Scripture-phrase by three degrees 1 They are said to be in Christ that do submit themselves to the ordinances of God hear the Word receive the Sacrament use prayer and other good duties and live unblameably before his people 1 Cor. 7.39 where he gives liberty to any Christian woman that makes profession of Religion if her Husband be dead to marry with whom she will but in the Lord and 1 Tim. 5.11 he forbids Timothy to receive younger widdows because when they begin to wax wanton against Christ they will marry this is not here meant though it be a part of it 2 There is a further being in Christ by a participation of some Graces though not sanctifying Graces yet such as may fit them for many Christian Offices as may fit for Magistry as Jehu Ministry as Judas Joh. 15.2 Every branch that beareth not fruit in me he taketh away as who should say there may be a branch in Christ and yet bring forth no fruit but no man can bee thus in Christ but he must suck some sap and juice from Christ but this is not here meant of common Graces as Jehues zeal Felix his trembling Herods joy c. 3 Men are said to be in Christ when they participate of such Graces as accompany salvation such as make them true Members of Christ as Faith and Humility and Hope and Patience and of such St. John here speaks by such fruits we know that we are in Christ And thus we are said to be in Christ partly from all eternity in the purpose of God Ephes 1.4 not actually but vertually non actuali inexistentia sed virtuali continentia God looked at us as Members in time to be in Christ and notwithstanding this decree yet these may not live in obedience to any Commandment have as yet no Fellowship with Christ 2 There is another being in Christ which is actuall namely of such who being called out of the estate of Nature bring forth the fruits of new obedience Rom. 16.7 who were in Christ before me not elected before him but called before him he was a Persecutor when they were Professors thus we are said to be in Christ when by faith we lay hold on him John 1.12 Q. 2. What is it to know we are in Christ A. It is more than opinion or thinking so for we are never said in any speech to know that which we only think to be so no man knows this to be gold or silver if he but think it to be so No man grounds his knowledge upon conjecture and indeed opinion flows from contingencie it may be so or otherwise but Knowledge is on sure grounds what then is it Faith No they go together yet they differ much there is as much difference between them as between hearing and seeing Faith comes by hearing when we assent to any thing upon Divine testimony as if God hath given us some word we believe it but if we see a thing by sense or by experience or by some certain Arguments of Gods dealing with us that we do not now only believe it from Gods Word but we plainly see it by experience in our hearts from some love of God from some obedience and humility c. if we have found our consciences pacified after much horrour Again we finde that our hearts have been proud and unclean but now down falls pride and uncleannesse and we begin to conform our selves to Gods will now we know that Christ is in us or else we could not have turned our selves to any good thing Q. 3. What is the reason that such obedience is a certain sign and evidence of our good estate in Christ that we know that we are in Christ Reas 1. From the wonderful insufficiency of our natures to keep any Commandment of God without this 2 Cor. 3.5 Matth. 12.34 35. Rom. 3.12 we of our selves are altogether fruitlesse in the works of righteousnesse till Christs love dwell in us Ezek. 36.25 to 27. How come men to keep Gods Law but from the Spirit of God which dwels in them Look on men in the state of Nature and their fairest fruits are but the Vines of Sodom and Grapes of Gomorrah Deut. 32.32 33. they seem as fair as any but their clusters are bitter and so the best fruits of all Natural men are bitter our very Honey is like Gall and Wormwood and our best actions full of corruption and bitter so that if a man finde his Grapes savoury his words thoughts and actions gracious and sweet so that now he is fruitful in obedience it is an evident sign we are in Christ else we could not be enabled to any thing which is good 2 Were it not for the love of Christ that constraineth us we should never be willing to deny our selves Do you see a man willing to submit himself to Christ to his Ordinances it could not be but by the love of Christ that constrains us to deny our selves Vse 1 Of refutation of that Popish Error that think it impossible that any should know his estate in Christ or that he shall be saved it is one of their Canons Why doth the Apostle speak to little Children Babes in Christ thus they may know that they are in Christ and that by keeping his Commandments in sincerity if it were impossible to be known for them therefore to conclude an impossibility for a man to know that he is in Christ is against the Doctrin of the Apostles and against Christ if I say any man preach another Gospel than this that St. John delivered let him bee accursed Gal. 6.7 Aquinas concludes that we cannot know we are in the state of grace certainly but upon conjecture which implies a contradiction for opinion is contingentium scientia necessariorum certorum yet he makes some Objections against himself Obj. Is it not said Gen. 22.12 Now I know that thou fearest me c. that is as he expounds it Cognovi i. e. Cognoscere te feci I have made thee to know that thou fearest me therefore saith he he might know that he was in the state of Grace because he was willing to deny his dearest Son for Christ He answers it may be it was special Revelation but it was not special Revelation to resolve to kill his Son at Gods command he knew his own heart well enough Obj. 2. 1 Cor. 2.12 Now we have received not the Spirit of the World but the Spirit of God that we might know the things that are given us of God so then saith he if we may know things that are given us by the Spirit of God then it is more than conjecture it is a certain Knowledge His answer to this is it is spoken of a state of Glory but it is manifest to be meant of a state in this life for he speaks of Princes that persecuted the truth and that they knew not these things but we know it by the Spirit of God Obj. 3. If men may discern
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 self-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
means here and though no man is perfect in all degrees yet he is more and more perfecting he is on the growing hand Ephes 4.15 16. As no member can grow in the body except it be knit to the body by joynts and sinews so Col. 3.14 in the body of Christ love is the bond that knits us together to God and our brethren 1 Cor. 18. and 13.1 2 3. 4 A thing is perfect when it is expert thus Ezra 7.8 so is a mans love to God perfect to any good office a loving Christian is a perfect Christian you cannot set him to any good duty but he is perfect to it love oyls the wheels of his affections and sets him on that which is helpful to his brethren and hence it is that when our Saviour would set Peter on to feed his lambs he would lead him on to this work by propounding this question whether he loved him or no John 21.15 16 17. he pressed upon him this love every time he asked him his love required him to feed his lambs 2 Cor. 4.15 The love of Christs constraineth Paul to be ready for doing and suffering A man that goes about a businesse with ill will he always bungles it 5 A thing is then perfect when it is durable so is it with a mans love it is durable if it be nourished with love to our brethren if it make a man ready to be doing good offices to his brethren this will make it not onely grow and continue but also to abound for ever Ephes 2.4 5 6 7. If love continue not the Church will not continue that is the whole body of Christians the body of faithful Ministers and people the Church will be removing if love begin to remove Vse 1. A signe of the truth of our love we must have as great a care of the truth of our love to our brethren as of faith and repentance from dead works How shall we know our love is perfect to God How stands your love to the brethren If your love be closed up from your brethren then your love is very unsound or very sick so much love so much life and so much failing in your spiritual love so much failing in your spiritual life Gal. 5.6 Faith works by love and that avails much with God we must receive the Sacrament oft that we may be strong in love according as our love works so works our faith 2 It exhorts us all to the love one another for by this means God dwels in us and his love is perfected in our hearts As you desire therefore that your love to God may be found entire and thriving in your soules give your selves to the unfaigned love one of another edifie one another in love 3 Comfort to such a man as knows he is of a loving heart his love to God is perfect you may know your love to God is perfect if your love be sound to your brethren 1 JOHN 4.13 Hereby we know that we dwell in him and he in us because he hath given us of his Spirit THey that love their Brethren they have a two-fold benefit they have Gods Spirit dwelling in them and they know it Doct. That such as love one another to them God hath given of his Spirit What is meant by this that God hath given us of his Spirit 1 It implies that God hath given us that spirit of grace that accompanies salvation this branch of that spirit that dwelleth in God Numb 11.25 Moses spirit was not diminished though God did communicate it to the seventy Elders God did cause it to be inlarged in them that were in the place of Magistracy with him so who so loves dwels in God and the same spirit of love do they communicate to their brethren so that they walke by the same rule and aim at the same end The fruit of the Spirit is love Gal. 5.27 But the works of the flesh are adultery c. They that walk in love have received of the Spirit they have received of the Spirit of the holy Ghost for the Spirit lusts against envy Judg. 9.22 23. Vse 1. It teacheth us there is no love to be found towards our brethren but amongst spiritual men for if we love one another there is a Spirit of God in us where the Spirit is not there is no love Love is not a fruit that grows upon thorns or on such a stock as nature brings forth the old Olive Object But many of Gods servants bring forth sowr fruit which will neither benefit themselves nor others therefore how is it said that Gods Spirit is in them Answ They have sowr Oyl distilling from the old stock for there are many branches in us that suck sowrnesse from the old stock though there be a spirit of love in Gods children yet many times it doth not run forth But when you see Christian love expressing it self it springs not from nature but the Spirit of God 2 A ground of much comfort to any soul that doth finde his spirit suppled with any compassion If you can finde your spirits mourning for the evill case of your brother it is a signe that Gods Spirit is in you 3 Labour we to preserve our hearts in brotherly love for love is a fruit of the Spirit of God so much as a mans heart runs sowr and hard so much doth he damp the lively Spirit of God which the Lord hath shed abroad in his heart therefore as we desire that God would for ever keep us in a good estate and that his Spirit should not be grieved by us we must keep this Spirit of love that is the Comforter when we grieve the Spirit of God we shall have grief enough If the Spirit of comfort that is in us be uncomfortable how great is that dis-comfort Doct. That such to whom God hath given of his Spirit of love they maintain mutual entire and constant fellowship with God and they know it God dwels in us which is more then to have God to dwell with us if God did but dwell with us it would argue much happinesse but this is more for God to dwell in us We are not onely near one another and branches one of another but one body with another he abides in us as the head we in him as the members Quest What is this We know it Answ This act of knowledge is more then an act of faith men may believe more to be true then they know Heb. 11.3 By faith we understand the world was made faith understands a thing to be done and so we may be perswaded of the truth of a thing Something we know by reason which by sence we cannot know if it be not evident by sence and reason we cannot know it the meaning is we have evident sence and evident reason for it Reason 1. Is taken from the evidence of sence when God hath shed abroad into our hearts a spirit of love we shall see and feel the favour
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
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
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
in slippery places And then vers 22. he condems himselfe for his ignorance 2. This should teach the children of God not to misjudge of themselves in regard of their inward estates for some of them will be ready to doubt and say Surely I am not a child of God because I find much of pride in my heart and much rebellion and corruption in my spirit Surely if I were born of Christ I should be like him But what saith St. John here we are the Sons of God even now though there be much unbelief in our hearts and much weaknesse and many corruptions in us But how shall I know that I am the childe of God The answer is laid down in v. 3. Every man that hath this hope in himself purifieth himself as he is pure So that though he seeth much filthinesse in his spirit for the present yet he labours to purge himself from time to time and is ashamed of his hardness of heart and unbelief that he hath so long stood out with God and now he being sensible of his own misery and wretched estate which he lies under by nature he doth strive dayly to get out of it and therefore he labouring to purifie himself as Christ is pure he is the child of God But it doth not appeer what we shall be Doct. 3. That the future glorious estate of Gods children is for the present an hidden estate Col. 3.3 4. It is therefore said to be hidden because it is hidden with the veil of corruption temptation and affliction which do overshadow our future glorious estate A Christian many times hath many desertions in his spirit and hath many temptations from the world the devill and his flesh many corruptions in his nature as hypocrisie lukewarmnsse c. And many carriages which are unbeseeming the Gospel of Christ And therefore in regard of all these well may their present estate be said to be an hidden estate Reas 1. Is taken from the conveniency betwixt Christ the head and us his members Heb. 4.15 Though Christ was without sin yet he was counted a sinner yea a conjurer a friend of Publicans and sinners But as for Gods servants they are oft times overtaken with many grosse sins and God will have them to be overshadowed with much weaknesse that so the glory of his grace may be seen in their weaknesse and also that they might not be too much lifted up with the conceit of their own worth 2 Cor. 12.7 8. If God should have purged and cleansed us from all our sins then we should not have believed that our hearts were so desperately wicked as indeed they are and as we in processe of time do finde them to be in that we see God ever going along and taking pains from day to day to purge and cleanse our hearts As God did not make the whole fabrick of the world at once though it was not impossible to him being a God Almighty but in the space of six dayes So doth God deal with his children in creating in them a clean heart first he suffers their hearts to be as a rude and massie lump full of darknesse and then God sends his holy Spirit into their hearts and it doth illuminate them and drive away those black clouds of darknesse and ignorance and then breaths in the sweet air of his Spirit that a man may perceive the gracious providence of God leading him along in his Christian course Reas 2. Why God suffers his children to be veyled over with many infirmiâ—ies in this life is That so they might have a better tolleration to live in the world If God should suffer them to be perfectly holy in this world the men of the world would not suffer them long to live amongst them Deut. 7.22 As our eyes cannot endure to behold the light of the Sun so wicked men cannot endure to see the candle-light of grace in Gods children 3. That God might keep his people in exercise God will have the Canaanites to remain among the Israelites that so they may be stirred up to stand upon their guard and watch that so he may have their graces exercised Vse 1. To teach the children of God not to judge of their spirituall estate by outward appearance but to judge righteous judgement that is to judge as the thing in it selfe and not according to what befalls a man in his outward or inward estate for oft-times a wicked man meets with lesser temptatitions then many of Gods childrens and hence the proud Pharisee judged his estate to be better then the poor Publicans Luke 18.8 to 11. But God judgeth not according to the outward appearance but he judgeth the heart Luke 16.15 16. What though there be a lust of pride or arrogancy in the best of Gods children what though the Canaanites be powerfull within him and he hath much adoe to get from amongst them so that he begins to think he hath cleansed his heart in vain yet if he do but endeavour to keep himselfe pure and unspotted of the world to purge himselfe as Christ is pure he shall at length come to a blessed and happy estate in the heavens Vse 2. Of consolation to all Gods children What though our future condition be hid yet it is safe enough for it is laid up with Christ in the heavens If in this life onely we had hope in Christ then we are of all men most miserable If the Christian should have no more joy and happinesse then he hath in this life then the vilest wretch in the world should be more happy then he But our happinesse doth not depend on our present condition Vse 3. This should teach the children of God to sit down contented with their present estate though a hidden condition What though they do not enjoy so much pleasures riches honors and esteem as many men of the world do Let them be content it will appear what they shall be They shall be Kings and Princes and therefore it must be their daily care and labour to be fitting and preparing themselves for that Kingdome to be purging themselves as Christ is pure Doct. 4. That when Christ shall appear in glory then shall our glorious estate appear with him Col 3.4 This our glorious estate which consists in our likenesse to Christ doth appear 1. In our bodies 2. Our souls 3. Our outward estates For in all those Christ shall be glorious so shall we see him as we are capable 1 Cor. 13.12 1. For our likenesse to Christ in our Body The Apostle saith the body is sown in corruption and is raised again in incorruption Our bodies while we live in this world are subject to many sicknesses diseases agues c. But in the life to come there shall be no noyse of corruption heard of our bodies shall then be so hardened and strengthened as that they shall be no way capable of corruption or change yea the bodies of wicked men shall be so hardened that they
to expresse and abound in love taken from the great love of God to us Doct. The death of Christ for us is the manifestation of his love to us Such a manifestation as makes it a certain and known truth that he loves us Rom. 5.10 1 Joh. 4 10. He gave his Son to be a propitiatory sacrifice Eph. 4.5 Gal. 2.20 Reas 1. From the greatnesse of Christs self-deniall That which commends love is this to bestow so great matters and to come off freely with it Joh. 15.12 Greater love then this can no man expresse then to lay down his life for his friend But Christ did it for his enemies 2 Cor. 3.8 2 It farther magnifies his love if we consider the great benefit we receive as reconciliation pardon of sins 1 Joh. 4.10 Secondly adoption of Sons Gal. 4.4 5. Such favour as to be accepted as his Sons and Daughters 2. Our corruptions are deaded and mortified Heb. 9.14 Gal. 1.14 Wc are crucified to the world to all objects that draw us to sin temptations and snares 4 Christian liberty that by virtue of Christs death we should be delivered from the curse of the Law Col. 2.13 from the enmity we stood in against the Church Eph. 2.14.15 16. from hell and feare of death Heb. 2.14 that we should have liberty to call God Father enter into his Sanctuary have confidence our prayers are heard have assurance when we dye that we shall enter into the holy place that we shall have right and liberty to the Creation Rrm. 5.1 2 3. Heb. 12.19 This benefit will appear if we consider how miserable our estate had been If Christ had not done this we had been in our sins under the guilt of them and in horror and anguish of spirit 5 How freely hath God done it We gratified God with no kindnesse Some will recompence a small kindnesse with a great reward Rom. 11.35 But all we have done hath been to abuse every mercy of God to his dishonor Col. 1.10.20 Vse 1. It reproves such weaknesse of Gods servants in time of temptations that can see no love of God because he doth not gratifie them with something in this life Gods servants many times doe want necessaries the world abounds withall therefore David hath cleansed his heart in vain Psal 73. But what though Gods servants never see good dayes Yet here is abundant rich and inestimable love that when you were enemies strangers children of wrath Christ dyed for you God hath shewed you more love then the Angels for he laid not down his life for the Angels Heb. 11.14 And if he had done so he had laid down his life for his friends who never displeased him 2 To teach such as abound in outward things not to content themselves therein Eccl. 4.2 We can perceive neither love nor hatred by those outward things Psal 17.14 Labour you to say that God hath laid down his life for you â—â—se you cannot say he loves you 3 It teacheth us that the death of Christ was not the cause of Gods love Gods love is more antient then the death of Christ Where shall we lay the foundation of Gods love but in eternity He hath loved me and given himself for me Gal. 2.20 Gal. 3.16 Obj But doth not God attribute his love to the death of Christ 1 John 4.10 Rom. 3.24 25. Eph. 2.14 15 Col. 2.21.27 Answ In a double respect Christs death is said to make this reconciliation Hereby he hath slain the enemy and hatred on our part that we might be no more enemies to him Obj. But Christ is sent not only to make reconciliation on our part but propition on Gods part Answ 'T is true Christ by his death hath made a way whereby God might shew his love to us whilest sin was in the way he could not shew it Many a Father bears a tender affection to a childe yet will not seem to regard him shuts him out of doores and though he be intreated yet he thinks it not meet for him to expresse his love he will have his childe humble himselfe acknowledge his faults and will send some body to perswade his Son to humble himselfe So God sends his Son out of love to take a course that he might shew us favour notwithstanding his justice 4 Of exhortation to take a view of Gods love that we may be able to say freely We perceive the love of God Rest not in any spirituall duty nor in any common gift till you know that Christ dyed for thee How shall I know this Some will say that Christ dyed for all and so all may know True the sufficiency of Christs death reacheth to all but none can say Christ dyed for him till he find in his soul some fruits of the death of Christ 5 To encourage Gods servants to expect offices of love from God to us and ours all his dayes He hath given his Son what would you have more Psal 84.11 Lay hold on this love of God and plead with him upon his love All blessings are wrapt up in his Son Gal. 4.4 As God in fulnesse of time sent his Son so will he every other mercy 6. To teach us to abound in love to God and to his children hatred against sin Give up all to God work for him suffer for him he loves us being strangers and enemies Doct. Christian men ought to be ready to lay downe their lives for their Brethren The exemplary love of Christ in laying down his life for us ought to provoke us in like sort to lay down our lives for our Brethren Rom. 10.3 4. The Apostle doth extoll the love of Aquila and Priscilla as if all the Church and himselfe were bound to them that were so ready to lay down their lives Phil. 2.17 If I be poured out as a drinke-offering Râ—as From the example of our blessed Saviour He laid down his life for us This is an imitable practice of Christ this is none of his miraculous works but one wherein he sets forth himself as a pattern to us 2. To this add Christs command which binds us to the imitation of this John 13 34. 3. From the neer fellowship of our brethren with Christ We fulfill the sufferings of Christ for his Body Col. 1.2 4. He calls them Christs sufferings Christ suffered in him and he for Christ in his Saints 4. From the subordination of Gods eminentest servants to the Church of God as Christ is for God so Paul and Cephas for the Church God hath subordinated the life of his servants to the Church and the Church to Christ and Christ to God Christ the head of the Church the Church the head of the Members Phil. 2.17 5. From the rule of love God hath given in ancient time Levit. 19.18 We must love our neighbour as our selves Many a christian will lay down his life for himselfe therefore must in some cases lay down his life for the Church A man will lay down his life for his
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
call in question our hopes of eternal life because we love not our brethren 2 To exhort us to put this will of our heavenly Father in execution Christ did shew us an example in his life death urged it upon his Disciples God hath bequeathed a testimony of love from our hearts to our brethren Rom. 13.8 this is a due debt we must pay it out of our hearts and if we do not so no wonder if our wills be not executed As God loves us manifestly graciously bountifully so should we our brethren Prov. 27.5 1 Cor. 16.14 be bounteous in your love so shall you enjoy peace and comfort to your soules we shall keep the wrath of God from us procure good to others and our selves for many generations Since God hath loved and blessed his people let us love and blesse them and make it our happinesse to be doing his will 1 JOHN 4.12 No man hath seen God at any time If we love one another God dwelleth in us and his love is perfected in us IN these words the Apostle stirs us up to brotherly love and that from the benefit of it which is two-fold 1 Fellowship with God vers 13 14 15 16. 2 From the perfection of his love to the end both mentioned in the 12 Verse The fellowship we have with God is invisible No man hath seen God a any time How can we love God since we never saw him We never saw our own souls nor ever shall yet we know that such we have and without such we could not subsist No man hath seen God Doct. That our fellowship with God and Christ it is not outward and visible but inward and consists in love Joh. 1.18 No man hath seen God at any time no man hath had speech face to face with God the Father the onely begotten Son that lay in the bosome of the Father hath revealed him 1 Tim. 1.16 He dwels in that light that no eye can attain unto whom no man hath seen nor can see his light is so glorious that no man can behold it when Moses desired to see God face to face God answered None could ever see him and live Exod. 33.10 Obj. Jacob saw God when he wrestled with him Gen. 32.24 Jacob saw not God the Father but Jesus Christ he is called an Angel and Hosea cals him an Angel Chap. 12.4 2 No man hath seen the Son in his glorious presence in the presence of his Nature and Essence But Moses saw God face to face Exod. 33.11 Answ He did not see his glory vers 18. though in some sence he saw his face Moses saw Gods back parts but his face he could not see vers 23. What is meant by Gods back parts That is spoken of God according to the manner of men Numb 12.8 Quest What was it that Moses saw when he saw Gods glory Answ That he should see him in a glorious resemblance he should see him in his attributes which did wonderfully affect Moses that glorious similitude was such as that it was wonderful glorious so that it did make his face to shine vers 35. And as the out-side was glorious so was the in-side of Moses heart inlarged which made him go in and out before the people in this manner they saw Christ Matth. 17.1 to 5. they were so affected they knew not what they said Quest Why cannot we see Gods face and live Ans First from the frailty of flesh and blood The presence of God would swallow us up we are not capable of beholding God the Father Son or holy Ghost when we are in heaven we shall be changed 2 From the sinful corruption of humane nature his glorious presence which is a consuming fire would consume us When Isaiah saw God in a similitude but in a glimpse of his presence then said he Isa 1.5 Woe is me for I am undone because I am unclean he was afraid of his life though he saw God but in a similitude Vse 1. To teach us how to understand many places of Scripture that speak of Gods manifesting himself to any understand not God the Father but Jesus Christ assuming a humane body they saw him face to face or spake mouth to mouth or they saw a similitude of God his glorious attributes 2 Be willing to put off mortal infirmities so shall we see God face to face Phil. 1.23 2 Cor. 12.1 2 3 4 5. 3 Of tryal whether we have communion with God or no 1 You never heard God the Father nor the Son God hath now delivered all his counsell in his Word by his Son yet we may have familiar sensible affectionate communion with God Heb. 1.1 2 We may finde God revealing himselfe to our hearts and consciences Psal 73.24 25. That he is the chiefest joy other feares and cares take us not up Heb. 11.27 4 It stirs us up to the love of our brethren No man hath seene God at any time but have communion with him and communion of love God loves his people we have communion with God Psal 16.2 3. The Papists ask for Images can there be any better resemblance of the Father then the Son his Image and in loving and having communion with Gods Image that is like him they kill his living Images to honour dead Images It is the greatest love we can shew to God to love his Image Doct. Where love dwels God dwels for God is love Vers 16. What is it for God to dwell or abide in us God is said to dwell not where he is but where he loves to be and so doth a man Now God loves to be where love is God loves not to be where malice and discontent is God being a God of peace loves to dwell in a place of peace or else he dwels not God indeed is all the world over if we go to Hell he is there if to Heaven he is there but yet he doth not dwell every where Isa 57.15 If where the Devill dwels all that he possesseth is in peace much more God who is the God of peace loves to be where peace is keeps that peace which passeth understanding There is a two-fold peace that passeth understanding 1 The peace of that soule whose sins are pardoned Phil. 4.7 2 The peace of that soule whose sinnes are mortified now where God is where God keeps the soul there is peace that passeth understanding both pardoning sin and mortifying corruption When Jacob was with Laban and Joseph in Potiphars house all was well much more will all be well where God himself is Reas 1. From Gods nature for God is love where sparks flye out of the Chimney there is fire so where you see love in the lips carriage and heart of a man there is the presence of the blessed God 2 From Gods operations Where God dwels he pardons sin and purifies the conscience or prospers the outward man and there is a spirit of love in that mans heart where God freely pardons there is much forgiven
true Christianity in that it seals up a mans soul to everlasting fellowship with God There are many marks of Christianity but none so general so that where this confession is there is true fellowship with God this is certain and true Mat. 16 16 17. Whom say men that I the Son of man am c. But saith Christ Who say ye that I am Peter answered and said we confesse thee to be the Son of the ever-living God what saith Christ to him Blessed art thou Simon if he were blessed then his soule was wrapt up into the fellowship of the soules of just men made perfect and so into fellowship with God The same acceptance did Christ give to the Thiefe upon the Crosse when his Disciples left him when the Souldiers spightfully intreated him and all despised him one of the thieves railed on him saith the other Fearest thou not God sith we are in the same condemnation Luk. 23.42.3 Remember me saith he when thou comest into thy kingdom He acknowledgeth here that Christ was the Son of God because he saith Remember me when thou comest into thy kingdome knowing that power and glory was his what saith Christ to this confession of his That he should confesse him in the midst of so many reproaches and disgraces that one Thiefe should confesse more then all the rest Christ saith to him This day shalt thou be with me in Paradice his soule was taken up into heaven and so he was a blessed man and had fellowship with God 1 John 5.5 He that overcometh believeth that Jesus is the Son of God so chap. 2. 3. of the Revel if any man overcome the world it is only he that confesseth that Jesus is the Son of God 1 Cor. 12.3 No man can truly say that Jesus is the Lord but by the holy Ghost such is the work of the holy Ghost that God dwels in him and he in God Object But if that be such an argument that we are blessed if we confesse that Jesus is the Lord then I hope we shall doe all well enough for who of all the sons of men that professe Christianity are not perswaded and doe not believe that Jesus is the Son of God Papists believe this and the Pharisees that sinned against the holy Ghost believed this Matth. 21.38 This is the Heir say they therefore the Son of God come let us kill him they sinned against the holy Ghost because they knew that Christ was the Lord there are two things in the sin against the holy Ghost light in the mind and malice in the heart the Devils professe that they knew Jesus Marke 1.24 What then doth God dwell in the Devill or the Devil in God God forbid Answ There is something in respect of the time it was something in the dayes of St. John for a man to confesse that Jesus was the Son of God for then men durst not because this was but a new doctrine this point had Universality and antiquity against it but now it is burning to ashes to deny it It is now no thank for men to confesse that Jesus is the Son of God he that shall not confesse it shall have cause of confusion in this world and in the world to come The Devils did believe this but they did not confesse him truely and good men will sore distrust this point because the Devill confesseth this the Devil was convinced of the truth of this but yet it was no argument of his dwelling with God because he did this fraudulently Object But the Pharisees they confessed this and they knew that he was the Son of God Answ They did believe it and were convinced in their consciences but yet they did not confesse him openly John 7.13 Quest What is it to confesse that Jesus is the Son of God Answ It is not onely an act of judgement neither is it barely an act of the lips to say that Jesus is the Son of God this is no such sign of our fellowship with God for it is now as great a wonder for a man to deny it as it was then to confesse it That there is an act of the works or deeds of a man and so confessing it is an argument that we have fellowship with God God doth not take that for a true confession when a man doth confesse him with his lips but in his works deny him Tit. 1.16 Isa 29.13 This confession is twofold 1. with the heart 2. with the life Confession with the heart is double First A looking to Christ for salvation and this is an evident pledge of Gods dwelling with us and we with him Isa 45.22 to 25. Rom. 14.11 Phil. 2.10 11. Look to me and be saved no man can look up to God as a God of his salvation but shall be saved this is the proper work of faith The second is a penitential confessing when Peter had convinced the Jews that Jesus was the Lord they were pricked in their harts Acts 2.26 37. For a man to confesse that he is the Lord and never to be troubled that he doth afflict him nor never look for salvation by him there is no truth no heartinesse in that confession but when the heart is humbled for all the wrong it hath done to Christ this is an evidence of hearty confession In the confession of our life there are two parts 1 If I confesse Christ to be the Son of God I doe not only take him to be my Saviour but to be my Lord and Governour 2 Cor. 10.4 5. Heb. 5.9 we obey Christ in thoughts in speeches affections and conversations 1 Pet. 3.14.2 When we suffer as Christians and are not ashamed of the Crosse of Christ but answer as did the three children Dan. 3.17 18. The grace of a Christian is the lively confessing of Christ Reas These may be all as so many reasons of the point another reason may be this flesh and bloud cannot believe it and confesse it Matth. 16.16 17. Object But Peter did swear that he never knew Christ Answ But yet he did believe for it pricked him at the heart that he had so wronged Christ he wept bitterly and did afterward with constant courage professe Christ Vse 1. Refutes all contrary religions you see what becomes of all the Nations of the world that do not believe Christ to be the Son of God they have no fellowship with God nor God with them there is no other Name given by which we shall be saved but the Name of the Lord Jesus Christ whosoever doth not belive that Christ is the Son of God he excluds himselfe from the fellowship with God in this world and in the world to come 2. Of tryal would you know whether God dwels in you or you in him doe you confesse that Jesus Christ is the Son of God doe you look up to Christ for salvation Isa 45.22 Doe you find that your hearts are pricked when you sin against Christ Doe you desire to walk in obedience
