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
in the throne of a mans heart Conscience is our companion God much more Psal 139. Reas 2. God is our witnesse therefore when we speak soberly we call God to witnesse He is a Judge Heb. 10.3 an Executioner and therefore if Conscience sees cause to condemn us God much more if Conscience see cause to acquit us God much more Psal 139.2 3. Vse 1. A signe of our present estate and what God will doe concerning us if we live and die thus What saith thy Conscience if thy heart assure thee thou lovest thy Brother 2 Cor. 1.12 That thou savourest not sin that thete is no good duty but thou wouldst doe thou hast been humbled for thy sins Conscience hath been an Executioner and yet hath come with pardon sealed to thee with the broad seal of Heaven If thou seest one spark of sincerity in thee God sees more Obj. May not a mans conscience be deceived Rom. 3.17 Luke 18.9 to 14 May not a man say I have no guilty conscience Answ Conscience sometimes bears false witnesse Tit. 1.15 16. If a man have a defiled conscience it will deal falsly A mans conscience through ignorance and partiality doth bring a false verdict As it is many times with a Jury ignorance of law and false evidence makes them bring a false verdict but then send them back again and shew them better evidence and the law c. So Conscience doth oft-times bring a false verdict but its thorough ignorance of the Law of God or partiality Doth thy conscience speak bitter things Consider what the grounds are If such as doe argue thee dead in trespasses and sins then know that God doth call thee from heaven to repentance If it tell thee thou art an hypocrite consider what grounds it hath Conscience may be muzled by ignorance and partiality the Devill puts false glasses before our eyes 2. A ground of serious humiliation to every mans heart whose conscience upon due examination doth accuse him 3. To teach every Christian which hath found that he hath passed from death to life to be afraid to commit any sin And comfort thy soul if Conscience do acquit thee then will God much more 4. Labour we always to be doing some good for we have a companion that hears and sees all and a register that notes every good word or work The Apostle in stead of telling us If our hearts condemn us God will condemn us much more He gives a reason of it describing God 1 From his greatnesse 2 Knowledge Doct. God is better acquainted with our hearts and wayes then our selves Psal 19.12 He means sins not onely secret and hidden from others but from our selves Psal 139.12 Thou Lord knowest my thoughts afar off they are ever before thee 2 Kings 8.11 12 13. Reas 1. From Gods omnisciency his all-sufficient knowledge Heb. 4.13 They are anatomized before him as if every vein and sinew were laid open he divides between the marrow and the bone John 21.12 Rom. 15.11 Job 26.6 Though hell and destruction be both covered yet before the Lord they be both open Whether Hell be in the waters or on the earth they cover not from God Hell and destruction are before the Lord how much more the hearts of the children of men 2. From the creation God made our hearts gave us power to affect think purpose He knoweth what is in us Job 38.36 If God give understanding to the heart he knows much more what is in the heart Psal 33.13 God hath fashioned our hearts therefore he knows them Psal 99 10. 3. From the providence of God We have our motion in God A Mill moves from the Miller because he hath caused it so to doe but the motion of the Mill is not in the Miller it can move without him We move in God as a supportant conservant cause as a Mill moved by the breath of the winde so we by the breath of the Lord as there is not a turning in the Mill but from the winde so not a turning of our hearts without him Our hearts are in the hands of the Lord Prov. 21.1 4. From the unsearchable depth of the deceitfulnesse of mans heart Jer. 17.9 10. Prov. 3.17 Our hearts make us believe we are rich and have need of nothing when indeed we are wretched and miserable poor blinde and naked Prov. 30.2 3. Sometimes that we are more foolish than any man and have not the understanding of a man while we walk in a sinfull way they make us believe we are in Gods favour Luke 18.9 When we are in a good estate and God would have us walk chearfully in him our hearts will cast a thousand discouragements upon us we cannot pray or profit by the Word of God or doe any good duty our hearts will few pillows under our elbowes that so we may sleep quietly but when we go to try our hearts by the Word of God then they will fall out with us indeed 2 Sam. 15. the beginning Vse 1. Take heed of all secret sins Not onely such as may be hid from men but of such roots of sin as are hid from thy selfe yet cannot be hid from God Take heed of such sins as are so subtle that thou knowest not whether they be sins or no sins which our own soules know not of If a man would be kept from presumptuous sins he must cleanse the inward and hidden frame of his heart Q. How shall we cleanse our hearts A. 1. Pray to God with David Psal 19. to cleanse us from such sins which we know not We have confessed such sins as we know by our selves and those which the world knows by us but we must make a new reckoning for such sins as we know not 2. Not to trust our own hearts but the Word of God Psal 119.9 The Word of God saith there are such sins in every age therefore we must pray to God to help us against them 3. Keep our hearts with all diligence observe every winding and turning and take heed of occasions that provoke our hearts any way to sin Prov. 4.23 2. This shews the impossibility of their good estates that look to be justified by habits and works It is the happinesse of Gods servants in that they look not to be justified by the perfection of their hearts 3. Ground of tryall If we finde that our hearts doe not condemn us let us trust our hearts no farther then we prove them by the rule of Gods Word If God hath helped you to look up to Christ for the pardon of your sins and you now sit loose from sin it is an argument that your sins are pardoned because we could not else hate sin Psal 119.6 But on the contrary if we finde our hearts condemning us our hearts are full of selfe-love Parents are full of partiality as that they can scarce see any evill in their children If they see cause of death in them much more God the righteous Judge If they see cause of
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
It is many times an exercise to Faith to be commanded to believe what we see not but to see what we belive not is a great strengthning to a weak Faith Again a greater measure of knowledge is a notable means of a greater measure of Faith And if you object against this Heb. 11.2 I answer That the meaning of the place is this that though things be not seen yet Faith maketh them evident not that whatsoever we believe by Faith is not seen Stephan saw and believed the same Acts 7.55 There is a threefold light of Sense of Reason of Faith when a thing is obscure to both the former Faith will make it evident Thirdly Their Peace of Conscience also hereby was more setled and established Luke 2.29 30. for he saw now Christ was come to accomplish that work of reconciliation which before was promised and to make up our Peace with God In these regards the glory of the second Temple was greater than that of the former Hag. 2.10 the second Temple wanted five things of the former Aarons Rod the Pot of Manna Vrim and Thummim fire from Heaven and yet it was greater than the former because these three Knowledge Faith and Peace of Conscience were so much increased not to a few as it was before but generally even to the simple Vse 1. Hence we have just occasion to meditate of our blessednesse also above that of the old Church for all those grounds of the Apostles blessednesse by seeing and hearing Christ remaine to us as 1 Means of Knowledge clearer to us than to the old Church by the Apostles preachings and writings we even see Christ crucified Gal. 3. 2 Means of stronger Faith 1. Because of greater means of Knowledge 2. Because that is already accomplished to us which they hoped for 3. Means of setling greater Peace seeing Christ is not onely come to make our Peace as he was to Simeon but hath already done it And therefore a shame it were for us to be more Ignorant Faithlesse perplexed in conscience than they were and therefore for 1. Knowledge let us be no longer babes 1 Cor 14.20 the times require it Heb. 5.12 Isa 11.9 2 Faith let us strengthen it First For Promises past we have not now received them Secondly For Promises to come of the resurrection he so long foretold was at last seen and then belongs to us that 1. Blessings John 20.29 2 Joy 1 Pet. 1.8 3 Peace let that possesse and rule us Col. 3.15 in life and death as it did Simeon Vse 2. To Stir us up to pity the Estates of such poor people as sit still in darknesse and in the shadow of death having no means of Knowledge of Faith of Peace John 7.49 Vse 3. How great then is that blessednesse prepared for us in Heaven where we shall see Christ as he is and then 1. Our Knowledge shall be perfect 1 Cor. 13.12 2. Our Faith shall be joyned with Fruition yea we shall see what we believe 1 Cor. 12.12 3. Our Peace shall be passing understanding Phil. 4.7 unspeakable and glorious 1 Pet. 1.8 á fortiori It is good to feed on these spirituall joyes and then these carnall delights will soon grow out of tast and relish Doct. Christ in himselfe and to us is the word of life Here is to be shewed in what respects he is called 1 A word 2 A word of life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here is a metaphor and every metaphor is a short similitude and it must not be expected that any similitude should agree in all poynts But Christ is called the word of God in four respects as he is the wisdome image interpreter and promise of the Father First The wisedome of the Father as reason floweth from the soul or minde of man and is not any accident to it but of the same nature with it though there is an accidentall wisdome in us which is habituall yet there is also an essentiall wisdome in us namely our Reason which is naturall so Christ who is the reason and wisdome of the Father flowed from the Father was begotten of him and is of the same nature with him hence he is called the wisdome that dwelleth with God Prov. 8.1 22 24 25. 1 Cor. 1.24 and the Holy Ghost may seem to have reference to this place John 1.1 2 3 4 5. because the description which he maketh of the world it seemeth he took from that description of wisdome if you compare these places Prov. 8.1 with John 1.1 Prov. 8.3 with John 1.2 Prov. 24. to 30. with John 1.3 Pro. 8.34 with John 1.4 Prov. 8.35 with John 1.5 and chap. 1.22 24 c. Secondly As the words or speech of the man is a character of his minde for out of the abundance of the heart the mouth speaketh a rotten heart begetteth and streameth forth unsavoury speeches an holy heart breatheth out gracious words so is Christ the character or engraven forme of the Fathers person Heb. 1.3 Thirdly As the speech or word of a man doth declare the will and meaning and Counsell of the speaker so doth Christ of the Father John 1.18 Mat. 11.27 Fourthly Christ may very well be called the word of God or the speech of God because he it was of whom the Lord spake from the beginning that is the word of promise which he made to Adam to Abraham to Isaac to Jacob to David c. hence Christ is called the Promise Heb. 11. hence he who is called a Servant 1 Chron. 17.19 is called the word 2 Sam. 7.21 that is a servant spoken of or promised Secondly Christ is called a word of life 1. Because he hath especiall life in himselfe John 1.4 John 5.6 2. Because he communicateth life and he communicates 1 Naturall life which to us men is the light of Reason Joh. 1.4 this former we have from him as an author these following as an head or root 2 He communicates spirituall life and that he doth 1. By dying for us for his death is our life as by his wounds we are healed Isa 53.5 so by his life we live now the life we live by Christs death is 1 Justification that is forgivenesse of sins Col. 1.14 Ephes 1.7 therefore he is called the justification of life Rom. 5.18 we without his death were dead meer Children of death as condemned persons and Christs death procuring us pardon procured us life 2 Mortification it is the first part of spirituall life inherent in us to die to sin and that was procured by Christs death Rom. 6.6 Gal. 2.19 2. He communicates spirituall life to us by rising for us for as we have been like him in dying to sin by his death so doe we live to God by his life Rom. 6.5 10 11. now the life we live by his Resurrection is 1 Vivification or newnesse of life Christ now living in us by his Spirit Gal. 2.20 1 Cor. 6.17 Hence as living trees of Righteousnesse we bring forth fruit unto God
John 15.5 2 Resurrection to glory Rom. 8.11 hence he is called a quickning Spirit 1 Cor. 15.45 Vse 1. If Christ be a word of life then men out of Christ have no life in them they have neither the life of justification nor mortification nor vivification nor resurrection to glory but are stark dead men to grace and glory 2. If Christ be a word of life then we who professe our selves to be Christians to be Members of Christ are to live no life but this now for the better conceiving of this know that we live a threefold life 1. Naturall 2. Spirituall 3. Carnall whereby we live the life 1 Of Reason 2 Grace 3 Sin The two former we may live and are so to doe because we receive both these lives from Christ the word of life the last we are not to live for the Members can live no life but the life of their head the branches live no life but the life of the root Hence Paul lived not but Christ in him Gal. 2.20 Now that we may doe this we must esteem and carry our selves as dead men to all things else that we may wholly live and move and have our being to him and from hence arise three duties First We are not to live to our old sins at all but to be as dead men to them Rom. 6.11 and therefore to have no Member to stir at their command Rom. 6.13 old lusts when they now call upon us we are to lend the deaf Ear to them when we were dead to Righteousnesse we did not one living action but sinfull so now being dead to sin let us doe no liâ—ing action but righteous Secondly We are no longer to live unto friends to riches honours or pleasures but to the Lord we once were wedded to such things but now being dead we are free from them Rom. 7.1 2. if these call for any motion or action of a living man at our hands not agreeable to the Will of Christ we are dead hence Wives are to obey their Husbands in the Lord Col. 3.18 and Children their Parents Ephes 6.1 and Servants their Masters Ephes 6. so Psal 45.10 11. 3. We are to be as dead men to our own reason and will and all the affections of our hearts and to yeeld to them onely in the Lord Luke 9.23 He that would live to God when he is dead must die to himselfe while he is alive Vse 3. If Christ be a Word of Life a living and a quickning word then when we finde our hearts dead and dull and indisposed to good duties run we and seek unto him for life and quickning Psal 119.37 40. If we be afflicted in Conscience and esteem our selves as dead men in regard of the apprehension of Gods Wrath and the want of the life of Justification then let us seek to him Psal 119.107 28. If we fear that though we finde some life of grace yet we shall be unfruitfull and dead unto God except we be strengthened and quickned more then ordinary here againe let us seek unto this Word of Life Luke 17.5 Mark 9.24 In the midst of our entertainment of many of our acquaintance as Hezekiah did 2 Kings 20.13 who might have taken an excellent opportunity of sanctifying Gods name considering the occasion of their coming 2 Chron. 32.31 he might have wrought on them to have embraced the true worship of such a God Deut. 32.31 And so indeed did Moses upon Jethro Exod. 18.8 9 10 11 12. and in the liberall use of Gods Creatures an easie matter it is to forget God and to be dead and unfruitfull unto him here then seek to this Word of Life but alwayes seek we in humility and consciousnesse of our own weaknesse and then God will delight to quicken us 1 JOHN 1.2 For the life appeared and we have seen it and bear witnesse and shew unto you that eternall life which was with the Father and was manifested unto us THis Verse containeth nothing in a manner in it but what you have mentioned either in the verse before or else in the next after it In it consider 1. The dependance of it with the former the words come in by way of answer to an objection Obj. If Christ was from the beginning eternal God how then could he be seen and heard John 1.18 No man hath seen God at any time Answ Yes for that eternall Word of Life was in fulnesse of time made manifest in the flesh c. 2. The order of the words in themselves and in plain placing they stand thus For that Life that Eternall Life which was with the Father and which we have seen and thereof we bear witnesse and which we shew or declare unto you appeared appeared I say unto us 3. The meaning of the words which is best opened by handling distinctly five Propositions which are expresse in the Text Three concerning Christ Two concerning the Apostles First Three concerning Christ 1. Christ is Life Life eternall 2. This Eternall Life Christ was with the Father 3. This Eternall Life which was with the Father appeared to the Apostles Secondly Two concerning the Apostles 1. The Apostles and Disciples saw this eternall life 2. Thâ—â—postles and Disciples bare witnesse unto and declared this eternall life to the Church of God Proposit 1. Christ is life eternall Life Therefore called the word of Life v. 1. hence also John 14.6 though life there is not taken so largely as here There the meaning is I am the true and right way to eternall life as appeareth by that which goeth before from verse 2. to 6. and the reason following verse 6. Here it is taken for him who liveth in himselfe and is the Fountain and Author of all life to us whether of Nature or Grace or Glory Eternall life 1 John 5.20 and he is so called because 1. Himselfe liveth for ever Rev. 1.17 18. Prov. 8.23 2. To us he is the Author of eternall life Heb. 5.9 John 18.28 Vse 1. From hence the God head of Christ is argued and that 1. From his Simplicity comparing this place with John 5.26 see the like 1 Joh. 1.5 7. He is therefore free from all composition not onely of matter and form universall and particular but even of subject and adjunct Ergo He is God for these speeches are are no Hyperbolies 2. Fâ—om his Eternity for no Creature is eternal but all had their beginning in time Vse 2. Hence we see a reason 1. Of that speech in Prov. 8. ult All that hate me love death such are all they that will not be governed by him Luke 19.14 2. Of that speech Eph. 2.1 5. men out of Christ are dead 3. Why ungodly and wicked men die eternally they are out of Christ John 15.6 where is to be translated not Men but Angels Mat. 13.49 50. the Angels whomsoever they finde out of Christ they cast into Eternall death not so much because they have deserved it for so have the godly but
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
