes your childe or servant in this case denyes you so no more can God deny a prayer put up in Christs name then he can deny Christ himself Joh. 16.23 24. Reas 3. From the intercession of the Spirit in such a prayer no prayer put up in the manner aforesaid but is the prayer of the holy Ghost and God knows the meaning of his Spirit Rom. 8.26 God knows our prayers would be weake and cold except there were another Spirit besides our own if therefore he discern his own Spirit in our prayers he cannot deny his Spirit nay further as the Spirit makes intercession for us so Christ himselfe prayes for us Rom. 8.34 He takes up all our prayers for us as the great Master of requests and he doth so perfume them and take out all weaknesse out of them that he presents them as a sweet odour to God Rev. 8.3 Even as if a younger Brother should goe and gather a Posie for his Father he out of ignorance gathers many weeds withall but his elder Brother takes it and pulls out all the weeds and perfumes the flowers with sweet water and then presents it to his Father in his Brothers name so Christ sees many sinfull weaknesses in our prayers but he takes away all unsavourinesse and perfumes them and so presents them to God and he accepts them Vse 1. As ever we desire that our selves or ours should speed well let both our selves and ours learn to pray well you have enough if you can but pray wel you can but speake and have desire and it shall be granted open thy mouth wide and God will fill it as long as you have an heart opened to pray you shall want no blessings therefore above all blessings beg of God a spirit of prayer Now that you may pray well 1. Take heed that you be not of a wavering double minde Jam. 1.6 7 8. partly for God partly for our selves pray with a single heart Act. 11.21 that is 1. Give up your hearts wholly to God 2. Be carefull to keep all Gods commandements for as we hearken to Gods commandements so will he hearken to our prayers if we observe his words he will observe ours 2. Have respect to pray according to Gods will in Faith and Humility Vse 2. For them that doe pray according to Gods will be assured that God will grant your petitions according to your wills God hath spoken it and therefore he will not deny it Notable
and yet said Come let us kill him and in the mean time they said he was a Conjurer and cast out devills through Belzebub the Prince of devills when as they knew he was the Son of God and did it by his own power therefore Christ tells them their sins should never be forgiven them But if they shall go further and affect the society of Christians delight to doe them good offices and take the like from them if such after fall off and maliciously oppose those wayes they more plainly manifest themselves to have sinned this sin and therefore pray not for them Vse 3. Shews us the desperate condition of all such as commit this sin and therefore to blesse our selves from it they are cut off from all means of salvation a man may neither admonish nor reprove them nor shew them any courtesie or doe any good to them for if I might I ought to pray for them for no office of love ought to be dispensed without prayer and therefore take heed of all sins against conscience of all presumptuous sins and sins of boldnesse for they lead to this great transgression Psal 19.13 And that you may be kept from presumptuous sins take heed of secret sins Vse 4. Of direction If we be Children to Parents or Wives to Husbands or Subjects to Kings and they sin against the holy Ghost yet they may do civill service and offices towards them as those that lived under Julian the Apostate he committed this sin therefore the Christians prayed against him but he had many Christians in his Army that doubted whether they might serve him or acknowledge him as their Emperor or depose him it was concluded they might serve him but yet they prayed that God would take a course against him as David said his day shall come on or he shall descend into the battle and perish which shews that if a Prince shall sin this sin his Subjects ought not to depose him but to doe him offices of service The like may be said of Children to Parents and Wives to Husbands if there be any tye of nature a may doe them civill offices which confutes that desperate doctrine of the Romish Church that whosoever denyes the Pope to be the Supreme head of the Church he is to be excommmunicated and then