loving spirits are full of fears and terrours as Joâ—â— 4 So Heman and Paul complaâ—â— 2 Cor. 7.5 that 〈…〉 without and terrours within if such glorious Saints may be feaâ—â—st will you say they were unfound Answ There may be found such fears even in Gods Saints that have â—â—perience of his love 〈◊〉 and the world experience of their love 〈◊〉 consider what kind 〈…〉 it is the fears differ much from 〈…〉 of unfound hearts First The fears of the godly spring not so 〈◊〉 from the expectation of death and hell as from some inwaâ—â— trouble for want of Gods favour Psal 80.3 4. Turn us again 〈…〉 thy 〈◊〉 to shine and we shall be saved it s for want of the 〈…〉 that they so grieve otherwise we read not of the fears 〈…〉 judgement now here is a great difference 〈…〉 of love mixt with 〈◊〉 fears 〈◊〉 it s the love of God they 〈…〉 the contrary 〈…〉 is not so much affected for the way 〈…〉 for the sence 〈…〉 and judgement and expectation 〈…〉 Secondly to the 〈…〉 there is 〈…〉 maâ—◠〈◊〉 support 〈…〉 thought within â—e 〈…〉 heart he hath no 〈…〉 wrath 〈◊〉 mixt with 〈…〉 but susâ—◠〈…〉 for 〈…〉 Thirdly â—â—here 〈…〉 the effect 〈…〉 from God as 〈…〉 from 〈…〉 other means 〈…〉 â—tresse sometimes 〈…〉 sometimes he 〈…〉 as run to an 〈…〉 science falls to 〈…〉 But the fear of 〈…〉 use 〈◊〉 right me 〈…〉 his 〈◊〉 came 〈…〉 exceedingly What 〈…〉 he to Wiches â—â—â—â—laters No 〈◊〉 himselfe to seek the Lord 〈…〉 him for help 2 Chron. 20.3 So 〈…〉 seem very 〈…〉 will throw themselves into his armes they run to the horns of 〈…〉 these if they 〈◊〉 â—â—erish will the 〈◊〉 and indeed the heart 〈…〉 found in love then when it 〈…〉 and it argues the 〈…〉 cleave to him when we see 〈…〉 Obj. May we not find many 〈…〉 defie death and judgeâ—◠〈…〉 no more afraid of hell then if it were a â—â—le Answ True there are such â—â—terous spirits theâ—â—either 〈…〉 man are not afraid of hell and ye◠〈◊〉 from any 〈…〉 differs from the boldnesse of Christians For 〈…〉 First It s without root Secondly Without fruit whereas the true 〈…〉 Christians proceeds from faith in Christ Eph. 3.12 Rom. 5.1 2 3. 〈…〉 from searednesse and benummednesse of conscience 〈…〉 such neither fear God nor 〈◊〉 whereas the boldnesse 〈…〉 them reverence God and fear sin the more Thirdly Their fearleâ—nesse is fruitlesse thâ—y are not more fruitfull by it but more licentious and such men ordinarily at death are desperately licentious then halter or dagger or any thing to rid them out of the horrour of conscience Vse â— May teach all them that will be possest with a spirit of boldnesse and confidence let them maintain sound hearted live to their brethren and indeed there is no 〈◊〉 that befalls Gods servants â—ut it proceeds either from bemudding themselves with the world or else for want of love to their brethren As a wiâ—â— when her husband hath been long abroad and her heart hath gone after her lovers his coming is the lesse welcome she could 〈◊〉 his comming defer'd so when we have let our hearts run loose from God and our brethren why then our hearts grow full of doubts and fears gladly could we desire that God would defer his coming and respite us a little that we might recover our selves before we go hence and be no more seen therefore as you will finde your hearts comfortable and unmoveable at death and judgement when the Mountain quake and the Seas roar would you then be chearfull grow up in love to God acquaint your selves with him let your desires be toward â— him and withall joyn the love of your brethren or else his coming will be uncomfortable Even as children when their Parents have been abroad and they have fallen out and fought and hurt one another 〈…〉 their Fathers coming which otherwise would have been 〈…〉 if you fall out with your brethren and stain their good names and wrong them you still finde your hearts afraid of Gods coming and would gladly have God to defer it a while It 's a direction therefore to all the sons of men how to be prepared for death and judgement it is not building Hospitals that will fit you for it but this is the best way love God and love your brethren and you cannot dye uncomfortably No man dies more fearfully then a contentious or covetous man a wrangling contentious man never dies with peace and comfort if therefore thou findest an heart afraid of death and judgement if thou wouldst help this labour to cleanse out all enmity and want of love Vse 2. Of consolation to such as finde their hearts fearful and uncomfortable and yet find their hearts sound in love to God and their brethren why consider if there be not an evill root of bitternesse in you and if thou findest thy heart free from envy and wrath and hatred then consider what good offices thou dost labour not only to be sincere but to 〈◊〉 up to fruitfulness and if God give you to see that your fear is rather for want of his favour then for hell and wrath this is not the fear of hypocrites Isa 33.14 but proceds from want of experience Vse 3. It is a ground of much comfort to those that are either fearlesse of death and judgement or sound in love if thou findest thy fearlesnesse arise from longing after God and making thee more fruitful Why it s an evidence that thou art sound-hearted in love And again if thou findest a loving heart why thou hast a just ground of fearlesse boldnesse soundnesse of love and boldnesse goe hand in hand And how should we labour for that grace that will help us against all fears and doubts Wee have formerly heard of the torment of feare and the hypocrisie of fear Now the third thing is the remedy of this feare But perfect love casteth out feare Doct. 3. True hearted love to God casteth out all feare of evill from the hand of God So that though at first the conscience of a young Christian be fearful of the wrath of God and judgement yet as love grows so feare is casting out Perfect love casts out feare he means not without imperfection For we know but in part and love but in part but he speaks of love without hypocrisie and dissimulation True-hearted love fears no evill from the hand of God Now this love casts out feare Not as soon as ever it comes into the soule but by little and little as a man that goes to cleanse a pit he cannot do it presently but he is casting it out till it be all cleansed Fear is a deep pit compared to the sinking into deep mire now love comes to cast out this fear but it 's not done the first hour but by little and little it will get rid of all fear it doth not cast out the fear of God for the more we love him the more we
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
in the Scripture that bears such strong witnesse to Christ Zech. 4.6 It s not by might or power but by my Spirit that any building of grace is built Answ There is in the Scripture 1. A Spirit of power 2. Of Perfection First Of power Luke 24.49 and it s that power that fell on them on the day of Pentecost which our Saviour intimated to them expresly John 20.21 22. so that their words remit sins and ease the conscience and bind it 1 Cor. 14.24 25. 2 Cor. 13.3 4 5. Now then the Spirit breathing in the Apostles though their outward man was base and weak yet their words were mighty and powerfull and even as Christ was most full of power when he was most debased There is a threefold power in the Scripture 1. There is a mighty power therein to convince men of their sinfull estate and of their need of Christ John 16 8 9. 2. A power to comfort the hearts of Gods servants in sence of his favour Rom. 8.15 hence the Spirit is called the Comforter John 14.15 and when the soule findes this successe it witnesseth that no writings are like them to cast down to hell and lift up to heaven again 3. There is a Spirit of power in the Scripture to cleanse us from all defilements to purifie our hearts to overcome the world to strengthen us against all temptations and discouragements This Spirit breathing in us letâ— us see that Christ came fully furnished for our redemption I can doe all things through Christ that strengthneth me Phil. 4.13 by the power of Christ I can learn to stand even in every condition of life and to walk in his fear Ezek. 36.25 26. Secondly In the Scripture there is a Spirit of perfection whereby the man of God may be perfect throughly furnished to every good work 2 Tim. 3.16 17. There is no calling but a man may finde abundant directions for it in the Scripture the Heathen Moralists have written concerning our carriages towards men but little towards God so the laws of men a man may fulfill them all and yet live an hypocrite and die a reprobate which shews their imperfection and therefore mens laws are often changed and altered if therefore a man find such a word as that when he understands it he finds sufficient directions to lead him in all his wayes and bring him to Heaven this shews the divine perfection of the Scripture that what once it delivers that is absolutely perfect and this Spirit bears witnesse to it 1. The Spirit bears witnesse to Christ as it breaths in our hearts for though the Spirit should breath never so strongly yet if we have not the evidence of it in our hearts we shall not know the truth of such a thing Now the Spirit breathing in our consciences is a Spirit of peace and purity both springing from Christ the Spirit of peace perswades our consciences of the vertue and power of Christs bloud had it not been for Christs bloud we should never have had peace but have been like Cain living in Nod in continuall agitation but Christs bloud speaks peace 2. As he came by bloud so he came by water and this is witnessed by the Spirit of Sanctification and there is in this Spirit a threefold work sutable to this water 1. A Spirit of refreshing as water refresheth the dry and thirsty soule Isa 44.3 so doth the water of the Spirit allay the heat and scorch of Gods wrath 2. As springing water washes and cleanses along as it goes so doth the Spirit of God wash us with clean water Ezek. 36.25 unlesse it be troubled with some obstructions which yet it will overgrow and run clear 3. As water hath a power to make trees fructifie about it Psal 1.3 so the water of life gives a Christian such supplying strength unto his heart that it makes him strong and fruitfull that whatsoever God or man requires he in some good measure is inabled to perform it so that a Christian soule by this Spirit breathing in him can plainly discern that Christ came by water and bloud Vse 1. May be a just refutation of Popery that places the ground-work of our faith upon the testimony of the Church ask them how they will be saved they will say by Christ ask them how came you to believe in Christ By the testimony of the Scripture But how know you the truth of the Scripture by the testimony of the Church say they But may not the Church erre Did the whole Church so dangerously erre as all to consent to the crucifying of Christ and may not they as well erre in putting on us false Scripture Are not all men subject to errours and therefore a Christian dares not build his faith upon humane testimony for their testimony can give but humane credulity but a Christian tels them be therefore believes the Scripture because the Spirit of God breaths in them by a Spirit of power and perfection and withall Gods Spirit breaths in him such peace as he knows Christ came by bloud and such purity as he knows Christ came by water Object Thus you will piâ— the Scripture upon your own private spirit Answ This is not our private spirit but the same spirit that breaths in the Scripture which witnesseth to our conscience the truth Vse 2. To teach Christians never to rest in any Scripture they read or Ministers they hear before they have examined things by the testimony of the Spirit it 's not the saying of all men that can assure you of this but it 's the Spirit of God in the Scripture and in your hearts that must testifie that Christ came by water and bloud if you doe not discern this Spirit in you all your faith is but humane credulity noâ— divine faith Vse 3. For tryal of our faith whether it be the faith of Gods elect or no. Dost thou believe that Jesus is the Son of God Yes thou wilt say But what witnesse hast thou to believe it Is it from the Scripture or because thou hast been taught so and so takest it up as a Principle Why this is no divine faith But dost thou find a Spirit within thee which convinceth thy conscience purifies thy heart Why this divine witnesse testifies that Jesus Christ came by water and bloud Vse 4. Of consolation in the testimony of the Spirit whereas the world 〈◊〉 â—est you â— is but a delusion and a fancy he not deceived This spirit 〈◊〉 truth and such a Spirit as witnesseth that true faith only trust not thy private spirit which agâ—ees not with the Spirit breathing in the Scripture and therefore both are to be joyned together the Spirit breathing in the Scripture and the Spirit breathing in our hearts 1 JOHN 5.6 the latter part Because the Spirit is truth THe Spirit which beareth witnesse to Christ is amplified by the effect witnesse bearing and by 〈◊〉 junct of truth which is the cause of his bearing witnesse he brâ—â—s witnesse
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
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
10. The Disproportion between worldly lusts and Gods Children should wean us from the love of the world 2. 17. E The Easinesse of Gods Commands a sure note of our Love to God 5. 3. Easie is the yoake of obedience to them that overcome the world 5. 4. The Epistles were written to Believers only 5. 13. A permanent Estate is their portion who doe the will of God 2. 17. Eternall life is the gift of God 5. 11. Is laid up for us in Christ Ib. Good example an effectuall motive to purge sin 3. 6. A Believer must Eye the sins of his Brethren 5. 16. and with what Eye Ib. We must be wean'd from the lusts of the Eye 2. 16. wherein this stands Ib. F How Christ was with the Father 1. 2. Faith is the great Commandement 3. 23. Faith in Christs Divinity helps to overcome the World 5. 4 5. Faith in God and in the Son of God goe together 5. 10. Difference between the three acts of Faith namely learning in Christ rouling towards Christ and coming to Christ 5. 10. Why Fathers may be suspected 2. 7. The Feast of Christs Nativity no command but a custom 2. 5. Fellowship with God is inward and consists in love 4. 12. G The future Glory of Gods Children is hid at present 3. 2. Till Christ appear Ib. Christ is God 1. 1. God is the Author of no sin 2. 16. Gods accidental work about sin Ib. Gods Children must be the men of our Love 3. 2. God knows us better then we know our selves 3. 20. Growth in Faith and Love effectuall in order to audience 3. 23. Is one end of writing the Scripture 5. 13. H He that Hates his Brother is and ever was in Darknesse 2. 9. Hatred of the Brethren in any should effectually move us to love them 3. 12. The world is given to Hate Gods Children 3. 13. At which Gods people marvaile Ib. but should not Ib. Hatred is murder 3 15. and such are devoyd of eternall life Ib. Hatred of our Brethren argues our Love to God to be Hypocriticall 4. 20. As we hear God so he hears us 3. 22. Every childe of God Hopes to be like Christ 3. 3. Every Hoper is a self-purger Ib. I Idlenesse is a lust of the flesh 2. 16. It s danger Ib. Ignorance of Christ and reigning sin are inseperable companions 3. 6. Imitation must accompany profession of Christ 2. 6. In judging who are righteous be not deceived 3. 7. K Gods Children Know they shall be like Christ 3. 2. Saving Knowledge is able to wean old men from the love of the world 2. 14. yea though backt with Antiquity and Authority Ib. Not ignorance Knowledge occasioned the Apostles writings 2. 21. How Knowledge and faith differ 4. 16. L The days of the New-Testament are the Last times 2. 18. Life Signs and means thereof 5. 12. Why Christ is called Life eternall 1. 2. Life eternall is given by promise 2. 25. Gods people have past from death to Life 3. 14. this is evidenced by Love Ib. How God is called Light 1. 5. Light how taken 1. 7. By seeing Christ we shall be Like him 3. 2. Little children must be acknowledged as Brethren 2. 7. He that Loves walks constantly and inoffensively in the state of grace 2. 10. Our love must be wean'd from that which is not of the Father Love must be reall and not only verball 3. 18. The sincerity of our Love is the security of our Estate 3. 19. Love is a great Commandement 3. 23. The rule of brotherly Love under the Gospel is not self Love but Christs Love Ib. We must exhort to mutuall love and why 4. 7. As is our Love so is our knowledge of God 4. 8. God doth both Love his people and manifests his Love to them 4. 9. God Loved his people before he sent his Son to make reconciliation for them Ib. Gods Love to us is free 4. 10. 19. and a president of our Love to our Brethren 4. 11. Where Love dwells God dwells 4. 12. By mutuall Love we see and testifie that the Father hath sent his Son 4. 14. Loving Christians doe not only believe but also know Gods Love to them 4. 16. God is so Loving that he is love it self Ib. Constant Love is a sure evidence that God dwells in us and we in him Ib. Such as Love each other are in this world as God himselfe is 4. 17. Those who love perfectly may have boldnesse in the day of judgement Ib. True hearted Love casts out all fear of evill from the hand of God 4. 18. An heart possessed of Love is dispossessed of fear Ib. Gods preventing Love to us is the effectuall cause of our love to him 4.19 It s behovefull for our comfort that we know we Love Gods Children 5. 1. The Love of God and keeping his Commandements is an undoubted evidence of our Love to our Brethren Ib. What makes a Lye 2. 21. M Christ true Man 1. 1. 1. 2. How Christ was manifested Causes of Marvaile 3. 13. What requisite to Merit 5. 11. The Gospel is a Message 1. 5. The doctrine of mutuall love is an ancient Message 3. 11. â—ry Minister is carried away with one Spirit or other 4. 1. Ministers are discovered by their confession about Christ 4. 2. As also by their holding forth Christ veyled under humane infirmities 4. 3. According to the descent or extraction of Ministers such are their severall doctrines and severall hearers 4. 5 6. In what cases people may leave their Ministers 4. 4. Playing for Money how far forth lawfull 2. 16. N Two Natures in Christ 1. 1. Neglect of a Christian course a manifest sign of a Childe of the Devill 3. 10. Newnesse of doctrine in what case commendable 2. 7. In what sense the Commandement is New 7. 8. Novelty in faith and manners must be avoyded 2. 7. O Obedience keeps a good conscience and Gods favour together 3. 22. Preserves fellowship with Christ Ib. Sincere Obedience a clear evidence of our fellowship with Christ 2. 3. and of our perfect love to God 2. 5. and of our being in Christ 2. 6. Old men must be honoured as Fathers by all yea even by Ministers 2. 13. It s the honour of Old men to know him that was from the beginning Ib. Opinion of perfect holinesse is pernicious 1. 8. yea a blasphemous errour v. 10. Opinion no sure signe of Piety 1. 6. Opinion of knowledge without obedience a sure sign of a Lyar and Hypocrite 2. 4. P God Pardon 's for his Names sake 2. 12. Pardon is the portion of all Gods Children Ib. Pardon and cleansing goe together 1. 9. Perfection what 2. 5. and 4. 12. The love of God is Perfect in such as act Brotherly love 4. 12. There are three Persons yet but one God that witnesse the Divinity of Christ 5. 7. Perseverance in the Apostles doctrine a sure pledge of Perseverance in grace and of attaining glory 2. 24. The promise
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
ult Psal 5.4 Heb. 1.13 Reas 1 God is of pure eyes and cannot endure to behold any iniquity 2 From the power of all saving Graces they do purifie and cleanse the heart so Faith purifies the heart Acts 15.9 so hope 1 Joh. 3.3 so love ye that love God depart from iniquity 3 From the power of the Spirit in him that hath fellowship with God 1 Cor. 6.17 Ezek. 36.27 Vse 1 It shewes that Ignorance is no Mother of Devotion for what is Devotion but a stricter and nearer fellowship with God it shewes therefore the dangerous Estate of wicked Ignorant men they think their Ignorance will plead for them but they are deceived through want of knowledge my people perish God takes no pleasure in Fools you may think you have Fellowship with God and yet live in Ignorance and Darknesse but you deceive your selves can a man live in the Sun and have neither light nor heat So what Fellowship hath that man with God that hath neither light of Knowledge nor warmth of Grace from him Vse 2 It may be a Tryal of our Estate if wee have no Knowledge of God we have no Fellowship with him if you delight in Ignorance and be unwilling to be taught as many Servants and Children are how can these have any Fellowship with God that have no knowledge nor desire after it it is true many there are that desire Knowledge and cannot attain it and such God will accept of their desire or give them Knowledge but such as please themselves in their ignorance have no Fellowship with God 2 Tim. 3.11 they are sealed up to damnation if a man live in darknesse of sin and ungodlinesse and is convinced of it and yet will live in it in idlenesse and wantonnesse and Sabbath-breaking c. be not deceived if you make a shew of Religion you deceive your own soul if a man walketh in darknesse and saith he hath Fellowship with God he lyes Quest Who can say his heart is clean have not the best of Gods Children their failings Answ It is true they have their failings but do they walk therein It is one thing to step into a way and another thing to walk in that way David stept into the way of Adultery and Murther but he walked not in it a man that walketh in a good way may be turned out of it by a wilde Beast or a Storm or Carelessenesse but when he sees he is wrong he turns into the right path again so is it with a godly heart he may be carried out of the way by the violence of Temptation c. but he returns again as soon as he sees his error Vse 3 To teach men as ever they desire to have fellowship with God to cleanse themselves from Ignorance and Ungodlinesse if you desire to have Fellowship with God you must 1 Avoyd Ignorance and labour for Knowledge desire to know his will and they that love light God loves them 2 Turn not aside to any dark crooked wayes Psal 125 6. the Israel of God have no crooked wayes to walk in 2 Cor. 6.17 18. with chap. 7.1 shewing us if we would have fellowship with God that God might ackowledge us for Sons and we him for our Father we must look into all dark corners and cast out all uncleanesse and if you do thus strive to reform your selves you are not in darknesse if you cleanse your selves from dark and crooked and unclean wayes you may assure your selves you have fellowship with God 1 JOHN 1.7 But if we walk in the light as he is in the light we have Fellowship one with another and the blood of Jesus Christ cleanseth us from all our sins THe scope of the Apostle St. John was to deliver what he had heard and seen from Christ and to this end that their joy might bee full His first Message was that God is light verse 5. and from thence hee descends to gather a certain sine of our fellowship with God or want of it a signe of the want of it hee layes down verse 6. he that walketh in darkness hath no Fellowship with him now in the 7th verse hee layes down a signe of our injoying this Fellowship with God In the Verse wee have two parts 1 A certain signe of our Fellowship with God namely if wee walk in the light 2 The priviledge of such an estate the blood of Christ cleanseth us from our sins so that here is the mark of a true Christian 〈◊〉 priviledge Doct. To walk in the light is a certain mark o◠true Fellowship with God one with another that is God with us and wee with him Light is sometimes taken for light of Knowledge Holynesse Comfort Glory 1 It is taken for light of Knowledge Mark 4.16 Light is clear and so is Knowledge 2 For Light of Holynesse Ephes 5.8 Light is clean so is Holinesse 3 For Comfort Psalm 97.11 4 For Glory now Darknesse is contrary to all these now therefore to walk in the light is to walk in the waies of Knowledge Purity Comfort and Glory But what is it to walk It is commonly took for the whole course of a Christian life but in borrowed speech there are some significations therein 1 It implies That a Christian course is a voluntary motion a man is not said to walk that is pulled and haled no motion more voluntary than walking 2 It is a continued motion not a step or two that makes a walk 3 Walking gets ground its motus progressivus standing still rids no ground but walking doth so a Christian he goes about Christian duties not only voluntarily and continually but he growes up therein from time to time so that this sense of the Doctrin is thus much To lead a Christian course voluntarily continually and increasingly is a signe of fellowship with God now that such as thus walk have undoubted fellowship with God appears Ephes 5.8 Ye were sometimes darknesse but now are ye light in the Lord walk therefore as children of light that is children of God for God is light those that walk in truth and not in error and heresie and in holy wayes they are children of God Psalm 1.1 2. the Law of God is the way of holinesse and truth and if he that walks in the way be blessed then he hath fellowship with God for in his fellowship stands all blessednesse Psal 119.1 2. Reas 1. From the insufficiency of our nature to walk in these wayes without the Spirit of God in us and directing of us Ezek. 36.27 Joh. 15.5 without Christ we can do nothing Hos 14.8 if any good fruit be growing in a Ch istan it is from the Spirit of God otherwise the fruit of a carnal heart is carnal Joh. 3.6 we cannot be holy without Gods Spirit nor bring forth any good fruit 2 As we cannot be good without his Spirit so we cannot do good without him 2 Cor. 3.5 and Christ thinks it an impossible thing for a Carnal man to
former sins to walk boldly in a Christian course we are much troubled in our spirits by reason of our sins the multitude and greatnesse of them why in consideration of this let us be bold Heb. 10.19 to 23. we may be bold to approach to Gods Throne bold to enter into Heaven let no sin discourage us for his bloud cleanseth from all sin Vse 9. If his bloud cleanse from all sin let us make use of his bloud Zech. 13.1 it is even this Fountain of Christs bloud let us therefore bath our selves often in this Bloud that we may be thorowly purged from all sin from the stain and guilt of sin Vse 10. All Ordinances Word Prayer Sacrament Communion of Saints all holy duties will doe no good without his bloud therefore desire God that every Ordinance may be sprinkled by his bloud as Water alone cleanseth not without Sope so it is not all the waters of Jordan that can cleanse us from dead works without the bloud of Christ strike in with it let us not rest in any Ordinance or performance in any Prayer or Fast or in all of them if you would spend your bloud to cleanse your Souls from sin all will be in vain except it be mixt with Christs bloud therefore pray that the Word and Sacrament and every Ordinance may be sprinkled with Christs bloud to justifie and sanctifie the bloud of Christ hath procured sentence of absolution from God and vertue from the Spirit of Grace to wash away all our sins therefore lay hold on it this is to lay hold on the Horns of the Altar therefore in all Christian consideration and duties look chiefly and principally to him or else all will be in vain 1 JOHN 1.8 9. If we say that we have no sin we deceive our selves and the truth is not in us c. FRom the former Verse S. John gathers a two-fold mark of our estate First in this verse If the bloud of Christ cleanseth us from all sin then they are lyars that say they have no sin If we say we have no sin we deceive our selves c. The second mark is verse 9. If we acknowledge our sins c. The first in this Verse It is a dangerous signe of an evill estate if we say we have no sin for we deceive our selves and the truth is not in us Doct. Opinion and Profession of perfect Holinesse is an error wilfull pernicious and dangerous If we say 1. In heart Psal 14.1 where such a thought is 2. To speak such a thing to say is to professe so to carry our selves so as may manifest our opinion Rom. 1.22 That we have no sin that is that we are perfectly holy and righteous 1 It is an errour And 2 Wilfull errour for he saith so himselfe 3 It is a pernicious and dangerous errour it roots out all grace First It is an errour and delusion for it is contrary to Gods expresse Word Prov. 20.9 Who can say he is clean Eccl. 7.22 1 Kings 8.46 James 3.2 In many things we sin all both in matter and manner Secondly It is a wilfull errour a man doth not learn it from others but he perswades himselfe so 1. Because if any read the Scriptures he shall find it contrary Psal 130.3 Psal 143.2 2. Though a man never read the Scriptures he shall meet with daily crosses now a mans own heart will tell him it is for his sin Job 14.1 3. None but findes he hath need of craving pardon for sin Zech. 11.4 John 16.9 he shall convince the world of sin not a man in the world but he is convinced to be a sinner therefore none can say he hath no sin but it must be wilfull Errour Thirdly It is a dangerous Errour 1. Because it evacuates all truth of Grace where this conceit is there can be no truth of grace because all truth of grace expresseth it selfe in Three things 1 In something about sin every godly man first renounceth all his own righteousnesse Phil. 3.7 8. 2 He complains bitterly of sin Rom. 7.24 3 He fights against sin to the death Heb. 12.4 Now if every godly man doe thus how can any truth of grace be where a man either thinks or professeth he hath no sin 2. Where there is truth of Grace it expresseth it selfe in some things that respect the bloud of Christ 1 He prizes it above all blessings in the World Gal. 6.14 1 Cor. 2.2 now what need he prize it so much if he have no sin 2 Every godly man desires to bath himselfe daily in that bloud Zech. 13.1 now what need that if he had not sin 3 Take a Christian mans carriage towards perfection of holiness He strives after perfection earnestly every day Phil. 3.12 13 14. what need Mortification if there were no sin or vivification Vse 1. It convinceth many sorts of people to be in a dangerous estate devoyd of grace 1 Such were the Pharisees that counted themselves just and holy Such were the Essaeans that counted themselves strict observers of the Law of Moses Such a one was that young man that came to Christ Mat. 19.20 but Christ convinces him that he was not perfect Such were the Catharists of old a sect in the Church that thought themselves pure from all sin It reproves likewise the Libertines that counted themselves perfect keepers of the Law Such are the Papists that say the Virgin Mary was without sin she doth not say it her selfe she acknowledgeth a Saviour and therefore had sin And so all they are deceivers of themselves that so live as if they were free from sin that conceive well of themselves in a carnall Estate and such is the body of the World they will it may be say they are sinners but why then doe they not repent and mourn for sin why they see no need of that I have lived honestly all my life and I hope my Estate is good and so deceive themselves Vse 2. Hence we see a necessity laid on Ministers to peeach the Law or else how shall people see their sins by the the Law comes sin to be revived Rom. 7.7 Vse 3. If it be so wilfull and dangerous an Errour then it behoves contrary judgements to carry themselves as those that are of another opinion doe you believe you are guilty indeed of many sins why then professe it and carry your selves so and that by an inward renouncing of all your sins mourn for them strive against them otherwise you do not professe your selves to be sinners unlesse your hearts prize the bloud of Christ desire to be bathed in it and if you doe think your selves to be sinners daily get more hold of Grace you are yet sinfull and miscrable therefore need more Grace Vse 4. If we be all sinners then let us learn to bear Gods hand patiently Micah 7.9 is any froward and impatient in affliction he professeth he is no sinner he that practiseth Impatience professeth Innocency for if a man be Innocent
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
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