the Saving Truths of God are comprehended 1 In Repentance for Sin 2 Some lead on to Faith for pardon 3 Some lead to Mortification of Sin 4 Some tend to Sanctification from Sin to be accomplished in due time now if a man be without sin to what purpose are all such exhortations to Repentance To what purpose are all Scriptures tending to faith in Christ To what purpose are such as tend to Mortification or Sanctification so that he that denies sin to be in him he not onely sins against God and makes him a Lyar but he doth also Heretically erre in overthrowing all saving Truth the Doctrine of Repentance of Mortification of Faith of Sanctification all these are over-thrown If a man apprehend or professe perfection in himselfe it is impossible a man should have any truth of Grace believing he hath no need of Repentance or Faith in Christ or Mortification or Sanctification this is a terrible point St. John may well be called Boanerges a son of Thunder for these are thundering speeches he that saith he hath no sin is a Lyar against himselfe against God a Blasphemer an Heretick Vse 1. To confute perfect obedience to the Law as the Papists hold that Justification is by Works were there no other Errours but this it is Blasphemous Atheisticall and Hereticall and overturns the foundation of Religion for what is the foundation of Religion but the Doctrine of Repentance and Faith and if any be justified by Works he hath neither need of Repentance or Faith if righteousnesse be by the Law then Christ dyed in vain and his bloud is of no effect Gal. 5.14 therefore that opinion is vain that Popish Religion and ours may be reconciled let St. John put in his judgement he tells you that he that saith he hath no sin that he hath fulfilled the Law and is justified by Works there is no truth no saving truth in that Religion that teacheth so therefore it is impossible he should have any saving Religion in him that holds Justification by Works that holds Merits he makes God a Lyar and his Word is not in him For 1 God then should send his Son in vain Gal. 2.19 20. 2 Christ himselfe should be in vain and should lye for he teacheth us to pray Forgive us our debts now if we have none Christ lyes in saying so 3 The Holy Ghost should be a Lyar when he was sent to convince us of sin and there is none in us he should lye unto us 2 It shews the wickednesse of their Opinion who say the Virgin Mary had no sin if she had said so her selfe she had been a Lyar and no truth had been in her 3 It reproves the Catharists of old Vse 2. It shews us a necessity of taking up daily such a perswasion as this that this day we sin this day we have need of Christ and need of Faith we must daily take up this perswasion or else we have no saving truth in our hearts and if every day we be possest with a perswasion that we are subject to sin not onely Venial but Mortall that we have need of Christ of Repentance of Faith and that we can never say This is the day wherein I have not sinned if we be thus possest it will lead us on to all that saving Knowledge of God and of the Word as may keep our hearts alwayes in an holy frame such a man will be ready to think I have need to renew my Repentance to day I have need to lay hold upon Christ I have need of Mortification therefore the Apostle would have us take up a daily continuall perswasion of this that we are sinners therefore we are daily to consider with our selves wherein we have failed and to renew our Repentance and to look up to God for pardon of such and such sins and for sanctification otherwise we shall weaken our grace and Divine truth daily if we daily take not up such a perswasion we shall begin to sit loose from the saving truths of Gods Word and the power of it in our hearts not but that many Christians may sit loose from this truth yet so far as we neglect this so far we dishonour God and weaken our grace Vse 3. It will serve to teach us that whosoever walks in the sence of his own sinfulnesse is possest of it and conscious of it such glorifie Gods Truth and magnifie the power of his Word in their hearts God hath said it and we witnesse it in our hearts we bear witnesse that Christ was not sent in vain that the Holy Gost was not sent in vain Mat. 21.31 Publicans and Harlots enter into the Kingdome of God before you Why because Publicans and Harlots were sensible of their sinfulness and so would soon be convinced of their sinfull estate and so acknowledge their need of Repentance of Faith of Mortification and Sanctification whereas the Pharisees that thought themselves just they were not sensible of their sinfull estate and so saw not the need of Repentance c. Vse 4. And because St. John writes this Epistle that their joy might be full that the joy of a Christian may be always like the Moon in the Full never in the Wain and Eclipse as any Christian therefore desires such fulnesse of joy let him be daily sensible of his sin what is the reason that many Christians faile in thir confidence and fall into doubts concerning their estate I would ask you whether you have walked in a sence of your sinfulnesse daily If not no wonder though your joy be over clouded and Eclipsed Saint John would have us strongly perswaded of this If we say we have no sin we make God a Lyar c. therefore if any Christian can go all the day without any sence or remorse for sin his heart startles him not if it be thus no wonder though his joy be eclipsed On the contrary if you go on continually in a sensible apprehension of your sinfulnesse and so renew your Repentance and Faith and Mortification this will make you still to cleanse your selves daily and so you would keep your joy renewed daily We never had cause to complain of our estate but it was by reason of hardnesse of heart and how come our hearts to be hardned sin gets within us and we perceive it not and so we are hardned by it and then our joy is overclouded Heb. 12.13 14. Heb. 3.13 therefore if we would keep our hearts from hardnesse let us labour to spy out our sins and be humbled for them daily and so you will keep a soft heart and a soft heart is commonly peaceable 1 JOHN 2.1 2. My little Children these things write I unto you that ye sin not And if any man sin we have an Advocate with the Father Jesus Christ the righteous And he is the propitiation for our sins and not for ours onely but also for the sins of the whole world VPon the former points delivered might arise an
Objection to encourage men to sin thus it ariseth If Confession of sins be a means to have them pardoned and if the bloud of Christ cleanse us from all unrighteousnesse then it is but going to God and confessing our sins after we have sinned and we shall be pardoned 2. Whereas he saith If we say we have no sin we deceive our selves and there is no truth in us it might be Objected To what end then should we strive against sin seeing doe we what we can we shall still sin Against both these Objections he shews them in the Text that he writes not these things to embolden them in sin but to discourage them from sin These things I write unto you that ye sin not The Parts of these words are Three 1. A loving compellation My little Children 2. A declariton of the end of his writing viz. their innocency that they sin not 3. A consolation to them who notwithstanding fall into sin for this he tells them Christ was both an Advocate and an Attonement 1. For the Compellation My little children he speaks not of Natural but Spiritual Children such as are justified and sanctified justified as appears v. 12. sanctified as appears v. 13. when he calls them My little Children it implies therein such as his Ministry helped to beget to God Doct. Such as are the Instruments under God of our Conversion Justification and Sanctification they are to us as Spiritual Fathers and we to them as little Children It is a speech often used by the Apostle 1 Cor. 4.15 where he prefers himselfe before all other Teachers they had he begat them so he calls Timothy 1 Tim. 2.2 Tit. 1.4 so he calls Onesimus in Philemon Phil. 2.22 Reas From the resemblance betwixt them and Natural Parents as they beget Children of that seed they infuse so Ministers beget Children of the Immortal Seed of the Word 1 Pet. 1.23 24 25. as in Natural Seed so in Spiritual there is a more Material and a more Spiritual part the Material part is the Letter of the Word the more Spiritual part is the Spirit conveyed in it now because Ministers together with the Word convey the Spirit therefore they begetting Children of such a Word they are called Fathers and those so begotten Children Obj. Mat. 23.9 Call no man Father c. Ans He doth not forbid to call such Ministers Spiritual Fathers but he forbids the affectation of such Titles many affect to be called Fathers of the Church that never begat any to God as the Pharises did Non appellatio sed affectatio prohibetur 2. Non appellatio sed denominatio prohibetur If any one will be the Father of such a Sect or Faction to draw Disciples after them 1 Cor. 1.12 as if any affected to be called Calvinists or Lutherans because they affected their Doctrin the domination of Factions and Sects is forbid but we should look at all as Members of one Christ and Ministers are but all Servants of the same Christ 1 Cor. 3.5 to 9. if men will be divided and some will be of Paul and some of Apollo c. this is forbidden 3. Non appellatio sed fiducia interdicitur not the call of such but the confidence on them as when we trust more to their sayings because they are ancient then to the Scripture or to others of equall Grace and Gifts 2. Ministers are not to affect such Titles to be called Rabbi or Master c. this is forbidden so then we see Christ did not simply forbid such Titles Vse 1. Of direction to Ministers or such as intend the Ministery what is it about which they are most to bend their endeavours to be fruitfull to beget Children to God it is meet for a Minister to look at the good respect of the people and living and maintenance but he is chiefly to desire and bend his endeavours to beget Children to God to beget such to God whom he may respect as Children with like care and diligence for a man to look at preferment or credit or wealth these are but husks of his imployment the true end of his Calling is to beget Children How may that be done 1. He is to look that he grow strong himselfe for weak men in nature are not prolifici therefore Ministers must labour to grow strong in grace a man without grace seldome begets any to God therefore they must first mortifie sin and then increase in grace Prov. 11.13 2. There may be strength in Ministers yet there may be a disproportion betwixt them and their people therefore Ministers and people must strive to keep a proportion and correspondence he must see how he may accommodate himself to the temper of his people they must with Paul become all to all that they may beget some in any thing that is lawfull he must acommodate but he must by no means comply to the evill humours of his people Jer. 15.19 for then he brings contempt upon his Life and Doctrine 3. Look that your Seed be Spirituall that is the pure Word dispensed in the Spirit and Power mingle no Traditions or Tricks of your wit with it if you doe your Seed is corrupt and wants vigour a velvet scabbard dulls the edge of the Sword so the Word deckt over with Human eloquence is like a Sword in a velvet scabbard it hinders the power of it what hath the Chaffe to doe with the Wheat Jer. 23.28 29. you must not mingle the Word with the dreams and fancies of men but dispence the Word in the power and evidence of the Spirit and labour to have the Word sealed in your hearts that you may speak out of the heart and inward affection that Word which comes from the heart sooner goes to the heart Vse 2. It may teach Hearers how to hear the Word of God aright if Ministers are so to dispense the Seed of the Word that they may beget Children to God then Hearers must learn how to apply themselves towards their Ministers not to content themselves in having gotten good Ministers and their respect to them though these be very good till you be Children to him whom he hath begot if you were not so before or if you were yet Children to be nursed by him suck nourishment from him grow in grace under him labour to receive stronger meat from him that you may become Fathers to others Heb. 5.12 it yeelds much comfort to the spirit of a man when he can say the seed of such and such a Sermon converted him it often fills a man with many doubts because he hath not discerned the power of the Word Vse 3. It may teach both Ministers and people so to carry themselves one towards another as Fathers and Children as many times a Marriner carries a King over Sea but though he be a Prince yet in that case he must be ruled by the Marriner so a Minister may teach Princes and great men and they in this case must be as Children to
him 1. People are to give their Teachers such kinde of respect as Children owe to Parents Gal. 4.14 15. 2. Children owe to Parents imitation in any good carriage and the more they see the Image of God in them the more they are to imitate them so people are to follow their Ministers in any good counsell or carriage that is the duty of Children to their Spirituall Fathers 1 Cor. 4.15 16. it will lie upon the Consciences of people to imitate any vertues they see in their Teachers because they are their Fathers as Children doe imitate their Parents 3. Obedience in the Lord is required of Hearers Phil. 2.22 speaking of Timothy saith he Ye know the proof of him how as a Son with the Father he served with me in the Gospel he makes it his commendation he never commanded any duty to him but he readily obeyed him as a Childe his Father he shewed professed obedience to the Gospel of Christ so people are to yeeld obedience to the Gospell of Christ which they receive from their Ministers Now on the other side it also teacheth Ministers wherein to shew their Fatherhood to their people not onely in begetting Children for that is the least part of Paternity but they are not then to leave them for still there are some Corruptions cleaving to Children from the Wombe which if they be not helped against they will perish Ezek. 16.4 so Ministers will be but Murtherers if when they have begotten Children by the Seed of the Word they leave them to their rawnesse and corruptions of their own hearts and doe not help them against them and help them to grow in grace and make progresse in Christianity 2. Parents train up their Children in all knowledge they can help them to either in Learning or Trades Isa 6.18 so Ministers are to adorn their people with such Graces and Ornaments that they may give them up to Christ as Brides fitted for him 2 Cor. 11.2 3. 3. Ministers are to provide for them an eternall Inheritance 2 Cor. 12.14 Parents lay up for their Children they labour to get an Estate to leave to their Posterity so Ministers are to lay up an eternall weight of glory for their people not onely to get them into Heaven but to load them with an eternall weight of glory fill them with patience and Humility c. and all the graces of Gods Spirit for the Spirit of glory rests upon such he should help them to grow in grace that they might be filled with glory 1. And first labour to help them to grow in Humility a man must lay down all ambitious thoughts or else he will never come to Heaven Matth. 18.2 3. David could not get a Kingdome till he had learned to be like a weaned childe Psal 131. Jer. 45. ult however we shall get but a poor piece of glory the means to be exalted in Heaven is to be humble here on Earth an humble spirit shall be a glorious Soul before Honour goes Humility 2. Labour to help them with patience and constancy for if with well-doing they grow patient in suffering and be ready to run through all conditions for Christs Cause and the Gospel great is their reward in Heaven Mat. 5.10 11. rest not when you have begotten them and see some truth of grace wrought in them but lay up for them a plentifull treasure in Heaven help them to be rich in grace that they may be rich in glory at length Three Graces especially goe to the attaining of the excellency of Glory Zeal in doing Gods Will Patience in suffering and Humility in both and Zeal breeds fruitfulnesse Luke 19.17 19. what was the reason why he that gained more had a greater reward because he was more fruitfull with his Tallents therefore it should be the care of Ministers to help their people what in them lyes to grow in these Graces We come now to the second part viz. the Declaration of the end of his writing These things I write that ye sin not now from this Declaration observe this Point Doct. 2. The end of dispencing any promise or convincement of our sinfull estate is not to give liberty to sin but to prevent sin in us For here the Apostle answers an Objection which might arise If the blood of Christ cleanseth us from all sin then we may be bold to sin it is but running to Christs blood and we shall be cleansed from our sins but he saith I write these things that ye sin not therefore it implies that neither Law nor Gospel should encourage us to sin but restrain us The Law that shews us the impossibility of not sinning but doth not teach us how to sin Rom. 3.20 it shews us sin and to shew sin is not to learne us how to sin but how to avoyd it 2 It shews us not only the nature of sin but also convinceth us of sin and the danger of it Rom. 7.14 Gal. 3.10 And for the Gospel that teacheth that the blood of Christ cleanseth us from all our sins 1 It shews a remedy against sin the blood of Christ and the meanes If we confesse our sins c. but it shewes withall that if we shall hereupon willingly commit sin we doe most ingratefully and prophanely tread underfoot the blood of Christ Heb. 10.29 we account it prodigality to despise precious things how much more desperate is it to despise the most precious blood of Christ 2 The Gospel teacheth us so to use the blood of Christ as that we may mortifie sin and not only get it pardoned but cleansed for the use of the Gospel is to mortifie sin therefore it leads us not to the commission of sin 3 The Gospel begets those graces that cleanse us from sin First It begets faith which purifies the heart Act. 15.9 Secondly It begets hope and that also purifies 1 Joh. 3.3 he that hath this hope purifies himselfe as he is pure Thirdly It begets love and that love constraines us to good and restrains us from evill 2 Cor. 5.14 so that both Law and Gospel dehort us from sin Vse 1. Of direction to Ministers what course to take Two points of Wisdome are hence to be learned First If any misconstruction may arise from your Doctrine wisely to prevent it St. John saw there would arise an encouragement to sin from one Doctrine he had delivered and a discouragement from fighting against sin from another therefore he tells them These things I write that ye sin not but if any man sin c. Secondly Another direction is to frame your selves to dispence Milk to Babes Saint John was a Son of Thunder and a Pillar among the Apostles Gal. 2.9 yet he writing to little Babes tells them thus My little Children these things I write unto you that you sin not it seemes a weake line for such a man but he tempers his Doctrine according to their strength we should be ready to thinke it poor homely stuffe to say thus who
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
they are in darknesse when they are in darknesse much more may we know we are in light when we are in light of the two it is the easier now he that is in the state of darknesse knows it Ephes 5.13 Gal. 5.19 the works of the flesh are manifest 4 He saith those things which are in a man essentially he knows they are in him now Graces are essential in a regenerate man that is the essence of them is there therefore he may know that Repentance and Faith c. is there if they be there what is in a man is known to be in him if he have a judgment he knows he hath it if he hath a will he knows he wills so if a man hath Graces in him he may know that he hath them as a Woman with child doth know that she is with child Gal. 4.1 and takes it not upon others report but upon her own sure Knowledge so if Christ be conceived in us the stirring motions of Gods Graces be in us we may know it thus Aquinas confutes himself Vse 2 Refutation of an unjust complaint they do make against us they say that we discourage men from good works this complaint is unjust for though we do not say they justifie us yet thereby we know that we are justified and that is no small encouragement my good works do not justifie me but yet they justifie my justification nay further we say to them that they discourage men from good works who say when a man hath done what he can and fullfilled the whole law yet he cannot certainly know that he is in Christ and so what profit will it be for a man to take pains and do much and suffer much and yet knows not whether God loves him or not but we on the contrary say if a man walk in a constant course of obedience to Gods Commandments he may thereby know that he is in Christ and this must needs be an encouragement to good works Vse 3 For tryal 1 Whether we keep Gods Commandments 2 Whether we be in Christ or no. 1 Wouldest thou know whether thou keepest Gods Commandments as thou shouldest dost thou keep them as thy Way as thy Treasure c. if thou dost I declare to thee thou art in Christ and thou either dost or shalt know Christ And if thou wouldest know whether thou be in Christ why thou maist know it if thou keep Gods Commandments Vse 4 Of Consolation to every such soul as keeps Gods Commandments there is a double benefit to such 1 Thou art in Christ 2 Thou knowest thou art in Christ and this is fullnesse of joy for if thou be in Christ thou hast no condemnation belonging to thee Rom 8.1 and thou maist also know it how ill then do they deal with their own souls who know they are in Christ and yet every discouragement puts them off from comfort it is a shame that Christians that have such a priviledge as to be in Christ and know it should be so discouraged therefore those that would keep a continual festival unto Christ let them get into Christ and learn to know that they are in Christ and this may be a comfort unto them against all discouragements Doct. It is the duty of all such as professe Fellowship with Christ to walk as Christ walked or the profession of Fellowship with Christ ought to be joyned with imitation of Christ Q. What is it to walk as Christ walked A. Christ hath walked in some wayes as God in some wayes as Meadiator God and man and in some wayes as man 1 Then he wrought some works as God he fasted forty dayes and forty nights he fed five thousand with five loaves and two fishes he walked on the water c. God never calls us to imitate him in these works but he calls learn of me for I am meek and lowly Q. 2. Doth he call us to walk in those ways which he walked in as Mediator A. He doth not call us to walk in the same kind but in resemblance to them as hee dyed for us and rose again so in resemblance hee calls us to dye unto sin and to rise again to the life of Grace so to dye to the World as he dyed to nature and to rise to newnesse of life as he arose from the dead Rom. 6.16 2 As he was a King Priest and Prophet unto God so he would have us Kings to over-rule our temptations to rule over our families to rule over our Tongues to rule over our Hearts he hath called us likewise to be Priests to offer up sacrifices of prayer and praise and alms and to offer up our bodies and souls an acceptable sacrifice unto him Hos 14.3 Heb. 13.16 17. Rom. 12.1 2. and to be as Prophets to teach our Children and Servants and Families and instruct them Act. 2.17 3 Some works he wrought as man and so he was either a Minister of Circumcision or as a Servant of God a good man and in these we are to imitate him 1 As a Minister so Ministers should follow him 1 In undertaking his Calling from him as he did his from God he saw Gods call he was sent by his Father so we should see his call otherwise to undertake it without a call from him is the way to bring a curse upon our selves 2 In his Calling he performed his Ministry with all Faithfulnesse he did bring in the stray heal the sick instruct the Ignorant c. Ezek. 34.16 and his inward care was that they might have life and have it more abundantly Joh. 10.10 11. so should Ministers dispence the word of life strive to beget the life of Grace in the hearts of their people to help the weak comfort the distressed inform the Ignorant c. 2 As a private Christian a good man we must imitate him in his doing and suffering 1 For the matter of his doing it was alwayes Gods command Joh. 14. ult 2 The manner of his doing 1 It was in obedience to Gods command Joh. 5.30 2 He did it with chearfullnesse it was his meat and drink to do Gods will 3 The end of his work was Gods Glory Joh. 17.4 1 So for his suffcrings 1 They were all in Innocency 1 Pet. 2.21 2 With much patience 2 Pet. 2.23 3 He suffered with much profit he learned obedience by his temptations and sufferings Heb. 5.8 he profited by his Agony by his despising by his buffettings by his crucifying and in these things we should labour to imitate and follow him Q. Why should we be like him A. 1 From Gods predestination Rom. 8.29 he hath decreed that we should be like him 2 From the near Fellowship we have with him it is meet the Members should be conformable to the Head the Branch to the Root Vse 1 An evident conviction of that Popish Doctrin of the merit of works and satisfaction and super-errogation if so bee when we have done all that we can and walked as Christ