no man is bound in allegiance to him but that whosoever shall slay such an hereticall Prince shall merit salvation Vse 5. Learn hence to discern the nature of peremptory prohibitions When St. John would peremptorily forbid praying for such he saith I doe not say he shall pray for it Neither do you say he shall pray against it might some say St. John makes account this is a strong prohibition I doe not say that is you have no warrant from me I give you no commission such is the manner of Scripture prohibitions Isa 1.12 Who hath required this at your hands So Jer. 7.31 I commanded them not neither came it into my heart implying that it is a most peremptory prohibition if Gods Word give us no warrant of direction for if there be nothing for it there is enough against it for this is our direction that we are to doe onely what God commands in his Word to that we must add nothing nor take away any thing THE END THE TABLE The First Figure notes the Chapter the second Figure notes the Verse A Abiding in Christ is joyned with avoyding of sin 3. 6. Christ an Advocate for Gods Children yea a righteous Advocate 2. 1. Anabaptisme examined 2. 19. Why Christ was not an Angel 1. 1. Primary Antiquity a certain note of Divine verity 2. 24. True Antiquity fetches its Originall from the beginning 2. 7. The Antiquity of the Doctrin of imitating Christ 2.7 Ministeriall Application must be made to severall sorts and ages 2. 13. Antichrist foretold 2. 18. In Johns dayes there were many Antichrists nor can the last times be long without such Antichrists Ib. In petty Antichrists the praediction of the great Antichrist is in some measure fulfilled Ib. Antichrist denyes Jesus to be the Christ 2. 22. and how Ib. Antichristian Teachers deny the Father and the Son Ib. Every Antichristian doctrine is a lye 2. 21. Apostates are in the Church 2. 19. were never Members of the Church Ib. Apostacy is a note of a Seducer and of an Antichristian spirit 2. 19. It s the punishment of Hypocrisie Ib. B Beginning what it signifies 1. 1. Believers may be assured their prayers are heard 5.19 Blood of Christ how it cleanses 1. 7. For Christ came by Blood 5. 6. Boldnesse with God and peace of Conscience goe together 4. 3. Boldnesse mortifies fear and shame 4. 17. Perfect love assures of Boldnesse at the day of judgment Ib. The sight of our Brother is a stronger inducement to love him then any hater of his Brother can have to love God 4. 20. He that hates his Brother will find lesse cause to love God then his Brother Ib. C Cards and Dice unlawfull 2. 16. Certainty is a property of the Apostles Doctrine 1. 3. The Chiefest creatures may be wicked 2. 13. Gods Children must be as little Children 2. 12. It s comfortable to know we are Gods Children 5. 1. God hath his Children among all Ages of men 2. 13. Little Children may know that God is their Father Ib. note this against the Anabaptists How little Children must be trained up Ib. Christs active and Passive obedience must not be seperated in cleansing 1. 7. Christ pure from sin 3. 5. this should be an effectuall means to purge us Ib. Christ came to dissolve the work of the Devill 3. 8. Christs death the manifestation of Gods love 3. 16. Christians must be ready to dye for their Brethren Ib. True Church-members never depart from the Church 2. 19. Communion of Saints what it is 1. 3. The same Command that requires love to God requires love to our Brethren 4. 21. Confession to God not simply to the Minister the way to pardon 1. 9. Confession that Christ is the Son of God a sure note of Gods dwelling in us and our dwelling in him 4. 15. The office of Conscience 3. 20. according to the testimony of Conscience will God judge us Ib. A fearfull Conscience is voyd of true hearted Love 4. 18. Conversion why called a New-birth being but an alteration 2. 29. Converters are spirituall Fathers 2. 1. The Covenant of grace how without condition 2. 19. D As Darknesse-passing is the Estate of Gods Children in this life 2. 8. Difference between a sin unto death and deadly sins 5. 16. False Teachers must be looked at as Deceivers 2. 26. Sometimes they may be reproved and confuted but not named Ib. The desire and indeavour to deceive is deceit Ib. He that denyes the Son hath neither the Father nor the Son and contra 2. 23. The Devill sins continually 3. 8. of him sinners are Ib. Difference between the Children of God and the Children of the Devill 3.