and taking pains to keep the Deputy from the faith he calls him the childe of the Devil Act. 13.10 4 Hence we learn If the Devil have got this Name by excelling in wickednesse and drawing on others to sin and taking pains to doe mischief then on the contrary bâ— how much the more any excell in goodnesse strive to draw on others to God and take pains in it they are the more like God their Father Because ye have overcome the wicked one All overcoming implies a fight so that when you read of their overcoming it implies that young men have strong wrestlings with Satan Doct. Satan as he is an enemy to all mankind so especially to young men He doth not write to Fathers or Babes that they have overcome the wicked one as if it were not so proper to them but he chiefly incourages young men I write unto you young men implying it was a proper work for them Observe all the temptations of Satan in Scripture and where you shall read of one old man tempted by Satan you shall read of ten young men when did Satan set upon Eve was it not presently after her first creation our Saviour was not above thirty years old when Satan tempted him Peter when he was tempted was young we shall finde few falls of Gods Saints but it was in their young dayes except two Noah and Solomon who fell in their old dayes and lesse shall we read of Children 2 Kings 2.22 but Satan chiefest assaults have alwayes been against young men Reas 1. Why Satan chiefly sets upon young men it is from the vigour of their nature and parts which God gives them their courage their strength and fervency therefore Satan strives to draw them on and he knows that if they get loose from him they will doe him least and doe God most service more than either old men or Children therefore he strives chiefly to draw them on indeed God sometimes makes use of the weakest but Satan alwayes makes use of the stirring quickest spirits among men 2. Because he hath most advantage to surprize them no age so subject to temptation 2 Tim. 2.22 Fly youthfull lusts yet he was not more subjâ—ct to lusts than others nay he was of a weak abstemious natuâ—e 1 Tim. 5.23 yet Paul charges him to take heed of youthfull lusts if such a weak abstemious nature was subject to youthfull lusts then it implies that no age is so subject to be led into lusts as youth 3. From the counsel of God whose purpose it is then to magnifie his Grace when corruption is strongest therefore God himselfe who is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to magnifie his Grace le ts loose Satan upon young men so it was with our Saviour Mat. 4. It is the purpose of God that where sin abounds Grace should much more abound Rom. 5.20 therefore it is that young men are most strongly assaulted that God may magnifie his Grace But why doe the temptations of young men exceed all other ages Why Children are not yet come to the lusts of youth and old men are past them so that young men are most liable to temptations and discouragements Vse 1. It may therefore teach young men to fear their Estates if they have not strong temptations it is a sign the Devill hath strong hold already and so is in peace but otherwise they are subject to spirituall assaults Three Temptations Satan commonly assaults the Sons of men with 1. Against their effectual Callings their repentance he perswades them it is yet too soon to look towards repentance and they are more liable to evill company given more to pleasures and delights than old men and impatient of Counsell and if God break through this 2. Then he puts them to question their Faith and Adoption whether they be Gods Children or no their strong lusts make them doubt of it and if Gods Grace break through this 3. He tempts them about their sanctification he will fill their hearts with unclean lusts and if a man break through these he hath much cause to magnifie Gods Grace Vse 2. To teach young men seeing Satans aime is chiefly at them to strive to grow strong against him watch warily against him that the evill one touch you not And there are three especiall Graces to help young men against the assaults of Satan 1. Sobriety watch to Sobriety be sober and vigilant 1 Pet. 5.8 take heed of intemperancy and inconstancy 2. Stand stedfast in the faith 1 Pet. 5.9 not trusting to your own strength or courage but relie upon God while young men are confident of themselves as Peter they fall but if you stay your selves upon God he will support you 3. Treasure up the grace of Humility that you think not highly of your selves which is the folly of youth God resists the proud and gives grace to the humble And there are three Duties which I commend to young men 1. Diligence in your Callings the want of which overthrew David when he was idle Satan took advantage to tempt him to uncleannes 2 Sam. 11.12 2. Frequency in Gods ordinances in reading and hearing the Word v. 14. the more you treasure up the Word the more power and strength you have against Satan and the more you receive the Sacrament the more strength you get for this is the end of receiving the Sacrament to get strength against your lusts 3. Be frequent in Prayer and that will help you much James 4.7 8. Draw near to God complain of the slipperinesse of your nature of your weaknesse to withstand Satans assaults and intreat God to give you strength that you may hold out Doct. Satan may be overcome and is often-times overcome and disappointed of his hold even by young men against whom he had most advantage I write unto you young men because you have overcome the wicked one Q. 1. What is it to overcome Satan A. It is a borrowed speech from the Victory of Souldiers in War and Souldiers overcome either by killing their enemy or spoyling or captivating or putting to flight their enemies now Satan cannot be put to death he is a Spirit and so is not capable of death onely of the second death And to lead him captive that Victory is onely peculiar unto Christ Eph. 4.8 He led captivity captive But for the two last so young-men may overcome Satan they may spoile him and put him to flight for spoyling Christ hath done the worst Col. 1.15 he hath spoyled Satan But 1. For putting him to flight Young men may doe this James 4.7 which implies that there is a possibility in young men and a power to stand and not to yield to his temptations for though he hath a power to delude our Sences and may hurry a mans body about yet he cannot captivate our Wills therefore stand resist give no place and if you doe so he will fly from you for shame he hath no power longer to hold out when he sees a man
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
on in a Christian course then it will never hinder thee in the ways of God and thou lovest not the world but the love of God is in thee Doct. There is in our corrupt nature not only a love to the world but also a love to our own lusts Love not the world nor the things of the world that is our own Lusts implying there is in us by nature a love to the world and the things of the world the lusts of the flesh the lusts of the eye and the pride of life The lust of the flesh is such a corrupt inclination whereby our bodies do affect sensual lusts and sensual objects as meat and drink that is intemperancy or women that is Incontinencie or Pastimes and Pleasures and that is Voluptuousnesse and they are called the Lusts of the flesh because our flesh sets us a work to them what are the lusts of the eye there is a good eye a bountiful eye but an evil eye is called a covetous eye Pro. 23.6 Deu. 15.7 so then the lusts of the eye is Covetousnesse and it is called the lust of the eye because the eye stirs us up to it and that is all he hath to behold them Eccles 5.10 11. the very beholding satisfies The pride of Life is the affecting of a mans own carnal excellency when as he doth look at himself only whether he doth it in heart by high conceit or worldly boastings or in outward carriage now all these we are ready to love we are ready to love our own wantonnesse our intemperancy or to be carried away with the lust of the Eye the profits of the World or else to be puft up with our own excellency whatsoever the heart lusts after it is either honour or profit or pleasure now love not the World nor the lusts of it why would you think a man should be so wicked as to love Voluptuousnesse or Profit or Honour Yes St. John else would not so carefully have forbidden it Reas 1 Now that this is so appears 1. From our aptnesse to take part with our own lusts when they are either discovered or reproved thus Herod loved his lust his Herodias which appears in that he took part with his lust against John Baptist and took it hainously that he should reprove him for it Matth. 14.3 he will rather restrain John than restrain his lust when a man would rather restrain the Ministers than his lust that is a sign of his love to his lust So Asa 2 Chron. 16.10 he not only affected his security but he loved his lust which is manifest in that he took it so hainously when the Prophet reproved him for it so for pride of life it was Jonahs greatest lust love of his own credit which appears in that hee was displeased exceedingly because he was crost in it that the City was not destroyed hee had Prophecied destruction to Niniveh and God upon their repentance spared them and he thought he should be counted a false Prophet and lose his credit and therefore he was much displeased yea he was displeased that God should reprove him for his frowardnesse Jon. 4. so that he loved this pride and anger in himself because he pleaded for it when God askt him Dost thou well to be angry Yea saith he I do well to be angry even to the death If a man plead for his Lust and stand out against reproof that is a sign he loves that lust Reas 2 From the slight regard we give to exhortations against our Lusts if Ministers exhort Love not the world nor the things of the world if we slight them and search not out our lusts and put them away and mortifie them if we favour our selves therein it plainly appears wee love them If a Prince should send to a City not to harbour such and such Traitors but to seeke them out and punish them if they never look after them never seek them out is it not a sign of their love to those Traitors so if we hear of sinfull lusts that we should not love them if yet notwithstanding we go home and never regard them it is a manifest sign that we love these lusts Vse 1 May shew us the wonderfull depth of the wickednesse that is in our hearts one would think it were wickednesse enough to have Voluptuousnesse and Covetousnesse and Pride and vanity in our hearts but this is nothing in respect of our love to them we not only have these lusts but wee love them therefore this should learn us to abhor our own carnal estate that we are not only full of pride and covetousnesse and intemperancie but that we should love these lusts that is a depth of wickednesse that a man should stand out against any friend or counsel or reproof or exhortation and take part with his lusts this is a sign that the heart is desperately wicked Jer. 17.9 therefore let no man have an high conceit of himself but labour to see the depth of the wickednesse of his heart by Nature in that he not only is filled with these lusts but loves them Vse 2 May serve to teach us whensoever we renew our repentance and finde out any covetousnesse or pride or intemperance go but a little lower and you shall finde a love of those lusts in your hearts and as God said to Ezekiel Ezek. 8.6 Turn thee and thou shalt see greater abominations than these so shall we finde in our own hearts whence else comes all extenuating and mincing and hiding of sin whence else comes disputing and pleading for our lusts it is made manifest that rather than we will be acccounted proud or wanton or covetous we will bid defiance to all alas what is this but to love the world and the the things of the world Doct. The Lusts of the world young and old are to be weaned from The love of Christians is not to be set on the lusts of the world The Holy Ghost dehorts from this by Scriptures that enforce restraint from these lusts 1 Pet. 2.11 2 Tim. 2.22 Fly youthful lusts and St. Peter wishes them to abstain from them as if they were some deadly poyson that would stain and infect our souls it implies some great danger Rom. 13.14 fly from them make no means to accomplish them 2 There are other words which shew more enmity as mortifying Col. 3.5 there he calls Lusts the members of the body implying there is a body of sin now this mortifying is a metaphor taken from Chirurgions who when they would cut off a Member they mortifie it by binding it and hindering the recourse of the bloud and and spirits and so benumb it Secondly They apply Corrosives to stupifie it and then cut it off lest it fret and kill the whole body so we ought to mortifie our lusts by restraining and binding our hearts from delight in any pleasure Psal 119.101 my feet that is the inclination of my heart he had bound up his spirit from them and
over-masters that temptation what made David fall but the lust of the flesh what made Peter deny his Master was it not fear of death what made Dâ—mas forsake Paul was it not love of the World so that there is no temptation but it is headed with the World if it be not pointed with the World it can doe little so that if the Prince of the World come and find nothing of the world in us or love to profit or pleasure or credit he can doe nothing as Christ when he saw he had no love to these things he had nothing to doe with him Vse 3 Of consolation to every soul who though he be busie in the World yet loves not the World it is not the having of the World nor the having of the lusts of the World that makes you enemies to God but the love of them so that you may have the World and the lusts thereof and yet have God too so that you love them not but desire to mortifie them and crucifie them let God see that your heart and strength and the vigour of your spirits be towards God not for your own lusts but for Gods service and then though a man have the World and many lusts in him against his will these doe not seperate him from the love of the Father 1 JOHN 2.16 For all that is in the World the lust of the flesh the lust of the eyes and the pride of life is not of the Father but is of the World IN the former ver the Apostle diswaded both old and young from the love of the World and the things of the World that is the lust of the flesh the lust of the eye and the pride of life And he diswades them from this from a threefold reason 1 Love not the World for it evacuates the love of God in us verse 13. latter end 2 The lusts of the World are not of God but of the World verse 16. 3 The third reason why we should not love the World and the lusts thereof is from their nature and original they are not permanent but passe away Doct. All the sinfull dispositions and courses of the World are of these three sorts either the lusts of the flesh the lusts of the eye or the pride of life This Text is a sufficient warrant though there be no other such division in Scripture for every Word of God is perfect therefore all the sinfull dispositions and wayes of the World are either the lusts of the flesh of the eye or pride of life Lusts of the flesh are such as are stirred up by the flesh which being obtained our bodies find comfort such pleasure as we find in meat and drink or women in intemperancy or incontinency Lusts of the eye are such as satisfie the sences and that is called covetousnesse and they are called lusts of the eye because the eye is only satisfied with them Pride of life is the affecting of a mans own carnall excellency when he looks only at himself and hath an high conceit of himself Reas 1 From the observation of what the heart is set upon when it is drawn aside to any concupiscence either credit leads a man or profit and pleasure leads him Jam. 1.14 every man is drawn aside of his own concupiscence if to credit that is pride of life if to Profits that is lust of the eye if to Pleasure that is lust of the flesh Reas 2 From the answer of such objections as might be made against this Obj. 1 You may say there are many sins which fall not under this division as when a man grows contentious it may be neither for profit nor pleasure nor pride Ans No contention but springs from pride Prov. 13.10 a carnal affecting of his own excellency makes him contend Object 2 Atheisme or superstition no profit or pleasure or credit in it so prophanesse what profit or pleasure or credit in swearing Ans All the sins against the first table fall either under Atheisme or Superstition or Prophanesse and all these proceed from disobedience which is want of feare and reverence of God which is nothing else but pride doe you see any Creature neglect Religion surely it is from pride of heart Psal 10.3 4. The wicked through the pride of his countenance will not seeke after God so superstition comes from pride though it seems to be done in humility and devotion Col. 2. ult Micah 6.6 7 8. doe not come before him with your own inventions and think to please him for it is nothing but pride so for prophanenesse as swearing or Sabbath-breaking it comes from pride so when Pharaoh said who is God I know him not it proceeded from pride Exod. 9.17 so whensoever men breake off the bonds of Gods service and will not be held in this springs from pride of heart that they will not be subject to the Lord. Obj. Indulgence to Children as in David and Eli when they cannot find in their hearts to give them a bad speech doth this spring from pride or profit or pleasure is it not rather meeknesse and mildnesse Ans Such indulgence alwayes proceeds from pride thou hast honoured thy children above me 1 Sam. 2.29 when a man should raâ—her see God dishonoured than his Children or his Children honoured than God this is a great measure of pride Object 4. What say you to timerousnesse when out of very fear a man neglects Religion as Peter denyed his Master for fear it was neither for pleasure or profit or pride or whence comes Cains or Judas his despaire comes this from pride Ans This springs from pride of heart when a man grows so timerous for was it not for his self confidence that God left Peter to such basenesse of spirit and when he preferred his own pleasure and safety was not this a lust of the eye so Pilate what made him afraid of Caesar was it not love of his own safety did he not honour himselfe before God and was not that pride and from whence came Cains despair was it not from his pride against his Brother he envied his Brother and what was that but pride and for Judas his despair it is from pride of heart in that God is not in a mans heart if he find not comfort in himselfe he will not seek it in God but seek it rather in an halter this is pride this is pride that he cannot brook such horrours of conscience as God inflicts had he had an humble soul he would have contented himself and looked up to Christ for pardon as well as many that crucified him all basenesse of spirit and timerousnesse proceeds from pride that makes a man afraid to offend such great men it is because they would not loose their credit and honour and is not this pride aut servit humiliter aut superbe dominatur ejusdem spiritus est basely to serve or proudly to domineer Let us survey the whole Law of God and all sins will fall
under Atheism superstition or prophanesse and all from pride Sabbath breaking that is from neglect of Gods honour that is from pride murther that is from contention and contention from pride Adultery is the lust of the flesh stealing the lust of the eye bearing false witnesse either from profit or credit covetousnesse in the tenth Commandement is the lust of the eye Vse 1. To shew the great change of the World for in the creation God looked upon all the World and all was good but when Solomon comes and surveyes and looks over all the World he cries out vanity of vanities all is vanity and vexation of spirit and St. John he comes after him and cries Love not the World for what is in the World is either the lust of the flesh and that is vanity or lust of the eye and pride of life and that is vanity and vexation of spirit the whole world lyes in wickednesse 1 Joh. 5.19 there is no man by nature but his whole course is carried this way either to his credit and then he is proud or to his profit and then he is covetous or to his pleasure and then he is voluptuous and licentious Vse 2. Hence every man may learn what sin he is most given to what corruption most defiles his heart and which way his heart is most inclined which is a needfull thing it is a pitty a man should know strange Countreys abroad and be ignorant at home pitty to be sensorious abroad and carelesse at home wouldest thou know then what sin most swayes thee it is one of these either lust of the flesh lust of the eye or pride of life or all of them but one must over-rule us if thou beest not born of God they reign if born of God yet they may captivate thee therefore see which of these bears most sway in thy heart if it be intemperance then your hearts will be addicted to Gluttony or Drunkenness or Pastime or Frolicks and Jestings if your hearts be carried towards Women that is a lust of the flesh if you finde that you stand not much on your pleasure but you can fare hardly and lye hardly that you are not given to Women or Lust how then are you affected to profit doth not thy soul covet after wealth and when thou art rich thou considerest not so much what thou hast as what thou hast not when thou hast it there is no care to employ it in Gods services for God or his Church or his Children to doe the more good but thou carest not how thou comest by it and contentest thy self only with looking on it this is a lust of the Eye but what if thou beest a Prodigal he hates covetousnesse but yet all Prodigals are proud for pride thinks it basenesse to keep within compasse but lives above his estate so dost thou affect thy credit or outward applause that is pride of heart that we will not deny our credit and so we dare not look after God because of the losse of our credit or honour why this is from pride of heart and if thou beest Regenerate yet one of these lusts it is that puts thee to distempers and discouragements if any thing discourage thee and vex thee sinfully so that thou growest discontent it is from one of these three nay are thou inwardly affected with thy sin that it carries thee to unbeliefe or distrust that thou canst not look up to God with comfort it is one of these lusts that hath damped thy comfort and enlargement because thou canst not finde so much comfort and enlargement thou growest discontent this is from pride or sometimes we are so carried to our profits or pleasures that it damps our grace in us Vse 3. May exhort us to humiliation when we finde all these lusts working in our hearts because he that is addicted to pride may be given to the world too and look to pleasure and many sensual objects this should unfeignedly humble us that such a masse of sin should be in us that not one sin of the world but is in our hearts so that when St. James calls the tongue a world of iniquity Jam. 3.6 what a world of mischiefe is in our hearts when there is no sin in the world but is in our hearts What is the reason why men are so vexed if they be hindered from their credit or honour it is from pride if they be cast in their profits and pleasures it is from the lust of the flesh and the lust of the eye therefore do not say I finde no great power in my selfe to abstain from such and such sins but I have a good heart to God alas there is no lust but is found in thy heart all that is in the world is in thee Vse 4. A cause of much thankfulnesse to God that he hath restrained any of these lusts in you and that you have not run into it with as much extremity as any in the world when you see any punished for Adultery or Murther we may see it in us we have hearts within subject to the like had not God held us back therefore we ought to be thankful unto God Vse 5. If there be such a world of wickednesse let us get an heavenly measure of grace that may countervaile all these corruptions look for a new world of grace that may humble our hearts against our pride that may make us liberal against covetousnesse chaste and pure against lusts of the flesh that so this world of wickednesse may not reign in us We come now to shew that we must not love these lusts and that from their Nature and Originall they are not of the Father but of the world Doct. There is no lust in the world can challenge or claime God for the Author or Fountaine of it He doth not mean the Creatures of the world but the Lusts of the world Take it in particular David when he had committed Adultery which was a lust of the flesh 2 Sam. 11.3 this was evill in the sight of the Lord therefore it was not pleasing to him he pleased himself but not God in this in other things he was a man after Gods own heart in this after his own heart So what made Joseph abstain from the like sin but because he considered it would be a great sin against God so for Covetousnesse a lust of the eye God abhors it Psal 10.3 he is so far from loving it that he hates both it and the covetous man Isa 57.17 For the wickedness of his covetousnesse I was wrath with him and for pride of life that God hates Prov. 6.16 17. it is one of the most loathsome things in the sight of God 1 Pet. 5.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God warres against a proud man he sets an army against him and therefore seeing God hates these he cannot be the Author or Fountaine of them it is manifest that they spring not from God for he abhors them hates them
punishes them Job 34.9 10 11 12. Rom. 1.18 19. Gal. 5.17 the flesh lusteth against the Spirit of God therefore God is against them But what is the reason why they cannot challenge their Original from God Reas 1. From the purity of God Hab. 1.8 he is of pure eyes and so abhors all sin What fellowship hath light with darknesse what fellow ship hath filthy lusts of the flesh with a pure God what fellowship hath a â—â—vetous heart with a liberal God a proud heart with the great God a proud man will be his first cause and last end and therefore hatefull to God Psal 5.4 5. Reas 2. From the basenesse and indisposednesse of sin to the service of God Jam. 1.13 14. there is nothing in sin for which God should desire it or respect it or make use of it Obj. Doth not the Scripture manifest that there is no sin but God hath a great hand in it why did Josephs Brethren fell him was it not from envy and from pride and yet he saith it was God that fold him Gen. 45.7.8 was it not from envy that the Pharisees crucified Christ and yet it was but what God fore ordained and for Judas was it not from covetousnesse that he betrayed him and yet God had decreed it and for the lusts of the flesh doth not God speake plainly That he would give Davids wives into the hands of Absalom so that no sin but it is from Gods hand nor pride nor covetousnesse nor voluptuousnesse how is it then that no lust can challenge its Original from God they are not of the Father Ans They are of the Father as of the World but not in that sence as they are of the World they are not from him as an Author or Fountaine or causa per se for the good God can worke no evill but yet there is no sin but he is the occasion of it though the cause of no sin all good things come from God as a cause all evill as from an occasion thereof as the Gospel is a Gospel of peace and from the God of Peace yet it is made a fire-brand of contention to set men at variance and strife Mark 10. but it is not the proper worke of the Gospel but of the corrupt distemper of men that abuse it to the contrary end there is no work of sin that doth per se propagate by God but by occasion Now the accidental work of God in sin stands 1 In a leaving men to themselves 2 In leaving them to Satan 3 In propounding good occasions and objects which they pervert to sin First So God would hearden Pharoahs heart How by leaving him to himself as wax left to it selfe will grow hard how much more the stony heart of man God not ruling and working in his heart it grows hard Secondly He left him to Satan he suffered Satan to helpe his South-sayers to doe the like miracles as Moses did Exod. 7.13.22 and because he saw his Enchanters could doe so much he thought they were no better than his Magicians Thirdly He hardens our hearts often by many comforts mercies and outward blessings and these often harden our hearts as respite from Judgements did Pharaohs Exod. 8.15 when it should lead us to repentance Rom. 2.4 5. yet by occasion it hardens our hearts so for other lusts How did God tempt Absalom First by leaving him to his lustfull heart Secondly By leaving him to ill counsell Thirdly By giving the Kingdome into his hand so that he took liberty to commit that wickednesses to lye with his Fathers Concubines So how did God work Josephs selling into Egypt First By turning his Fathers love towards him above his other Brethren Secondly By his dreams which stirre them up to sell him so that God only gives the occasion and propounds objects which they abuse to sin so God stirred up the Pharisees and Judas to Crucifie and betray Christ God left him to himselfe then 1 Satan fil'd his heart Joh. 13.2.27 and God gave a fit opportunity to take him so the Pharisees they envied him they saw he would take away their glory and credit therefore they envied him but those were but such occasions as they might have resisted he laid them by them but rhey needed not have taken them up he tryed them by it but he did not tempt them to doe it So Adams sin God led him into a Temptation but it was but of trial not of seducement it was Temptatio probationis not seductionis he propounded a goodly tree to him and the fruit faire to the eye but the cause of all was their own consent and mutability which they might have resisted And for Gods Decree though they did nothing but what God decreed Gods purpose never decreed any sin should be wrought otherwise than as it is wrought by the propounding objects and occasions and leaving them to themselves and Satan but he never decreed to force any to sin therefore let God and his Throne be guiltlesse let iniquity rest on the wicked but Gods hand is not with it Vse 1. Is a just refutation of the Papists that impute it to us as if we made God the Author of Sin whereas we teach and beleeve that there is no sin in the world that is from the Father but from the world let no man when he is tempted say he is tempted of God for he findes nothing in sin to desire it but his care is to shew the wisdome of his Providence and Justice we say there is no sin but God gives occasion to if Shimei curse David the Lord bid him that is gives him opportunity so the Lord stirred up the Pharisees to Crucifie Christ but all this was not from God as a proper cause Suppose a man were Master of many Horses and one falls lame what shall not the Master ride on him because he halts it is not the Masters fault that the Horse halts but from some distemper or disease in the Horse and he knows it too yet he will not leave off using him for that what if God know if he send showers there will grow as well Weeds as good Corn and Herbs what then must he therefore restrain the showers no it is meet his Providence should be fulfilled what if the dunghill stinke by the Sun beams shall not the Sun therefore shine the Sun causes not the stink properly but the filth in the Dunghil so there is nothing but Gods Providence worketh what if his Providence turn many things to sin the fault is not in Gods Providence but mens corruptions but he is as far ftom the Sin as the Sun from stench Vse 2. To reprove all such foolish men as wrong Gods Providence that if they fall into any sin they impute it to destiny and if it be it is from God hand or else it had not been Deus impulsor fuit what a prophane thing is this for a man to impute his sin to God God is no more the cause
of any sins than the Sun is the cause of the stench of a Dunghil God forbids it hates it and punishes it was Absalom therefore innocent because God gave his Fathers Wives into his hands No God punishes his sin before all the people because be committed his sin openly before them all Vse 3 To teach every man and woman to abhor all these sins all Pride Gluttony Adultery Covetousnesse detest them why because they are not of the Father God takes no pleasure in high looks what pleasure takes he in unclean lusts in covetousnesse he detests them and abhors them therefore if they be not from God what should good men have to doe with them what should we meddle with that which we have no Word or Commandement for abhor these lusts therefore and detest them let those follow them whose chief good is in the World but live you as become Gods Servants Vse 4. May teach us to cloath our selves with the contrary Graces if those lusts be not from the Father then surely contrary Graces are therefore deck your seves with humility God resisteth the proud but gives grace to the humble Mat. 11.28 Learn of me for I am humble and meek Humility is of me but Pride that is not of the Father but of the world so for heavenly-mindednesse Col. 3.1 If ye be risen with Christ seek those things that are above heavenly mindednesse that is from Christ therefore be of an higher minde than the world Alas are these worldly things your highest things it is a sign you are not risen with Christ and so for the lusts of the flesh there is other meat than bodily food John 6.29 John 4.34 we may make use of our bellies but we may not make them our gods 1 Cor. 6.9 10. deck your selves with sobriety chastity temperance liberality humility thus walk and you shall finde rest to your souls Doct. That which is not of the Father the love of young men and old is to be weaned from The Syllogism stands thus Whatsoever is not of the Father the love of old and young must be weaned from But these lusts are not of the Father Ergo. All the comforts of this world if they come not from the Father our love must be weaned from them if honour come not from God and people affect it it hinders their Faith they cannot believe John 5.44 what kept Joseph from the lusts of the flesh but Gods providence in with-holding his Mistris from him if God with-hold a thing it is not for us to put forth a reaching desire to it this satisfied Jacob Gen. 30.2 If God with-hold such a blessing why should our desires be set upon it Shall we take it unkindly that Gods hand with-holds it so for profit this was the claim that Jephtah made when the King of Ammon contended with him Judg. 11.24 he told him What God gives us we will possesse if God had not given it he had usurped it as did the King of Ammon so if our God give us not a thing let us not reach after it and to this a promise is made to him that shakes his hand against any unjust thing Isa 33.15 vers 16 17. such though they have lesse yet they shall be confirmed in it it shall be like strong foundations Obj. What is there that any man receives but it is from Gods hand good and evill come from him 2 Sam. 12.7 8. I gave thee thy Masters house and thy Masters Wives into thy bosome and I gave them up to their hearts lusts so Zech. 11.16 Lo I will raise up a Shepheard in the Land which shall not visit those that be cut off c. So that we cannot be given to our lusts but it is from God Ans It is one thing when God gives us a blessing in his Providence another when he gives us a blessing in his Ordinances we may have many things by way of Gods providence and yet have little comfort in them it was his providence to give them up to their lusts it was Gods providence that sent Monarchs against Nations that they had no right to so Gods providence you will say sends a Bribe I never fought after it but we must not reason thus for these are but tryalls of our obedience and not for seduction so if a Bribe comes God tries whether you will shake your hands against it so if an Harlot presse on you God tries your chastity by this this is Gods providence but if God offer us a thing in an Ordinance that is either by his Command or our Calling that we may safely take Heb. 5.4 so that Gods Command and our Calling are Gods Ordinances whatsoever he calls us to receive he ordains and whatsoever he calls us not to receive he ordains not so that whatsoever is ordained by God in his Ordinance that we may take but what comes not thus let us shake it off Vse 1. To teach us to take heed of all unlawfull Honours and Riches for though they may comfort us a while yet they shall doe us no good if they come not from God all lawfull Honour and Riches come from God 1 Chr. 29.12 and that as a Father We need not be afraid to receive any lawfull Honour so for pleasures 2 Cor. 1.3 he is the God of all comfort if it be a lawfull comfort so that these we are not to be weaned from but from all the lusts of the World though we may receive Honour yet we must not be ambitious so Riches they are Gods gifts but let us not use ill means to come by them so for Pleasures if we cannot come by them but by violating Gods Command why let not your hearts reach to them and this should be a notable motive to mortifie all lusts because they come not from the Father of Lights but from the Prince of Darknesse if no Ambition or Pride or Covetousnesse be from God mortifie it so if there any love to pleasure and wantonnesse root it out for it is not of the Father therefore what should Christians have to doe with it Mens Children may lawfully take gifts from others besides their Fathers because they are not able to give us all kinde of blessings but Gods Children must take nothing that comes not from their Father whatsoever is not from him is a lust and our love must be weaned from it and the reason is from the amplitude of Gods bounty there is no good gift but comes from God and that in his Ordinance and God will bestow upon his Children whatsoever is good and needfull for them Vse 2. May quiet our hearts in the want of all such blessings as come not from God as God gives us not you see you cannot have such riches or such pleasures or profits but Gods Providence or Ordinance with-holds them why wean your hearts from them and be content without them it is the wisdome of men to follow an occasion when they see Gods providence leading them to