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
The glory of Young-men is their strength but the Apostle speaks not here of bodily strength but such strength whereby they overcome the wicked one and this he acknowledgeth in them Q. 1. What is this strength A. 1. It is the power of Gods Spirit whereby a Christian is inabled to do all Spirituall duties in the power of Christ 2. It is a power of Gods Spirit 2 Tim. 1.17 2 Cor. 3.5 Gal. 6.10 and hereby he is inabled to doe all spirituall duties Phil. 4.13 A Christian man younger or elder is able to perform every Christian duty he is able to doe all duties and suffer for Christ with power 1. It inables a man to doe every Christian duty with strength and so to doe implies three things 1 When a man performes a thing in strength he performes it chearfully Psal 19.5 The Sun rejoyceth to run his course c. if a man runs through his work with chearfulnesse it is a sign of strength John 4.34 Christ accounted it his meat and drink to doe his Fathers will he took as much delight in it and it was his strength that made him doe so 2 Doing the Will of God with strength implies a spirit of boldnesse and courage that they are not fearfull but go on with courage and boldnesse 1 Tim. 1.7 Acts 4.13 19.20 they were strengthened by Christs power 3 Strength makes a man doe Gods Will diligently and constantly an old man is soon wearied and slacks but take a strong man and he does his businesse diligently and constantly 1 Cor. 15.10 and painfully he doth things with dexterity and he that hath strength doth things constantly with constancy and perseverance Let a Childe shoot an Arrow with a weak hand it waggles but if a strong man shoots it it goes evenly so if a weak man take a duty in hand he begins to lagge and fail but a strong Christian he does duties constantly 2. For Sufferings strength of grace appears in bearing all things patiently and joyfully Phil. 4.11 12 13. Col. 1.11 when a man therefore is able to doe duties with chearfulnesse and suffer with patience he is endued with the power of the Spirit 3. There is a strength required for the over-coming and standing out against Satan when a man is not onely able to doe and suffer valiantly but is ready and able also to hold out and resist all temptations James 4.7 and makes advantage thereof 2 Sam. 6.20 John 3.26 this argues much strength when a man can go on in power and vigour notwithstanding Satans temptations Q. 2. Why doth God vouchsafe Young-men this strength and not old men and children A. 1. Because they are to wrastle with stronger Lusts which old men are past and children are not come to young men are sure to be transported with strong lusts 1 Tim. 5.23 even those who are of a weak and abstemious nature much more those that are of a strong constitution therefore God gives young men such strength to resist against these strong lusts 2. Their Temptations are stronger from without they are more apt to be carried away with company and worldly businesse and pleasures old men are not fit but young men are more strongly carried with profits and pleasures therefore that God might shew his might in them he strengthens them and indeed the Devil loses more by one young man that breaks off from him than by six or seven old men or twenty Children for lustfull strong youths to break off weakens Satan most and doth God most service and therefore Satan assaults them most therefore the Apostle writes unto them with honour I write unto you young men because you are strong Vse It may serve to exhort all young men to labour for this Spiritual strength the strength of young men is their honour to be able to over-run and out-wrastle others but what is that if he be not able to out-run the World and his Lusts what is it to out-wrastle his Adversary if he cannot out-wrastle Satan and his Temptations and his own Corruptions for a young man to overcome the world and himself is a greater Victory than Alexander the Great could reach unto what a comely and honourable thing is it for a young man to out-wrastle Satan the World his own Lusts and God to this end hath made his Ordinance strong his Spirit is strong the Lords Supper is Meat indeed and Drink indeed to strengthen us and shall we have such strong means and shall we be led away and overcome with every company no it is the honour of young men to be strong against temptation to do Gods Will to suffer patiently to hold out constantly what an honour is it for a young man when his Bow abides in his strength c. Gen. 49.24 for a man to suffer valiantly for the Truth this is a sign of strength Means to help a young man to this Spiritual strength and grow in it 1 Truth of grace no man by any outward performance only can be strong a shadow of a man may be like a man but it hath no strength truth of grace and power go together but where there is no truth there is no power 2 Tim. 3.5 therefore as we would be powerful in godlinesse let us do duties with hearty affection do all things in obedience to God and to do him service and this very truth and sincerity will grow up to such strength as you may go further conquering and to conquer 2 To get strength we must get wholsome and good diet and feed heartily on it so if we would get Spiritual strength we must feed on the Ordinances of God the Word of God 1 Pet. 2.1 2. no man that receives the Word and Sacrament with a good heart but he grows strong thereby they are meat and drink indeed and it is not enough to hear but especially attend to it and apply that which belongs to you this is a means whereby you may grow strong and put forth your strength to it water it with Prayer and look up to God for a Blessing thus if a young man feed on these wholsome meats he will grow strong indeed if a man feed on windy meats he will never grow strong so if men affect tricks of Elegancy and Wit and Speech such will be fill'd only with vain empty Notions but he that feeds on wholsome food on the purity and simplicity of Gods own Ordinances will grow in strength 3 Exercise encreaseth strength let a man daily exercise himself let a man excercise himself in Grace and he will grow up in the Lord and increase in Spiritual strength Gal. 5.16 Col. 2.6 7. a tree the more deeply it is rooted the more fruit it brings forth and so they that walk daily in a Christian course increase in strength it is not every duty that will strengthen us though it be often renewed but walk in Christ that is walk not in your own strength in your own gifts and parts Without me you
can do nothing even Paul of himself was not able to think a good thought 2 Cor. 3.5 therefore let us exercise our gifts in Christ that is to wait on Christ daily for the renewal of strength according to our daily employments Isa 40.30.31 shall change his strength renew it according to the necessity of his businesse that so he may walk in obedience to him and depend on him for strength and aim at his glory 4 Because we often contract Crudities and ill Humours therefore if wee would increase strength wee must purge out these so if we would get Spirituall strength we must purge out our corruptions Rev. 2.3 4 5. there is need of daily repentance which may cast out all noysome lusts and weaknesses and make us able to perform duties in strength as you desire therefore to be strong and to have your strength acknowledged by God and good men as you desire to do the will of God chearfully diligently laboriously and constantly as you desire to suffer with boldnesse and patience as you desire to stand out against all temptations this God requires of you to grow true hearted to feed heartily on every ordinance to exercise your graces in Christ to depend on him to deny your selves and if you find you have committed any sin cast out all before God by confession and purge it out by repentance and then you shall find your selves to increase in strength as becomes young-men 1 JOHN 2.14 The Word of God abideth in you WE have heard of the strength of Young-men The second cause of their victory is because The Word of God abideth in them Verse 12. he had called all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he testifies that their sins were forgiven and of those the Fathers knew him which was from the beginning and Young-men had overcome the wicked one and were strong and the word of God did abide in them Doct. Such Young-men as have their sins forgiven them have the Word of God abiding in them Q. What is meant by the Word of God abiding in them 1 He means not part of the Word but the whole Word abides in them both Promises Commands and Threatnings Commands to bind them Threatning to awe them Promises to comfort them good examples to encourage them bad examples to discourage them therefore for men to be carvers and choosers of the Word is not to have the Word abiding in them Herod would have some of Johns words abide in him hut not all but this is the commendation of good young men that not only every kind but every parcel of the Word abides in them 2 When he saith the Word of God it implyes that they receive it as the Word of God and not as the word of man 1 Thes 2.13 and a man then receives the Word as the Word of God when he looks at the Commandments as Gods Commandments and so the Promises and Threatnings as Gods he looks at them as of highest authority so as no word of man shall stand against it all falls to the ground before it it swayes all 3 When he saith the Word abideth it implyes that this Word did not only flash in suddenly and continued for a time but it abideth in them continually Joh. 5.35 Heb. 2.1 2. 4 In you that implyes the whole man in their judgment they understood the word in their wills they embraced it in their affections they rejoyced in it in their lips the law was in their mouths in the whole man the word of God abode and that not for a time but continually Q 2 What is the reason why those that have their sins forgiven them have the Word of God abiding in them Reas The ground of this is because whose sins soever are forgiven them their eyes have been opened to see the weight and danger of sin the VVord hath opened and affected the heart and hath made such deep impression that it cannot be rooted out Psal 119.93 those promise that have comforted his soul he shall never forget Psal 119.129 and hence he looks at them as sweeter than the honey and the honey combe and those threatnings that have awed his soul he still trembles at them because he hath found the VVord wonderful to humble him and to comfort him therefore he still keeps it Vse 1 Of tryal unto us whether our sins be forgiven us or no nothing more necessary to know nor nothing more comfortable how then shall I know this Why onsider what place the Word of God takes if the Word of God abide in you the whole Word there is no Commandment but you would obey it no Threatning but you humble at it no Promise but you look at it as the Word of God do you find your whole man submitting to it your minds understanding it your wills embracing it your affections rejoycing and delighting in it as the Word of God it is an evident signe of the remission of your sins this could not have been had not the Word of God been wonderfull to humble you and comfort you Obj. I have a brittls memory and cannot retain the Word therefore how can the Word be said to abide in me Ans Dost thou remember other things well and not the Word then it is dangerous but if thy memory bebrittle in other things then it argues the lesse danger though the Word do so also but though it slip out of thy memory doth it not abide in thine heart dost thou not delight in and desire more and more after it if it be so it may be said to abide in thee Vse 2 Of exhortation to young men whosoever have found your sins forgiven this God requires of you that you give up your hearts to the whole word of God to be wholly guided by it for ever if you sit loose from the word you shall find the pardon of your sins sit loose from your souls he will take away the comfort of the pardon of your sins therefore let the Word of God abide in you richly and plentifully that so you may have the comfort of such a benefit as pardon of sins Doct. Such young men as have the Word of God abiding in them are strong young men they are connexed together Reas 1 They are strong first because the Word of God wheresoever it abides abides not in the letter but in the power and efficacy and the Word of God is mighty and powerfull and therefore where it dwells it conveyes strength and power Rom. 1.16 2 Cor. 10.4 it is mighty to cast down the strong holds of Satan mighty to overwrestle lusts mighty to overcome the World Psal 119.9 11. Vse 1 May serve to shew you what poor weak young men they be that have not the Word of God abiding in them if you see such a young man write on him he is a weak young man if if the Word of God abide not in him every company every temptation will carry him away 2 Learn hence if you desire to
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
reasons and such intentives as draw on a lust woe be to them that put away all feare of judgement and so draw on lusts with the cords of vanity Vse 4. To teach us all to wean our selves from these lusts Young men I write unto you love not the World nor the things of the Werld and old men have nothing to doe with them refrain from them apply such corrosives such threatnings such promises Christs death and cut off all occasions of sin root it out challenge your hearts arraign them before God bring them as enemies to your souls and labour to cut them off utterly If any man love â—he world the love of the Father is not in him Doct. It is not the having but the love of the world that keeps our hearts from the love of the Father It is not the having of the World for Davids mountaine was strong Joseph had his will in Aegypt Abraham was rich but though they had the World yet they had not the love of the World Jam. 4.3 4. whosoever is a friend to the World is an enemy to God it is not the Lordship of the World but the friendship of the World that is enmity against God for the time shall come that they that take the Lambs part shall be Princes of the World and Saint James calls the love of the World Adultery as a woman that makes her selfe a friend to another man and bestows that love upon him which her Husband only should injoy is an enemy to her Husband so a man that is a friend to the World or to the lusts of it is an enemy to God alienated from him and he would have them know that there is no worldly covetous man but he knows that his love of the World is enmity against God it is the World that hinders you from the Word and Prayer and good duties Reas 1 From the amplitude of that love which we owe to God which cannot therefore be divided to others Thou shalt love the Lord thy God with all thy heart and all thy soul and minde and strength Mat. 22.37 then we must love the World no further than it may help us in his service and we may imploy it to his advantage if we love it more we sin against the great Commandement if we must love the Lord with all our heart and mind and strength then what sorry weake affection is due to the World even an heartless faint love all our love and vigour of our spirits is to be set on God now if a man love the World he cannot thus love God for if he love the World his first and chiefest care is for wealth and riches and then it may be he will a little look towards God first let me bury my Father first let me stock my Farm and try my Oxen and then if I have any time I will come to the Feast 2 A covetous or a lustfull or a proud man when he hath the World and the lusts thereof he is fully satisfied with his portion without God Psal 17.8 so Luk. 12.19 Soul take thine ease thou hast goods laid up for many years he wraps up the comforts of his soul in these outward things if he have wealth or pleasure he is content without God the more he hath of the World the lesse he cares for God as the Moon when it is at the full it is most opposite to the Sun so is it with a worldly man 3 The love of the World will make a man part with God rather than with the World he will rather part with Grace and Heaven too than leave the World he will rather part with eternal life than his wealth as the young man in the Gospel Mat. 19. from 16. to 22. he had rather part with Christ and an expresse promise of heaven than part with his possessions so we see how the love of the World keeps us from the love of God Notable is that speech of Christ Mat. 6.24 No man can serve two Masters c. God and this World are as two Masters such is the amplitude of Gods service that he that serves God as he ought hath no time to serve the World No man that hath a servant but he looks that his whole time should be spent in his service so if we spend any time in the service of the World we cannot be servants to God Indeed if services be subordinate we may serve many so we may seek and take pains for the World but be sure it be in subordination to Gods service look that it may make you more free to Gods service Vse 1. To discourage any man from the love of the World there is no greater discouragement than to say If we love the World the love of the Father is not in us As if a Father come to a childe and say if you love such a young man or woman you cannot love me and I shall take you for my utter enemy and you shall never make it up againe would not any ingenuous childe rather than he would be an enemy to his Father part with any so when God saith If you love the World you cannot love me I shall look at you as my enemies were not this enough to make any christian out of love with the World therefore chuse whether you will love God or the World if you love the one you cannot love the other therefore it is not a matter of frugality or providence to love the World for I say If any man loves the World he makes the World his God therefore covetousnesse is called Idolatry Col. 3.5 a mans belly may be his God the love of the World is directly against God the love of God requires all your hearts souls and strength therefore no part to be set on the World Vse 2. It may exhort Christians to mortifie their love to the World you must either crucifie your love to the World or to God If you love the world you cannot love God if you love God you cannot love the world you cannot serve God and Mammon Motives 1 If a man can but withdraw his mind from the World he may be Master of the field in any temptation that befals him what is the World all that is in the world is either profit or pleasure or credit and we regard the World no further so that if thou beest weaned from thy profit or pleasure in meat or drink or Pastime if thou beest weaned from credit thou shalt bereave Satan of the weapons he fights against thee with for how doth he keep men back from Religion but that it will not stand with his credit and applause in the World what hinders them from holy duties but love to their profits and pleasures therefore could but a man wean himself from them he might easily overcome the wicked one how did Josephs Mr. work on him was it not from pleasure and if Joseph be content to leave the lusts of the flesh he