fear in love then if there be no fear there is no fear of falling away Vse 2. Of direction to poor souls against those 〈…〉 and fears of their hearts if we would be quitâ— of all those cares and grie◠〈…〉 gâ—â—p in love to God to your brethren for there is no fear in love 〈…〉 therefore from all hatred of God learn to take all Gods dâ—gâ— in good part as proceeding from his love to your souls Look at all thâ—se fears and anguishes he puts you to as wholsome for your spirits and the very apprehension of Gods love to you in these will quiet your consciences and scatter those fears Grow up likewise in love to your brethren lay aside all wrath and revenge be tender-hearted and merciful unto them and thus growing in love you shall grow in fearlesnesse Vse 3. Shews the fearful estate of a hateful heart as there is no fear in love so there is nothing but fear in hatred he that findes his heart estranged from God and 〈…〉 love to his brethren why when troubles comes fears increase What is 〈◊〉 reason natural men are so afraid of death and judgement Why because they have hateful spirits whereas a loving soule prays for the hastning of the day of judgement Come Lord Jesus come quickly But an hateful spirit knows the Lord Jesus comes to take vengeance on all his hateful carriages and hard speeches and therefore he trembles at judgement Yea this hatefull disposition is more dangerous to the soule then any sinne besides Let a godly man be defiled with many sins fall into divers weaknesses and frailties yet because he maintains a loving heart to God and his people they do not eclipse his boldnesse David confesseth That the iniquities of his heels compassed him about yet because he kept his heart sincere and upright to God he dares be confident wherefore should I be afraid whereas on the contrary let a man walk never so justly and honestly and do many good things yet if the heart be estranged from God have no fellowship with him nor his Saints let death and judgement come because his heart is not possest of Gods love therefore he is opprest with many fears and anguishes Vse 4. Of consolation to every loving heart if thou findest thy heart possest with love to God and his Saints that there is none in heaven or earth that thou desirest in comparison of him and for the Saints they are the â—ly men of thy delight if thou beest afraid thou art much too blame If thou discernest â—ods love in thy heart bid farewel to groundlesse fears Object But will a loving heart say Have not I just cause to fear do you not see how loosely I walke how often I trip and fall in my Christian course Answ There is no causes of fear Wherefore should I feare in the day of evill when the iniquities of my heels compasse me about These are causes to make me love love God the more that pardons these fallings and to hate sin the more but they ought to weaken thy confidence for there is no fear in love 1 JOHN 4.19 We love him because he first loved us THese words depend on the former words vers 17. he delivered this truth that those that are sound-hearted in love may have boldnesse against the day of judgement this he proves from the resemblance that is between God and a loving heart 2 from the contrariety betwixt fear and love there is no fear in love which he proves 1 From the effâ—â—â— of love perfect love casts out fear 2 From the â—nct of fear Fear hath torment therefore love that is a quiet peaceable grâ— cannot stand with it 3 From the â—oundnesse of fear he that fears is not perfect in love The fourth argument is taken from the cause of love which is Gods love to us if we love God because God loved us first then perfect love casts out fear but we do so Ergo. For this is the nature of love it makes us look at God as good and merciful to us and therefore love casts out all fear of evil from the hand of God In this 19 verse observe two parts 1 The freedom of Gods love to us he loved us not because we loved him but he first loved us 2 The root and spring of our love to God is Gods love first to us preventing us For the first part observe Doct. 1. The love of God to us is altogether free un-prevented and un-deserved on our part If the question be why God loved us it was not because we had done him any service of love but he loved us before we loved him 2 Tim. 1.9 He called us not according to our works but according to his free purpose and grace Deut. 7.7 8. The Lord did not set his love upon you because you were more in number then any people for ye were the fewest of all people but because the Lord loved you So Deut. 9.4 5. he loved them because he loved them and therefore surely without prevention or desert on our parts Reas 1. From the removal of such causes of love as might prevent God on our parts if there be any cause on our parts he loved us either out of foreseen faith or good works but from neither of these not from foreseen faith for it 's the love of God to us that produceth faith Acts 13.48 As many as were ordained to eternal life believed so that our faith springeth from Gods love choosing us to life nor for our good works for we are his workmanship created in Christ Jesus to good works so that good works did not cause Gods ordaining us to life but Gods ordaining us to life causeth good works so that faith and good works are not causes but fruits of Gods love to us Reas 2. From the eternity of Gods love to us Je. 31.3 I have loved you with an everlasting love Now if Gods love be eternal before the world was then it was not for our sakes who were made after Ephes 4.5 Nothing temporal can be the cause of that which is eternal our love and faith began in time his love was eternal Obj. Though our love and faith began but now yet he fore-saw it from eternity and therefore it might move him to set his love on us Answ It 's all one with God whether you have respect to that which is now or what he knows will be hereafter so a wise man serves a Prince not out of meer affection to the Prince but because he loved himselfe first for he fore-saw if he served him carefully he should have abundant recompence Now to the wise man it 's all one whether he have respect to the future foreseen recompence or to the present and therefore still his service is mercenary therefore when God loved us it was not for any thing we did or was foreseen to be done by us for then we had not loved him because he first loved us but he