it but if thou see Gods providence hindring it by lawfull means that thou canst not have Children by lawfull means or Riches by lawfull means if it come not from the Father it is not good for us and therefore we must be content without them Vse 3. Shews Gods Children what they may lawfully enjoy such things onely as come from the Father in his Providence and Ordinance that you may love and comfortably enjoy Q. How shall I know whether I had all my blessings as from my Father my Wife or Children or Riches or Calling A. 1. Whatsoever you have obtained by Prayer it is a good sign you have had it from God as a Father hearing prayer 1 Sam. 1.27 so whatsoever profit or pleasure or credit you have if you have obtained it by prayer it is a signe you had it from God as your Father Obj. I have many things which I never prayed for I have it may be Wife and Friends and Honour and Calling that I never prayed for may I have comfort in them 2. In the second place therefore a man may say he hath a thing from the Father when he hath it by fellowship with Christ Ephes 5.17 many times God gives us things out of his love in Christ that we never thought of for our hearts are shallow and empty and not able to comprehend what God is able to doe for he is able to doe above all we can think or ask therefore let us get hold of Christ and then we need fear no blessing 3. Whatsoever you receive by Faith that is from the Father Mat. 8.13 if you believe God will doe whatsoever he sees needfull and we believe he is able to doe above what we are able to ask now we receive it by faith when either we reach it and bring it by faith or if not so yet we have it and receive it by lawfull means as a pledge of Gods love and when we have it use it to his glory for though we get it not by Faith yet we hold it by Faith now Faith is adequate to our calling the just lives by his Faith in every severall calling so that if we come by it in a lawfull calling any credit or profit or pleasure Faith gives us to see that it comes from Gods ordinance so that we may comfort our selves in it therefore be exhorted whatsoever God gives not in his ordinance let us not reach to it so that we are to be weaned from all pleasures and profits and honours if they come not from Gods providence by lawfull means 2 You must be quiet and content without them and Thirdly whatsoever you receive from God in his ordinance you may use it comfortably Doct. All the lusts in the World are of the World 1 John 5 18. The whole World lies in these lusts Gal. 1.4 that he might deliver us from this present evill World James 3.15 this wisdome is not from above but earthly Object But God made the World and therefore that which comes from the World comes from God Ans The World is taken for the systeme of heaven and earth Acts 17.24 secondly for sinfull men Gal. 4.4 John 15.19 thirdly corrupt customes and fashions of the World Rom. 12.1 fourthly for indowments of the World as honour riches c. the first and last wisely used are from the Father but here he understands the second and the third corrupt men and corrupt customes and the fourth ill used 2 Pet. 1.4 having escaped the corruption that is in the World through lust these are from the World 1. As a corrupt Principle or Fountain the heart being empty of Gods image and not able to attain it it doth subsidere in outward things If God doth vouchsafe his Grace it attains above the World being not thus assisted it falls below it selfe the soul we see contented with earthly things is wofully corrupted 2. As a Pattern when men accomodate themselves to the lusts of other men some to this mans covetousnesse others to that mans pride this is the conformity to the World which Paul forbids 3. As an Object the Object is often the cause of its adjunct ex visu nascitur amor so Achan saw a wedge of gold and coveted it so these endowments of the World falling upon our corrupt hearts work in us these lusts these lawfull honours and pleasures and profits by accident effect lust in us they abuse us when we look at them as subsisting of themselves not tending to Gods Glory our desires must not be confined or terminated in them Vse 1. All Gods Children old and young are to be weaned from these lusts they are of the World and not of the Father in the World we must live above the World the darknesse is past the light now shineth when the Sun shines men call one another to the heat of it so let us these lusts make us unholy unmeet for this heavenly off-spring the Holy Ghost layes a base imputation upon the dug of the World to wean us from it it would discourage a noble spirit to match with a base-born Creature let us not therefore strike matches with the World which is so base and odious Doct. What comes from the World the Children of God are to be weaned from This is the Major the Minor was before they must be weaned from all things that look not at God as the Fountain and end 1. We may make use of the Creatures they were made for our sakes God put all into mans hand Psal 8.6 Nehem. 12.10 Eat the fat and drink the sweet 1 Chron. 29.12 Riches and Honour come from thee 2 Cor. 1.3 He is the God of all comfort Eccl. 9.7 8 9 Live joyfully with the wife of thy youth God would have us to live comfortably in the World and use all the lawfull comforts of it we shall need them all against the discouragements of the World but may we conforme to the civill customes of the World common to good and bad there is a lawfull use of the civill customes Phil. 4.8 If any thing be of good report think on these things these words contain civill customes in mens commerce Reas Civill customes spring not from the corruptions of men or their customes but from the law of nature from the rudiments written in the heart Rom. 2.15 not remnants of an old but rudiments of a new nature John 1.9 Christ inlightens every man that comes into the World Civill Prudence Learning all comely things are from him so that we should not shun these Q. How are these distinguished from the other A. 1. Customes that spring from the World are corrupt they flow from a corrupt heart as vain customes of apparell usually flow from pride and vanity of minde and not from civill prudence or morall vertues when thou dost well to thy selfe men will praise thee this springs from the generall coveteousnesse in men so Drunkards praise Drunkards Gluttons Gluttons look at these as fashions you are to be
Peter James and John Mat. 26.41 when Christ called on them to watch and pray he comes and finds them sleeping what saith he the spirit indeed is willing but the flesh is weak even then when he had most need and themselves also of watchfullnesse they fell into drowsinesse and so fell into Temptation that they all left Christ and Peter especially Simon sleepest thou whom Sathan desires to winnow For thee now to Sleep is a Lust of the Flesh Let us therefore so look at Sleep and Ease as that we must give account of It s a common fault of Gentlemen that live of their own Means they may Live at Ease and rest they think what is a Gentleman but his Ease and Pleasure God forbid that we should be like that Fool in the Gospel Soul take thine Ease thou hast Goods laid up for many years you must not think that God hath given great means and estate to live at ease the glorious Angells are ministring Spirits doing their duties with all agility and chearfullnesse Adam who was Lord of the world yet was set to till the ground from the highest creature to the lowest all have employments appointed them by God Dangers of Idlenesse 1 It will bring you to poverty that you shall be suddenly Beggars and that without remedy 2 It distempers your Bodies and Stomachs 3 It will make your Souls naked and ragged that is plain the field of the sluggard is over-grown with Thorns and Thistles all your impatience vanity idlenesse all your dullnesse unprofitablenesse in your life it springs from your sluggishnesse of heart you have not stirred up your spirits 4 It will make you a Brother to a great waster you waste your outward patrimony and your patrimony of Grace when Peter was once fallen into drowsinesse how wofully was he bankrout how poor and naked Simon sleepest thou and we see Temptation came on him suddenly and strongly 5 Such as do their businesse with a slack unbent hand cursed be that man if you see a sluggish hand God leaves him to himself he curses both himselfe and his businesse therefore be diligent and fruitful and strengthen your selves you shall finde the blessing of God going along with you prospering your estates and Souls Thus we see what are the Lusts of the flesh they are such as the body affects and is satisfied with as intemperancy incontinency love of pastime and love of idlenesse and sleep these are the lusts of the flesh Now for the Reasons why we should wean our selves from these Lusts which may be as so many motives to disswade us from them Rea. 1 All these Lusts are so many Enemies to our Souls 1 Pet. 3.11 they are the diseases of our Spirits now if we satisfie any disease in our body wee feed the disease and make it worse So wee cannot satisfie any of these Lusts but the more we feed them the stronger they grow They are like the Dropsie the more you drink the more you may so satisfying encreases the disease the more you obey a Tyrant and submit your selves to him the more authority he claims over you and the more will be Lord it over you so if you once give up your selves to obey these lusts and let them reign they will Lord it over you and keep you in greater subjection Rom. 6.12 so that when a man pleads for his Lust but this once that I may fullfill my Lust and I hope I shall never do it again but I will bid farewell to it if I now take leave to go into evil Company for one merry meeting I shall hereafter deal with them no more why take this course against a Lust do but once give way to any Lust and instead of satisfying it you will adde fuell to it this will be a way to ingage you to a further commission of that lust many have a conceit may I but now tipple with a customer and get a good bargain I will give it over why give but once way to a lust and it will make such a gap that all the lusts in the Forrest may break in make but one little crevise in the bank of the Sea thinking to abate the rage of the Sea why it will make it wider and overflow all so if you give but a little way to a lust to a little Gluttony or Intemperancy you will never give over modo modo non habent modum the more fuel you give the stronger the fire of lust burns Reas 2 The heavy distempers that bodily lusts put upon the soul of man they do aggravate the diseases that Christians most complain of it is the common complaint of Christians oh the deadnesse and dullnesse and hardnesse and coldnesse of my heart and spirit oh that I could but get a soft heart why the lust of the flesh so overcharges our hearts and makes them so heavy that we have no desire to good Luk. 21.34 take heed that your hearts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you shall find that whereas our spirits have been enlarged and comforted in Gods ordinances and in his service it is strange how little affection or comfort we find in these if our hearts be overcharged with Intemperancie or Wantonnesse or Voluptuousnesse or Idlenesse it is like lead at a Birds heels what we feed on we grow into the nature of it let a man feed on earthly things he grows earthly and unsavoury so if a Christian gives way to any sensuality he shall find his spirit grow so sensual and worldly that it is made very unfit for spiritual things Reas 3 From the end of these lusts if we affect any pleasure of the World for it self it is a lust of the flesh to cleave to the Creatures now we shall find that none of these lusts commend us to God neither meat nor drink nor pastime nor sleep if we affect any thing for it self it never commends us to God or makes us draw near to him though we had all these pleasures in the largest measure as Paul saith of them 1 Cor. 8.8 now if these draw us not to God but many a poor soul that wants these hath far more fellowship with God than such as enjoy abundance thereof why then a Christian should thus reason am not I a whit the nearer God for these why then should my heart affect them 4 Nay as they do not commend us to God so 1 Cor. 6.13 Meat for the belly and the belly for meat they are all corruptible both the chear we affect and our bellies both corruptible therefore let us set our minds on eternal incorruptible things Vse May dehort both old and young from affecting the lusts of the World you see from the Father they are not but from the World and the means to help us against these lusts are 1 Abstain from fleshly lusts as Peter speaks Rom. 13.14 make no provision for the flesh take heed of all occasions I have made a Covenant with mine eyes saith Job not
to look upon a Maid Job 31.1 so for drink Prov. 23.31 Prov. 4.15 it is a notable means of mortification to withhold the blood and spirits from flowing into that member thereby in a good measure they stupifie it Secondly Use some course to stupifie that part Thirdly Cut it off would you mortifie lust Beware of all occasions if such meats or drinks wilt make you Gluttons or Drunkards meddle not with them and so you shall hinder influence to these lusts apply the death of Christ the threatnings of God and so when it begins to stupifie cut it off better it is to want all the sinful pleasures of this life than having of them to be cast into Hell 2 Refrain from bringing forth fruit of these lusts the more fruitful a Tree grows the more sap and strength it draws and strikes deeper into thee earth so let sin once grow fruitful bring forth acts it will get deeper hold and grow so rooted that it will reign in you if you avoyd all occasions and yeeld not to satisfie the least of them it will soon be gone if a strange Dogg comes in if you feed him he stands waiting for one piece after another but if you beat him he is gone where he may finde better entertainment so if lusts find that they can have no entertainment they cannot get one morsell no yeilding to them but repulsing they will be gone from you where they may finde better welcome 3 When thou findest any lust of the flesh arising in thee turn the strength of it to a Spiritual end A man hath an affection to meat or drink what saith Christ I have meat and drink that ye know not of though he were very faint and hungry yet when he saw a company come he attended not to his meat and drink but there was Spiritual food and that comforted and refreshed him so art thou troubled with lust after Women and God calls thee not to Marriage why turn the strength of thy affection to another that is white and ruddy the fairest of ten thousand The more you set your heart to consider how amiable and beautiful and excellent he is you shall finde he will so satisfie your heart that you will finde little content in any other thing besides As the Sun if it shine hot on a fire it puts it out so the love of Christ if it once shine in your hearts and fill your souls with light and joy unspeakable and glorious you shall finde all base Kitching lusts were they never so vehement the Sun of Righteousnesse will soon eat them out so for love of idlenesse and rest let but a Soul consider what comforts he ever found in the favour of God when his left hand was under him and when God held him up in his everlasting Arms do but consider how sweet was one hour of that inward peace you found then above all outward comforts you shall easily see that though your body should never finde rest more yet this inward peace will so satisfie you that you will be ready to say with Paul I have enough I have learned in all these to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-sufficient that I need not more Phil. 4.11 12. 4 Walk faithfully and constantly in your general and particular Callings the reason why a Christian grows carnal and sensual is because either in Gods Ordinances or his particular Calling hee was not spiritually minded walk in the Spirit and you shall not fulfill the lusts of the flesh Gal. 5.16 be spiritual and heavenly in Prayer in hearing the Word in your Calling and you shall finde your lusts decay otherwise he that rusheth into occasions of sin needlesly he tempts the Devil to tempt him so that whereas the Devil might otherwise be much weakened and not so able to overcome if we invite occasions and rush into such places where Satan reigns we thrust Weapons into Satans hand and a man never ordinarily leads himself into temptation but he falls let Peter go into the High Priests Hall he shamefully denies his Master before he come out therefore take heed of running into occasions of sin 2 Refrain from the fruits of sin and grow Spiritually minded look after Spiritual objects when we are carried to Sensual objects when we are carried to delight in pleasures and pastimes why let us remember Blessed is the man that hath not walked c. Psal 1.1 2 3. but his delight is in the Law of the Lord he recreates himself his Soul in that such a man shall be as a tree planted by the rivers of water ever sucking sap and grace from the Ordinances that so he grows up but contrary such a one as runs into occasions and fullfills his â—â—sts he shall be as a barren Heath and parched Wildernesse his leaf and fruit blasted We come now to the second sort of lusts Doct. Young and old are to be weaned from any lusts of the eye By the lust of the Eye is meant Covetousnesse or inordinate desire of profit 1 Because the Eye makes us covet it as Achan Josh 7.21 2 Because the eye in some measure is glutted with the sight of it Obj. Why doth he not speak of lusts of the Ear for 2 Tim. 2.4 there is an itching Ear thus the Athenians Acts 17 21 and so some have a strong affection to Musick and never well without it this is a lust of the Ear and why is not this reckoned as well as the lust of the eye Aquinas makes this Objection and answers it thus That these lusts stand not so much on the bodily eye as the imagination but the man may as well desire curiosities by the Ear as the Eye make us covet what it sees Answ The answer therefore is the Eye is the seat of sundry Faculties 1 It may be referred to the Understanding and Imagination for that is in the Soul Psal 33.18 2 The hope of a man is translated to his Eye 2 Chron. 20.12 sometimes pity Thine eye shall not spare Deut. 13. sometimes disdain expresseth it self in the eye sometimes pride Prov. 30. in a lofty look and the eye is put oft for the desire of the heart when the eye looks long after it Matth. 5.28 there is a desire that reacheth to something Psal 54. Psal 92.1 Mine eye also shall see my desire upon mine enemies not onely hopes but desires are ever in the eye It is true therefore that the desire of Melody is a lust of the flesh desire of news to satisfie curiosity affection of vain preaching tends to satisfie the pride of life for the lust of all outward senses as far as they satisfie the Senses and Body they belong to the lusts of the flesh but a longing earnest desire after profit is Covetousnesse which is a lust of the eye Q. 1. Wherein stands the lust of the eye A. Either when it is set on wrong objects or in excessive measure or to a wrong end and these the Scripture aims at if the
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
gives them such unfeigned humiliation and broken-heartednesse and such castisements that they recover themselves that all the World may see neither doth the church allow it nor God but as they were patterns of sin so they shall be patterns of Repentance 2 Sam. 12 11 if David doe fall into scandalous sins God will follow him with such chastisements that God will manifest he is no approver of such courses and David himself shall proclaim that he repents unfeignedly so that he was not so carefull before to cover it as he is now to divulge it and declare that it was the cause of bitter anguish to him so that neither God nor the church nor themselves approve of their sin but are against it Vse 3. It may teach Gods servants to make an holy use of other mens falls Dost thou see Professors fall into loose wicked courses and give no testimony of their repentance why God hereby would manifest that thou art sincere and upright God hereby prevents thy mis-leading by their evill counsell or practise blesse God that hereby he purifies his Ordinances and wipes away the soyle of his church he wipes their face by casting out such and especially make this use Be not high minded but fear fear that God that is able to cast men from one sin into another Isa 6.2 3. Why did the Angel there sing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holy Holy Holy c. why because he was to send the Prophet on a Message to harden the wicked and make their hearts fat Vse 4. To exhort all in a speciall manner to take heed of Hypocrisie if we take up a course of Religion and good duties at home and abroad we think that God will be mercifull to us but let us see that what we doe we doe in spirit and in truth Heb. 12.13 Lev. 10.3 God will certainly discover us scarce ever any lived that dyed in Hypocrisie but he was uncased before his death there is nothing so secret but it shall be revealed Hypocrisie must be manifest to all men though there were good hopes of them yet God washes off the spots of his church and not only at the last day but in this World therefore let it not suffice you to live in the church for you may be as ill Humours and so annoy the church of God and it will be well that you be cast out or at the best though you be ornaments and supporters to the church yet you are but as glasse eyes and wooden leggs why God may stay long for the good of his church but certainly he will lay you open to some corrupt Doctrine or way that you shall be manifest 2 Tim. 3.9 why vers fifth he tells you what they were They had a form of godlinesse c implying it is a mad course to be an Hypocrite for by his outward profession he gets the ill will of wicked men and for want of sincerity he gets the ill will of God There are sundry signs of this Hypocrisie 1 If thou findest in thy self an hatred of admonition Mat. 14.4 Herod was impatient of admonition therefore he put John in prison and thereby manifested his hypocrisie 2 If thou beest given to praise wicked men and accompany with them Prov. 13.20 Prov. 28.4 that is a fore-runner of forsaking of the Law 3 When a man makes no conscience of his tongue but lets his tongue run at random to passion oc rayling or slandering Jam. 1.26 4. If you see any man living in any known sin and delighting in it it is such a link as the Devil will chain him fast by 5 When a man shall make use of Religon to any other end than for Gods glory if you make Religion a stalking-horse to your own ends certainly you will fall off Joh. 6.26.60.66 those that followed Christ for the Loaves not one of them continued with him 2 King 10.29 Acts 8.17 to 23. When Simon Magus would make use of Spiritual gifts to get money he was in the gall of bitternesse and bond of iniquity his heart was not right therefore as you desire to have fellowship with God be sincere and upright 1 JOHN 2.20 But ye have an Vnction from the holy one and know all things THe Apostle having instructed little Children that Antichrist would come and described him vers 18 19. in this verse and the next he propounds some means to help them 1 An Unction within themselves whereby they know all their seducements and snares vers 20 21. 2 The second means is from the corrupt and false doctrin of these Teachers who is Antichrist but he that denies the Son whose doctrin perverted that unction which they had received vers 22 23. In the first means observe 1 A benefit received an Unction 2 The Author from Christ 3 The vertue of it whereby you know all things you know the truth and that no lye is of the truth To begin with the first the benefit Ye have an Vnction Doct. There is not the least of the Children of God but they are partakers of an Oyntment of Christ you little Children have it Vers 27. There were three sorts of Functions in the Old Testament into which they were instituted by Oyntment Kings Priests and Prophets Kings 1 Sam. 13.10 11. so Priests Exod. 29.7 so Prophets 1 King 19.16 now Christ being ordained to be King Priest and Prophet therefore he is called the Anoynted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 12.15 Luke 1.32 33. Heb. 6.20 Heb. 7.24 Acts 3.22 23. all other Unctions were but types of him therefore he is said to be annoynted with the oyl of gladnesse above his fellows Psal 45.7 he was not only gladded himselfe but all the ends of the earth were made glad by him therefore he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now because he was not a type but the person typified he was not anyonted with material oyl but with the Spirit of God which is the true Unction Acts 10.38 Luke 4.18 Dan. 9.24 hence called Messiah in Hebrew the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek from this Oyntment of Christ we are annoynted by the same Unction as Psal 133. so that spirit which was poured on his head descended to his lowest members 2 Corinth 1.21 22. yea to the skirts of his garments so then we are annoynted by the Spirit Now fitly are we laid to be annoynted by the Spirit as it were by Oyl in a Four fold respect 1 As Oyl hath been used for healing Wounds Luke 10.34 so when the Spirits of men are wounded by the sence of sin God poures in such an Oyl of his Spirit that he heals and binds them up 2 Oyl hath a suppleing softning and lithniâ—g power so Gods Spirit makes us nimble and agile to every good work in the East Countries they used to annoynt Wrestlers and Runners to make them more nimble and quick such use is the Spirit of to make us quick and ready to run the wayes of Gods Commandements Ezek. 36.27
he is not to be excluded but he is not principally meant here Jhon 15.6 and it is true that they know Christ that have received this Unction John 6.69 But here by the truth is meant the Doctrin of the Gospel Ephes 4.21 which is called the truth in Jesus that truth which teacheth us to finde Christ to prize Christ and you know it in a special manner as it is in Jesus in a Crucified manner you know it as it is in Jesus which raiseth you from death to life it is sometimes called the word of truth Col. 1.5 Gal. 2.4 5. so then you that know the truth you know the worth of Christ the means to finde him yea you know him in a Crucified manner in his Death and Resurrection Q. 2. What is the knowledge of the truth A. Three things make up the knowledge of the truth 1 The understanding of it 2 Approving of it and consenting to it 3 Because a man may consent to it either as probable or as certain and evident knowledge therefore it is not only an understanding of the truth but a consenting to it and that not as a probable thing but as an undoubted certain truth Judicium contingentis axiomatis est opinio necessarii scientia if it be from the causes then it is scientia if by the effects cognitio And thus these Babes know the truth you understand it you consent to it you yeeld to it as a certain and undoubted truth and that all those concur to knowledge we may see by Scripture 1 For understanding see Luke 24.45 2 They approve and consent to it and follow it John 10.4 5 27. 3 They do not only understand it clearly and approve of it but receive it as a certain undoubted truth so John 6.69 We know and are assured that thou art the Christ There is as much difference between knowledge and faith as betwixt hearing and seeing if I hear a thing from an undoubted testimony I beleeve it but when I see it my self I know it more evidently Stephen beleeved that Christ sate at Gods right hand but when he saw it he knew it certainly so that these Babes by some sight and experience know those things that they beleeve Heb. 11.2 this knowledge is one of the chiefest things that perfects the mind of a man Isa 11.2 what spirit is a spirit of wisdome and understanding understanding apprehends it Wisdom judgeth of it and discerns of the truth hereof Knowledge sees that they are most certainly true and then he beleeves it John 6.69 we know and are sure for none can know a thing but those that are sure of it Q. What is the reason that by virtue of this Vnction babes come to know the truth Reas 1. Because this Spirit is an eye-salve to make them understand by nature we are flow and dull of understanding but as soon as God hath dropt in some of this Spiritual eye-salve we strongly see the deep things of God yea even those which were dull to understand before 2 He vouchsafes to them Wisdome whereby they imbrace and approve the truth as the very truth of Christ and they have a spirit of faith to believe it therefore have knowledge of it 3 He gives them experience that their hearts do as plainly feel as their understandings know nay these Babes they fetch their understanding from the feeling of their hearts they know the danger of sin and the worth of Christ and this puts them to reach after Christ and look at him as the most excellent of a thousand and so they come to finde true fellowship with Christ by puting into them a spirit of peace 1 Pet. 3.8 so that they know it not only by faith but by experience and so they know the truth as it is in Christ you may have men by hearing and study come to know very largely of the wayes of Grace the Doctrins and points of Divinity nay they may come to approve of them and may convince an adversary but yet this is not properly a knowledge of these things but an understanding of them a man that wants this Unction may say he understands these and beleeves them but he cannot say he knowes them by any sensible worke of God on his own soul Vse 1 May exhort all in the name of the Lord that intend to receive the Sacrament to a conscionable care and endeavour to get knowledge it is not a priviledge of Scholars but even of very Babes if they have received this Unction therefore let none excuse themselves for if the Apostle acknowledge it in Babes it may shame elder people if they be ignorant of the rudiments of Religion therefore labour to grow up to a knowledge of the truth there is no hope that you should either finde comfort in Gods Ordinances here or in the life to come if you be ignorant of the truth Isa 27.11 it is a fearfull judgement These people have no understanding therefore their Maker will shew them no favour that is no gnace in Christ they shall neither finde mercy nor favour and mark how he prevents an Objection He that made us will surely save us no if you be ignorant he that made you will not save you therefote if you would ever get any good to your souls above all gettings get understanding for without it look for no mercy and above all understanding get this wisdome which is infused by the Unction of the Spirit And so Parents and Masters as you desire to get favour of God for your Children and Servants be careful to instruct them in the ways of truth and for such as have got knowledge labour to grow up in this Spiritual knowledge Col. 2.2 3. Three things did Paul conflict for 1 That their hearts might be comforted nothing more useful for a Christian than comfort but when Christians have got comfort it is easie for Christians to fit loose one from another and not to regard one another therefore 2 His conflict was that they might be knit together in the bond of love 3 That they might grow up to fulness of knowledge c. so that we see it is matter of great Conflict to the Apostles with God that they might be brought to the riches of full assurance and shall Ministers thus Conflict for their people and shall not people themselves labour to grow up to fulnesse of knowledge and not be remiss and know some pieces and parts of the truth but to come to the riches and fulnesse of understanding It would be a great conflict to a faithful Minister to see people poor in knowledge to have only a few remnants and shreds of knowledge some superficial kinde of knowledge therefore let people labour for the riches of the full assurance of understanding which is properly true knowledge we see therefore how much Parents and Masters are to blame that are so far from having conflicts for the knowledge of their Children and Servants that they have no care