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
eye be set on wrong objects this the Scripture calls an hastie eye that have it he will per fas nefasque Prov. 28.22 23. a man of an evil eye hasts to be rich never staying on Gods Providence such was Achans lust and Ahabs after Naboths Vine-yard he made hast to obtain it so a man makes haste when he pursues some gain not lawfully but by Symony or Sacriledge or Bribery or Deceit Isa 33.16 so that a man looks at his gain and not at God Quaerenda pecunia primum est Virtus post nummos so that a man hastes so much after wealth that he cannot stay Sermons or Prayers he must follow his gain and he will have it by hook or by crook this lust is against Piety because our love to God should make us affect nothing but what we may lawfully enjoy and in subordination to his will and to imploy it to his service 2 This lust of the Eye is expressed in excessive measure and this is called a greedy eye a man perhaps will not get it but by honesty but when he hath laid hold on goods he is never satisfied Eccl. 4.8 so Eccl. 5.9 10 11. like a Dropsie the more a man drinks the more he desires so the more a man hath the more he desires Prov. 27.20 there a greedy eye or covetous heart is compared to Hell and the Grave you may as soon satisfie Hell as a covetous heart you may sooner fill his Land or Houses or Barns than fill his eye that is never satisfied This greedy eye offends against that inward contentment that a man owes to his Soul when he is so covetous that his heart is never satisfied Q. When should a man think himself satisfied and how far may he desire those things A. In our Callings we must be diligent and we may desire Wealth of God partly for our necessity and expediency and partly to leave to our Posterity thus far a man may desire Wealth but we are never to desire more than we have good use of and glorifie God by a man must be content as well to want as abound but when a man is insatiably craving when hee hath much hee would have more and when he hath most he is not satisfied that is a greedy eye 3 There is a lust of the Eye that fails in the end as it is insatiable so it is an unprofitable desire and when a man craves Wealth for Wealths sake and never takes care to use it well and this I call a needy eye when God calls him to bestow some on Church or Common-wealth or Family or Friends what saith he what know I whether I may have need my self and so for fear of future need he will not provide seasonably for Family or Church or Common-wealth he will part with nothing willingly unlesse hee see it be for his profit Deut. 15.19 this needy eye is therefore reproved and this was in Nabal 1 Sam. 25.11 he was afraid his Servants should want and therefore would not supply Davids necessity This needy eye trespasseth against Liberality and Charity The ground of this evil eye is an evil judgment it springs from a blinde eye whereby it is possest that wealth is good in it self and he places his happinesse in his riches and his safety and life stands in it contrary to the assertion of our Saviour Luke 12.15 A mans life consisteth not in the abundance of the things which hee possesseth and therefore hee desires wealth above all things Vse 1 It discovers the true nature of Covetousnesse you will say I hope frugality is not Covetousnesse and providing for Children and Family true but dost thou see thy heart carried after wealth though by unlawful means by Symony or Deceit or Sabbath-breaking then thy heart is covetous because thou hastest to be rich thou art so hasty that thou canst neither stay for Sermons or Prayer or grace certainly then Covetousnesse transports thee the first born of Hell 2 When thou art diligent if gain come not in thou art not content or if much come in yet thou art not satisfied 3 When thou hast wealth thou takest no care how to use it thou grudgest to give any thing to Church or Common-wealth or poor Friends thou saist what if thy self and thy Children should want why truly this needy eye is Covetousnesse but when thou takest lawful pains and it hinders thee in no good duty if God crosse thee thou art content if God blesse thee thou art forward to be helpful to do any good then thou art not covetous Vse 2 Of exhortation to Young men and Old-men Love not the World nor the things of the World you see how such trespasse against Piety and Liberality and Charity it is the root of all evil 1 Tim. 6.10 not so much the breeding root as the feeding root of all evil and it is called the root of all evil in three respects 1 It separates from God the fountain of all good Col. 3.5 and therefore it is called Idolatry because hee blesseth himself in his riches Psal 49.18 Prov. 18.11 Mat. 6.24 wealth makes him serve Mammon rather than God Deut. 13.18 2 It choaks the best seed of the Word sometimes keeps him from coming to the Word Luke 14.14 or distracts him there or choaks the Word afterwards 3 Covetousnesse exposeth a man to every temptation of Satan lays him open to Satan to be a slave unto him makes him to Apostatize Swear Lye Deceive if he propounds wealth to himself as the chiefest good 2 If you belong to God you shall seldom finde your hearts straitned and Gods face turned away but it is for your Covetousnesse Isa 57.17 18. he sees you neglect him and his Ordinances for wealths sake Remedies against Covetousnesse 1 A contented desire Heb. 13.5 if you can say once I have enough I am full I am content to part with any thing Q. But how shall the content 2 Godlinesse is both great gain and contentment and till God gives grace the Soul is never satisfied when the Soul is endued with grace it is content in regard of these outward things There are two things in godlinesse that breed content and satisfaction 1 It makes God our portion and then dry bread and cold water with Gods favour and mercy is a sufficient portion to us and our Children Psal 16.5 6. this made Paul content Phil. 4. 2 It doth not only fill our hearts with God but it turnes the desire of the Soul to Gods Ordinances godlinesse will make a man look at the Word as more precious than gold 119.27 and as an hidden treasure that he will part with all for Psal 36.6 7. Psal 63.13 Now we come to the third sort of Lusts the Pride of life Doct. Pride of Life Young and Old are to be weaned from Pride of Life is an inordiate affection of our hearts unto Carnal excellency i. e. to be great in our selves and for our selves a proud man contends with God about
commit Adultery and slay Uriah and after that to number the people Ans He may erre through infirmity as a man in a Journey he propounds no other end but to goe on but yet he goes out of the way sometimes through ignorance and carelesnesse but then when he knows it he makes the more hast to get in again so a Christian he aims at a good course even wayes but sometimes through heedlesness or ignorance he falls into by wayes but when he knows it he makes hast to recover himselfe and the cause why he goes aside is because he doth not the Will of God but his own will Vse 1 Justifie the Doctrine of the perseverance of the Saints and confutes the contrary opinion of their Apostacy for every Christian doth the Will of God now he that doth the Will of God abides for ever such make Gods Will their meat and drink and so they lead an everlasting life they feed on everlasting food Joh. 6.26 they have neer union with Christ they are such as fulfill Gods Will and therefore he will fulfil their desire Vse 2. A ground of direction to all such as would find comfort in Life and Death if you follow the lusts of the World they will not last alwayes Conscience accuseth God will judge you Eccles 11.9 Rejoyce O young man in thy youth c. so Riches endure not always nor Honour therefore though a man now pride himselfe in his youth or riches or lusts why these will not hold time will come when you shall be weary of all these but would you abide for ever why this is the way doe Gods will and then thou chusest that part which shall never be taken from thee Luke 10. two last verses Psal 125.1 2. let a man be doing Gods Will he shall never dye there is no man but would have his Estate confirmed to perpetuity from age to age why all the lusts of the World continue but for a while but would you turne all to perpetuity be doing Gods Will and then you shall abide for ever so would you heal all the fleeting unstablenesse of our spirits sometimes you are much inlarged sometimes as much straitned sometimes you have vigour of Spirit and sometimes you are dull and quite out of frame what is the reason all this is because thou art out of the way and therefore the Star hath left thee as it did the Wise men when they went out of the way to Bethlehem to goe to Jerusalem even so when thou art in the way to Bethlehem to seek Châ—ist and give up thy selfe to such courses as leads to him why all this while the comfortable power of the Spirit shall goe with thee but when thou consultest with flesh and blood to satisfie any lust of the World the Star will leave thee till thou come into the way again so if you walke in the even wayes of God you shall find your selves always enlarged though sometimes more sometimes less yet alwayes so much as is sufficient for your present condition Vse 3 Of consolation to every obedient Christian that breaks off from his own will and sets himself with all his power to doe Gods Will and is grieved when he doth any thing against it why this is your comfort that is an everlasting way which leads to eternity He that doth the Will of God shall never see Death that is with fear or danger nay he shall stand as a Mountaine that shall not be shaken which is a great blessing for a poor Christian Obj. May not mountains be shaken and removed are they not shaken by Earthquakes so may not Christians be shaken and removed are they not tossed up and down in the World and never in a setled condition Ans Mountains may be shaken and removed Isa 54.10.11 and Christians may be tossed in their outward Estate but yet though Mountains remove and hills be shaken yet Gods loving kindnesse shall never depart from them Now from the scope the Apostle aims at observe thus much Doct. The disproportion that is betwixt the World and the lusts thereof and the Children of God that doe his Will ought to weane them all from the love of the World and the lusts thereof John 6.27 Labour not for the meat that perisheth as who should say this meat is corruptible and you corruptible but that meat I give you is eternall and will nourish eternall life in you Quest Wherein stands the disproportion between the World and the lusts thereof and those that doe Gods Will 1 The World and the lusts thereof are transitory and fading neither continue at a stay nor last long but all perish But he that doth Gods Will the more he doth it the more he is strengthned and confirmed and supported to everlasting life 2 The World it selfe and all the things thereof are ordinarily bodily and sensuall and not heavenly take all the frame of the Creatures they are bodily things and all the comforts of them tends to sensuall life What will it profit a man to win the whole World and loose his own soul implying a man may have all the World and yet loose his own soul it never feeds a spirituall heavenly life but there is a spirituall eternall bread that feeds to everlasting life it is not for a body to nourish a spirit nor earthly things heavenly not can a transitory thing feed everlasting life Q. 1. Why should this disproportion wean us from the love of the World and the lusts thereof what is the ground 1 From the vanity that is found in all these things they are bodily and transitory it is impossible they should nourish heavenly and permanent life therefore godly men should withdraw their affections from them inordinately Isa 55.2 why doe you lay out your money for that which satisfieth not and for that which is not bread why doe you spend cost and pains about that which is not bread which will never satisfie your souls but your souls in the midst of them may be as Pharaohs lean Kine hungry and empty of grace void of good things Reas 2. From the corruption these things will put upon our spirits if we set our love and lust on them it will be as a running Issue which will empty us of all goodnesse either they will draw us from comming to the Ordinances I have married a wife and cannot come or secondly they will fill our hearts with cares when we come Ezek. 33. ult or else after we are gone they will choak the Word of God so that they draw away our hearts from spirituall food 2 There is a power in them to assimilate us to themselves what we feed on we are like unto feed on wild meats you will be wild men feed on grosse meats your spirits will be more grosse and dull feed on light meats your spirits will be more quick and agill so if a man feed on the World glut himself with the World he can relish nothing but the
of Antichrist so then the question is Where is this Spirituall Unction alas it is an hard thing for blinde natural men to know but yet as the Ambassador of Persia said Quot Senatores tot reges so where you see a company of Christians Quot Christiani tot reges so many Kings Priests and Prophets Psal 45.16 the children of the New Testament shall be answerable to the Fathers of the Old and shall be endued with suitable graces they are Princes in what part of the World soever they are Princes judging of things in difference indued with a Princely spirit to overcome the World and Sathan and their own Corruptions they have a Priestly Office to pray and instruct to sacrifice themselves and their Families to God c. therefore if you find such a company verily there is the Church of God and let not the Separatists say you have prophane persons among you We say though they be amongst us yet they are not of us and therefore that hinders us not from being the Church therefore whither should we go to seek the Church but where this Unction is Vse 3 For all you that have received this Unction it is not for Kings and Princes to be digging in the earth it is not for Priests and Prophets to be ignorant and blinde and dumbe 1 Cor. 6.1 to 7. Paul is confident that the meanest Christian is a Judge What a shame is it for a Christian at every temptation to be carried Captive What a shame is it for Kings to soyl and besmut themselves for Saul to cast away his shield was a vile dishonour so for Christians to be soyled and carried away with every temptation for you to cast away your shield as if you had not been annoynted is a great dishonour It becomes Christians to fight like Princes and to be victorious and to judge like Kings so walk as Priests of the high God know how to pray how to instruct your Families how to offer all your wayes to God all your Families you are not to be only holy day Priests but daily Priests Vse 4 It may teach every Christian that stands in need of healing or suppleing your stiff spirits you need balme and oyle for healing the wounds of your souls and suppleing and softning your stiff spirits why here is an unction that will heal thy wounds and soften thy heart intreat God that he would shed abroad his spirit into thy heart that he would heale thy spirit soften thy heart and chear thy soule look up to the holy one he is able to powre floods of consolation on thee and establish thy soul in peace do wee find our spirits hard and stiff and bound our spirits very straight and stand in need of a great deal of alacrity why yet this spirituall unction will so inlarge thee and supple thee that thou shalt find thy selfe helped and quickned that thou mayest do things not weakly but with power and life so if we find corruptions so strong that we know not how to overmaster them there is an unction from this holy one able to strengthen us against them intreat God therefore to power it down upon thy soul so doe you want power and life in Gods ordinances why in any need look up to him Vse 5 Here is a ground of much consolation that God is pleased to bestow such a mercy such a blessing as this upon us how are we bound to Christ that is pleased to annoynt us with the same oyntment wherewith himselfe was anoynted it is a ground of much consolation Christians are often called to great imployments which if they look on themselves they see themselves altogether unfit for such as Moses said send by whom thou wilt send but is not this unction able to make us Kings and Priests we know where to find supply and if God call us to more imployments that is our comfort that we have an unction which is able to fit us for every work and imployment God shall call us to Vse 6 Of exhortation to every Christian not to rest contented in an empty name of Christianity â—â—ll you get this spirituall unction rest not in any known strength but what you receive by this spirit otherwise you shall find much want of help Matth. 25.1 to 10. the wife Virgins had their oyle continually ready and prepared whensoever Christ came but the foolish Virgins some oyle they had some common gifts and graces but they were spent and it was too late to seek for oyle when the Bridegroome came so do not only hear the Word but labour to find some oyle dropt into your souls that so in stormes you may find the life and comfort of the spirit 1 JOHN 2.20 But ye have an unction from the holy one and ye know all things IN these words the Apostle prescribes a means to preserve them against seducements and the first means is the unction they had received from the holy one which is a comparison from the legall oyntment this spirit of Grace should be as an Antidote against all Antichrists Now we come to speak of the vertue of this unction Doct. The little Children of God by vertue of the oyntment of the spirit of Grace they know all things So Verse 27. so that there is an abiding oyntment and so sufficient that they need not be taught more or better things than it will teach them For Explication 1 Consider the subject yee know all things This universality of Christian knowledge is amplified by the subject yee know all things 1 For the desire of their hearts they desire to know all things necessary to salvation Acts 10.33 this is the frame and disposition of a converted heart to know all things and so great is the desire of Gods Children to know this that they desire to know those things that are most against them 1 Sam. 3.17 Eli knowing by Samuels lingring that he had some terrible message yet he would know it and urged him by a curse to declare it and when he had told him yet saith he Good is the Word of the Lord so that a godly heart desires to know all the Will of God especially if it belongs to him though it be never so bitter it is contrary with a carnall heart few are willing to know all things especially if they be against them and crosse their lusts they would not know it so Mark 6.12 in Herod so Isa 13.10 they were men of that frame that would have the Prophet speak pleasing things Mal. 2.11 2 As in their desire so in the preparation of their hearts they know it so that if God reveal his Will at any time they have hearts ready to hear it and apprehend it better Joh. 10.4 5. there is a vertue in them whereby they discern betwixt the truth of Christ and false Doctrin so the noble Bereans were more noble because they received the truth with all readinesse and fear Acts 17.11 12. they searched the Scriptures so
that the Word falls into their hearts like good seed but on the contrary if any man consent not to wholesome words but makes questions and contention about them he knows nothing 1 Tim 6.3 4 5. because he hath an heart unprepared to receive it therefore contra he that is ready to receive it knows it such a one knows all things 3 In regard of their humility and meeknesse of spirit whereby they think they know nothing and more foolish than any Prov. 30.2 3. Agur saith I am more brutish than any man and have not the understanding of a man yet as foolish as he was and debased himselfe before his Schollars yet he exhorts them to fetch their knowledge from the high one therefore the Holy Ghost seeing such a deep self-denyall in him he ranks him with Solomon for his wisdome and puts his Proverbs among his 1 Cor. 8.2 such a man as thinks he knows any thing knows nothing as he ought to know therefore he that thinks he knows nothing as weak Christians do such a one knows all things which God sees meet for him and this sense of their own Ignorance makes them still thirst the more after Knowledge 2 For the Act ye know all things other men may know much yet knowing they do not know and understanding they do not understand Prov. 9.12 he that knows not for his own souls good is not wise Prov. 24.5 a wise man increaseth in knowledge the difference is 1 His knowledge is more clear one man sees a thing by Candle-light another by day-light but he sees most clearly that sees at noon-day so a Christian sees things not only by the dimme light of nature nor the day-light of the Word but by the bright clear light of the spirit that clearly manifests things 2 His knowledge is more certain he knows by his own experience the misery of sin the excellency of Grace he knows how Christ was formed in him he hath conceived him in his soul and so knows all the motions and operations of his spirit Gal. 4.19 3 It is more particular he can apply all he hears and reads to himselfe how farr this promise belongs to him he thinks the command belongs to him the threatnings to him the promises to him he thinks the Word was pend for him another man he reads and hears and never applies it to himself nunquid ego talis when he hears a Christian may be assured of his salvation am I so Christs death is not only sufficient but effectuall to them that beleeve but do I beleeve he hears that young men overcome the World but do I so aad overcome thus it is with a Christian another man rests in the Theory 4 Their knowledge is effectuall it makes them ready to obey the law is a light to my feet and a Lanthorne to my paths saith David it is not a light to the understanding only but it a light to my steps to my practice all the understanding they have is true knowledge if a man should walk in such a soil where he should certainly sinck in and be swallowed up would you think he knows the danger it is a sign he knew it not so we say if we meet with one of our acquaintance and he passeth by us without observing we say he would not know us 3 For the object all things that is all things pertaining to life and godliness 2 Pet. 1.3 for they do not know the motions of the Heavens the influences of the Stars the nature of the Creatures but they know all things belonging to life and godlinesse 1 They know all things necessary to Salvation no fundamental point but God reads it to them which is necessary to Salvation Joh. 17.3 2 They know all things that are expedient in their Callings and places to know and there is a manifold expediency 1 It is expedient some men in some Callings should know more than others as Ministers Jer. 3.15 Mal. 2.7 it is fit that they should know more than others and God hath promised their lips shall preserve knowledge so it is not enough for a Magistrate to know as a private Christian but he should know how to administer Judgment 1 King 3.9 12. as Salomon prayed for Wisdom so Husbands should know more than Wives 1 Pet. 3.17 so Parents than Children Ephes 6.4 2 There is an expedience and meetnesse in regard of the present condition of Gods people if God see that his Children he puft up with knowledge he is pleased to leave them in much ignorance but if he finds their hearts humble and prepared to hear he doth delight to poure out his Spirit on them Ps 25.9 as long as the Woman had an empty Vessel the Oyl run but when it was ful it ceased so as long as we come with empty hearts this Oyl runs upon them but as soon as they think they have enough and rest content their knowledge stands at a stay 3 There is expediency for the present practice in any businesse a man that hath present need of direction in some present businesse that must presently be done if men have humble hearts and look up to God why the Spirit is pleased to whisper into their hearts there is your way walk in it Isa 30.21 4 There is a further expedience for the present condition of the Church for sundry things are expedient in sundry Ages it had been an hindrance of many providences of God had they known the sinfulnesse of Poligamie in the first ages of the world so many Christians were ignorant of the Death and Resurrection of Christ but after the Ascension of Christ they had the clear knowledge thereof 2 Pet. 1.18 the dayes of the Old Testament were but as a dim light now it is more clear the Fathers of the Church of Old had little of the Revelation of Saint John and as the Church hath now need to know more than at other times so God reveals himselfe accordingly had those seven thousand in Israel which bowed not their knee to Baal been endued with the spirit of Elias certainly the Church had been dissipated had they spoken with the same spirit and power that he did they had been dissipated but they knew as much as God saw fit for their present condition and so what God sees meet for you to know as farre as you stand in need to know the spirit of Antichrist in thâ—se times so farre shall knowledge be revealed to you so that you may be preserved For the Reasons of the Point Reas 1. From the object of their Knowledge and in him all things needful 2 Cor. 2.2 in Christ they have enough Col. 2.9 10. therefore having got Christ will he not give you all other things needful since God hath given us Christ our head understands all things and the head will be sure to guide the foot when it hath need to go 2 From the excellency of their Teacher John 6.45 thy Children shall be 〈◊〉 〈◊〉 〈◊〉
accompanying of their preaching of the Gospel with mighty signes and wonders but we never read that God accompanied any of their writings with miracles their writings laid upon any disease healed none but their presence healed many and did many wonders Heb. 2.2 3 4. 1 Cor. 5.22 tongues are not for them that beleeve but them that believe not that is the miracle of speaking with divers tongues is not for them that beleeve but for them that beleeve not therefore we never read in any History that their writings did work any miracle and so he never intended that they should convert Obj. What then is their writings in vain seeing they are of no use to convince A. No there are singular uses of their Writings 1 Sometimes to put men in remembrance of what they have heard Rom. 15.14 2 Pet. 1.15 2 That they may be established in the truth and confirmed in the knowledge thereof 2 Cor. 13.1 Phil. 3.1 To write the same things to me it is not grievous but for you it is safe 3 To stir them up to the exercise of such truth as they knew but were slack in performing thereof sometimes in liberality slack sometimes in dispencing of the Ordinances 2 Pet. 2.13 1 John 1.4 2 John 8. Revel 2.4 5. to stir them up to their first Love to stir them up to take heed of false Doctrin 4 To informe them in some particular truth which they were ignorant of some were afraid that the Day of the Lord was so nigh that they neglected their particular Calling 2 Thes 2. so some were ignorant of the Resurrection so he tells Timothy how to behave himselfe 1. Tim. 3.15 so he informs the Corinthians how Husbands ought to carry themselves towards their Wives in case of desertion or present persecution Vse 1. It shewes a reason of that little good which hath been done among the Papists by any Writings that have been writ in defence of the truth they have been means of much good to them that have known the truth but amongst Millions of Papists it is hard to know whether any have been converted to the true Religion after such evidet demonstration and conviction the reason is because Writings do not profit them that know not the truth but such as know the truth for else why did not Saint John write to Cerinthus or other Heretiques in that time but he tells them I write to you because you know the truth had he writ to Cerinthus or Menander his labour would have been lost not but that it hath done much good not only to them that have known the truth but those that have not known the truth it hath stirred them up to like the truth better and some to seek out the truth in other Writings but never to convert them to the truth God hath many times blessed sudden speeches to convert some that have come to hear the truth but it hath never been so effectual to them that have only read it in writings for God never sanctified the Apostles Writings to the conversion of the unbeleeving Gentiles Obj. Why then do not our Divines spare their labour in writing A. Though they do not prosper to conversion yet to establishment of many in the truth and to stirre them up to stick closer to the truth Vse 2. You may hence see the reason why such as read the Word of God diligently it may be once or more every day yet notwithstanding not being accompanied with the preaching of the Gospel few or none such as are converted and brougt to the true knowledge of the truth but such people are fit to be led into Popery or Heresie no wonder for God never blessed the Apostles Writings while they were living to the conversion of unbeleevers therefore we see the necessity of preaching to every Congregation or else the body of the pleace will sit in darknesse and shadow of death therefore it is a false Assertion of those that say Reading and Preaching are of like efficacy for it is certain had the Apostles Writings been as effectual to conversion as their presence in preaching they would have wrot most to such Churches as were most remote 2 Chron. 15.3 a long time they were without a God and without a Teaching Priest implying they that are without a Teaching Priest are without God 1 King 13.33 the reason because he set up base fellows that wanted both learning and grace and so only read but they had not a Teaching Priest and therefore lived without God Obj. But you will say what can be more said of pagans 2 And what then will you judge that all such as live under dumb Ministers are cast a-wayes A. Whether do you think it greater charity to tell them that they may be without a Teaching Minister or to tell them that without a Teaching Minister they live without God and without the Law we know that many that live in such places go abroad and light on good Sermons and to Christ is found where he was not sought and then they either remove themselves or go many miles to hear the Word abroad and God often blesseth private conference and helps to do much good Neh. 8.12 but men that go home from bare reading their hearts go home as dead as their Minister was dumb so that you shall finde many people as ignorant as Pagans and Turks V 3. It may serve for direction to such as God hath given a gift of writing unto to know where their Writings may be of most use if you writ to some thinking to convert them it will be labour in vain but to writ to them that know the truth may be of much use to informe them to reprove them to stir them up and so you may write with comfort to them Vse 4. May serve to encourage all Christians to be frequent in reading to what purpose did the Apostles write if others read not it is good to be reading put more fuel to fire and it grows hotter so let people read after they have heard and it will be very profitable therefore we see the great abuse of the Papists that deny the reading of the Scriptures in a Vulgar Tongue Let us therefore be stirred up not to forbear the reading of the Scriptures though you do know the truth Deut. 17.19 if Kings might not be excused much lesse private men Doct. 2. Such as have received from Christ the anoyntment of the Spirit they know the truth You that have received the Unction of the Holy one I write to you not because you know not the truth but because you know it 1 Tim. 4.3 where he puts Beleevers and knowers together now Beleevers are anoynted with the Spirit of faith John 8.31 32. so much sincerity of truth so much Discipleship the stronger faith the stronger knowledge of the truth the weaker our faith the weaker our knowledge For Explication Q. 1. What is the truth A. The truth might be taken for the Lord Jesus Christ and
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
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
no peace it is as impossible for a man to attain Salvation by Works as to be his own Saviour Vse 2 Hence learn the way of attaining peace of Conscience and assurance of Salvation why claim it by promise and it is sure to thee what makes thee doubt of thy Salvation why thou seest this Corruption and that Rebellion and thou seest the want of this and that Grace and therefore thou art in doubt why thou shouldest claim Salvation by promise thou wouldest have thy Works more perfect why that which makes us doubt is a secret cleaving to the Works of the Law but we must not so much look at what we do as what we beleeve what we work as what Christ hath wrought for us therefore take heed of sticking to any Works of the Law and as you desire to maintaine peace of Conscience and to dye peaceably claim Salvation by promise there is no more required of you than to lay hold on Christ he doth not look for perfection of faith but truth of faith be thy faith never so weak if true it gives thee Christ and he gives thee the Promise and that gives thee eternall life Q. But how shall I know whether I have this faith A. If God hath given thee an heart ot distrust self as gifts and parts of Nature and Education and to be humbled and look after Christ if thou prizest Christ and desirest him above all blessings this is true faith if thy faith hath emptyed thee of thy selfe to go out to Christ as thy Portion as the most sweet and comfortable thing I say thou hast that faith that conveys Christ to thee and Christ the Promise and the Promise eternal life say not therefore as some do I thank God I never doubted of Salvation neither have I cause I have alwayes lived honestly c. if thou fetchest thy perswasion from the Works of the Law then not from Jesus Christ nor the Promise therefore do as Paul touching the Law saith he I was unblameable and yet I count all these as dross and dung to win Christ Phil. 3. therefore distrust all these go out out of your selves and lay hold on Christ Vse 3 May teach us to magnifie the grace of God that hath thus devised a way for our Salvation he hath therefore given it us of grace that it might be sure 1 JOHN 2.26 These things have I written unto you concerning them that deceieve you TO help young Children to beware of Antichrist the Apostle had given them some instructions and some means now in this Verse to the end he rehearseth the two special means he had prescribed 1 Was his Writings vers 26. 2 Their Unction vers 27. therefore vers 28. he exhorts them to abide in Christ First In vers 26. we have set out 1 Saint Johns writing to these Babes and the Argument of it 2 A descripition of false Teachers Seducers 3 A description of their Act and Work 1 Their Sin is a seduction and deceiving of men 2 The vigour of it 3 He passeth them by calling them Seducers without naming their persons Doct. There is good use to be made of the Scripture against false Teachers even of those that want not the unction of the Spirit These things I have written unto you you that have received the Spirituall Unction otherwise Saint Johns writing had been in vain and their reading if there had not been use of them 2 Cor. 11.13 he informes the Corinthians of false Teachers Gal. 5.12 Phil. 3.2 Col. 2.8 all these shew that the Spirit thought it meet to instruct even Christiaas against false Teachers Obj. If this annoynting teach all things what need the Scripture be written is it not to give light to the Sun A. No there is a double use of the Scriptures 1 For the confirmation of the witnesse of our own Conscience a Christian mans heart witnesseth against false Doctrin but when the Holy Ghost not only witnesseth in our hearts but in his Word too In the mouth of two or three Witnesses every truth is established 2 Cor. 13.1 2 There is use of them to help our own spirits what though my spirit rise up against such false Teachers yet I might be deceived therefore that I might discern the truth of my own spirit I must try it by the Word a good man may know what spirit he is of Luke 9. 55. in some things therefore that we may discern the truth of our own spirits we must try them by the Word the Word and the Spirit of God in Conscience are like to Tallies they answer one another in every line Vse 1 May teach us to discover the corruption of their spirits who say after they have once received the spirit of regeneration which is indeed but common illumination they need not the Scriptures therefore they neglect reading of them as Enthusiasts and Annabaptists that will neither read nor pray but when the Spirit moves them and to this purpose they abuse a notable place 2 Pet. 1.16 they say we do well to attend to the Scripture till the day dawn and the day-star arise in our hearts but afterwards there is no further use thereof but untill is not alwayes a word of restraint but ye do well to do it before and to do it after as when it is said Michol had no Childe till the day of her death it implies not that then she had any but that she never had any so that it is a vain collection to reason after this manner 1 Tim. 4. Give diligence to reading and exhortation till I come would he have him leave off when he came No but he would rather have him alwayes continue so doing so that place rather exhorts them to attend to the Scripture after the day dawn in their hearts rather than restrains from it 2 The Scripture there opposeth not the Law and the Gospel but he would have them now attend especially to the Gospel 3 This word untill is not limitted to the attending to the Prophets but to the words day dawn meaning their hearts are a dark place until the day dawn and the day-star arise in their hearts therefore such men as these are not of Saints Johns spirit who exhorts those to whom he wrote to attend to his Writings as an help against false Teachers Vse 2. It may exhort us in these seducing days to be diligent and frequent in reading the Scriptures because they are written to help us against Seducers if a Friend should write to us beware of such Cheaters we would give heed to what he wrote and observe his Counsells why we have letters sent from farre even from heaven to warn us of Seducers and our friend sets down their Notes and Marks and means to avoyd them therefore let us be perusing them and observe what they direct us to Doct. 2 The Children of God are to look at false Teachers as Deceivers 2 Joh. 7. 2 Cor. 11.13 Rom. 16.17 18. Q. What is meant
of beleevers This was Davids grief that he could not enjoy the company of good men Psal 120. Reas 1. For Gods singular love to them verse 1. What manner of love And if God love them so dearly we ought also to love them 1. From their love above all others back again to God when others sit loose in their affections Christians should love them that love God who hath loved them so dearly Psal 139.21 22. 3. From the truth that is in every Christian beleever 2 John 1.2 If a man loves Gold he loves to have true Gold so if we love any let us love them in whom is truth of other men not one of a thousand that hath truth in them you shall finde them no further loving then may be to their own ends in latter times men shall be lovers of themselves for in former times God did inlarge the worlds affections many brethren would have hazarded their lives for their friends but now no further love then they shall finde aliquid jucundum or utile But Christians love one another for the loves sake that is in them Many complain much that true friendshiip is gone it 's an hard thing to find a faithfull friend Prov. 20.6 This faithfullnesse in friendship is a proper badge of the Son of God John 13.35 15.19 Vse 1. This should teach Ministers with what affection they should speak to their people when they call them Beloved This ought not to be a word of complement but their hearts should go with it How can such call them Dearly beloved when they come at them but once a year how doe they love union with them or communication of good to them 2. This may be a direction to us all as we would approve the truth of our hearts before God to love all that are born of God as St. John he calls them Beloved Look at all beleevers as the Sons of God and look at them as beloved if they walk in the truth 3. This may be a reproof of all such as estrange themselves from Christians yea many there be that are glad of any advantage to trouble them that are born of God they are far from St. John's spirit There are some that will not maligne and oppose them but yet if they be such as are poor from whom they can get neither pleasure nor profit they estrange themselves from them But St. John calls any Beloved in whom he findes the truth of grace There is no Christian but hath something for which he ought to be beloved there is something in them worthy our imitation You shall finde more comfort in your love to poor weak Christians then if you fasten your love upon more eminent persons and greater in place Doct. 2. That the ignorance that the world hath of Gods children and our obscurity and weaknesse in the world doth not hinder our present good estate in the world Now we are the Sons of God now that we are afflicted in the world Isa 54.11 which shews you that though the children of God be afflicted and weather-beaten yet God hath promised such blessings to them as may make them blessed in the world vers 13.14 Isa 43.3 4. Though we be led through the water and fire of affliction yet in the midst of all our troubles when we are passing through the Lord promiseth that he will be with us and that he will be our comfort in the midst of persecution and temptation Thus you see how dear and precious Gods children are in his sight David when he saw the prosperity of the wicked that all went well with them then he began to think that he had cleansed his herat in vain but soon afrer when he went into the Sanctuary of the Lord then he saw that the Lord set them but in slippery places Therefore howsoever it seem in our eyes that it goes well with the wicked yet let us not despair God will guide his children by his counsell and afterward receive them to glory You may hear Job complaining of his poor and miserable estate Job 19.18 19 20. he had now no more comfort left him then he had skin on his teeth and therefore he cryes to his friends to pitty him vers 21 22. And what do you think was the rejoycing of his soul in the midst of the anguish of his spirit and affliction of body being all consumed away with misery he tells you vers 25. to v. 27. Yet I am sure my redeemer liveth So that what though his present estate be miserable and his future happy estate be obscure to the world yet he knows when Christ shall appear he shall be like him Col. 3.3 4. as the Apostle speaks Our life is hid with Christ in God Reas 1. Taken from our likenesse to the Son of God Christ Jesus who was in such a poor condition as that though the birds of the air had nests yet the Son of man had not where to lay his head yet all this while he was the Son of God in whom alone he was well pleased Mat. 3.17 And as it was with Christ our head so may we look it should be with us his members Rom. 8.29 If God did see it meet that his Son should be thus afflicted in the world and drinke of such a bitter portion of Gods wrath let us not think we shall go to heaven and partake of those heavenly mansions which Christ hath prepared for us but we also shall drink of the same cup that he drank of Let us account our selves happy that God will so esteem of us to make us his Sons Reas 2. From the freedome of Gods love to men And first that he doth not esteem of them according to their outward lustre 1 Sam. 16.7 God seeth not as man seeth Ps 22.6 This is meant of Christ So Isa 53.3 Secondly That he doth not esteem of them according to their inward estate Ezek. 16.16 Deut. 7.8 8. So that though there be much pride and stubbornnes of heart found in Gods children and oftentimes in a great measure against God yet all these inward corruptions do not hinder our future glorious estate Vse 1. This should teach the children of God to be content with their estates They are indeed apt to think that if the world do not esteem of them but are ready to put many injuries upon them and to persecute them with hatred that they are not Gods children or else they murmur and grieve within themselves And if the world do sometimes esteem of them yet if their health liberty and maintenance be taken away then they think surely they have cleansed their hearts in vain and washed their hands in innocency Psal 73.13 As for the men of the world they are in prosperity they suck water out of a full cup their eyes start out with fatnesse and they have more then they can wish But David can tell them when he went into the Sanctuary that he saw that God had set them