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
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
of a Christian is the way of Truth and goodnesse but the wayes of the wicked are deceitfull and will certainly seduce us but a Christian hath fellowship with the Spirit of Truth Vse 2. It must therefore stir up men to labour to be partakers of this excellent Spirit this Spirit of truth the way of righteousnesse will not deceive us It may be many times by following the Spirit we run into dangerous wayes the way of truth is a straight narrow way but it is a safe way keep your way and it will keep you the Spirit of Christ will carry you on strongly Jer. 20 10. men thinke that Christians walk in dangerous wayes set like Christ on the top of a pinacle but we shall find that these wayes of truth will not fail us but lead us on to eternall happinesse therefore get this Spirit of Truth Vse 3. A ground of comfort to all them that have received this Spirit this Spirit will not deceive you if Gods Spirit were not in you you were of all men most miserable but we have a Spirit that will not fail us as Policarpus said These eighty six years have I served Christ and he never deceived me therefore now I will not leave him Doct. 6. The anoyntment of Gods Spirit teacheth us our perseverance in Christ i. e. doth assure us that we shall abide in him Rom. 8.16 17. The same Spirit beareth witnesse with our Spirits two Spirits bear witnesse Gods and ours and both co-witnesse our adoption our spirit that is our renewed regenerate Spirit for Gods Spirit would not joyn with our corrupt Spirit but with our renewed Spirit and this makes us become the Sons of God for there is a manifold difference between the fruits of the Spirit and the flesh but besides this renewed Spirit of ours Gods Spirit witnesseth the other indeed was the fruit and effect of Gods Spirit but Gods Spirit it selfe is some lively and comfortable witnesse which speaks more clearly and fully than the created graces of God in us if you would speak of an immediate work of the Spirit it doth it by such peace of Conscience and joy as passeth understanding Phil. 4.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it shall so guid your hearts this peace that Gods Spirit immediately poures into the heart is without understanding and the witnesse Gods Spirit gives to our spirits makes us that we never doubt more as formerly 2 It works in us joy unspeakable and full of glory 1 Pet. 1.8 there is such a witnesse as fills our hearts with glorious Consolation Rom. 14.17 and this fills our souls so that a man tasts of the first fruits of Heaven in his light we shall see light Psal 36.8 9. there are certain times when God sends this into our spirits and that is usually in the end of many Conflicts God abundantly recompenseth our work 3 Sometimes when we are preparing for some great triall then God sends some more special help of his Spirit as it was with our Saviour when he was to be tempted forty dayes immediately before he had a testimony from Heaven Thou art my beloved Son c. presently after he was led into the Wildernenesse to be tempted of the Devill Matth. 4. and as the Angels rejoyce at our conversion Luke 15.10 so when God hath any great Temptation for us he poures down more enlargement and comfort of the Spirit so when Christ was to be Crucified he was a little before gloriously Transfigured and when he came riding to Jerusalem exulting and rejoycing presently after he went to be Crucified Rom. 5.8 and often in the midst of tribulation so oft after Afflitions and Conflicts God comes to comfort us with happy enlargements 1 Pet. 4.14 not onely a spirit of grace but a spirit of glory as it did on Steven Acts 6. ult 1 John 3. ult hereby we know that we abide in Christ even by the Spirit 1 Cor. 2.9 10 11 12. Reas 1. From the names and titles given to the Spirit in Scripture three names all which witnesse this truth 1 It is called the Comforter Joh. 14.16 17. not so much comforting us in outward Crosses but specialy because he comforteth our hearts by assuring us we are Sons and Daughters of God and Heirs of life for else it were not above the world for the world can comfort us in temporall things but here is a comforter that far transcends the world 2 The Spirit is called the seal and earnest of our inheritance Ephes 1.13 14. Ephs 4.30 2. Cor. 1.21 now a seal hath a three-fold use 1 It hath an use to keepe secret or distinguish 2 Not only so but to confirme us in all Leases Bonds Covenants so the Spirit not only keeps us sure and distinguisheth us from all Hypocrites but seales us by confirming the happinesse of our estate present and future 3 It is a seal alluding to the seals of Princes wherein their person is pourtrayed so this Spirit is the very Character of Gods Image and fashions us after the Image of God and hereby he confirms and establisheth all the Promises to us 2 Cor. 1.20 and Ephes 6. the Article shews that not only the gift of the Spirit but the person of the Spirit witnesseth 3 He is called the earnest whereof three Uses 1 It bindes and asures a man 2 An earnest is part of the payment though small in regard of the whole so the Spirit of grace is part of the payment and shall remain with us till the full payment 3 Because it abides with us after the whole payment Vse May serve to comfort the hearts of all that have received the Unction of the Spirit they have an assurance of their state of Grace here and Glory hereafter Obj. How comes it to passe then that so many Christians are so troubled 1 There is a double Reason First Sometimes by imaginary causes when there is no such cause as 1 In case of desertion we think we have quenched and grieved the Spirit and therefore it hath left us but God doth not assure us that the Spirit in a full and glorious measure shall abide in us but some fruites of it shall alwayes remain 2 Sometimes outward Crosses and Afflictions make us doubt as David Psal 73. surely I have cleansed my heart in vain 3 Sometimes Melancholy may so distemer us that we will hardly be perswaded of that whereof we have no cause to doubt Secondly There are some real Causes as 1 If we live in any known sin that breaks the very bones Psal 51.8 deprives us of the vigour of the Spirit 2 The high prizing of earthly contentments when we exceedingly delight our selves in Husbands or Wives or Children which much benumbs and dims the light of the Spirit Matth. 13.44 45. when a man so prizes this Pearl he keeps it with him in comfort 3 The proud frame of our spirit hinders our peace we are all naturally of proud â—ofty spirits and if God see not in us an
and favour shall follow them all their dayes and therefore they are confident 2 Tim. 4.7 8. what makes Paul thus bold because he knows he shall receive a Crown of Righteousnesse at his appearing Secondly From the effects of their confidence 1. They love the appearing of Christ and therefore manifest they look for it with confidence 2 Tim. 4.8 2. As they love Christs appearing so they pray for it Cant. 8. ult and therefore it is a sign with confidence they expect it Rev. 22.20 Did you ever know any Malefactor write to the Judge to hasten his coming to the Assizes No but they would rather prevent his coming but if they hasten his coming they are confident it shall go well with them the Prison is a burthen to them and at his coming they are confident to be freed Many Afflictions as so many bolts lie on Gods children many vexations therefore they desire the Lord to hasten his coming to rid them out of all their misery and revenge them of their enemies 3. As they are confident so they are not ashamed they professe his name here without shame and therefore Christ will not be ashamed of them at that day Vse 1. It reproves and refutes a Popish Doctrine of uncertainty of Salvation how could Christians love and pray for Christs coming if they did not know it should be well with them at that day this love and desire after it shews they are confident of their good estate Vse 2 Of tryall whether you abide in Christ or no why see how thou standest affected to the coming of Christ art thou bold and confident at the hearing of the last day art thou reverently bold and lolvest and prayest for his coming then it is a sign thou abidest in Christ but if the hearing of it strikes terrour into thee and thou wouldest gladly put it off surely thou art not in Christ the Day of Judgement to the Godly is a day of Marriage and therefore the Spouse longs for it to the wicked it is a day of Execution and therefore they tremble at the thought and hearing of it it is a day when he will shew himselfe marvellous in mercy to every Christian and in flaming fire to the wicked and ungodly consider then how thou art affected to this Day is it a day thy soul desires Come Lord Jesus come quickly even so Amen But is the consideration of it dreadful to thee that thou knowst not how to meet it then thy spirit is corrupt and not upright before God Obj. How comes it to passe that many a godly soul fears and trembles at death was not Hezekiah and David afraid of it Psal 30.9 Did not he say that though he walked in the shadow of death he would not be afraid and he is now afraid A. In two cases Gods children may be afraid to die 1. When they have loosly and negligently laid up the evidences of their estate as a man at the Assizes that is to try his Evidences if he have them to seek he desires the Assizes were put off 2. Sometimes he is fearfull when he knows he had lived somewhat loosly and his heart hath run a Whoring from God by some carnall delights so that he would gladly gather up himself better before he go hence and be no more seen because our hearts have gone whorishly from God we are affraid not that he will cast us off but that we shall not find that welcome which otherwise we should if we had time to recover our selves So David Psal 39. ult he was in some grievous Disease and somewhat conscious his spirit was not perfect but he had much weakned his grace therefore he prayes O spare me a little that I may recover my selfe before I go hence and be no more seen Hence oft Christians at their conversion are afraid of Death and Judgement because their Evidences are not so good and others afraid because they have blurred their Evidences by some sinfull delight and sitting loose from God but yet their fear differs from wicked mens wicked men tremble because they have no evidence at all but a godly man knows he hath evidences but he hath them not so ready and therefore desires to be deferred Vse 3. It may stir us up all as ever we desire to live comfortably and dye gloriously so to have a care to abide in Christ otherwise you will dye both with fear and shame but if you abide in Christ you may with boldnesse look Death in the face therefore abide not in your Naturall estate Civil honesty but abide in Christ It is a prophane and false speech of some Politicians that say Religion makes men cowards and never famous Warriors no doth that make us cowards that makes us look Death in the face and Judgement also were those cowards that have lookt Fire and Faggot and Torments in the face therefore it is not Religion but want of Religion that makes men cowards therefore strengthen your Faith and so you shall expect Christs coming with confidence and boldnesse and courage 1 JOHN 2.29 If ye know that he is righteous ye know that every one that doth righteousnesse is born of him IN the former Verse he had exhorted all to abide in Christ and that from an Argument of boldness and confidence at the day of Death and Judgement In his Verse he proves that such may have boldnesse they that are born of Christ are children of God may lift up their heads with joy at his coming a Childe is not afraid but glad of his Fathers coming but such as abide in Christ are born of God Ergo. But how doe they know they are born of God why they that doe Righteousnesse are born of God but those that abide in Christ doe Righteously how appears that they that know that Christ is Righteous they know that such as doe Righteousnesse are born of God Doct. 1. Jesus Christ is Righteous Isa 53.11 Mat. 27.19 24. That just one Acts 22.14 1 Pet. 3.8 Reas 1. From his Righteousnesse and innocent Conception and Birth he was not begot as other men but the Holy Ghost over-shadowed the Virgin 2. From his innocent Life he fulfilled all Righteousnesse Mat. 3.15 Heb. 4.15 John 14.30 Sathan could finde no sin in him to take advantage of 3. From the necessary use of his Righteousnesse he must be Righteous 1. To overcome the sorrows of Death one sin would have kept him under death Acts 2.24 25. but by his innocency he overcame death 2. That he might be an holy High Priest to us and a perfect Sacrifice for us Heb. 7.26 27. had he not been innocent and harmlesse he could not have been so the Priests in the Law were to be without blemish Lev. 2.17 to shew that the great High Priest should be so so was the Offering to be without blemish Lev. 27.7 and therefore requisite Christ should be so Heb. 9.4 3. It was needfull he should be righteous for the use and end of his
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
with this You say an hopefull Christian abstains from all sin how comes it then to passe that so many teach otherwise To this St. John answers Let no man deceive you Here is 1. A loving compellation Little children which comprehends babes young men and old men 2. The exhortation a warning against deceivers 3. Two doctrins clean contrary unto them 1. He that doth righteousnesse it righteous as God is 2. He that commits sin is of the Devill Which he proves 1. From the practice of the Devill 2. From the contrary end of Christs coming 3. From the conrary practice of those that are born of God Doct. It is the duty of all sorts of good people to take heed they be not deceived in judging who be righteous men The question was who were righteous The false Teachers said A man may be righteous and yet live in sin Be not deceived saith St. John Phil. 3.2 We must as much beware of conterfeit righteousnesse as of dogs they are not so apt to bite men as these to do the Church hurt Reas 1. From the easinesse of being deceived by the pretences of righteous men in all ages Gal. 2 4. Under the mask of righteous men may walk men unrighteous 2. From the necessity that lies upon our selves to have communion and fellowship with them Psal 16.3 Gal. 6.10 doing good offices to them 1 John 4. Yea we are commanded to walk in their steps Phil. 3.17 3. From the danger of walking with unrighteous men Prov. 17.15 4.14 15. This we may easily do unlesse we know them Vse 1. To reprove such as think all they live amongst are righteous wherefore was this exhortation how should a man be deceived if all were righteous Numb 16.2 3. 2. To teach us all to pray to God that we may grow up in a spirit of discerning There is an inflinct in the servants of God whereby they are able to relish the spirits one of another A dog will sent out his way with more dexterity then all men can reason it out A man can open the whole Law but when he comes to discerning he knowes not who is righteous and who not 2. Grow we righteous our selves and to a great measure so shall we the better discern of others A woman that hath conceived she will the more easily discern of another So when thou feelest the work of righteousnesse in thine owne heart how shalt thou comfort thy self that thou arâ— righteous because thou lovest Gods children How shall I know who is righteous A righteous man is known by his righteous wayes St. John speaks not here what makes a man righteous but what declares him to be righteous The Jesuites grant this 7.18 19.21 If a tree bring forth grapes it is a vine if figs a fig-tree What is it to do righteousnesse The contrary to what it is to commit sin He doth righteousnesse That walks in Gods commandements when his judgement and heart is for it 2. When Gods laws are his rule of righteousnesse 3. Whose end is righteousnesse Hallowed be thy name 4. When we doe unrighteousnesse it is a burthen and grief and we recover our selves Obj. But righeteousnesse doth not consist in the bulke of the work but in the heart and an hypocrite may have as fair an outside as a true righteous man Answ True But God hath given a spirit of discerning to a Christian that he shall discern the main sway of a mans heart 1. If thy affections worke as well as the outward man Psal 51.6 his griefs cares desires see with what affection they come off 1 Chr. 29.9.17 He saw such joy when they came to offer as if they would have offered more if they had had it 2. See whether they they come off with some facility forced things are not naturall John 4.34 3. Consider the evennesse and constancy of a mans way Violent things will not last unlesse there be a continuall supply sent Hos 6.4 If when we have done good workes we kisse our hands and sacrifice to our owne nets this is unrighteousnesse Obj. In times of religion Gods ends and ours may be levell how then shall we know a righteous man Answ Observe when those ends part which will be at one time or other When two men walk together a dog follows them you know not whose it is but let them part then the dog will follow his Master So it is here Vse 3. To avoid the Doctrin of the Papists of justification by works He saith not that good works make a man good but we may know a man is righteous by his righteousnesse lest they should run away with this that the habit of righteousnesse make us righteous We answer imperfect righteousnesse cannot make us perfecly righteous Isa 64.6 1 Cor. 13.8 to 12. This which you say will neither hold in covenant of works nor covenant of grace In the covenant of works not the habits of grace but works of righteousnesse do justifie And in the covenant of grace we are justified by faith without the works of the Law Now a signe of tryall of our owne righteousnesse and others is when in ordinary course we give God and man his due when we go about good duties in Gods name and for his glory Obj. It may be I do it for the stopping of conscience and that I may be well thought of Answ So may you do and yet be sincere I may please men and my own conscience What if you please men will you not still stick to God If you do good duties freely constantly and humbly though you do them to satisfie your conscience to please men yet are you righteous So may you judge of other men It is not enough to do good duties but to see with what affection they do them if they cleave to God though for their own ends they are righteous 1 JOHN 3.8 He that committeth sin is of the Devill for the Devill sinneth from the beginning for this purpose the Son of God was manifested that he might destpoy the works of the Devill AGainst the wicked principles of false Teachers the Apostle arms them wiâ—h these two principles of Christian religion 1. Who doth righteosnesse is righteous 2. Who doth commit sin is of the Devill He that makes sin his work makes himself the childe of the Devill So in the Originall Q. What is it to commit to work sin Answ Jam. 3.2 In many things we sin all Yet a man is said to sin whose ordinary course is not sin but a righteous and good way 1. When a man makes his course a trade of sin 2. He allows himself in sin justifies and excuseth himself doth not hate his sin nor himself for it In proper sense a man is said to commit sin 1. When he imagineth deviseth plotteth sin as a Poet his fictions 2. Acts it 1. By travelling in birth as a woman with child 2. By bringing it forth in due time Psal 7.14 He that doth not righteousnesse is
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
Brethren is a known and undoubted evidence that we are passed from death to life What is it to love our Brethren Love is an affection whereby we desire communion one with another and communication of good one to another A man in nature prizeth his Brethren and will do more for them then any other So it is in grace Acts 4. ult 2.42 44. Phil 1.2 We must affect to be of one heart Eph. 3.3 4. There must be brotherly equality if we be Brethren You are of the same Father Gal. 6.26 one Mother one Seed 1 Pet. 1.23 one Inheritance 1 Pet. 1.4 We will desire to communicate brotherly offices to the inward man Rom. 2.11 12. and to the outward man if need be Acts 2 44. Reas 1. From the naturall pronenesse which is in our nature to strangenesse envy c. We doe not naturally seek any mans good but our own or so far forth as reacheth our own ends 2 From the affection of every mans heart to liberty Now a man delights onely in such company as are like himselfe because otherwise he is restrained If Gods people be the men of your delight and counsell you were never so well as wirh them Psal 115.115 16.3 This is a sign we are passed from death to life 3. From a mans backwardnesse of communication of brotherly offices Gal. 6.10 4 From the great distance that is between us and the love of our Brethren and how many steps there are before we come to it Matth. 5 3. to 9. Vse 1 Of tryall of our own estates whether we are in a state of death or life It is one of the plainest notes in Scripture and most evident Gal. 6.10 If our love run in an equall channell to all men if we know not Gods people we know not Christ 1 John 3.1 2. If you know them how doe you affect them Do you think it were good if the Town were cleansed of them Gen. 49.4 5 Psal 101 we are not as yet born of God Obj. Doe not many love Gods children and honour them and yet are not the children of God Gen. 27.29 Acts 5.13 That they did not joyn with them was a signe that they were not born of God Gen. 39.1 2 3. 2 To convince the doctrine of doubting Papists who say a man cannot know himselfe to be in a state of grace Eccl. 9.1 2. No man can know it by outward things They say here by knowledge is meant conjecturall knowledg not certain knowledge Answ This is a contradiction A man lyes if he saith he knowes a thing and is not certain of it There is no peace of conscience in this Religion 3 To exhort such as know not yet that they are passed from life to death to labour to love the Brethren Prov. 13.20 4 Of consolation to every soul that hath nothing in this world but this they love the Brethren This is such a thing as upon which thou mayest build a certain knowledge that thou art passed from death to life and therefore thou mayst take comfort He that loveth not his Brother abideth in death The Apostle in the former words did imply the world was in death for want of love And left any should think that he did but imply it and not directly expresse it he sets it down expresly Here is a description of a man that loves not his Brother 1 He is in death 2 Abides in death By death is meant the same that was meant in the former part of the verse Abiding implyes not only a being in that estate but continuance and residence in it Doct. The want of love to any of our Brethren is a sign of abidance in the state of damnation or in an unregenerate and carnall estate And he saith not he that hates but he that loves not and he saith not brethren but brother any or every brother Mat. 18.6 Offend not one of these little ones Christs little ones are such as have but little grace and great corruption Reas From the want of love that is found in such a one towards God and that is an argument of being in a state of death If a man love God in obedience to his commandements he should love his brother by the same commandement That commandement which requires me to love one Brother requires me to love all Jam. 2.10 11. Breake one commandement break all for who gave one gave all whoso neglects offices of love to one performes none to any nor to God It is a note of sincerity that a man hates all sin as well as one Psal 119.101 104 For it is an argument of love when there is no Brother or Sister but we enlarge our affections towards them Gal. 3.28 So much want of love so much hypocrisie 2. From the bitter or deadly root of want of love to this or that Brother It springs from two occasions 1. Either from his infirmities in himselfe Or 2. From spirituall injuries to our selves True a man will say such Christians I would away with but they have such unsavoury corruptions The first root of this is the condemnation of the generation of Gods people If a man may condemn this or that man for this or that corruption he may come to condemn the best of Gods servants because the best of Gods servants may be in the same failings for which thou hatest such a Brother Prov. 30.12 The greatest of Gods servants have shamefully faln David Peter Lot Noah The second root is from the enmity against Gods free justification of sinners Take away this and you take away all Christian religion If you love not a Brother because of some infirmities you doe overthrow the free justification of Gods grace of a sinner For God that hath justified the greatest hath justified as well the least as freely and as fully and wilt thou justifie some and condemn others God condemns none Rom. 8.1.33 34. If Christians doe beleeve the free justification of sinners then let us imitate our Father which is in heaven justifie whom he justifies The third bitter and deadly root If there be the least sparke of grace in his heart all his corruptions are his enemies and he but a shrimp in grace and hath many enemies What good nature is this when a man would love a man if he had no enemies but when he hath enemies and such as are ready ever and anon to beat him down he cannot love him The fourth want of a member like spirit for the more naked unseemly or deformed any member is the body is the more carefull of it if it may be it shall be healed if not it shall be covered 1 Cor. 12.23 24. If we want this it flowes from want of a member like spirit 2 Somtimes neglect of our Brother springs from some personall injury done to our selves We cannot love them This springs from this root want of forgivenesse of our own sins for we pray for forgivenesse upon this ground Mat. 6.12 15. Our Saviour
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
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
Word of God Zech. 7.13 Prov. 28.9 Reas 1. From a rule of equity which God useth in dispensing himselfe Mat. 7.2 As we dispense our selves to him so doth God himselfe to us This it a generall rule of Gods walking towards men With what measure we mete God will measure to us again If we let no Word of God fall to the ground but our conscience stand in awe of it and our hearts cleave to it God will let none of our prayers fall to the ground 2. From the unity of the Spirit that doth help us to keep the commandements God makes account we keep the commandements when there is none but our judgements approve Ezek. 36.26 27. Rom. 8.15 The Spirit helps us to pray and it asks things according to the will of God and he knows the meaning of the Spirit As who should say He that prayes not in the Spirit is a Barbarian unto God 3. From the love and respect God bears to them that keep his commandements It is the way to become Gods Favourite John 14.21 23. Vse 1. It shews us the cause of the fruitlesnesse of our prayers at any time God hears not us because we hear not him If our prayer fall to the ground then surely Gods Word hath faln to the ground A good prayer and a bad life can never meet James 2.20 If we live in awlesse respect to Gods commandements he hears not our prayers 2. Encouragement to the obedience of Gods commandements What comfort would a man have more then to have his wish If God give thee an heart to keep all his commandements thou mayst assure thy heart that all thy petitions are granted 3. A ground of comfort to every such soule as makes conscience of his wayes If thou walkest with a care to fulfill Gods will he will fulfill thine Such as give themselves to walk as Christ hath walked may have this comfort John 11.32 Psal 119.5 6. Such petitions as are long delayed and seem to be most strongly denyed are fulfilled Dan. 10.3 10 11 12. Daniels prayers were heard the first day but not then answered A petition is granted in Heaven and a course taken for the accomplishment of it but yet there must be a time to bring it about Deut. 5.25 26. Though God delay our prayers yet even then he grants them Prov. 21.10 Jer. 17.10 God regards the hearts of his people and their movings Moses desired onely to see the good Land God bid him go up to the hill and so strengthened his sight to see it he should not go over because the people should see Gods displeasure against him We have an end alwayes in our prayers and we prescribe means to God he many times denies the means in displeasure but gives the end 2 Cor. 12.7 8. So it was in Paul God would not remove the messenger of Satan but he did that by it which he would have done the free passage of the spirit in his heart Heb. 5.7 A Christian prays for the light of his countenance God hears not Why dost thou desire it to strengthen thy faith He will doe it by the word of promise We pray that God would mortifie some corruption Why doe we desire it that grace may have free passage in our hearts God will by such lusts mortifie a greater that is pride of heart and God works such a loathing in thy heart and bitternesse in regard of sin that we might mortifie them The second benefit is the acceptance of all our prayers in the presence of God amplified by an argument taken from the practice of such men whose hearts doe not condemn them before God they keep his commandements and doe that which is pleasing in his sight set forth in a Syllogisme Whoso keeps Gods commandements those whatsoever they ask they receive of God But those whose hearts condemn them not keep Gods commandements Doct. That such as keep Gods commandements they keep a good conscience and Gods favour together They have peace at home and in heaven First They have peace at home in their own conscience Heb. 13.18 We have a good conscience in all things desiring to live honestly that is to keep Gods commandements Secondly As they keep a good conscience on earth so they keep favour in heaven 1 Kings 15.5 Thus it s said of David that he did that which was good in the sight of the Lord he had a care to keep Gods commandements Thus did Asa 2 Chron. 14.2 Hezekiah Ib. 29.2 So did Josiah 2 Kings 23.25 and 2 Chron. 34.2 What is it to keep Gods commandements Ans It is not barely to keep them in our minds and memory but First to keep them as one would keep his high-way A traveller so soon as he is out of his way and sees it he blames himselfe for it and hastens to get into it again Secondly as a man would keep his jewells Prov. 6.20 21. Thirdly to keep it as the apple of our eye Prov. 7.1 2 3. If the least more fall into our eye we never leave till we get it out so we must make scruple of the least sins Fourthly we must keep the commandements as we would keep our life Now Skin for skin and all that a man hath will he give for his life So we should lose our lives and all we have for Gods commandements Reas From the suitablenesse of the will or commandements of God and the conscience of a Christian You please a man when you doe that which is according to his will and so look what is good in Gods sight that is according to Gods commandements The commandements of God are a lively image of his will God is a God of pure eyes Hab. 1.13 he hateth wickednesse Psal 5.4 Any thing that is evill is displeasing in Gods sight When Vriah was slain and David took his Wife into his house it is said that thing displeased the Lord 2 Sam. 12.27 But the will of God is our sanctification 1 Thes 4.3 A man is said to be made after Gods own Image when he is righteous and holy The Apostle exhorts us to put on the next man which after God is created in righteousnesse and true holinesse Eph. 4.24 Holinesse is the sum of the commandements of the first Table Righteousnesse of the second Vse 1. Hence we may have a tryall of our conscience whether it be good or no for upon the goodnesse of our conscience depends the peace of this world and another Heb. 13.18 Examine your selves Doe you keep Gods commandements as a man would keep his way the apple of his eye his life and soul or his Jewells Else you doe not keep a good conscience There are four sorts of consciences First A conscience that is quiet yet not good As when the strong man keeps the house all that he pâ—ssesseth is in peace Luke 11.21 Secondly There is a conscience which is good but yet not quiet Such was Davids Psal 31.22 when he said in his hast he was utterly cast