the whole man the understanding will and affections 2 Cor. 7.1 1 Thess 5.23 Well then may it be called a lively fruitfull hope Reas Hope comes to all the ordinances of God with expectation that it shall finde benefit from the Word prayer and good company Hope waits on God for good in every ordinance and then it never goes away empty it strive before it comes to prepare the heart and to cleanse it from all filthinesse Vse 1. This may discover unto us the wonderfull loathsomnesse of sin If sin were not an excrement why should we purge it out We purge out nothing but filthy loathsome things and therefore when hope is said to purge it implyes that sin is loathsome 2. Hence discern the soundnesse of our hope Do you finde your hearts daily striving to â—leanse your selves if not thy hope will make thee ashamed If thy hope do not set thee on work every day to cleanse thy heart truly thy hope is nothing but a vain delusion and nothing will more sting thee at the last day when thou shalt hope for heaven thou shalt be cast out of Gods presence 3. Let it teach all Christians as they would not be ashamed of their hopes to make their calling and election sure Let their hopes make them purge and cleanse themselves And let not Christians think it is enough to purge themselves but they must purge their families A Christian must suffer none in his family to be uncircumcised God would have killed Moses because he had one uncircumcised Magistrates must cleanse their Towns and places where they live Good Josiah when he was to celebrate the Passover he set himselfe with all his heart to purge Jerusalem and Judah Doct. 3. The purity of Christ is the pattern of every Christians purity Or thus Every hopefull Christian makes Christs purity the pattern of his 1 Cor. 11.1 Heb. 12.12 Be ye followers of me as I am of Christ Set before you a pattern of a cloud of witnesses 1 John 2.6 He that abides in Christ ought to walk as he hath walked Why should every Christian make Christ the pattern of his purity 1. From the end of Gods predestination He hath predestinated us to be conformed to the image of his Son Rom. 8.29 And God in all things requires that we should grow up to the fellowship of the stature of Jesus Christ 2. From the perfection of the pattern All other patterns of godly men will fail us in some things but Christ is a perfect pattern he will fail us in nothing Vse 1. This should teach us to reject the society of such men as inwardly loath the name of Puritans alas if they cannot endure the name of purity in poor weak Christians how would they hate the purity of Christ If they cannot endure the brightnesse of a candle how will they endure the brightness of the Sun and yet they say they love Christ But if they have not purity how can they love Christ and if they love not Christ they are accursed for ever 2. This reproves those who though they do not hate purity yet they think themselves very well if they exceed the worst sort of men they are no whore-mongers nor theeves nor deceivers Alas if there be no more then morall honesty they shall come far short of Heaven 3. This reproves the Romish Church that think ordinary Christians are not bound to so strict a pattern as their regular Christians Did ever any of them reach higher then Christ and is not every Christian exhorted to set Christ as a pattern 4. This reproves another sort of Christians who if they have got but such a measure of grace as they are assured to be in a state of grace they never look further but now they look out for themselves in the world as if they might rest in what is behinde and never presse forward to what is before them contrary to Paul Know O Christian it is not enough to get truth of grace nor some purity but you must grow pure as Christ is pure Vse 2. This may exhort us all as we would maintain our hope to be made like Christ hereafter so to strive to this exactnesse of purity to purifie our selves as he is pure If you would be hopefull Christians you must be growing Christians growing up to the measure of the purity of Christ decay in growing and you decay in hope No Christian so full of joy and hope as he that is every day getting something and growing up to perfection 1 John 2.6 Phil. 3.12 13 14. Motives to stir us up to grow in grace 1. So soon as you slack this care your hope faith and grace waxeth weak If we see our bodies do not voyd excrements for many dayes we think our bodies are not in a good state but some diseases lye on us How can we have an healthfull soul when we purge not our corruption many a day 2. From the great uncomelinesse that is in us if we do not strive to be pure Is it not an uncomely thing to see the head to be of gold and the members partly brasse partly clay and dirt 3. It 's very grievous to the Spirit of God that we should be no better for all it hath dwelt so long in us When Christ had been long with his Disciples and they were not bettered by him he up braids them O foolish and slow of heart to believe how long shall I be with you It was a griefe to Christ that he should be long with his Disciples and they not to grow up to strength of grace Obj. But doth not virtue consist in a golden mean Ans Virtue consists not in a mean between two degrees but in a mean between two extreams You may exceed the bounds of righteousnesse and so be unrighteous but you cannot exceed the degrees of righteousnesse Christ saith Be perfect as your heavenly father is perfect Can you then be too pure and holy No you cannot though you were as full of gâ—ace and holinesse as Christ himselfe 4. As ever you desire to be worthy partakers of the Sacrament then labour to purifie your selves The reason why many a christian comes to the Sacrament and finds no comfort is because they grieved the Spirit of God before they came by neglecting to cast out those obstructions which hinder the influence of the head to the members 1 Cor. 11.30 31. Means to help us to purifie our selves 1. Be perswaded that you are not in a safe estate till you are grown up to some good measure of purity You would think him in a poor case that should live 200 years and yet for want of evacuation should live in sicknesse and weaknesse And so a christian is in an uncomfortable estate unlesse he purge himselfe 2. Be very watchfull over thy wayes 3. Use the ordinances of God constantly Say not after conversion It is no matter whether we be alwayes conversant in Gods ordinances but at some times when the
not of God Of whom then John 8.41 of the Devill To be of the Devill is to be of him as a Father to be begotten of him So Elimas when he would have kept the Deputy from the faith Reas 1. From the imitation of the Devill which those exercise and put forth in such works When a man is freely carried into evill he imitates Satan and so is his childe Gen. 4.20 So they were called Fathers who were first in any act of all them that imitate them 2. By spiritual propagation begotten of his seed those are called the seed of Satan There is a seed of Satan which stirrs them up to this imitation Gen. 3.15 The seed of Satan expresseth it self in obstinacy and efficacy in sin When a man is willing to take pains in sin John 8.44 Ye are of yur father the devill How will that appear his work ye will doe So the Devill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 takes pains and is industrious in sin Elimas sought to pervert the Deputy who attended to the Word Vse 1. Of triall Here we may see of what parentage we are of We may see whether we be so ill as to be born of Satan Let us examine our selves What is our businesse in this world if it be to follow the lust of our owne hearts to regard our profits and pleasure and we delight in sin and what crosseth us we maligne and are at enmity with it The Scripture doth not call a man the child of the Devill when he is but meerly naturall deprived of grace and prone to sin men are then called the children of the devill when as they are in the bosome of the Church and see the way they should walk in and that their estate is not good and yet are resolved to do evill to take pains in it and if any crosse them they will be at enmity with them there will be private grudges between many but when it is for righteousnesse sake then they are of the seed of Satan Now such men as are the children of the devill may possibly become better 2 Tim. 2. two last verses They may be delivered out of the snares of Satan But this God never doth but with such conflicts as it may be seen there hath been strife between Micael and his Angels and the Devill and his angels Take a man meerly naturall and it is an easie matter to bring him home Jude vers 22 23. shews that when we are meerly naturall tendernesse of compassion prevails much There is lesse opposition against grace then when the Devill is come into the heart and joyns with sin The Devill cast a thought into Judas heart to betray Christ John 13.2 he did not presenly consent to it but â—after he had eaten the sop Satan entred into him verse 27. The Deill had possession of him before setting his heart in a course of covetousnesse but now he had a farther possession of him now he resolves to betray Christ and now he spies a time to bring it about The Devill findes us flesh and blood at the first then he tempts us to sin if we begin to run to him then he enters and sets us in that way When a new temptations comes and we consider whether we shall do it or no when we break off we are the better and get strength against sin But if we yeeld and commit sin willingly then we are the children of the Devill Take we heed of pleasing our selves in any sinfull estate If we have committed sin willingly and the Devil come with full sail into our souls if we now lye down in peace we shall be the children of Satan This is to give our souls and hearts to the Devill 1 Sam. 15.15 16. Sin of rebellion is not of ignorance but through depravation of will when out of resolution a man will sin against God he will make bold with God this is a sin of witchcraft As in a sin of witchcraft a man or woman give their souls to the devill so when a man commits sin willingly he gives his foul to the Devill You would think it a strange thing to be called a Witch therefore rest not in this condition How shall we get out of it 1. Henceforth resolve that through the strength of Gods grace you wil never commit any sin again Listen more diligently to the Word of GOd give up your heart to God and his word 2 Cor. 8.5 Lay open all your rebellion confessing your sins and rebellions to God tell him of those passages of your lives wherein you have rebelled against him 1 John 2.9 Vse 2. To magnifie the freenesse of Gods grace that hath delivered you out of darknesse into light from Satan to God when you have sinned against knowledge and conscience Doct. The devill keeps a constant and continuall course of sinning from the beginning to this day The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies an accuser yet that is not his onely word for he is sometimes called Satan an adversary this is one of his ordinary works to accuse the brethren Sometimes he doth accuse God to us as he did God to Adam He accuseth God to the conscience of a poor sinner that God hath cast him off for ever 2. Sometimes he doth accuse us to God as he did Job 1.9 10. Doth Job fear God for nought 3. He accuseth them to those that are in stead of God as to the Magistrates and he accuseth them to other men he puts slanderous speeches in the mouthes of others without any ground or cause How is he said to sin from the beginning It implyeth that he transgresseth the law and that by a constant act he sins daily and provokes others to sin that hath been his constant course from the beginning from the beginning is not meant from his first creation for it is evident that he stood till the sixt day else God would not have said Omnia valde bona There are five things wherein Satan hath sinned from the beginning wherein he transcends all sinners besides 1. He was the eldest sinner the first in sin 2. He is the most industrious painfull sinner he comes from compassing the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. He is the Father of sin John 8.44 If a man can utter any vain word any sinfull practice it 's from the devill because generally he doth so watch over the wayes of men and he is casting in blasphemous thoughts against God and envious thoughts against our Brother 4. Every sin he hath committed hath been a sin against the Holy Ghost For to that sin is required illumination and malice of heart 5. He transcends others in the perpetuity and constancy of sinning He is called an unclean spirit 2 Cor. 1.1 when he lyes he speaks of his owne accord John 8.44 If at any time he speak true it is by the over-ruling hand of God 1 Sam. 28.19 Reas As is the tree so is the fruit Mat. 7.18 Vse It shews us that Satan
not onely receive the Word but conceives of it and is framed to the will of God and being born of God he is alwayes his childe When a man is transformed into the image of God his judgement and heart stampt with the image of God he delights in God and his wayes and children his judgement and heart are carryed that way they are all for God repentance is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his minde is then changed Prov. 23.26 My Son give me thy heart his heart is given to God The seed of Gods Word was not in Herod John 2.24 Psal 119.11 1 John 2.27 The seed of God remains in the children of God both Word and Spirit Reas 1. From the mighty power the Word hath had in his soule when he was first begotten and born of God It was such as did so affect and terrifie as no earthly comfort was able to satisfie his heart he hath been so overwhelmed with fears and doubts as that he will be afraid to sin as long as he lives 2. From the strong possession that the Word and Spirit have in the heart as they doe abide in the whole man so especially in the conscience and will I doe not allow what I doe but what I hate that doe I which shews that the Word hath taken such fast hold of his judgement and will that both are for God Jer. 32.40 Psal 119.161 3. From the great change this seed makes in the heart of a childe of God It makes him from a wilde olive to be a sweet olive A good tree Mat. 18 cannot bring forth evill fruit Every thing brings forth fruit according to the seed Obj. There is a seed of corruption cannot a man bring forth according to that Answ There is an old man but he is crucified if we sin we doe not trade in sin our judgements and hearts are against it When some lawlesse lusts have carryed us captive and we complain of them to God and desire that they were cast out God looks at them not as ours Rom. 6.14 Psal 110.28 Vse 1. To refute all such doctrines as teach the apostasie of Saints They say such as are born of God may come to sin totally and finally This errour fights against a double doctrine of the Apostle He saith Whosoever is born of God the seed remaineth in him If a man can shake out the Spirit how doth it remain 2. The Text saith there is no possibility of sinning they say he may sin Obj. They say Whilest he is a childe of God he cannot sin but he may cease to be a childe of God Answ 1. He cannot sin whereby he should be made no childe of God 2. There is a doctrine of the Papists and their Divines that teach liberty of will cannot be nisi ad opposita that a man may will a thing or not I ask whether a childe of God forbears a sin willingly or not We say willingly If a childe of God walk in innocency from sin he can doe no otherwise Whereas their doctrine is a mans will is not free unlesse a man may doe a thing or not to doe it What doe they think of Saints and Angells in Heaven or God himselfe whether have they free-will or no I hope none of them can sin yet doe they good most freely Wherein stands liberty Not onely that a man doth a thing without constraint but that he follows the counsell of his own will he follows his own judgement and reason 2. For tryall of our own hearts whether we be born of God or no. If we be our ordinary course is good we dare not sin know not how to go about it that seed which is in us sets our hearts and judgements aright Gen. 39.9 Other men may think it strange that we cannot doe as they doe This is a good evidence that thou art born of God 3. See what to judge of those that have made a profession and yet fall away They were never born of God for then they could not have sinned 4. This may be a ground of much comfort to every childe of God He will preserve us spotlesse and blamelesse Here is a double comfort 1. He looks not at thy course as sin if thou be humbled for it and he will take a course to mortifie it 2. You can never lose the favour of God because if you be once begotten you can never be unbegotten You are begotten of an immortall seed and therefore cannot die Obj. This may seem to be a doctrine of presumption for then a man may live as he list Answ Suppose a Physitian could give us the apple of the tree of life that so we should never die but yet bids us take heed to a diet for although we could not die yet we should have such pangs stone gout strangury as that we would wish death rather then life So God will make the best of his servants know what it is to wax wanton against him and make them curse all the occasions that lead them to sin 5. This should teach us that have received any seed of God to take heed that we sin not and therefore inform the judgement aright out of the Word of God 2 Tim. 1.3 that so you may come to sound judgement and wisdome One errour of judgement will shake you much in your way 1 John 5.18 1 JOHN 3.10 In this the children of God are manifest and the children of the Devill whosoever doth not righteousnesse is not of God neither he that loveth not his Brother HErein is a manifest difference between the children of God and the children of the Devill The signes of difference are twofold 1. Generall doe not righteousnesse 2. Particular doe not love the Brethren Doct. The children of God and the children of the Devill are not so alike one to another but that there may be found a manifest difference betwixt them even in this world Gal. 5.10 Mat. 7.20 Were there not a manifest difference it were not so necessary for God to charge his Ministers Jer. 15.19 to walk with a divided affection towards them Ezek. 13.22 If a difference had not been so manifest God had not so justly blamed them If you say this is peculiar to Ministers Levits they must judge who are clean who are not and not private Christians Answ That God makes it a badge of them that shall inherit Heaven and have fellowship with God there Psal 15.4 Jude v. 20 21 22 23. which shews we should put a signe of difference not onely between good and bad but even between bads Some sin ignorantly others more absolutely How doth this manifest difference apear A double signe of it 1 Cor. 12.10 It is a spirituall gift of discerning He speaks of discerning what gifts and what measures a man hath and wherein the strength of a mans gifts lies 1 Cor. 2 15. Although he cannot discern every mans speciall gifts what he is most fit for yet plain and manifest things he discerns and
came to good And they that did not love Joseph for his goodnesse sake could not love Jacob nor Abraham A man may hate and distaste some injury offered but if once the corruption of any childe of God shall prevaile with me to hate him more then his goodnesse to love him it is a sign there is a distemper in my heart Vse 1 See a manifest difference between the children of God and of the Devil If there be any Brother thou lovest not from whom thy heart is girded up whom thou canst not affect thou art not born of God I know provocations may be such as may weaken affections and turn the streams as that it shall not run so fully nor strongly yet a childe of God dares not allow himselfe but he doth take a course to remove matters of enmity and he takes himselfe as much bound to hate himselfe for neglect of his Brother as he found cause to neglect his Brother A man may be angry towards those he loves without sin But this want of love will do more injury to your spirit then the injury that is done to you A man may be angry but when his passion is over his love returns again What is it not to love any brother There are two things in love 1. A Communion with them 2. A communication of good to them In some things a man desires communion with others other things there be wherein though a man desires not communion with them yet he desires communication of good to them Vse 1. This should exhort us to stretch our love universally to every soul You were better bestow your love upon some base hypocrite then restraine your love from some poor Christian You cannot neglect one Christian but it will hazard your whole generall estate In judgement of Charity if they abstain from grosse sins and do good duties we think well of them and we had better lose our love upon them then neglect a childe of God Psal 35.12 14. And indeed it is not lost for it shall return into his bosome It is a signe I love a man if I love his picture so though a man should be an hypocrite yet if we love the shew of grace it is a signe we love grace indeed Never say thou lovest a Christian unlesse thou lovest the picture of a Christian What a miserable thing is the want of this such a man is not born of God but of the Devill And what a poor case is a man in that makes his spirit the spirit of Satan 1 JOHN 3.11 For this is the message that ye heard from the beginning that we should love another THe Apostle in the former verse had given us two manifest differences between the children of God and of the Devill The latter mark the Apostle proves to be a manifest difference It is a message and an ancient one which we have received of God as who should say He that is born of God will hear the Word of God But this is a message The duty of brotherly love is set out by a message and that by its adjunct from the beginning Doct. That when we read or hear the Word of God we should look at it as a message sent from God This Phrase is no where used but in 1 John 1.5 And what saith Saint John of it shewing what Christ delivered at large The Apostle sets the stamp of message upon it Reas 1. From the scope of all the Scripture Whatsoever is written is written for our instruction Rom. 15.4 There is not in Scripture something for some men of parts and other things for meaner men but all things are for our comfort and instruction If we read the Magistrate to be called to such and such duties it is for our instruction for our comfort that we may know what care God hath of us no calling but redounds to our benefit Whether I read threatnings commandements promises they are all a message to me though every threatning belong not to me yet thus far it doth to keep me from such and such sins and terrifie others And so though promises belong not to thee because thou art not in the state of grace yet 't is good for thee to know them that those promises may break thy heart to see what mercies thou neglectest 2. From the office and calling of the Pen-men of Scripture Mal. 2.7 2 Cor. 5.10 Vse 1. Of direction to those that either hear or read the Word Deut. 17.14 God calls the King to read it once a day If thou takest up the Book of God thou takest a bundle of messages as if God should round thee in the ears Understandest thou what thou readest Thou shalt read it in vain if thou look not at it as a mess a ge We are wont to receive the message so much the better by how much it comes from great men or friends 2. In hearing or reading the Word of God we must be led on to a twofold duty 1. To receive all with reverence Judg. 3.20 Acts 10.33 2. Whensoever thou hearest the Word of God consider how far it pertains to thee though all Scripture be for my comfort to know yet I must apply it to my selfe so far as it concerns me receive it as bread of my portion chew upon it Heb 4.3 God requires of us that we doe mix the Word with faith Obj. The Minister doth not know the frame of my heart therefore how should he know what to say to me I am a stranger to him Answ It is true If he speak out of his own minde and fancy many times we think that things are spoken by suggestion from neighbours true oft-times it is so but God knows better how such a thing is useful to us then we do 2 Kings 9.5 3 This should teach us conscionably to obey the Word it is a message sent from God therefore take it not ill at the messengers hands nor cavil at it For a Prince is not so to doe though an Herald of Arms come and pronounce open Wars against him he comes and goes peaceably telling the message of his Prince The Lord makes this a cause of captivity 2 Chron. 36.15 16. 4. This should exhort all to get them Bibles if they have none and if they have them every day to read something There are two wayes of parley between God and our selves 1. When we speak to God in prayer 2. When God speaks to us in his Word It is a fearefull thing when there is such strangenesse between God and us that he should seldome hear of us and we seldome hear of him Doct. The love of another is an ancient message that God hath sent us and hath continued to send us from the beginning He saith not in the beginning but from the beginning which implyeth a continuance of it I Theff 4.9 Rom. 15.10 Writing a Law he wrote nothing else but a Law of God Gen. 4.6 Thus God complains of Cain why dost thou lowre
gives a reason of this above all there is no surer argument then this A Christian may reason thus If I that have but a little sparke of grace can forgive injuries how shall not the Ocean of love much more forgive me Mat. 18. ult God will never have us to think that if we cannot forgive one injury he will forgive us a thousand Yet a man is not alwayes bound to expresse his forgivenesse unlesse a man come and say it repents him yet from his heart he must doe it Vse 1. Shewes the dangerous and fearfull estate of a man that dares live in envy and malice against his brethren A man thinks he hath cause he will not receive the Sacrament nor suffer them What a poor thing is this Thou hast not thy sins forgiven thou lovest not God nor any Christian soul in obedience to God A Christian dares not allow himselfe in hatred of any Brother but looks at it as an enemy to his soul 2. It exhorts every Christian to enlarge the bowels of his affection to every Brother Psal 119.63 I am a companion to all them that fear thee He doth not pick and choose Psal 66.16 Gal. 6.10 If to all men then especially to the houshold of faith 3. It is a ground of thankfullnesse to God that hath taken care for weakest Christians for want of love to such God will either discharge a man for an hypocrite or else his own corruption shall take him by the throat and make him beleeve that many sins are not forgiven and that he shall hardly get pardon of sins 1 JOHN 3.15 Whosoever hateth his Brother is a murtherer and ye know that no murtherer hath eternall life abiding in him THe Apostle having said in the former verse that he that loveth not his Brother abideth in death he proves it by a Syllogisme taken from a Murtherer Doct. He that hates his Brother is a Murtherer As he that looks upon a woman to lust after her hath committed adultery so he that hates his brother is a murtherer Reas 1 From the wrapping up and infolding this in the heart as the seed of a tree in the root though it breake not forth So sin hah its seed in the heart Mat. 15.19 No murther could spring from the heart if it were not there A fountaine could not flow over unlesse water were in it Prov. 4.23 2 From the foul murther hatred commits to give offence is a destroying of our Brother now who hates his Brother makes no scruple of giving offence Rom. 14.15 1 Cor. 8.11 3 It is a foul murther in regard of withdrawing many good offices A man shall be unwilling to doe any good office either for soul or body Ill will never speakes nor doth well Vse 1 Teacheth us the spiritualnesse of the Word of God It doth transcend the words of men they never reach farther then speeches and actions they make no Lawes for the hearts of men But the Word of God hath special regard to the heart 1 Sam. 16.7 As it is with wise parents they look not only to the guidance of their childrens speeches but that their countenance and carriage be well framed Gen. 4.6 So soon as God saw hatred in Cains heart and expressing it selfe in his countenance he reproves him for it he will not have so much as a wrinkle in the face 2 Hence we may see a just ground of Divines referring all sins and virtues to the ten Commandements Mat. 5.21 22. Before God unadvised anger is killing so of adultery verse 28. 3 See the wisdome of God in putting such foule names upon the beginnings of sin to make us afraid He that hateth his Brother is a Murtherer As if a Father should say Doe not hate your Brother you will be a murtherer He puts bad words upon the seeds of sin 4 This should be a means to cleanse us from all hatred of our Brother look at it as an ugly and loathsome vice If there be a spirit of envy in thy heart what though thou lift not up thy hand against thy Brother this is murther Doct. That it is a known truth amongst Gods children every murtherer is devoyd of eternall life Rev. 21.8 Reas 1 Because of the injury done to Gods image If a man deface the image of a Prince it deserves death then the defacing of Gods image much more eternall death Gen. 9.6 2 From the seed of all murtherers vers 12. he makes every murtherer to be of the posterity of Cain John 8.44 Now because a man kills his brother out of the seed of the Serpent a devillish and malignant spirit therefore he hath not eternal life abiding in him Vse 1 See the danger of such who in their drinkings quarrell even to murther Obj. If there be no possibility that a murtherer should be saved what say you to David and others in their carnall estate Answ David did indeed kill and God follows him with judgments and afflictions 2 Sam. 12.8 9 10. but yet upon repentance God forgave him his sin And as for such as have murthered in their carnal estate if God give them hearts to be humbled then the blood of Christ is of a lowder cry then the blood of Abel Heb. 12.24 Saint John speaks not of every murtherer for some doe it against their judgments and hearts but others if they repent not have not eternal life 1 Cor. 6.8 9. 2. To stir up every christian man that hath his hands in blood to have recourse to the blood of the covenant for the pardon of their sins and healing of them The sin on Levi held him longest under to bring him to repentance Gen. 49.7.28 Jacob blessed him in a curse God preserves us with curses that may put us in minde of our sins and makes us walk sensibly of them therefore renew we our mournings for our hatred 3 In respect of challenges let us take heed we take them not and that we stop them in the beginning It is not fit that fire should burn out of its place 4 Such as love their Brethren are not only not abiding in death but have everlasting life already abiding in them If you see any hatred spring in thee thou art taken with a dead Palsie You cannot bring out a good word or good countenance so much hatred so much death so much want of love so much want of life 1 JOHN 3.16 Hereby perceive we the Love of God because he laid down his life for us and we ought to lay down our lives for the Brethren THese words are part of the exhortation St. John useth to all christians to love one another He useth many arguments vers 14. He tells us It is a sign we are translated from death to life 2. From the danger of the hatred of our Brother 3 From the exemplary and strong love of Christ 4 From the emptinesse of such hearts of grace when there is no love of their Brethren These words are a notable motive to christians
Vse 2. To reprove those that are close-handed and close-hearted Though a man should doe something for company sake and out of vain glory yet if he give not out of love and compassion how dwells the love of God in such a man 3 Comfort to poor men that are in need God so far takes their parts as that he thinks there is no love to God in him that loves not and helps not his Brother not that people should be idle and sturdy worke a slack and beg with a sturdy hand 1 JOHN 3.18 19. My little children let us not love in word neither in tongue but in deed and truth And hereby we know that we are of the truth and shall assure our hearts before him THe Apostle exhorting to brotherly love useth divers arguments The third argument is taken from the security of such mens consciences that love in truth But a man say I may be decieved To this St. John answers If our own hearts condemne us not God will lesse condemne us Doct. That the love of christians one to another ought not to be verball or in world onely but in deed and in truth Not in tongue but in the truth of inward affection and deed and performance Psal 16 2 3. He confines not his love to them but that all is an universality of the Subject no part in him but expresseth love to them He loves them in his words thoughts carriages in his whole man Psal 122. two last verses 2 Sam. 1.26 His heart was dearly affected to David passing the love of women in affection action 1 Sam. 18.3 He loved him as his owne soul Reas 1 From the unprofitablenesse of lip love it will neither doe thee good nor thy Brother It is an empty love Let us not love with an empty love Jam. 2.15 16. This will doe our brother no good to pitty his nakednesse will doe him no good nor us either because as is our love to our Brother such is Gods love to us No man can assure himselfe of his hearty receiving Gods reall love unlesse he loves his brethren really and heartily 2. From the unsuitablenesse of this verball love to Gods love towards Christians Luke 1.78 Isa 55.3 It is an hearty love reall John 13.10 He loves his enemies Rom. 3.8 8.32 Vse 1. To reprove all such love as falls short of reality Some fall short of Lip-love cannot afford their Brother a good word or a good work when they know a word in season might be of such use for the maintaining of the innocency or honour of a man not a blossome of love grows upon the tongue 2. Such as give good words but their hands are withered and that ariseth from withered affections Prov. 23.7.8 He saith Eat and drinke but his heart is not with thee 2 Pet. 1.27 He shews every man wants ability to love his Brother if his heart be clogged with any base lust of envy coveteousnesse wantonnesse c. If there be any Kitchin lust it will not endure this heavenly fire Doct The sincerity of our love to our Brethren is the security of our consciences and estates before God Vse 1. To reprove the Popish doctrine That it is impossible to have a certainty of salvation The Apostle saith here We assure our hearts before God 2. Of exhortation unto brotherly love in sincerity and to grow up in it A man may give all that he hath and yet not know love Get your hearts purified from all lusts The Word of God will purifie you Psal 119.9 You shall finde a fresh spring of love bubling up and streaming forth and though your Brethren cannot recompence it to you yet you shall have peace 3. See here a means to seal confidence and beliefe of hearts Cleanse your hearts from sin that hinders brotherly love 4. Of comfort to those that love the Brethren heartily you may be assured of your good estates 1 JOHN 3.20 21. For if our heart condemn us God is greater then our heart and knoweth all things Beloved if our heart condemn us not then have we confidence towards God THese two Verses declare the good or evill estate of a man according to the good or evill report of our consciences Doct. According to the verdict or testimony of our consciences God will save us or condemn us at the last day If our hearts condemn us God knows more by us to condemn us By heart here is meant conscience For S. John here speaks an Hebraism The Old Testament hath not conscience onely the New Prov. 15.15 2 Sam. 24.10 If our conscience record we are innocent God in Heaven will record it Titus 3.10.11 Reas 1. From the office of coscience which hath a fivefold work 1 Conscience useth to be an observer and spyer of what a man is and what a man doth Prov. 14.10 Another knows not what a man is but himselfe doth Conscience is a good companion of the good the worst of the bad Prov. 15.15 A good conscience is a feast There is good company where a good conscience is No man knows so well as his conscience doth 2 Conscience is a regester of what we have done long ago 1 Kings 2.44 Whereto thy heart is privy He means his conscience Gen. 42.20 21. 3 Conscience is a witnesse and will either accuse or excuse Rom. 2.15 Excuse in well-doing accuse in ill-doing Heb. 13.18 Rom. 14.12 2 Cor. 1.12 4 Conscience is a Judge either to clear or condemn 1 Cor. 4.3 Gen. 20.5 5. It is an Executioner of what God gives judgement and sentence It goes before Gods judgement and witnesseth Mat. 27.4 5. But after Gods sentence and his word Conscience doth execute it Rom. 8.15 then Conscience poures upon us horrors and terrours which is a forerunner of hell onely differing in measure and durance Thus Conscience doth to good men upon some occasions So David when he had numbred the people 2 Sam. 24.10 I have done very foolishly he speaks with some bitternesse of heart Acts 2.37 This is called pricking of heart Prov. 18.14 A wounded spirit who can bear Why doth God put such a faculty into men 1. That God might manifest his being There is no stronger evidence of Gods being For to whom doth it witnesse Is it not to God Before whom doth it condemn or to whom is it an executioner if there were no God 2. His own providence And we must not think that God mindes not things below if he did not why is Conscience afraid and comforted if God did not look into Conscience 3 For Gods justice that he might magnifie it God proceeds in his Judicial course without any witnesse but Conscience If God have none to bear witnesse how shall he magnifie his justice in condemning secret sins 4. Gods mercy If God be angry with a man it is an advantage to a man that he knows it Acts 9.6 Heb. 9.14 As Conscience doth determine here so will God in another world Conscience is Gods Vicegerent set up