out of his sight though it was good yet it did not speak the truth concerning David Thirdly There is a conscience which is neither good nor quiet such was Judas his conscience Mat. 27.3 4. Fourthly There is a conscience both good and peaceable which walks in Gods commandements and if he slip out of Gods commandements he looks at himselfe as out of the way he finds refreshments in walking in Gods ways he could not by any means part with Gods commandements he had rather part with his life and all that he hath But on the contrary if a man keep not Gods commandements he is so far from making scruple of any sin that he allows himselfe in any sin yea in all sin Vse 2. It exhorts us all to take the right way to keep Gods commandemens and to keep a good conscience Obj. What shall we get by this Answ In keeping Gods commandements is great reward You shall keep a good house at home and favour in heaven A good conscience is worth keeping it will uphold thy heart against all discouragements thou shalt meet withall in the world and thou shalt have peace with God by keeping his commandements you shall keep a good conscience which is a continuall feast The peace of a good conscience is the greatest blessing in the world nothing in the world can take it away A man may keep all other things and yet not a good conscience but without a good conscience what good will they all doe thee at the last day Wherefore above all things have a care to keep it it will be more joy to thee then all worldly contentments Psal 4.6 7. 3. This may be matter of comfort and consolation to every such soule that hath a care to keep Gods commandements for such a man keeps Gods favour in heaven and a good conscience on earth which is a continuall feast 1 JOHN 3.23 And this is his commandement that we should believe on the Name of his Son Jesus Christ and love one another as he gave us commandement IN this Verse he shews you what this commandement is in keeping of which we obtain the grant of our prayers This is his commandement that we believe in the name of his Son Jesus Christ and that we love one another Doct. That in stead of loving God with all our hearts the great and first commandement now is that we believe in the Name of the Lord Jesus When the holy Ghost would rank all the commandements under two heads he reduces them to these two First That in stead of loving God with all our hearts we must believe in Jesus Christ Secondly In stead of loving our neighbour as our selves that we love our Brethren as Christ commands When Christ was demanded what was the first and great commandement he answered Thou shalt love the Lord thy God with all thy heart and the second is like unto this Thou shalt love thy neighbour as thy selfe Mat. 22.36 to 39. But the Apostle John he sums up the commandements in these two He saith not here these are the commandements but this is the commandement As if he should have said there is no more commanded of God 2 Tim. 1.13 Keep a pattern of wholsome words which is the sum of them Faith and love in Christ Jesus Q. What is meant by the Name of Jesus Christ Ans Here is not meant the letters or syllables of the Name of Jesus There is no other name under heaven whereby we can be saved but by the Name of Jesus Acts 4.12 It were superstition to believe there were virtue in the letters or syllables of the name Jesus He means there is no person under heaven whereby we can be saved but onely by him who is named the Lord Jesus As it is Gen. 13.4 Abraham called on the name of the Lord that is upon the Lord Phil. 2.10 The Apostle saith At the name of Jesus every knee shall bow So Isa 45.24 there you may see what is meant by the Name Jesus and what is to bow to the Name Jesus Rom. 14.11 To bow to or worship the Name Jesus is to worship the Person of Jesus He doth therefore add Name to the Lord Jesus because we do believe in Christ by those attributes given to him it is by Christ we are saved Now if we did not consider him as a Priest a Prophet and a King he could not have saved us these offices of Christ are the name of Christ Q. What is meant by believing in his Name A. There are three acts of Faith in believing in the Name of the Lord Jesus 1. To be perswaded of his goodnesse and promises Doubting is opposed to faith Rom. 4.20 Doubting and perswasion are acts of the minde 2. Faith is an act of a mans will whereby he trusts on the name of the Lord Jesus Not to beleeve in God is not to trust on God for his salvation Psal 78.22 Credere in Christum 1 Pet. 2.6 is as it were to rowle our selves upon Christ There are two things in Gods promises 1. Truth 2. Goodnesse Vnderstanding believes the truth will accepts and closes with the goodnesse These be acts about a promise 3. There is a true faith but yet weak which doth not reach to those and yet reach to believeing in his Name and hath salvation by his Name which is when a man can abide by the Lord and will not away till he blesse him like Jacob Gen 32.26 This is the same with drawing neer to God Psal 73.28 A man draws neer to God when he is willing to forake all his lusts and can find no satisfaction in earthly things but onely in the Lord. Reas 1. It is a work of greater honour to God to believe in the Lord Jesus Christ then to love God when we know him to be our friend When a Christian doth first begin to believe in Christ he doth not take God as a friend but as an enemy now to cleave to God when he is an enemy is more then to love God when he is a friend unto us For a soul to throw it self on God when he is terrible and seems as an angry God now not to let him go till he shews us mercy is a famous thing The faith of a weak Christian becomes more famous then the love of a strong Christian The one hath had the experience of Gods love the other never felt the warmth of Gods Spirit in the heart 2. This doth magnifie the grace of God because such a soul as believes in Christ doth rely on Christ for every blessing he doth not trust on the best graces he hath received he doth not trust on his own faith but he trusts on Christ for the favour of God and he believes that for his sake every promise shall be fulfilled This great commandment gives God Christ all the honour 3. Because by faith we rest on God for all the good we stand in need of Rom. 4.16 4. From the wickednesse of
still waters of comfort and consolation such a man will goe out conquering and to conquer and in prospering to prosper 2. This should instruct the people of God to search the Scriptures daily that so they may be the better able to try the spirits of their Ministers labour they also to try their own hearts 3. To exhort people to be earnest with God that they may be endued with his Spirit Try the spirits Doct. That the people of God are first 〈◊〉 try the spirits of thâ—â—r Ministers before they trust them they must first try the 〈◊〉 Beloved Try the spirits as if he would take them by 〈…〉 exhort them to try the spirits of their Ministers try how they 〈…〉 whether they do◠〈…〉 mighty power of God in humanâ—â—â—â—ties Def 〈◊〉 not prophesie try all thing◠〈◊〉 laâ—â—â—st that which is good 1 〈…〉 you 〈…〉 your hearts from 〈…〉 Spirit 1. By trying the 〈…〉 â—ut honour upon it 〈◊〉 doth not try a small piece of money but if 〈…〉 a great piece he will try this 2. In so doing you â—â—ll keep your hearts from 〈…〉 â—he Spirit Acts 17 〈…〉 of Berea when they 〈◊〉 heard Pau◠〈◊〉 whom they might have believed if they had known him 〈◊〉 they 〈…〉 the Scriptures daily 〈◊〉 such things as he preached 〈◊〉 so or no finding his doctrine true they believe it and 〈◊〉 of them belived it was not 〈◊〉 counted a Conventicle for them to meet together to see what they could â—â—member of of what they had heard 〈…〉 was it counted any disgrace for great men to be conversant in good dutieâ— What is it 〈…〉 Spirits 〈◊〉 â—heir Ministers They must try the spirit of a mans Person Calling Doctrine Applâ—â—â—ions 1. There mayâ—â— a false spirit of a mans person Matth. 7.15 16. 2. 〈◊〉 spirit of their Callings Christ saith to John and James You know not of what spirit you are Luke 9.55 56. yet they were pillars of â—â—e Church Gal â—â— 9. men of excellent gifts and graces one of them was this John which wrote this Epistle you know not what spirit you are proving of what calling you are of your calling is the same with mine now he tels them That he came not to destroy but to save as for Eliah and Elisha they were Ministers of vengâ—â—â—â—e Ministers of the law they might curse but 〈…〉 seek to save â—ry the spirit of their doctrine for they may be sometimes carryed away with 〈…〉 truth 〈…〉 spirit of errour Mat. 16.16 compared with 〈…〉 receive 〈…〉 the Kingdome of Heaven was he therefore kept from 〈◊〉 No he spake with a 〈◊〉 spirit in the morning 〈◊〉 with 〈◊〉 spirit in the afternoon he rebuke◠〈◊〉 Master and what saith Christ to him then Get thee behinde me Satan 4. You must try the spirit of â—â—eir application Bad Ministers 〈◊〉 misapply the 〈…〉 â—od they will make 〈◊〉 hearts of 〈…〉 God would not haâ—â— made 〈◊〉 Ezek. 13 2◠〈…〉 mis-apply the Word of God like Job 〈◊〉 47. â— 7 8. they spake from a spirit of truth but not from a spirit of 〈…〉 when you shall see a man to 〈…〉 like courses 〈…〉 apply the prâ—mises but rather 〈…〉 to him and 〈…〉 you may not apply â—â—reatnings to â—â—ounded conscience for 〈…〉 speak a right of God Belieâ—◠〈…〉 Answ 〈◊〉 believe is 〈…〉 of the truth Heb. 11. â—â— 2. To apply 〈…〉 1 John 1.21 3. Wâ—â—ust to it 〈…〉 There are two things in a promise 〈…〉 truth and trust upon the gâ—â—â—â—â—esse Psa◠〈◊〉 â—4 Reas 1. Taken from 〈…〉 of God by the neglect of this duty 1 Kings 20 3◠〈…〉 the Prophet spake whether he spake in the name of the Lord or 〈◊〉 hearkned not to the word of the Prophet therefore a Lyon slew him 1 Kings 13.15 to 25. on the contrary 2. From the danger in regard of the Prophets themselves Matth. 7.15 2 Pet. 1.2 3. Rev. 18.13 Reas 2. From the easinesse of Prophets to delude Gods people 1. Because the 〈◊〉 great store of false Prophets 1 Kings 22.21 22 23. a man is easily deceâ—â—d by a multitude 2. They may delude by their calling many men may think surely their Minister is right 3. From the hyâ—â—crisie of their Ministers Matth. 7.15 They come to you in sheeps cloathing but inwardly are ravening Wolves Vse 1. To refute the Doctrine of the Church of Rome they would keep men in ignorance thinking it to be the Mother of Devotion 2. This 〈◊〉 â—â—ir up all the people of God to search the Scriptures that so they may 〈◊〉 the spirit of their Ministers do not take every thing as true from your Minister because he is your Minister no though he be a man that fears God but try his spirit try every word follow him from first to last if you doe not try the Word you will not trust it so that all that is delivered to you is â—â— water spite upon the ground How shall I try the spirit of our Minister 1. Try them by the Word of God Esa 8.20 acquaint your heart with the Word of God Heb. 5. alt 2. Labour for the oyntment of the Spirit of God 3. Consider whether it make you more conformable to the Word of God or no whether it make you obey the Word of God more carefully then before whether it make you more like to Christ if it work these effects it is the Word of God that is preached Doct. That many false Prophets even in the dayes of St. John the Apostle were gone out into the world There 〈◊〉 severall false Prophets as Ecclesiastical storiâ— relate What is a false Prophet He is not every one that teacheth false doctrine for we know but in part and prophesie but in part 1 Cor. 13.9 to 12. 〈…〉 â—art we may prophesie falsly A false Prophet then is such a one that preacâ—â—h some doctrin that overthroweth the doctrine of the Christian faith when he doth seduce others to believe false doctrine whoâ—â— words fret as a Canker 2 Tim. 2.17 18. 1. When men preach such doctrine as cannot be delivered without peril without damnation except they afterwards repenâ—â— 2 〈◊〉 2.1 2 3. Such are called ravening Wolves â—atth 7.15 they destroy both the souls and bodies of those that believe them they root up the Church of God like wild Boars 2. They seduce others to believe the 〈◊〉 2 Pet. 1.1 2 3. they sell such mens souls for nought 〈◊〉 it 's said They should deceive if 〈◊〉 were possible the very elect 〈◊〉 24.24 3. Such as 〈…〉 of their errours and yet will not yeeld Tit. 3 10 11. such are to be 〈◊〉 being perverted and sin being damned of their own souls a man iâ—â—hen convinced when he will â—light the poiâ—â—â—n which he is convinced and if you hold him to it that he cannot start 〈◊〉 he will fall out with you 〈◊〉 Apostle â—sheth that such men were even cut off Gal. 5.17 〈…〉 only have divisions among Christians that so the spirits of his faitâ—â—es may â—e
perfect love to God and their brethren they may have boldnesse in the day of judgement This Paul confirms 2 Tim. 4 7 8. he is confident that God would give him a crown of righteousnesse who had fought the good fight of faith and had finished his course had abounded in love to God and man which is our righteousnesse to 〈◊〉 God and man his due and this crown of glory God will give not only to him but to all that love his appearing James 2.13 Mercy rejoyceth against judgement which is a fruit of love for mercy is nothing else but love compassionating our brothers distresse the judgement day is terrible to all bitter cruel and harsh spirits but mercy riseth against judgement Matth. 25.34 to 41. We see what encouragement he gives to his sheep on this ground because they shewed him kindnesse in being kind to his brethren Reas 1. From the esteem the Lord Jesus bears to such before whom they are to appear in judgement for such as love Christ and his members have found Christ dispensing himselfe to them not as a Judge but as a Saviour or else they could never have loved him nor others now they that are to meet with a Saviour have cause of boldnesse in that day or if he come as a Judge it 's but as a Judge to plead their cause and right their wrong and take vengeance on their enemies 2. A loving Christian hath a further ground of confidence in his heart that the day of Christs appearing shall be as the day of his marriage now a marriage day is a day of the gladnesse of the heart Cant. 3.10 Now they that love one another are espoused to Christ here by their effectuall vocation but the day of judgement is as the marriage day Christ here adorns and beautifies us that so at the last day we may be represented as fit Spouses for himselfe Such as are in marriage love how do they desire and long after the marriage day and so doe all true Christians that have kept their hearts chast to Christ how doe they pray for the hastening of that day Beloved be like a Dove or young Hart upon the Mountains of spices Cant. 8. ult This day is called the day of refreshing Acts 3.19 and it 's the work of the Ministers of the Gospel to drive a match between you and Christ that so at that day they may look them out and present them to Christ Loe here am I and the children that thou hast given me Isa 8.18 2 Cor. 11.1 2 3. It 's therefore the day of the comfort of Gods Ministers and all his servants therefore a day of boldnesse 3. It 's a day of much comfort and boldnesse because then they shall be freed from all discouragements from all persecutions and malignities from slanderous tongues and hard speeches from all fears and sorrows nay more from all temptations and corruptions this must needs give boldnesse to them it 's all the cause of boldnesse we have in this life because at that day all our sins and sorrows shall be put away it 's a day of universal freedome from all sin 1 John 3.2 we shall then be like him in grace and glory and freedom from all evils Vse 1. To reprove a grosse errour in Popery which is that no man can be certain of his salvation in the day of judgement but we see it 's no other doctrine but St. John here delivers is it not a word of boldnesse and confience that Paul hath 2 Tim. 4 7 8. I know from henceforth is laid up for me a crown of glory true say they Paul was an extraordinary Christian but he addes not for me only but for all them that love his appearing were not Christians confident against that day how is it that they so earnestly desire that day The Spirit and the Bride say Come and every one that is a thirst sayes Come Lord Jesus come quickly be like a young Roe which shews plainly they doe not look at it as a day of terrour but as a day of boldnesse and comfort Object Have not many of Gods servants been afraid of the face of death and troubled at it What was Hilarius his speech Egredere anima mea quid trepidas Egredere septuaginta annos Christum colui jam mortem times Answ The words of Hilarius shew that he checks this fear he thought he had no cause to be afraid therefore he bids his soul goe forth 2. I grant that a mans nature may shrink at death though he knowes that he hath been a faithfull servant and is not afraid of judgement for death is an enemy to nature though a friend to grace 2 Cor. 5.12 Paul himselfe desires to be cloathed with glory 〈…〉 unclothed of his body so Christ told Peter John 21.18 〈…〉 thee whither thou wouldst not he means to martyrdome implying if he could have shunned martyrdome with a good conscience he would have â—orded it because its an enemy to nature but yet this 〈…〉 â—â—ture is after aggravated by temptâ—◠〈…〉 so that as 〈…〉 so to 〈…〉 will 〈…〉 times taking away all mattâ—◠〈…〉 he wâ—â— conâ—â—â—dent o◠〈…〉 all 〈◊〉 of comâ—â—â—◠〈…〉 him 〈◊〉 that day shall 〈…〉 examination and possese him 〈…〉 youth that his 〈…〉 Psal 30.7 〈…〉 his face 〈…〉 is the 〈…〉 and Johâ— â—0 〈…〉 yet this 〈…〉 love may 〈…〉 in that day though 〈…〉 wh◠〈…〉 with temptatiâ—â— and 〈…〉 it may be 〈…〉 and so other Christians in his 〈…〉 â—emper 〈…〉 Christ 〈◊〉 to him Psal 3.6 I will not be afâ—â—◠〈…〉 about 〈…〉 St. Ambrose I have not 〈…〉 am ashamed to 〈◊〉 any longer neither doth it irk me to die 〈…〉 a good Loâ—â— so Paul professeth Phil. 1.21 〈…〉 â—â—â—ved so Job 19. â—â— 26. 〈…〉 but even of every one whose loâ—◠〈…〉 that thâ—◠〈…〉 in that day Vse 2. Shews the dangerous estate of such whose love to Go◠〈…〉 brethren is not perfect for if they whâ—â—â— love is perfect may have 〈…〉 then such as never sought 〈…〉 his favour never loved the â—ell 〈…〉 of his servants in tha◠〈◊〉 where 〈…〉 Obj. I have knowâ—â—◠〈…〉 â—â—ve never troubled themselves with matters of Religâ—â—◠〈◊〉 yea scornfull 〈…〉 boysterous men yet as little afraid of death and hell 〈…〉 Isa 22. â—â— Answ That which the Papists condemn as hereticall 〈…〉 God 's servants that may be called 〈◊〉 presumption in such men 〈…〉 who never shrink at death or judgement and indeed it proceeds from 〈◊〉 profound ignorance and deadnesse of their hearts who nenver 〈…〉 of God nor the terrours of hell Dâ—â—â—e bellum in ex pertis but if one 〈…〉 â—ome to see that dâ—y then shall they call to the moutainns and hills to coveâ—â—â—â—em from the wrath 〈◊〉 the Lamb. Vse 3. For those that would live comfortably and die peaceably take this ready way be perfect and sincere in your love to God and his Saints and that will breed 〈…〉 marvellous boldnesse against that day
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
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
with the Saints so long we keep a constant fellowship with God himselfe but let a man faile in his love to his brethren he falls off from God and so runs into grievous Apostacy against God to the spighting of the holy ghost therefore as you would put honour on God and maintain his Spirit in you so take heed you neglect not brotherly love if we neglect this we are in rhe way to total Apostacy Reas 4. From the delight God takes that all his servants should wear his livery and be known to be his Disciples now if God had only left us to faith in Christ to calling on his Name all this might have been and yet we never been known what we were but because God would have it known thar there is a generation of men calling upon his name and serving him in truth he would never have them come abroad without this cognizance to their brethren and by this mark all men should know ye are my Disciples if you love one another Joh. 13.35 therefore if a man throws away brotherly love he throws away the profession of Christianity he is no Christian therefore offer not to say thou lovest God or love thy brother also Vse 3 To teach us that the love of our brethren is not a conceit of perfection or supererogation but it s a duty of necessity straightly lying upon all men that if they love God they must love their brethren also never say you have a God in heaven whom you love if you neglect love to your Brethren we think we may love our brother as long as he loves us but if he comes betwixt us and our profit we fall off from him Why if you love them that love you what singular thing doe you Matth. 5.45 Turks and Pagans will doe so much but you must know you are bound to love your brethren by vertue of a Commandement if thou thinkest thou art bound to love God by vertue of his Commandement by vertue of the same Commandement thou art bound to love thy brother also Object I but my Brother is changed Answ It may be so but yet Gods commandement is not changed indeed we are to carry the expressions of our love according to divers occasions it 's one thing to comfort another thing to reprove yet both acts of love besides there is no Commandement of God but the transgression of it brings a curse with it Deut. 27. ult If therefore I love not my brother I fall under a curse and so under seperation from Gods presence for that is properly a curse and so then we cannot so wrong our Brother as we wrong God and our own souls as soon as Cain hated his Brother and slew him he went out from the presence of God and dwelt in the Land of Nod a land of agitation wandring prayers and wandring performances does an hatefull soul put up When David had once wronged Vriah what poor work made he He then makes nothing of the destruction of a worthy subject that had before time been scrupulous of cutting an enemies skirt whereas è contra no man that expresseth hearty love to his brother prayes for them doth them good but he shall find as he closeth with his brother God will close with him as he lifts up a cheerful countenance upon his Brother so will God on him so that he shall plainly find that in keeping this great Commandement is great reward Vse 2. To teach us to love God so much the more that hath such care that no man withdraw his love from us but he will be as ready to sit loos from them as they sit loose from thee why what marvellous love is this that God should take it so ill that any should offer injury to thee so that he will not endure that the greatest Monarch should evill intreat thee how should this shame us that we should sit so loose from God and slight him and wrong him that is so carefull that none should wrong us 1 JOHN Chap. V. Vers 1. Whosoever believeth that Jesus is the Christ is born of God and every one that loveth him that begat loveth him also that is begotten of him THese words contain a third argument to confirm a truth delivered Chap. 4. vers 20. which was That the profession of the love of God without the love of our Brethren is but hypocrisie In this verse the argument is drawn from the nearnesse of our Brother to that God whom we profess to love He is as near as the begotten is to him that begat him and the argument stands thus if our Brother be begotten of God then we cannot love him that begat but we must love him also that is begotten but our brother is born of God which he proves by his faith Whosoever believeth that Jesus is the Christ is born of God In this verse observe these two parts 1 The safe and comfortable estate of every believer He is born of God 2 The necessity that lies upon such as love God To love the Brethren also Here therefore is a double universall proposition 2 Concerning Faith 2 Concerning Love The former universall proposition is That whosoever believeth that Jesus is the Christ is born of God Doct. 1. Faith in Christ Jesus is a certain and universall worke of Regeneration Quest What is it to believe on Christ Do not the Devills believe and tremble 1 To believe that Jesus is Christ is to be perswade that God hath anoynted him to be King Priest and Prophet of his Church as a Priest to sacrifice himself for us as a Prophet to direct us and reveale his will to us as a King to govern and to rule us 2 Believing is not only an act of the understanding for the Devills believe that Christ is the Messias that is that he is Priest King and Prophet of his Church therefore in this believing there is more then a meer perswasion namely 1 A particular application to mine own heart that he is a Priest King and Prophet to me And 2 Where this faith is it works such a frame of heart in me that I trust on him alone for my salvation and out of him I look for none in his bloud I look to be pardoned in his Propheticall office I look to be guided and I look to him as a King to subdue my rebellious heart this kind of Faith is a certain mark of Regeneration 1 From the removal of all other causes for a man to looke up to him as the Christ the anoynted of God this is above the reach of flesh and bloud and this kinde of faith makes a man blessed Mat. 16.16 17. The hand of faith is a work of Gods Spirit for take the state of nature it reaches no further then this Flesh and bloud looks to satisfie by the works of the Law and this was the stumbling block of the Jewes they sought righteousnesse by the Law Rom. 9.3 this is naturall ever since Adam for
his principle being given to Adam Doe this and live this still cleaves to us by nature and this is the Religion of all the Nations to look to be saved by the works either of the naturall or morall Law 2. Suppose you convince flesh and bloud that all his righteousnesse is unclean why yet far off was it from men in St. Johns time to look for salvation in a crucified Saviour this was a stumbling block to the Jewes and to the Greeks foolishnesse 1 Cor. 1.23 3. Suppose you prevail so far with flesh and bloud as to convince them their righteousnesse is unclean and that there is no salvation but onely in Christ yet nature will not be perswaded that Christ did all this for him but in anguish of soule nature runs to merry company to the world to the gallowes rather then it will come to Christ for help and wait on him and cleave to him if therefore a man be brought to believe on him as his Saviour and by his Priestly Kingly and Propheticall Office to look for salvation and trust on him for it is an evidence of our Regeneration Reas 1. From the mighty power of lively faith for St. John here â—oth not speak of a cold dead faith but of a lively powerfull faith now where such faith is it makes us live by our faith Heb. 2.4 The just shall by his faith live a life of justification and sanctification faith looks not at his own works for satisfaction but to him that justifies the ungodly Rom. 4.4 5 6. And so by faith we live a life of sanctification wâ—ether Gods will be to be done or suffered he lives by faith that is he will have a commandement for his rule no duty he takes in hand but he will have his warrent for it 2. Faith looks to the promise for strength when he goes about any Christian duty he goes not about it in his own strength but he derives strength from Christ Without me ye can doe nothing from him is thy fruit found Hos 14.8 9. he relies on the promise for help for comfort for acceptance he doth all in the name of Christ that is in his life and power and looks for acceptance in the name of Christ onely 3. If he suffers the will of God and lies under heavy temptations and afflictions why he waits on God he lives by his faith he knowes that he that will come shall come and will not tarry Heb. 10.36 37. in the mean time the just lives by faith that is quiets himselfe in dependence on Christ and expectation of his promise Vse 1. To refute a Popish Doctrine that teacheth That faith may be common to Gods people with Hypocrites and they professe no other faith then what may be common to Hypocrites and Devills and therefore they disclaim justification by faith because if faith justifie then the Devills and Hypocrites may be justified But the Apostle speaks of a faith that flesh and bloud cannot attain unto therefore that which they call Catholique faith to believe those Doctrines mala fide propounded by their Church is a fiction the Devill believes better then they he believes the word of God to be true but to believe this to be true by a true and lively faith is such a beliefe as whereby we are born of God Vse 2. Of tryall whereby we may take an estimate of our faith thou saist thou believest that Jesus is the Christ Why try that hath thy faith regenerated thee hath it brought thee into subjection to Gods will Dost thou live by thy faith that is if thou beest to doe any part of Gods will dost thou walk by a Commandement for thy rule and dost thou depend upon some Promise for strength if thou beest to suffer Gods will dost thou wait patiently on Christ and quiet thy selfe in him then thy faith is a regenerating faith Contrary if a man say he believes in Christ and yet makes no conscience to live according to Gods commandements relies not on him for strength in his performances is not patient under his hand such a beliefe as this is far from that which the Text speaks of Vse 3. Of direction what course he must take that would become a son of God born of him Why faith is the door wereby we are to enter into this happy estate there is a power in faith not onely to justifie but to sanctifie If therefore thou be convinced of thy filthy unclean state by nature and lookest up to Christ for cleansing if thou findest thy heart submitting to Gods will carefull to walk by a rule going out of thy selfe depending upon him for strength and if God hide his face thou canst waite patiently on him why this is the way to regeneration To believe on Christ and not to make use of him is to say we believe in him and yet believe him not If thou were told that in such a corner of a field there lay abundance of treasure and yet thou livest in penury and want and never goest about to dig it up every man would think thou wert not perswaded of the truth of it but that thou lookest at it as a fable So for a man to say that he believes on Christ and yet to let Christ lie by him as a refused commodity and never look to him for salvation and help who will believe that we are perswaded that Jesus is the Christ the anointed of God Vse 4. Of consolation to every believing soul we are ready to call in question our regeneration and adoption why if God gives us hearts believing that Jesus is the Christ and therefore thou goest about to dig up this treasure in him and therefore art resolved not to leave off till thou hast found him and trustest upon him daily for help and comfort dependest on him seekest him with all thy heart Why be of good comfort thy faith is a sufficient testimony to thee that thou art born of God 1 JOHN 5.1 latter part And every one that loveth him that begat loveth him also that is begotten of him Doct. EVery Christian that is affected with the love of God as a father is inlarged also with love to his brethren as those that are begotten of him This Doctrine is not delivered in these expresse termes any where else but something like is found John 20.17 I ascend to my Father and your Father He acknowledgeth his Father to be their Father reconciled in him and he looks at them as his bre hren therefore tell my Brethren He therefore that acknowledgeth God as his father and bears a child-like love to him by the same affection is he carried to love his brethren as those that are begotten of God Reas 1. Because he takes them all to be his Brethren And 2. Because he looks at God as their father as well as his so that he that looks at God as his Father and yet respects not his children as his brethren is a lyer he that loves his
then I might condemne the generation of the righteous for it may easily fall out that sometimes the servants of God are so filled with the world that they have much ado to take pains about edifying themselves or keeping peace with God But yet though a true Christian be led captive by the world so as he hath little skill in any thing else but worldly matters full of dexterity in the world and but a bungler in grace yet if a man be born of God the Spirit of God at length will let him see his error and then be will mourn for it and oppose and resist to the death As a childe getting into a boat at length the wind riseth and carryeth the boat from the shoar and tosses him in the deep he is not able to use the oares to bring him to the shoar but after much toyling he is drowned and a puffe of wind or the return of the floud casts him on the shoar dead So many times a Christian falls a tampering with the world and it pleaseth him well till at length the world heaves and carries him up untill he be carryed into the main plunged so deep in the world that he sees he hath lost his love to God and then he strives to recover himselfe and labours and goes mourning to his grave but at his death he is cast up safely on the shoar the seed of God hath kept some life of grace in him Vse 1. Shews the hypocrisie of such as are carryed wholly captive with the world such were never truly born of God Stella cadens nunquam stella cometa fuit Some illumination may make them blaze a while but they vanish away at length Vse 2. Shews us the marvellous danger of the world We think it an happy thing to lade our selves with thick clay to have our treasuries full and our houses well furnished Why would a man think himselfe rich if his house were full of enemies Why truly such is the world it carries us into the deep and drowns us with many sinfull lusts Therefore the more we have of the world the more wary grow we of keeping the world shackled that it may not hinder us but help us to more freedome as a man the more Sea-room the better he sails So let Christians that have much of the world learn to be more free for God Doct. 2. It 's the faith of a Christian that helps him to overcome the world Moses his example is full Heb. 11.24 to 28. We see here 1 Honor might have tempted him He might have been called the Son of Pharoahs daughter this he refused by faith 2 There was much treasure to be got in the Court but by faith he esteemed the reproach of Christ greater riches then the treasures of Aegypt 3 He might have had many pleasures in the Court but by faith he esteemed the affliction of Gods people before the pleasures of sin 4 He might have incurred the Kings wrath but by faith he feared not the Kings wrath So that let the world flatter or threaten faith overcomes it Reas 1. Because faith inlightens the minde to see things in another manner then the world seeth them Faith lets us see things as they are Faith lets Moses see that to be called Gods Son is far greater honour then to be called the Son of Pharoah's daughter Faith lets him see that the afflictions of Gods servants are better then worldly pleasure Faith lets him see that Gods wrath is more to be feared then the Kings Faith is of a discerning nature Heb. 11.1 Faith makes that evident to a Christian which others see not 2 Faith estates us into Christ Now Christ dwelling in us by faith inables us to overcome the world 3 Faith hath a power to purifie our hearts Acts 15.9 2 Pet. 1.14 from the lusts of the world Faith looks at God as our portion and therefore regards not the profits of the world 2 Faith cleanseth us from voluptuousnesse Faith lets us see more joy and pleasure in Gods favour then in all the contents of the world 3 Faith establisheth our hearts in Gods fear Prov. 29.25 and therefore makes us not to be afraid of the wrath of men so that faith fenceth us on every side against the world 4. Faith layes hold on the promises 2 Pet. 1.5 Now Gods promises have a power to take off our minds from the world Faith beleeves the promises of Gods protection and provision and goodnesse and therefore makes us not to regard the world Vse 1. To teach a Christian never to go without the continual exercise of his faith The worâ—d will be still drawing us away either after pleasure or profit or else will discourage you with fears and dangers Why faith alone is able to overcome them therefore live continually by faith depend upon Christ look up to the promises and you shall be too hard for the world Vse 2. Of comfort to every faithfull believer in order to their perseverance If faith overcomes the world then it will overcome Satan and your owne lusts Doct. 3. To them that have overcome the world the yoke of Gods commandements is easie By the world we heard is not to be understood the creatures but there be somethings in the world that have a snare in them 2 There be many comforts in the world that are apt to draw our mindes from God Again there are many discomforts and dangers which are enemies to grace Now to him that hath overcome these the yoke of Gods commandements is easie Paul to whom the world was crucified Gal. 6.14 when he hears that bonds and afflictions attend him he cares for none of these things he can fulfill his course with joy for all these then surely his task is not a grievous yoke but joyfull Reas 1. From the weapons that the world lends Satan in every temptation Whatsoever temptation comes from Sotan or from our own corruptions they finde no argument to perswade us but only taken from the world so that if once you have overcome the world no temptation will lay hold on you There have been many that have been willing to partake of Christ but when Christ hath bid them part with all they went away sorrowful Mat. 10.22 Here was a losse of profit kept him off Some are kept off by profits some by pleasures Luke 14.18 19 20. The profits of the world made Ananias dissemble the love of the world made Demas forsake Paul What made Achitophel hang himself but disgrace of the world For ease sake Judas hanged himselfe So some mens credit and honors keep them off John 5.44 How can ye believe that receive honour one of another The seeking of worldly honour and glory hinders them from seeking Gods glory John 12.42 43. All the discouragements that hinder in our Christian course are either from the profits pleasures or honors of the world If therefore we have got victory over the world then no temptation shall make us think Gods
yoke grievous What made Herod and Demas and others think Gods commandements heavy but their profits and pleasures Vse 1. May serve to teach those that would walk on in a Christian course with freedome and liberty to wean their affections from the love of the world Bear a crucified affection to the contents of the world and then Gods yoke will not seem heavy 1 Though the commandements be great and heavy yet as a man is so is his strength When a man hath got victory over the world hee hath got Christ in his soul and so through the strength of Christ he is able to prevail 1 John 4.4 And withall there abides with him the mighty power of Gods Spirit and Gods Word which affords him mighty strength 2. There is a weakning of the enemy All the weapons that Satan useth are took away when a man hath once overcome the world were a man advanced to the stars he would see the stars to be huge immense things far above that they seem now and he would look at the earth as a small point But if we stand here below we look at the earth as a great thing We think worldly honors and preferments great dignities and the stars we think them small things because we stand below and are renewed from them but in case God lift us above the world and we might have our eyes enlightened to see the greatnesse of Gods favour and Christs blood and heavenly things why then those earthly things would seem small If we would therefore walk in an enlarged frame let us esteem earthly things as small matters worth little regard and account heavenly things as worthy your highest esteem and chiefly to be looked at 1 JOHN 5.5 Whâ— is he that overcometh the world but he that believeth that Jesus is the Son of God Doct. THe faith that overcomes the world is faith in the divinity and Sonship of Christ. Who is he that overcomes the world but he that believeth that Jesus is the Son of God When Peter had made that profession of his faith Thou art the Christ the Son of the living God what saith Christ to this Blessed art thou Simon c. Mat. 16.16 17 18. This confession made Simon to be a rock and upon this rock of Peters confession Christ built his Church So that if you ask upon what foundation the Church stands it was upon this faith and against this faith the gates of hell and all the judiciall power thereof shall not prevail What is it then to believe that Jesus is the Son of God 1 He that believes that that Jesus whom Judas betrayed and the Jews crucified is the Son of God 2 He that believes that he is the Son of God in whom he is well pleased Mat. 3.17 So that he is that mighty power and wisdome of God in whom his Father is well pleased This faith overcomes the world 1 Because this kind of faith cannot be attained by any humane means but by an heavenly revelation from God the Father Mat. 16.16 And in that age when St. John wrote this there was no humane reason to induce us to believe it 1 All antiquity of the Gentiles was against it They had heard of Jupiter Apollo and Hercules but Christ seemed a new God to them Acts 17.18 2 All authority was against it 2 Cor. 2.8 None of the Princes of the world knew of it 3 The universall consent of all the habitable world was against it save onely a smal handful of people that believed him to be the Christ the Son of God 4 There was something in reason founded against it for a man to look for salvation from a poor Carpenters Son from a despised man one that was excommunicated and crucified and could not save himself for a man to look for salvation from him was more then flesh and blood could reach for the poor thief upon the Crosse to see him on the Crosse and yet to beg of him a Kingdome and after death too this was such a faith as overcame the world This flesh revealed not to take a man at the worst and then to believe on him for salvation Object But now who is there that believes not Jesus to be the Son of God Answ 'T is true We have now all those arguments to prove him to be the Son of God which they wanted We have the antiquity of many hundred years we have authority on our parts and the universall consent of the whole Christian world hath now taken up such a principle and for reasons we have reason enough seeing so many ages so many wise and great men consent to this truth And therefore it 's now lesse wonder to believe Jesus to be the Son of God What then Is St. Johns argument of no force now Yes certainly therefore 2 we say It 's no great matter to believe Jesus to be the Son of God upon humane credulity of antiquity universality or humane reason That 's not the faith that overcomes the world but it must be such a faith as is wrought in our hearts by God himselfe and this faith far differs from humane credulity 1 No man that believes Christ to be the Son of God by this divine faith but looks up to him for salvation Look unto me and be saved all ye ends of the earth Isa 45.22 2 If we look at Christ as the Son of God this faith hath an efficacy in it to work in us contrition and mourning for our sins whereby we have crucified the Lord of life Acts. 2.37 When they heard that was the Christ whom they had câ—ucified they were pricked in their hearts Zach. 12.10 To such as be-believe thus Christ is made the author of eternall salvation Heb. 5.8 3 From the mighty power and virtue a faithfull soul derives from Christ to overcome the world when you look at all the world and all the comforts thereof and compare them with Christ you shall find them so vain and empty that there is no comparison Psalm 73.25 Mat. 16.24 What is there in the world that would be equal with Christ Did not Moses on this ground despise all the treasures and pleasures of Aegypt because he had seen him that was in the bush Heb. 11.27 That was the Lord Christ The transcendent worth a Christian findes in Christ far outswayes all worldly dignities Vse 1. Of encouragement to a Christian soul against all temptation For if this faith overcome the world then it will overcome Satan and the corrupt lusts of thine owne heart and therefore this faith cannot be overcome but is secure against all enemies If it were possible that our faith could be extinguished then this were not true that Faith overcomes the world If a man therefore lose his faith such faith was never true 2 It teacheth us the exceeding danger of the love of the world How many are there that rise early and sit up late that spend their whole care and pains to get worldly wealth
question is a sacrilegious violation of his Testament 6 That he might keep in us everlasting nourishment to feed on in our hearts John 6.56 So that his blood may be his wine to chear us that by the comfort of his blood and mediation applyed to our souls we might have wherewith to sustain our selves in the worst times This is meat indeed and drink indeed no nourishment our souls can feed on but this our souls cannot feed on pleasures and profits spirits must feed upon spiritual things Those are beggerly naked souls that have nothing but lands and riches to feed on the souls food is holy spirituall things and if the ordinances yeeld you any good or comfort whence comes this but only from the blood of Christ that hath besprinkled all these ordinances and made them effectuall Heb. 9.19 It 's the blood of sprinkling that makes every ordinance effectuall to us 7 He came by blood to us that so he might open a way to us into the most holy place Vse 1. Teacheth us that a poor Christian that believes in Christ may thereby overcome the world because he believes on such a one as came both by water and blood by the water of sanctification to purifie and cleanse us and by the blood of his redemption whereby he hath procured for us pardon and happinesse therefore whosoever believes on Christ is so sprinkled with the blood of Christ that he is redeemed from the world to become the servant of God he hath all the promises of God which make him overcome all the promises of the world and encourageth him against all difficulties and so assureth him of heavenly glory so that he looks at the world as a thing little to be regarded Vse 2. To stir up all those that desire to get victory over the world to labour to get faith in Christ Jesus who is so abundantly furnished with helps and means for our redemption fit to sanctifie us by the water of sanctification fit to sprinkle us with the blood of redemption whereas if we do not believe on Christ we shall be continually slaves to the world Hence it is that worldlings take such content and comfort in the things of this life and are so discouraged at the losse of them a plain signe they want faith to overcome the world Vse 3. Of tryall what portion we have in Christ Why what feedest thou on If thou hast a part in Christ thou hast a Spirit of God within thee to comfort thee thou findest the ordinances sprinkled with the bloud of Christ to feed on thou canst say to the flattering world I have better meat and better comforts to feed on then the world can yeeld Psal 4.6 It 's poor nourishment for spirits to feed on the husks of this world but a Christian findes the blood of Christ the only food of his soul and the world to be his Servant and not his Master But if we have no higher matters to feed on then the profits and contents of the world the Spirit of God and grace we relish not why then truly Christians we are not 4 If thou wouldst use the priviledges which come by Christ why this is the way Believe on the Lord Jesus and then he is come for thee by water and blood Distrust therefore thy owne righteousnesse rest upon Christ live in such places where Christ is dispensed in his ordinances that so being brought on to believe thou mayst finde Christ to thy salvation 5 Of consolation to such as renounce the world and esteem Christ to be better worth then all the world why thy hope is not frustrate thou believest on such a one as came by water and blood so that though thou be unclean and thy works defiled yet he came by water to purge and cleanse thee Exod. 28.37 38. And what though thy heart be full of many sinful lusts yet thou trustest on one that can by blood make attonement for thee to procure his Spirit and when thou dyest to give thee an open entrance into the most holy place 1 JOHN 5.6 This is he that came by water and bloud even Jesus Christ not by water onely but by water and bloud and it is the Spirit that beareth witnesse because the Spirit is truth IN these verses as we heard Christ is set out 1. By the manner of his coming he came by water and bloud 2. By the witnesse born to him which are First in generall the Spirit v. 6. Secondly more particularly the witnesses are distinguished into two parts three in heaven and three on earth v. 7 8. It is the Spirit that beareth witnesse here Christs coming is confirmed by the witnesse of the Spirit and that Spirit amplyfied by the certainty that Spirit is truth By the Spirit is meant the Spirit of God breathing in the Word and in the conscience of Gods people both are here included For 1. the Spirit breathing in the Scripture is one of the chiefest testimonies that is born to Christ John 5.39 and therefore this witnesse may not be omitted 2. By the Spirit is meant the Spirit as it breaths in the consciences of Gods people for though the Spirit be strong in the Scripture yet how shall I be ascertained of that truth of the Scripture but by the consent of the same Spirit in my heart It s the Spirit in our hearts that witnesseth to the truth in the Scripture John 3.33 and therefore it s called a Seal 2 Cor. 1.20 All the promises in Christ are yea and amen how appears that by the Spirit breathing in our hearts Quest What is that the Spirit witnesseth Some understand it thus The Spirit bears witnesse that the Spirit is truth if there were no other testimony of the Spirit but the Spirit it selfe it would shew it selfe as the Sun shews its selfe But first the Apostle hath not occasion to speak of the witnesse it bears to its own truth but the scope of his speech is to speak of the witnesse that is born to this truth that Jesus Christ came by water and bloud and therefore the witnesse here spoken of is of the Sonship of Christ and of his powerfull coming and to this the Spirit bears witnesse and that Spirit is truth Doct. The Spirit of God breathing in the Scripture and in the conscience of Gods people bears witnesse to our souls that Jesus Christ came to save us by the water of Sanctification and the bloud of Redemption The Spirit breathing in the Scripture John 5.39 It s not the saying of the Prophets nor Apostles that bears such authentick testimony we look at the testimony of them as of Isaiah and Paul Christ speaks of them I receive not the testimony of men John 1.33 Therefore some that have read them have lookd at them as fables 1 Cor. 2.6 7. What is it then that captivates the world to the beliefe of this testimony but the testimony of the Spirit breathing in them What is that Spirit that breaths
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
these three are one CHrist the Object of our Faith is set out First By the manner of his coming v. 6. He came by water and bloud Secondly By the testimony given him of his coming which is double three in Heaven and three on Earth In this Verse the heavenly witnesses are set forth 1. By the number three 2. By their place in Heaven 3. By their work they bear witnesse 4. By their names the Father the Son and the holy Spirit 5. By the unity these three are one Doct. That there are three Persons yet but one God that doe bear witnesse to the divinity of Christ and of the plenteous salvation wrought by him For Explication Quest Who those three Persons be and why so called Answ The first Person is the Father so called 1. Chiefly because he is the Father of Christ 1 Pet. 1.3 Partly by eternall generation as he is God partly by adoption as he is man 2. As he is the Father of all the Elect 1 Pet. 1.3 5. John 20.17 The second Person is styled the Word as likewise John 1.1 A solemn name given him in his greatest triumph Rev. 19.13 A style seldome attributed to Christ but by St. John in all his Books although some understand it of Christ Heb. 4.12 Christ is called the Word in a fourfold sence he is a Word of wisdome of representation of revelation of promise 1. Christ is a word of wisdome for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ratio now Wisdome is accidental but ratio is essential to a humane soul Now such a thing is Christ to his Father he is the wisdome or reason to his Father Prov. 8.23 24 he is the begotten of his Father they that write of the Trinity expresse it thuâ— the Father from eternity considering and understanding himselfe from this conceiving of the Father resulted the Image of himselfe that was his Son from them both resulted the holy Ghost 2. He is called the Word of God as he is a word of representation for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Christ is the living Image of God Heb. 1.3 the character of the Father like a seal stampt in wax they answer in every point 3. He is a word of revelation John 1.18 No man hath seen God at any time but Christ the Wisdome of the Father hath declared unto us and revealed Gods will it was the Lord Christ that appeared to Adam and Moses and Abraham and Gideon and the rest of the Patriarchs as a word expounds all our meaning and reveals our will so it is Christ the Word of God that reveals the will of God to us 4. He is a word of promise Heb. 11.39 Christ was promised of old but not exhibited till the last days The third witnesse is the Spirit every Person in the Trinity is an holy Spirit John 4.24 yet it is more particularly attributed to the third Person because he works powerfully and effectually all that life and power we see the creature expresse so we see that there are three 〈◊〉 as that bear witnesse to the Divinity of Christ and if three there is a difference in number now there is no dissertion but a Personall difference Heb. 1.3 so that the Father is one Person the Son a 〈◊〉 the holy Ghost â— third yet these Persons make but one in Naâ—â— and so they are one in witnesse Dâ—â— 6.4 Jehovah our God is but one for it is impossible there should be more then one God Nature of it selfe abhors more Infinites then one if there were more Gods then one if many gods how could they be Al sufficient but that one should have the perfection of another Quest What is that they witnesse to Answ They all witnesse Christ to be to the Son of God and that he 〈◊〉 by water and bloud 1. The Father testifies this by that voyce that came down from Heaven Tâ—â— is my 〈…〉 and well â—â—â—sed Mat. â— 17 He 〈…〉 to his works John 6. â—â— 9â— 3â— 36 3â— 2. Christ 〈…〉 himselfe that 〈◊〉 the Son of God by his Ministry as oft as occasion â—râ—â—d John 14 17 â—8 2. By his works John 5.36 3. By his Resurrection he declared himselfe mightily to be the Son of God Rom. 1. 3. The holy Ghost have witnesse of him by descending upon him in the shape of a Dove 2. By convincing the world of sin because they did not believe on him 3. By sealing up this 〈◊〉 to the conscience of men Eph. 1 13. Vse 1. Of refutation of the Jewish heresie that denies the Trinity of the Persons and others that 〈◊〉 the unity of the Godhead all such heresies are here condemned There are 〈◊〉 that bear witnesse in heaven the Father the Wâ—â—d and the Sâ—â—ing and yet theâ—◠〈…〉 Vse 2. Learn here a just 〈◊〉 work of 〈◊〉 faith there is nothing we believe concerning Christ but we â—â—â—e sufficient testimony 〈◊〉 Mat. â— 19 15. At the 〈◊〉 two or three witnesses every truth shall stand now we have sâ—â— witâ—esses thee 〈◊〉 and three 〈◊〉 if therefore we believe this truth we â—et to 〈…〉 God is 〈◊〉 who hath witnessed it 1 John â— 10 But if we believe not Jesus to be the Son of God we make God a lyar because we believe worthe testimony that he hath given us of his Son were not 〈◊〉 hearts slow to believe this truth what need we so many witnesses Object There is none but believes this truth Answ â—â— not enough to believe this upon antiquity or authority or universall consent of the Christian world but God calls us to believe this upon some divine testimony of the Father and of the Son and of the Spirit its 〈◊〉 enough for us â—â— believe that Christ is the Son of God but that God is our â—â—ster in him so that 〈◊〉 that doth not give up it selfe to be conformable to the Image of God the wisdome and revelation of Christ and unlesse the Spirit likewise transform our spirit to holinesse and purity we doe not believe this truth upon any Divine testimony but upon humane credulity Vse 3. If all the three Persons in the Trinity agree together in the witnesse of this â—â—â—th their we see what manner of men we ought to be in our witnesse were we never so many persons as the Persons in the Trinity are three and yet their nature such as they cannot be but one one holinesse one goodnesse one truth so all that worship him though their persons be never so different yet let their spirits be all one 1. Hence learn not to take up a truth upon a slight report God would not commend any work of his to us unlesse he had confirmed it by three witnesses therefore believe not single reports say not he was a good man that said it for God would not put upon us any truth but confirmed it by sundry witnesses therefore believe not every report though brought by a good man let
is the Son of God Gal. 2.19 20. Let Christians observe when we walk in the strength of our own spirits and graces we shall grow so dry and barren that not one good fruit comes from us and this is because we suck from our owne graces and so spend on the stock and so soon draw our selves dry for want of living by faith in the Son of God but a Christian that hath the water of Sanctification let him doe all in the Name of Christ and suck life from him daily and he shall be sufficiently inabled to every duty that God requires we never found this water till we believed on Christ and this water no longer runs fresh and full then we renew our dayly dependence on him and if we did so dayly we should alwayes find it full Sea in our hearts 3 Bloud is a third witnesse on earth and that is the bloud of his sufferings that doth bear witnesse to our souls that Jesus is the Son of God And it bears witnesse to us 1. by pacifying our conscience Heb. 12.24 There is a louder cry in the bloud of Christ to pacifie our souls then in the guilt of sin to bring wrath upon us and this is so lively a testimony that a Christian knows were it not for the bloud of Christ all the things in the world would not have quieted his conscience 2 The bloud of Christ purchaseth us to become his Acts 20.28 Now when we can find our selves the purchased ones of God the peculiar people of God this bloud of purchase witnesseth that it was the Son of God that redeemed us from the world and our own corrupt hearts 3 The same bloud doth therefore bear witnesse that Jesus is the Son of God because it 's a bloud of purity sprinkled upon every Ordinance and creature every thing was purified by bloud Heb. 9.19 to 23. this bloud of Christ on every thing makes it pure To the pure all things are pure so that to such a one his calling and company his meat and drink doe not insnare him as they doe other men set further off from God but by this bloud it is and the blessing of God that we are made more fruitful and serviceable to God yea were it not for the bloud of Christ our very graces would corrupt us it 's the bloud of Christ that makes them all usefull and savory and turn to our good Doct. These three witnesses the Spirit the Water and the bloud are in one Not only in this witnesse but they are all one for one work in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is they all consent to one truth And 2. they all goe an end and conspire in one work of our Redemption so that one would be of small use without the other Vse 1. To establish our hearts in this testimony that Jesus is the Son of God and so to believe it that we may overcome the world In the mouth of two or three witnesses every truth shall stand how much more when three in heaven and three on earth testifie the truth and it 's not enough to believe this upon the authority of the State or thy Parents or upon the universal consent of all men for this is no part of divine testimony and this beliefe will never help thee to overcome the world and yet this is the testimony of the Church of Rome but these humane testimonies will beget but humane credulity Vse 2. For tryall whether you believe this truth aright or no if your faith be built upon the testimony of the Father the Word and the Spirit upon the testimony of the Spirit breathing in the Scripture and in your own conscience upon the water of Sanctification and bloud of Redemption if your faith be built on these principles it will stand Vse 3. Reproves that Popish doctrine that maintains a Christian can never attain to any certain assurance Why if a Christian have six such strong witnesses and divine as these will they not breed more then probable conjecture Six be â—est mens testimonies would breed more then probability And doe not God the Father Son and holy Ghost breed assurance in their testimonies It 's a dishonourable thing to think otherwise Vse 4. Of consolation to every one that hath found this witnesse in him it is a ground of singular comfort to them that that Jesus on whom they have believed will help them to overcome the world Vse 5. Since these three the Spirit the water and bloud doe bear witnesse to the Sonship of Christ it should teach us to keep our hearts and ears always open to these testimonies Two things hinder this testimony the noyse and tumults of worldly businesses so fill our hearts and hands that we cannot hear what the Spirit speaks Secondly the noyse of our lusts doth so fill our souls that we cannot listen to the peace Christs bloud speaks which speaks better things then our lusts therefore we should alwayes keep our hearts and ears open and free from tumults of the world or the noyse of our own lusts that so we might hear what Gods Spirit testifies to our own hearts 1 JOHN 5.9 10. If we receive the witnesse of men the witnesse of God is greater for this is the witnesse of God which he hath testified of his Son c. HAving spoken in the former verse of the manner of Christs coming and of the witnesse born to it three in Heaven and three on earth in these verses he excites us to receive the testimony of those witnesses by four arguments 1 A minori If we receive the witnesse of men how much the more ought we to receive the witnesse of God 2 From the divinity of this testimony whatsoever any of these fix witnesses speak their testimony is not from the earth but from God verse 9. 3 From the nearnesse of this testimony in the heart and conscience of every believer and therefore the rather to be credited because it is an inward testimony that we feel in our own hearts 4 From the dangerous condition that such fall into that doe not believe this truth they do no lesse then make God a lyaâ— for all these bear witnesse from God and therefore if we believe them not we make God a lyar Doct. The three witnesses in heaven and the three witnesses on earth are all of them divine and inward testimonies in the hearts of believers and therefore far more to be credited then the witnesse of all men in the world 1 That the Father Son and Spirit are divine witnesses is no question for they are the three Persons in the Trinity and yet are but one God Deut. 6 4. Therefore their testimony must needs be divine But the question is How doe these hear witnesse in our hearts to this truth he that believeth hath all these witnesses in himselfe 1 The Father as he is the Fountain of the God head so his work is a work of Almighty power and that is
and believes shall be saved but I repent and believe this say they the Scripture no where saith But say we besides the testimony of the Scripture there is a threefold witnesse in heaven and three on earth all witnessing this truth now their testimony is divine and therefore my faith is divine and they all witnesse to this truth that Jesus is the Son of God and that I believing on him shall be saved Obj. All these are but suavis quidam motus cannot produce a divine faith Answ Can the testimony of men produce an humane certainty and cannot three divine witnesses in heaven and three on earth produce more then an humane probabilty If not how doth the text say their testimony is greater then the testimony of men Object How comes it to passe then that this witnesse is so low sometimes that we can hardly discern it Answ We so grieve the Spirit of God sometimes that he delights not to reveal himselfe to us but this is our own fault that we so black this evidence that we cannot read it but if we maintain and cherish it it will be a strong testimony to our souls Vse 2. For tryal of our faith wouldst thou know whether thy faith be true or not If it be it will convey a double trinity of witnesses into thy heart witnessing that Jesus is the Son of God and that he came by water and bloud If you should resolve most mens faith into its principle you should find most mens faith built upon antiquity and authority and universall consent of all men Why if these be the best grounds of thy saith the Divel hath better grounds of faith then so but if thou find this truth confirmed to thee by the testimony of Gods Spirit within thee this faith will hold tryall Vse 3. Of consolation to all them that find this witnesse in themselves Why they have grounds of full assurance of their good estates seeing they have such divine and certain witnesse of it both in heaven and earth 1 JOHN 5.10 11 12. He that believeth on the Son of God hath the witnesse in himself he that believeth not God hath made him a lyar because he believeth not the record that God gave of his Son c. HAving shewed vers 6 7 8. three witnesses in heaven and three on earth that bear witnesse to the Sonship of Christ vers 9 10. he stirs us up to believe this witnesse 1 A minori If we believe the witnesse of men the witnesse of God is greater 2 From the Divinity of all those witnesses in our hearts and consciences 3 From the nearnesse of this testimony 4 From the danger that follows the not believing this testimony we thereby make God a lyar and he gives a reason of it because he believes not the record that God hath of his Son and he shews what that record is this is the record that God hath given us of his Son even eternal life From the change of the phrase in this 10 vers believing on the Son of God and believing God observe Doct. True faith that believeth God believeth also on the Son of God There is a double phrase used 1 Credere Deo 2 Credere in filium Dei Credere Deo is to believe that there is a God 2 That every testimony God gives us is true Act. 27.25 I believe God that it shall be so as he hath said but to believe on God or on the Son of God is a phrase peculiar only to Scripture not found in any humane Writers Now to believe that there is a God and that his Word is true are acts of the understanding but to believe on God is not only an act of my understanding but of my will whereby I trust on him and rowl my selfe upon him it 's exprest by laying a stone upon a foundation 1 Pet. 2.5 6. Christ lyes as the corner stone of his Church every living stone lyes upon him depends upon him and that is to believe on God to lift up our souls and lye on the foundation John 14.1 Let not your hearts be troubled ye believe on God believe also on me so much belief so much lesse fear and so much fear so much lesse faith Jam. 2.19 The Devils believe and tremble but he that believes on the Son of God feare not this believing on him is a resting on him for many may have faith and not rest on Christ Isa 30.15 In quietnesse and confidence shall be your rest there is no such rowling our selves upon Christ so that as living stones we lye still and quiet upon Christ the corner stone so that you cannot lift off a Christian from his foundation except you overthrow the building and this is when a Chrstian is so established in faith that all mists of doubtings are removed and Gods favour clearely seen and then the soul sits down in calmnesse and quiet Psal 3.5 6. and this hand of faith the children of God are wont to put forth in dangerous times Psal 91.12 He that abideth in the secret place of the most High c. Two things are in God which are the secret place of the Almighty and both exprest in the Name of the Lord. Which implyes 1 his attributes of mercy goodnesse and patience and the like 2 His truth Psal 138.4 Thou hast exalted thy word about thy Name the Word of God doth more comfort and command then any attribute without the Word so that the Name of God is the secret place of God in danger A Christian runs to the attributes and promises of God 2. But if this were all it would exclude from faith all those whose faith is not grown to this quietnesse and rest for many a day is it before we come to such quietnesse and rest but full of doubts and agitations are we as if you commit such a sum of money to be paid at London into a faithfull able mans hand I never doubt of his care or faithfulnesse if I doubt of either my heart is never at rest till I hear how matters goe no Christian ordâ—narily doubts of Gods power and ability but he doubts whether God be willing to put forth his power for my salvation or no hence a poor soule hath many thoughts and cares what will become of his soul yet there is some kinde of saving faith in him that believes his ability and this faith makes him in some measure to lean on Christ as Mark 1.40 the poor Leper came to Jesus and said If thou wilt thou canst make me clean he believed his power yet something doubts of his will yet he comes to him that he might be willing 3. There is a weaker faith then this that is a Christian comes sometimes to doubt even of the power of God that he is not able to shew him mercy and so doubts of it as thus because God hath said That they that have sinned against the holy Ghost shall never be forgiven and they are afraid they
have committed this sin and they know God is not able to break his word Mark 9.22 There comes a poor man to Christ for help for his son and said If thou canst doe any thing have compassion on us What saith Christ If thou canst believe all things are possible to him that believeth viz that I am able why saith he Lord I believe help my unbeliefe he believed God was able to help him and yet was not certain of it neither and yet this faith procured this blessing from God Quest How can this be called believing on Christ when the heart is not grounded on Christ nor rests on him Answ As to believe on Christ is to rest on him as a stone on the foundation so there is a believing on Christ when the heart yet rests not one Christ but rowls it selfe on Christ and that may be done while the heart is yet in motion Resting is a setlednesse of condition but rowling is an unsetled tumbling about sometimes rowls one way sometimes another yet such a Christian believes on Christ because he is rowling towards him that so he may lie on him Psal 37.5 Commit thy ways to the Lord in the original rowl thy ways upon God lean thy soul that way that is done by rowling thy selfe towards him that thou mightst rest on him Prov. 3.6 Trust on the Lord with all thy heart lean not on thy own wisdome a man may be said to lean that way whereon he is not yet setled Quest When is a man said to lean on Christ Answ 1. When a man is perswaded that God is able to help him yet doubts of his willingnesse and yet comes to him leans towards him craves his help as Mark 5.25 there comes a woman to Christ with a bloudy issue she came neither doubting of his ability nor will If I may but touch the hemme of his garment I shall be made whole this was a resting on Christ But the poor Leper was not come so far as to assure himselfe that Christ would doe it but he believes his power and useth the means to make him willing Lord if thou wilt thou canst make me clean 2 A man may be said to lean on Christ when he believes not his willingnesse nor yet confidently his power and yet desires God to help his unbelief this is a rowling upon Christ If thou caâ—â—â— doe any thing help us in Scripture phrase this kind of rowling upon Christ is called a coming to Christ it 's one thing to be coming to Christ and another thing to rest on him but yet he is a believer if he doe but come to Christ Math. 11.28 this coming to Christ is believing on him for to such he promiseth that he will refresh them and he refresheth none but believers Joh. 6.35 37 67. By coming to Christ we believe on him and he that cometh to him he will in no wise cast out if a man be but coming onwards humbled for his sins and perswaded that God is able to help him if not yet if he be grieved for his unbelief and prayes to God to help his unbelief this is coming to Christ that is making towards him and this is faith Suppose a man tell you in such a field of yours is a rich treasure if you believe the man will you not goe about to dig it up but if you doubt of the truth then you let it alone so God tels you all the treasures of life and grace are laid up in Christ this record God gives of his Son now if we believe this record we will use all good means to attain this eternal life otherwise if we doe not use the means to get this treasure we make God a lyar as if his record were not true Vse 1. It reproves the dangerous sin of such as neither relye on Christ nor rowl towards him St. John tels us we make God a lyar a fearfull thing for mortal men to make the God of truth a God of lyes now if we make God a lyar we make him no God at all if we live in unbelief we live in Atheism all such as find not their hearts resting on God or rowling towards him they make God a lyar and there is no truth in them for if we did but believe that eternal life were to be found in Christ we would not rest till we were assured of it if we know of any Inheritance left us we will â—ow from one end of the land to the other to obtain it so if we believed that the treasure of salvation were laid up in Christ we should never rest rowling towards him till we had got possession thereof Vse 2. May stir us up never to rest till we have brought our hearts to relye upon Christ to lean on him to rowl towards him if we doe not this we are Atheists therefore as we desire to make God a God of truth let â—s never rest till we have found our hearts relying on him Psal 132. â— to 6. It was a notable resolution of David in the midst of all his â—â—bles that he would not give himselfe rest till he had prepared as habitation for God so let us never cease rowling towards Christ till at length we find our selves resting on him Quest What would you have us to doe to â—â—ing our hearts to relye and 〈◊〉 on God Answ 1. Rowl your selves to such places where you may have means of grace Faith comes by bearing Rom 10.17 2 Rowl off your hearts from all your sins come out of your sinful corruptions rowl your selves out of your bodâ— of security 2 Cor 6. two last verses 3 Rowl your selves so far from all worldly comforts as that you set not your hearts on them Psal 62.10 nor on great friends Psal 146.3 4 Cast your meditation on the mighty power of God which is able to heal such untoward hearts as yours 5 Use all the means you may and endeavour with all the strength you may that God may heal you 6 If you doubt of his will and are not confident of his ability pray that God would give you a believing heart Lord help my unbelief Vse 3. For them that have rowled themselves on Christ rest not in rowling there is no rest to be had in rowling therefore from rowling 〈…〉 come to establishment in Christ and thâ—re rest sit down in quietnesse and confidence now if thou wouldst have a stone lye on the foundation thou most cut off all the roughnesse and unsquarenesse or else it cannot lye 〈◊〉 there is none but either he hath some doubts that make him under or else pride that is a great swelling therefore we must lay down all our high thoughts and 〈◊〉 levell with Christ for he is meek and loâ—ly besides all hatred and 〈◊〉 is an uneven swelling in our hearts and how 〈◊〉 can they lye smooth in the building bowles and swelling bodies will not touch but in 〈◊〉 point smooâ—â— things lye flat what swelling of heart we
And how dare any appear that dare claime grace and glory of merit In the continuance of his faithfull obedience who dare claim the least mercy ex condigno how much lesse eternall life Whereas è contra Gods servants doe not think God beholding to them for their service but they never think themselves more engaged and beholding to God then when he inables them to most service they say with David Who are we that we should be able to offer thus willingly 1 Chron. 29.14 they know every jo◠of mercy is free grace every sin pardoned is free grace No Malefactor on earth but if the King send him a pardon he acknowledgeth it to be of the Kings free grace and Royall compassion but yet the Synagogue of Rome will not acknowledge Gods pardon to be of free grace but Gods people acknowledge they are 〈◊〉 but as dead dogs before God and were at not for the free grace of God they had never seen life Vse 2. Of exhortation to all the sons of men that never look after Christ why as ever you desire to see me and that life for ever look up to God for it to derive it from him it is his free gift Every man is a friend to him that giveth gifts Prov. 19.6 Shall we respect Princes so that have but earthly honours and profits to giue that we think it our happinesse to doe them any service and shall we neglect God that hath such great gifts to give even eternall life and a Kingdome of glory it is God that gives us these naturall lives and that gives us power to get wealth Deut. 8.18 nay it s he that gives life of comfort and the life of justification and holinesse and also the life of glory and shall we neglect this great gift and more respect the poor comforts of the world then him in whose hands is our breath and life Skin for skin and all that a man hath will he give for his life he means for his naturall life and shall eternall life lie by like a refuse thing that no man looks after Vse 3. Of tryall whether God hath given us this life or no and this we may discern for the eternity of the gift consider whether there be any eternall life shed abroad in thy heart or not hast thou found any pardon of sins that whereas thou sawest thy soul as a dead dog for want of this life now God hath justified thee from thy sins Why the life of justification is eternall life if he hath once pardoned thy sins he will remember them no more Jer. 31.33 Secondly Hast thou found a spirit of life in thee to obey and serve the Lord Rom. 8.2 Why this is eternall life that will never decay John 17.3 hath God shed abroad the comfort of his Spirit and the joy of the holy Ghost into thy heart which is better then life Psal 63.3 this is eternall life which though it may be sometimes overwhelmed yet it shall spring up again as trees after winter if thou finde none of these works in thee then thou hast no life Vse 4. Of consolation to all those that have received this life if we have found the life of justification in the pardon of our sins the life of holinesse in our Christian obedience if we have found the lively comforts of Gods Spirit Why know this is a life that will never decay this is the record of God himself that the life which he hath given us is eternall life it was given us before we were born and will he take it away when we are born that which he gave us before there was a world he will not take away when the world shall be no more it comes from everlasting principles 3rd therefore it cannot decay if therefore we finde this life in us we may be assured that God hath given us this life will preserve it to eternity if it be eternall how can it decay Therefore let us walk worthy of this eternall life and pray with David Consider me Lord if there be any way of wickednesse in me and lead me in the way everlasting Psal 139. ult Sinfull lusts are dead lusts and what hath eternall life to doe with dead lusts keep your hands off from a sinfull carnall life but lay fast hold on eternall life 1 Tim. 6.12 get sure possession of it and let neither Satan not the world wrest it out of your hands 1 JOHN 5 11. the latter part And this life is in his Son Doct. THe Eternall life that God hath given us is laid up for us in Jesus Christ John 11.25 26. Col. 3.3 John 14.6 This life is fourfold of Justification Sanctification Consolation and Glorification All these are laid up in Christ Jer. 23.6 He is the Lord our righteousnesse Psal 4.1 2. For them altogether see 1 Cor. 1.30 He is made our Wisdome Righteousnesse Sanctification and Redemption Our Redemption not onely from the guilt eternall and punishment of sin but from all the afflictions both inward and outward that Gods servants he exposed unto as for inward temptation in sicknesse and griefs c. Col. 3.3 Your life is hid with Christ in God It s sometimes under a veil of corruptions sometimes of affliction but yet laid up in Christ Quest How is our life said to be laid up in him Answ 1. Because he hath received it for us from God the Father to give unto us John 5.21 26. 1 Thes 5.9 10. He hath appointed us to salvation through Jesus Christ that so whether we remain alive or die yet we may live in Christ 2. Christ hath purchased this life for us 1 Thes 5.9 10. the Father hath not onely appointed us life but he hath appointed it through the death of Christ John 10.10 I am come that my sheep may have life and that they may have it in abundance and this is by giving his life for us 3. It s laid up in Christ as one that prepares it for us and us for it Col. 1.12 it s he that makes us meet to be made partakers of the Inheritance of the Saints in light that whereas before we were unfit now he hath adorned us and made us fit Spouses for himselfe which he doth by turning us from darknesse to light by giving us of his Spirit by dispensing himselfe to us in his Sacraments and Christian communion wherein all the members receive nourishment from the head Eph. 4.16 and as he thus prepares us for eternall life so likewise he prepares a place for us John 14.2 3. 4. It s reserved for us principally in himselfe notwithstanding the communication of it dayly to us Jude 1. we are said to be preserved in Jesus Christ to life all our life of grace here and of glory hereafter is preserved in Christ First Because all the claim of eternall life is laid up onely in him we neither desire nor beg any pardon of sin or any grace or comfort or glory but through Jesus Christ
lusts that keep us off from Christ Isa 55 7. v. 1. having bidden us buy without money he tells us then what it is that we must lay out for Christ why Let the wicked forsake his wayes and the unrighteous man his thoughts let him forgâ—e his secret and open sins and let him return unto the Lord and he will abundantly pardon upon this poynt sundry have broken off from Christ Jehu was carried with ambition to rule and when he saw it would hazard his Kingdome to forsake his golden Calves he would rather part with God then with his Kingdome 2 Kings 10.29 30. and therefore he is said Not to regard the Commandements of the Lord and therefore because he cut short his reformation and did it not fully therefore v. 33. the Lord began to cut short Israel in his dayes so thaâ— Hazael cut off many of the out parts of his Kingdome if we cut short with God God will cut short with us so Herod heard John Baptist gladly and did many things but when he would not cut off his lust of uncleanesse but rather cut off Johns head that reproved him it 's said he added this above all his other evils that he shut up John in Prison they that will not be cut off from their sinful lusts they cut themselves short of mercy Demas a forward Christian yet the love of the world so prevailed with him that he fell off from the Lord and embraced this present world if we would have Christ our lusts must be parted with Judg. 10.10 to 16. the people were in great distresse by their enemies they come and cry unto God for help God bids them go to the gods that they had chosen to see if they would help them I will deliver you no more upon this they put away all their gods and then the soul of the Lord was grieved for them and he raised up a deliverer for them when he saw they were willing to part with their gods for him then God had compassion on them so when men are willing to forgoe their honourable and profitable sins which stick as close to a man as his very heart if God see men willing to rend out their dearest lusts for him why then Gods soul is grieved for them Hos 14.23 then the Church cryes unto God Take away our iniquities and receive us graciously and that 's not all but they goe about to reform their ways Ashur shall not save us neither will we ride upon Horses Why then v. 4. I will heal their back-slidings and love them freely the like means Ephraim useth v. 8. Ephraim shall say What have I to doe any more with Idols What saith God to this I have heard him and observed him When we begin to protest a solemn abandoning of all our corruptions then God hears such a soul many a soul cryes hard for mercy Take away all our iniquities and receive us graciously and God regards them not but when we not onely cry to God but set to in earnest to turn from all our evill ways and say What have I to doe any more with Idols Why then God hears and observes us when we abandon all our lusts then Christ shall suddenly come into his holy Temple 2. We must purchase Christ sometimes by parting with all confidence in his Ordinances we may soon lose Christ if we look for life in them and not in Christ not that we are to reject the Ordinances of God but account them a great blessing and earnestly desire them Psal 27.4 Psal 84.10 but yet we should not put our trust in the Temple of the Lord Jer. 7.3 4. Part not with your fellowship in them but yet trust not in them Mat. 3.9 Rest not in the outward letter of any Ordinances count all your best priviledges as drosse and dung that you may win Christ Phil. 3.8 Many that have lived under great means shall say at the last day Lord thou hast eaten and drunken in our presence and we have heard thee preach in our streets but Christ shall say Depart from me I know you not ye workers of iniquities trust not therefore in often hearing or in the great means you enjoy for what is Paul or Apollo they are nothing but it is God that giveth the increase 1 Cor. 3.6 7 8. 2. Sometimes we must be content to part with the very Ordinances themselves if we cannot enjoy the Ordinances of God in purity without sin let us part with them all so when the Priests could not enjoy the liberty of their places in Jeroboams dayes except they would offer sacrifice in their course to the golden Calves which were the Image of the Cherubims they left all and came up to Jerusalem 2 Chron. 11.14 where they might enjoy Gods Ordinances in purity and as the Priests did so did the people vers 16. as Christ wisheth them Cant. 2.7 8. which is spoken of Jeroboams dayes and so in case we cannot have the liberty of the Ordinances without some impurity which may defile the conscience in this case part with all for we come not to the Ordinance for the Ordinance sake but for Christs sake therefore if we cannot have them without sin in this case part with them 4. We must part with all our good parts and good gifts and good natures for Christ 1 Cor. 3.18 If any man seem wise in this world let him become a fool that he may be wise we must lay aside all carnall wisdome and reasonings and be content to be counted fools that we may win Christ 2. We must part with all common graces which commonly choake all hypocrites who having received some common gifts and graces they think they have part in Christ or else he would not have vouchsafed them such graces Matth. 7.21 22. We see there they not only plead their priviledges but their gifts and graces that they had prophesied in his Name c. and so trusting in them they fell short of saving grace And it is a wonder to think what a strange change a Spirit of Prophesie works 1 Sam. 10.10 1 Sam. 19.20 As in a Scholar when a man hath been given to loose vain courses yet when God begins to enlighten his mind and to enlarge his affection and comfort his soul 't is a wonder to think what a change it will work in a Scholar so that now he will leave his old vain courses and compose himselfe to more edification and spiritualnesse in his teachings why such a change works such a confidence in him that he thinks all the Congregation may sooner perish then he and if Ministers may be deceived upon those common gifts and graces how much more may people be deceived Herods joy and Jehues zeal all these you may have and yet want Christ a man may have these and yet not prize Christ not give up himselfe to him he may still reserve some lust which he favours therefore if thou hast such common graces observe in the midst
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
of a promise which is fed by a promise Many times a word of grace and wise admonition sinks so deep into the heart as that it makes many a one amend his wicked wayes and take better courses and reform his life but this is no evident signe of spirituall life So an hypocrite may be so far convinced as to turn the stream of his life and yet without all power of godlinesse and the ground is we cannot receive life from the words or works of the Law it 's altogether impossible Gal. 3.21 All true spirituall life is from some word of promise that hath been dispenâ—ed to us in the Word The word of the Law may reclaim us from giving outward offence but yet without all respect or obedience to God But when we are quickened by a word of promise then the love of God constraineth us Obj. Is it not ordinary for the word of the Law to cast down and humble us before we can lay hold on a promise Answ True Yet this is not that which makes a man a new man this may reach to the reformation of many outward sins but yet it gives not spirituall life till we begin to think of and long after Christ and meditate and talk of him till at length the sight of Christ doth so work on us that we do not only long after him but we so receive him and imbrace him that we are inlightned by him A third cause of life is the Spirit of God John 3.6 There is a shedding abroad of the Spirit into the heart of every regenerate man that he hath not the same spirit he had before Now a mans spirit is the bent and inclination of the soul Eph. 4.23 Be ye renewed in the spirits of your minds The soul and the body is the same But there is another spirit they see other things they never saw before judge otherwise then they did before now they have new thoughts and judgements and affections so that their heart is far off from earthly things and let on spirituall things All things are become new A new heart new conference new imployment new company the whole man hath another frame of spirit in him He that finds it thus hath life For application Consider therefore how you finde your hearts speaking concerning your estates Do you finde indeed that sometimes you have had good motions cast in but before God was pleased to call you to his grace nothing did you good Doe you finde your life wrought by a spirit of promise Do you finde that you are renewed to a new inclination and frame of spirit then you have life Your life springs from true causes if not you have not life A second sort of signes of life is from the effects of spirituall life And 1 Justification or pardon of sins is a principall part of our spirituall life Psal 32.2 3. And this is called justification to life Rom. 5.18 Even as a condemned mans pardon is the life of the man so is the pardon of our sins the life of our souls Now the first effect flowing from the pardon of our sin is 1 Some inward peace of conscience some inward satisfaction that he never found before My sin is not pardoned at least not manifested so to be till I finde some measure of inward peace Rom. 5.1 What was it that burthened thy conscience but guilt of sin If therefore God say to my soul Son thy sins be forgiven thee upon this follows the tranquility of the mind and sometimes in that unspeakable manner that passeth all understanding Phil. 4.7 Though this be not so ordinary yet they alwayes finde a secret peace and ease as if you had cast off milstones from the heart Isa 32.17 The effect of righteousnesse is quietnesse and assurance for ever if sin be pardoned peace and everlasting assurance follows A 2. effect of this life of Justification is that look as you see in a morall life no man hath received life but he strives to maintain it so that all that he hath will he give for his life So if thou hast received the life of the pardon of thy sins thou shalt finde a serious and constant care of preserving that life and peace so that you will let all go rather then the peace of your conscience Thy loving kindnesse is better then life Psal 63.4 And therefore if I finde a tender care in me to maintain my peace it 's a signe I have received life seeing I am so carefull to maintain it A man that hath been in a great debt and lately paid it he is carefull to run on the score no more so when God hath blotted out the score of our sins a Christian is very sollioitous to sin no more but that he may live an holy and spotlesse life all his dayes Notable is the example of Joseph Gen. 39. How shall I commit this great wickednesse and sin against God How shall I break my peace of conscience and run on a new score Sometimes indeed Gods children have received pardon of sins and yet afterwards turned Gods grace into wantonnesse but withall observe if they have been overtaken with some grievous lusts the losse of their peace and favour of God hath been more bitter to them then death it self and if the Lord give us hearts follicitous to maintain our peace it is a sign that he hath given us peace those sins are pardoned which we abhor it 's the nature of life to preserve it self and to expell what may be an enemy to life And this is a signe our peace is not counterfeit but sound if we be carefull to preserve it A 3. effect of our life of Justification is that which our Saviour gives Luke 7.47 Her sins which are many are forgiven her because she loves much He that loves much hath much forgiven him The love of God in some measure proportionable to the sin pardoned is a good evidence of the pardon of our sins Gods pardons are lively pardons they leave not a man as he was but whom he pardons them he heals This woman was a notorious Harlot her loving much shewed that her many sins were forgiven her according to the multitude and measure of sins pardoned such is the measure of our love to God and his Saints And indeed there is none hath so little forgiven him but he thinks it a great deal as indeed well he may and thinks himselfe bound to love God abundantly For application Consider therefore what peace thou hast Perhaps thou wilt say I have had peace all my life long but such peace is ill rooted it springs not from a word of God And 2 It 's fruitlesse Thou sayst thou hast peace but what care hast thou to maintain it and to expell thy sins which hinder thy peace And again if thou hast such peace where is thy love If that be wanting pardon of sin is wanting If thou wouldst have good ground of the pardon of thy sins try thy self
either sin or the Law or Satan or our own consciences can plead against us Heb. 12.24 His blood speakes better things then the blood of Abel that cryed for condemnation this for absolution 3 He pleads for us in giving us leave to use his name for our helpe and his Spirit to plead for our selves he sends his Spirit to draw our petitions for us and helpe us in his name ro plead for our selves he is our chiefe Advocate he sends the Spirit Joh. 16.23 24. and he promises Zach. 12.10 so that though the Spirit be an Advocate yet he is sent by Christ Joh. 14.16 17. 4 He plays the Advocate in our behalf by expressing his good will towards us to his Father he declares his will to be that we may be cleared from all doubts and be where he is to behold his glory this he did upon earth Joh. 17.24 and this very same doth he expresse for us in Heaven and the reason of it is from Rom. 8.34 where his mediation is made a distinct worke from his death and resurrection and ascention and sitting at his Fathers right hand besides all these he makes requests for us in his own person pleading to God for us for good things as Moses did oft for the people Exod. 32.31 32. and as it was with Moses so it is said it should be with Christ Deut. 18.18 as Moses being a Mediatour put in a word of Peace for the people so doth Christ But doth he thus intercede for every sinner no he doth not say every man hath an Advocate but we have he did not intercede for all when he was upon the Earth I pray not for the World Joh. 17.9.20 for if Christ should have prayed for all men God would have heard him for all men and then his death had been effectuall for all men for he saith thou hearest me alwayes Joh. 11.42 Christ is not an Advocate for all but only for the Children of God Vse 1 Of direction to a Christian that doth sin what course to take for his peace and pardon to look up to Heaven for an Advocate that may stand to plead for him when sin and when Sathan and the Law and conscience plead against him many a poor soul hath his conscience pleading horror against him that he is proud and uncleane and Hypocritical c. why look up to Heaven now for an Advocate to plead for rhee first get into the estate of the children of God My little Children if we sin we have an Advocate it is not any man but we that are as little children lay down all pride and emulation and labour to frame our selves to holy obedience If we sin we have an Advocate c. therefore labour to become little children begotten to God by the Ministers of his Word 2 Cor. 8.5 give up your selves to God and to his Ministers to be taught of them according to his Will and if we be such we have an Advocate Vse 2. Of consolation to all whose consciences strike and gall them and they are disquieted with the bitternesse of their sins when sin accuseth and the Law accuseth and Sathan and conscience accuseth what should comfort a poor soule in this case why consider we have an Advocate with the Father so that though the Law and conscience tell us we have been disobedient yet Christ our Advocate hath fulfilled all obedience though we sin and our sins plead against us yet Christ pleads for us his blood cries for us and speaks better things than the blood of Abel and he sends his Spirit to helpe us to put up our petitions and he himselfe puts in for us and performs our prayers for us Rev. 8.3 by the Angel there is chiefly meant Christ he sweetens them takes all the corruption out of them so that they are a sweet smelling savour to God let us accuse our selves to the lowest acknowledgment of our own unworthinesse and then let us with comfort look up to our Advocate that pleads for us How shall I know that he prays and pleads for me 1 If you be little children to God give up your selves to him and to his Ministers to be obedient to his Ordinances 2 If he send his Spirit into your hearts and that helps you to draw your Petitions it is a sign that he himselfe is about the work by our sins we dampe his Spirit but if God renew his Spirit in us it is a sign that Christ hath our cause in hand 1 JOHN 2.2 And he is the propitiation for our sins and not for ours only but also for the sins of the whole World IN these words we have Christ described by his function external 1. Advocate 2. Propitiation for our sin and secondly by his inward qualification righteous Jesus Christ the righteous We have done with his office of Advocation we come now to the second He is the propitiation for our sins and not ours only but the sins of the whole World Doct. Jesus Christ is the propitiation for the sins not only of beleeving Jewes but likewise of beleeving Christians all the World over He is the Reconciliation as some translations render it but that expresseth not the full meaning we must know therefore that Propitiation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 includes Three things 1 That he should expiate our sins that is make satisfaction for our Sins a man may be a means of Reconciliation without satisfaction but he cannot be Propitiation without offering satisfaction for the wrong done now Christ did make satisfaction for our sins Heb. 2.17 and to make satisfaction he did offer a satisfactory sacrifice for our sins 1 Pet. 2.24 he bearing the sin and punishment due thereunto it is as much as if we had done it 2 To be a Propitiation it is required that he make peace and reconciliation for though a man sometimes recompence and satisfie a wrong yet the Party wronged will not be at peace with him and reconciled to him but Christ hath taken upon him to reconcile God to us so as that his wrath is turned from us and favour restored to us Col. 1.21 now this reconciling implies Three things 1 That sometimes we were friends with God 2 That we fell out with God 3 Being fallen out we are reconciled again and made at peace with him Now this is procured by Christ whereas we were once friends with God in Paradise and fell from him and his favour Christ hath come and made up that breach and reconciled us again Thirdly When Christ is said to be a Propitiation for our sins it implies that he hath procured the manifestation of Gods favour to us for suppose a Friend make satisfaction for another and reconcilement with another with whom he is fallen out yet if he know it not his heart is as loose as ever but Christ hath not only procured us Gods favour but he tells us his Father is reconciled with us and at peace with us Job 33.23 and 26. there is the effect
of Christs propitiation that we shall see Gods face with joy we shall pray to him with comfort Joh. 14.21 He that loveth me shall be loved of my Father c. which shews that he will bring rhem together and there shall be a mutuall expression of love to one another and refâ—â—shment in one another God shall take comfort in us and we in him Rev. 3.20 for that Christ goes further in this case than any man can Absolom had offended his Father in slaying his brother Ammon well he flyes away from his Fathers Court Joab procures a Reconcilement but yet he could not satisfie for the blood he had shed he procured indeed so much that he was sent for home by the King but yet saith the King Let him returne to his own house he shall not see my face 2 Sam. 14.24 Joab could not satisfie for his blood and the King would not see his face so there wanted satisfaction and manifestation of the Kings favour well afterwards manifestation was procured but yet there wanted Propitiation because satisfaction could not be made but Christ hath not only procured favour but satisfaction and hath declared his favour towards us Now further Christ hath done this not only for the believing Jewes but all Christians all the World over for to whom doth he speake here why to little Children and what were they why they were Jewes as appears vers 7. who from the first giving of the Law were commanded to love one another now besides these weak Jewes the Apostle saith He is our propitiation including the Ministers of the Gospel and not only so but for the sins of the whole World Now the World is diversly taken in Scripture 1 World is sometimes put for the frame of Nature as Act. 17.24 2 It is sometimes taken for the pleasure and profits of the World as 1 Joh. 2.16 3 It is sometimes put for the wicked of the World Joh. 15.19 4 It is sometimes taken for the Gentiles in opposition to the Jewes Rom. 11.12 5 It is sometimes taken for the Believers of the World 2 Cor. 5.19 though it may have further extent but here it is taken in opposition to Christian Jewes he is not only a propitiation for the Jewes but also for the believing Gentiles But further Christ is not only a Propitiation for his children but for the whole World that is the whole body of the Creation for as by Adams fall the whole World was cursed Christ by his death renewed the blessing to the World again the whole body of the Creation Rom. 8.20 therefore it is said the whole body of the Creation waites for the liberty which the Sons of God have A type of this we have in Noah Gen. 8.20 21. Noah being a Type of Christ and making attonement for the World by Sacrifice God smelt a sweet favour and doth promise that he would no more curse the earth for mans sake and that which was done by Type in him is perfectly procured by Christ all the creatures are encouraged to rejoyce in his Redemption because they are Redeemed in him Isa 44.23 All the creatures are become the servants of Christ subject to the dominion of Christ he hath bought them all Rom. 14.9 Christ is now Lord of all he hath bought not only us but our Ground and Cattle and Houses and our Children and he hath so purchased it that the world shall be a blessing to the Church the Tumults and Agitations and Disorders shall be for the good of his people Quest Whether hath Christ made any propitiation for the wicked for Reprobates how else for all the World Ans You must distinguish between such and the rest of the World in this they all agree that Christ is Lord over all wicked and good he hath bought all 2 Pet. 2.5 so that they are vassalls to be ruled by Christs Dominion he hath bought them for the Churches service to doe them good 2 I say that Christ hath laid down a sufficient price for all and thus much he hath procured Gods patience to forbeare them and his bounty to lead them to Repentance Rom. 2.45 yea he hath procured for them not only gifts fitting them for Magistracy and Ministry and the common Gifts and Graces of his Spirit but many sanctifying Gifts see Heb. 10.29 Quest Is Chriâ—â— then a propitiation for them Ans To makeâ— propitiation is required not only that such a satisfaction and reconciliation be propounded but that they lay hold on it as the sacrifices in the old Law who are they that had an attonement made by the sacrifice they offered only those that laid their hands on the head of the sacrifice Lev. 1.4 so then this is nothing for the propitiation of the Wicked they do not lay hold on the head of Christ they doe not take hold on him as an Advocate and propitiation therefore they are left inexcusable This point is likewise handled by Paul Rom. 3.25 2 Cor. 5.19 the whole world was out with God he purchased something for all Vse 2. It shews that it is a wicked opinion of the Papists that say the bread in the Sacrament is a propitiatory sacrifice for the sins of the World as they wrong Christ in his Advocation so also in his propitiation Heb. 10.10 if there had been need of another propitiation his had been insufficient but they ascribe this to the sacramentall bread to purgatory and they say afflictions are satisfactions for our sins and their own voluntary devotions are satisfactory as whippings and pilgrimages and fastings why if Christ be the propitiation there needs no more but him So also they wrong him in adding other Advocates as Angels and Saints especially the Virgin Mary Object You will say you allow one friend to pray for another here on Earth and to intreat God for him and may not Saints in heaven pray for us as well as Saints on Earth Ans 1. We have both commands and examples for the one Jam. 5. and Paul often desires the prayers of the church but we have none for the other 2 We desire none but such as know our cases to pray for us but it is uncertaine whether the Angells or Saints in Heaven knows us or our wants it is cartain they know not our thoughts 3 And when we desire other men here on Earth to pray for us we doe not make them Advocates as they do Angels and Saints 1 We do not desire them to pray in their own merits and name as they doe the Angels and Saints in Heaven 2 They pray to the Virgin Mary for graces miserere peecati c. and command thy Son to grant such and such things so they ask spirituall gifts of the Saints which is peculiar to God 3 They doe herein ascribe to them certain proper works make them Patrons of severall Countryes and part among them severall offices they pray to one for healing of one disease and to another for another Vse 2 If Christ be
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