condemnation in them the Judge much more 1 JOHN 3.21 Beloved if our heart condemn us not then have we confidence towards God Doct. SVch as have peace with their own consciences have boldnesse with God If we have peace with our hearts we have not onely peace with God but boldnesse Eph. 3.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is liberty of speech hence comes liberty of carriage When God hath been pleased to give us fellowship with him in Christ that we have the Ministry of the Gospel revealed to us then we have boldnesse Phil. 1.20 He that hath this hope shall never be ashamed before God or men Rom. 5.1 2. This rejoycing is a companion of boldnesse Wherein stands this boldnesse Answ In three things 1 In liberty of spirit to ask those things at Gods hands that are meet for us This we may doe with some boldnesse and liberty Heb. 4.16 Let us go boldly to the throne of grace he means in prayer A Christian that hath the Lord Jesus Christ for his High Priest who hath reconciled him to God to him Gods throne is not a Judgement-seat but a Mercy-seat and he begs mercy to help him in time of need we may safely expect God will not deny what we ask Phil. 1.6 The Apostle tells us by his own example he never prays for them but his heart is warmed with joy and he was confident God would grant what he prayed for We come to a throne of grace that is we may speak as favourites to God 2 Boldnesse in dangers that may befall in this world or another He walks fearlesse and securely against the fear of danger Psal 23.4 ult Doubtlesse loving kindnesse and mercy shall follow me all my days Surely or doubtlesse This is a bold speech to assure himselfe that goodnesse and mercy shall follow him whithersoever he goes 3 In expectation of all good things whether we pray for them or not God many times will have more care of us then we of our selves Paul was in a straight he knew it would be better for him to be dissolved and to be with Christ yet better for the Church if he should in the flesh and he is confident he shall stay with them to their joyes Phil. 1.24 25. Acts 20.23 24. There was a readinesse of heart in him so to carry all things as that he might rejoyce in all 1 Cor. 1.12 Reas 1 From the justification by faith Rom. 5.1 to 5. We rejoyce in tribulation hope never makes ashamed The soul is never at peace till such time as by faith it doth receive and apply Christs righteousnesse Acts 14.5 A man that owes another man money and knows not how to pay him he is ashamed to come into his sight He that knows he hath injured his Prince and that he doth watch an occasion to be revenged of him he will be afraid and ashamed 2. The sincerity of his sanctification Though a man hath assurance that his sins are pardoned and that he is a childe of God yet if he walk crookedly and loosly in his own wayes his conscience will be so perplexed and distracted as that he will think every hand of God comes as a judgement 2 Cor. 1.12 Here is his boldnesse he hath walked in simplicity and purenesse A man is fearfull and ashamed when he hath dealt doubly either with God or man or walked in some way of impurity of heart Psal 51.8 Davids bones were broken he could not stand upright he could not look God in the face When God gives a man to walk in simplicity without guile and purenesse without uncleannesse then a man may walk boldly and with joy otherwise he walks like a criple and creeps up and down Vse 1 It reproves an old cavill that hath been in the world that Religion makes men Dastards and Cowards No rather want of Religion If men had but purity of heart and good conscience towards men they would fear no dangers 2 Cor. 1.12 2 Refutation of all Popery They cannot be bold because they cannot know God to be their Father they keep not a good conscience Where there is no good conscience there is no boldnesse Wicked men indeed may be bold through ignorance or through abundance of natural spirits mettle courage c. This may be in Papists and was found in Heathens 3 A ground of tryall of a mans peace Luke 11.21 Thou art at peace Dâ—st thou pray boldly dost thou look that God should answer thee How dost thou look danger in the face Prov. 28.1 2. In danger thou knowest Christ hath born all many things befall thee thou art confident all shall be for thy good 4 This teacheth us the true way of boldnesse St. Austin praiseth God that he can think of his former evills without fear If thou wouldst doe thus strive with God that he would sprinkle thy soule with the blood of Christ If thou hast found peace of justification with God labour for peace of sanctification Let no rebellious lusts be in thy soule but complain of it to the Lord and fight against them 5 Much consolation to a childe of God that walks in simplicity of a good conscience If God hath given thee an heart to loath all wickednesse and abandon all occasions of sin there is a boldnesse springing in thy heart A childe of God hath boldnesse but he sees it overclouded he knows not wiâ—h what sin but God doth sometimes pour out himselfe more largely sometimes more straightly therefore a childe of God fears something amisse in him and he is discouraged but he needs not there is a cause of boldnesse it is our portion If our heart condemn us not we have boldnesse towards God 1 JOHN 3.22 And whatsoever we ask we receive of him because we keep his commandements and doe those things that are pleasing in his sight THere is a double benefit of our assuring our selves that we are of the truth First If our hearts condemn us not God will much lesse condemn us but we have boldnesse towards God Secondly Acceptance of all our prayers in the presence of God Which he proves from an argument taken from the practise of such as have inward peace they keep his commandements 1 Here is a priviledge of such as are at peace with God they may assure themselves that their prayers are heard 2 A reason of this because they keep his commandements Doct. According to our hearing of Gods commandements so he hears our prayers As we regard Gods Word so he ours John 9.33 The question was What he thought of him that opened his eyes He thought he was a Prophet because God heard not sinners John 15.7 If my word abide in you c. Let us keep Gods Word and he will keep our prayers to fulfill them Gods Word abides in us when in our judgements we approve of it and in our hearts we cleave to it in our lives we practise it The Word of God abides not in us except it rules as becomes the
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
not meet to know whether Christ abide in them or no such have no care to make their calling and election sure But St. John saith 't is possible and a thing worthy the seeking after and also very expedient 3. This should exhort all Christians to try and examine themselves whether they are in the faith or no 2 Cor. 13.5 Know ye not He speaks of such as have lived long under a faithful Ministery It is an evill signe Either know that Christ is in you or be not satisfied 4. To exhort us to give up our hearts to God that his fear and love may rule our hearts that so those outward things take not up your affections Rom. 8.9 14. 5. Comfort to Gods servants that give up their hearts and lives to God which have laid their salvation not on a sandy but sound ground which have built it upon divine testimony even the Spirit of God which is a divine Spirit 1 JOHN Chap. IV. Vers 1. Beloved believe not every spirit but try the spirits whether they are of God because many false Prophets are gone out into the world THis Chapter consists of two parts 1. A preservative against false Teachers to verse 6. 2. A renewed exhortation to Brotherly love The argument fals by the way on the tryal of spirits for he had said Thereby shall you know that Christ abideth in you by the spirit that he hath given you Now lest the people of God should be deceived by the spirits of their Ministers he bids them therefore to try their spirits and that by the Spirit which Christ hath given them For he which is spiritual discerneth all things 1 Cor. 2.15 These words are an Exhortation to the people of God how to order themselves towards the spirits of their Ministers which exhortation is laid down 1. Negatively Believe not 2. Affirmatively But try the spirits The negative duty and affirmative are both confirmed by an argument taken from the multitude of false Teachers There are many false Prophets gone out into the world which shews he speaks chiefly of the tryal of their Ministers or else you may be deceived in your judgement as if a friend should bid his friend take heed what piece of gold he takes because there are many slips and counterfeits gone abroad In that St. John bids his hearers not to believe every spirit hence observe Doct. That every Minister is carryed away with one spirit or other or else why doth St. John exhort them to try the spirits He speaks of ordinary Prophets such are subject to the judgement of the people 1 Cor. 14.23 as for Paul he was an extraordinary Prophet 1 Cor. 4.3 What is meant by Prophesie Such as a man may attain to by use hence Ministers are called Prophets they were wont to foretel sundry things to come look what they speak on earth is confirmed in heaven though they cannot foretell things besides the Scripture yet they may things out of the Scripture so that you may see that God is in them of a truth Every good Prophet so far as he prophesieth according to God is carryed by the holy Ghost but when he doth not speak according to God he is carryed with an evill spirit Numb 11.25.26 1 Sam. 18.10 an evil spirit came upon Saul so that every Prophet prophesieth either by the Spirit of God or by a wicked spirit an evill man may sometimes prophesie well and then it is by the spirit of God it is a spirit that comes upon them as Baalam Numb Ch. 23. 24 a good man is ordinarily led by the Spirit of God but sometimes he is transported by an evill spirit and then he speaks not by the Spirit of God he perverts the Word and he misseth the text and application of it Peter he will tell our Saviour this thing shall not be unto thee Mat 16 22. what saith Christ to him vers 23. Get thee behinde me Satan There is not the worst debauched Minister but when he comes to preach one spirit or other comes upon him therefore well doth St. John say Believe not every spirit but try the spirits What is the spirit of the Prophets 1 Thess 5.23 There are three things in a man body soul and spirit the soul of a man is the breath of God by which he is made a living creature by the spirit of a man here is meant the inclination of the mind which is called a spirit in divers places as a spirit of fornication a spirit of slumber a spirit of jealousie every good or evill inclination is called a spirit Be renewed in the spirit of your minds Ephes 4.23 that is the disposition of your mindes What is the reason some are more just some are more painfull then others the good or evill spirit comes upon them Why is thy inclination called a spirit 1. It alwayes comes from some spirit 2. It hath some vehemency in it to bow the will one way or other either to better or worse as the spirit leads him it is possible a man may preach well in the morning and badly in the afternoone Try the spirits what variety of spirits are there Try all things saith the Apostle and keep that which is good 1 Thes 5.21 There be three sorts of spirits of the World of the Devil and of God every Minister is led by some of these of every one of these spirits there is a great variety 1. Sometimes the spirit of God comes upon a man as it did on the seventy Elders Numb 11.25 26. The Spirit of God is like the spirit of new Wine which ripens the wits so when the spirit of God comes upon a man he doth better understand the Word of God and the hearts of the people The spirit searcheth all things yea the deep things of God 1 Cor. 2. There are two sorts of deep things of God some lye hidden in the word of God some in man 2. There is a spirit of the world which doth not shine for the uniting of the hearts of Gods people but this is a spirit of pride when a man would be counted a learned man or when a man seeks his own profit or honor the Spirit of God seeks to know the things that are given him of God 1 Cor. 2.12 3. There is the spirit of the Devil which guides a man into errour in his doctrine as Peter said to our Saviour This shall not be unto thee this spirit searcheth not the deep things of God but of the Devil this spirit seeks to make the hearts of those sad whom he would not have made sad 2 Cor. 11.2.13 to 15. to pervert the Scripture and drive out the care of Gods service and the power of godlinesse Vse 1. This should instruct Ministers when they come into the presence of God and enter into the Ministry to labour to prevail with God that they may be acquainted with the deep things of God that they may lead the people of God by the
still waters of comfort and consolation such a man will goe out conquering and to conquer and in prospering to prosper 2. This should instruct the people of God to search the Scriptures daily that so they may be the better able to try the spirits of their Ministers labour they also to try their own hearts 3. To exhort people to be earnest with God that they may be endued with his Spirit Try the spirits Doct. That the people of God are first 〈◊〉 try the spirits of thâ—â—r Ministers before they trust them they must first try the 〈◊〉 Beloved Try the spirits as if he would take them by 〈…〉 exhort them to try the spirits of their Ministers try how they 〈…〉 whether they do◠〈…〉 mighty power of God in humanâ—â—â—â—ties Def 〈◊〉 not prophesie try all thing◠〈◊〉 laâ—â—â—st that which is good 1 〈…〉 you 〈…〉 your hearts from 〈…〉 Spirit 1. By trying the 〈…〉 â—ut honour upon it 〈◊〉 doth not try a small piece of money but if 〈…〉 a great piece he will try this 2. In so doing you â—â—ll keep your hearts from 〈…〉 â—he Spirit Acts 17 〈…〉 of Berea when they 〈◊〉 heard Pau◠〈◊〉 whom they might have believed if they had known him 〈◊〉 they 〈…〉 the Scriptures daily 〈◊〉 such things as he preached 〈◊〉 so or no finding his doctrine true they believe it and 〈◊〉 of them belived it was not 〈◊〉 counted a Conventicle for them to meet together to see what they could â—â—member of of what they had heard 〈…〉 was it counted any disgrace for great men to be conversant in good dutieâ— What is it 〈…〉 Spirits 〈◊〉 â—heir Ministers They must try the spirit of a mans Person Calling Doctrine Applâ—â—â—ions 1. There mayâ—â— a false spirit of a mans person Matth. 7.15 16. 2. 〈◊〉 spirit of their Callings Christ saith to John and James You know not of what spirit you are Luke 9.55 56. yet they were pillars of â—â—e Church Gal â—â— 9. men of excellent gifts and graces one of them was this John which wrote this Epistle you know not what spirit you are proving of what calling you are of your calling is the same with mine now he tels them That he came not to destroy but to save as for Eliah and Elisha they were Ministers of vengâ—â—â—â—e Ministers of the law they might curse but 〈…〉 seek to save â—ry the spirit of their doctrine for they may be sometimes carryed away with 〈…〉 truth 〈…〉 spirit of errour Mat. 16.16 compared with 〈…〉 receive 〈…〉 the Kingdome of Heaven was he therefore kept from 〈◊〉 No he spake with a 〈◊〉 spirit in the morning 〈◊〉 with 〈◊〉 spirit in the afternoon he rebuke◠〈◊〉 Master and what saith Christ to him then Get thee behinde me Satan 4. You must try the spirit of â—â—eir application Bad Ministers 〈◊〉 misapply the 〈…〉 â—od they will make 〈◊〉 hearts of 〈…〉 God would not haâ—â— made 〈◊〉 Ezek. 13 2◠〈…〉 mis-apply the Word of God like Job 〈◊〉 47. â— 7 8. they spake from a spirit of truth but not from a spirit of 〈…〉 when you shall see a man to 〈…〉 like courses 〈…〉 apply the prâ—mises but rather 〈…〉 to him and 〈…〉 you may not apply â—â—reatnings to â—â—ounded conscience for 〈…〉 speak a right of God Belieâ—◠〈…〉 Answ 〈◊〉 believe is 〈…〉 of the truth Heb. 11. â—â— 2. To apply 〈…〉 1 John 1.21 3. Wâ—â—ust to it 〈…〉 There are two things in a promise 〈…〉 truth and trust upon the gâ—â—â—â—â—esse Psa◠〈◊〉 â—4 Reas 1. Taken from 〈…〉 of God by the neglect of this duty 1 Kings 20 3◠〈…〉 the Prophet spake whether he spake in the name of the Lord or 〈◊〉 hearkned not to the word of the Prophet therefore a Lyon slew him 1 Kings 13.15 to 25. on the contrary 2. From the danger in regard of the Prophets themselves Matth. 7.15 2 Pet. 1.2 3. Rev. 18.13 Reas 2. From the easinesse of Prophets to delude Gods people 1. Because the 〈◊〉 great store of false Prophets 1 Kings 22.21 22 23. a man is easily deceâ—â—d by a multitude 2. They may delude by their calling many men may think surely their Minister is right 3. From the hyâ—â—crisie of their Ministers Matth. 7.15 They come to you in sheeps cloathing but inwardly are ravening Wolves Vse 1. To refute the Doctrine of the Church of Rome they would keep men in ignorance thinking it to be the Mother of Devotion 2. This 〈◊〉 â—â—ir up all the people of God to search the Scriptures that so they may 〈◊〉 the spirit of their Ministers do not take every thing as true from your Minister because he is your Minister no though he be a man that fears God but try his spirit try every word follow him from first to last if you doe not try the Word you will not trust it so that all that is delivered to you is â—â— water spite upon the ground How shall I try the spirit of our Minister 1. Try them by the Word of God Esa 8.20 acquaint your heart with the Word of God Heb. 5. alt 2. Labour for the oyntment of the Spirit of God 3. Consider whether it make you more conformable to the Word of God or no whether it make you obey the Word of God more carefully then before whether it make you more like to Christ if it work these effects it is the Word of God that is preached Doct. That many false Prophets even in the dayes of St. John the Apostle were gone out into the world There 〈◊〉 severall false Prophets as Ecclesiastical storiâ— relate What is a false Prophet He is not every one that teacheth false doctrine for we know but in part and prophesie but in part 1 Cor. 13.9 to 12. 〈…〉 â—art we may prophesie falsly A false Prophet then is such a one that preacâ—â—h some doctrin that overthroweth the doctrine of the Christian faith when he doth seduce others to believe false doctrine whoâ—â— words fret as a Canker 2 Tim. 2.17 18. 1. When men preach such doctrine as cannot be delivered without peril without damnation except they afterwards repenâ—â— 2 〈◊〉 2.1 2 3. Such are called ravening Wolves â—atth 7.15 they destroy both the souls and bodies of those that believe them they root up the Church of God like wild Boars 2. They seduce others to believe the 〈◊〉 2 Pet. 1.1 2 3. they sell such mens souls for nought 〈◊〉 it 's said They should deceive if 〈◊〉 were possible the very elect 〈◊〉 24.24 3. Such as 〈…〉 of their errours and yet will not yeeld Tit. 3 10 11. such are to be 〈◊〉 being perverted and sin being damned of their own souls a man iâ—â—hen convinced when he will â—light the poiâ—â—â—n which he is convinced and if you hold him to it that he cannot start 〈◊〉 he will fall out with you 〈◊〉 Apostle â—sheth that such men were even cut off Gal. 5.17 〈…〉 only have divisions among Christians that so the spirits of his faitâ—â—es may â—e
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
Gods adversaries Heb. 10.27 Reas 4. Consider the subject of all this fear and torment and that is the conscience and heart of man the judgement and will the will that before was most tough and obstinate of all the faculties these torments make it soft and tender therefore it s said Josiahs heart melted at the hearing of the Law 2 Chron. 34.17 Job 23.16 the heart is made raw and tender that look at raw flesh would be against the fire so the tender raw conscience is anguished with this fire of Gods wrath according to that old saying He that would goe to heaven must sayl by hell gates Vse 1. To stir up all such who have any of their friends thus exercised to pity and compassionate them Is it nothing to you that passe by that Gods hand lies so sore on him to him that is afflicted pity should be shewn by his friends but they forsake the fear of the Almighty Job 6.14 Even as some Sea-men at their first voyage they can pity those that are Sea sick and tost but afterward they grow sencelesse so when Christians first lanch out themselves into this troublesome condition they could have pityed others in the like case but through custome men forsake the fear of the Almighty for though commonly these fears be safe yet they may end in despair and therefore pity should be shewed them Job never cryed out for help in the losse of his children or estate but when Gods hand touched his soul then he called upon all that feared God to pity him and indeed God is very sensible of all such as compassionate them why if ever God send them comfort he will restore comfort likewise to their mourners Isa 57.78 for those torments are not alwayes safe except you finde then mixt with some spark of faith and love but however God looks that if he be angry we should fear Vse 2. From those that are thus afflicted learn to be sensible of your estate and doe not think this estate desperate for this torment may be healed and therefore let labour in this case to seek out for healing is a man in torment and wiâ—◠〈◊〉 live and die what in torment and not seek out for help Quest How shall help my selfe in this case Answ 1. God would hereby have you know something which you never considered before know therefore and see that is an evill thing and bitter that thou hast forsaken the Lord thy God we have gone on obstinately and cast aside Gods yoak therefore thy own wickednesse shall corrrect thee therefore know and see and learn by it to see the danger of sin and if thou begin to be tendable there is hope this torment will end well know that it is an evill to provoke God to such fierce anger for as you have prest God Amos 2.13 so he will presse you 2. Confesse thy sins to God lay open thy wayes and set them in order before him and by this means you will finde an unmeasurablenesse of ease Psal 32. to 6. he that confesseth his sins shall finde mercy Prov. 28.13 And with this confession adde prayer for pardon and healing of thy sins and God ordinarily will heal such Hos 14.3 4 5. Job 33.27 28. 3. Use the Ordinances the Word the Sacraments Christian Communion these are of speciall use to quiet the afflicted conscience Isa 57.19 I create the fruit of the lips peace God by the lips of his Ministers secretly drops sweet balm and so in the Sacrament behold the bloud of the New Testament shed for thee for such souls especially is Christs bloud and for Christian Communion read Job 16.5 The movings of my lips should have asswaged your griefe he would have spoke words which should have been as balm or oyl to a Christian soul 4. Bow your hearts to wait on God patiently as he hath waited on you the soul is ready soon to wax weary and to say Wherefore should I wait on the Lord any longer Isa 50.10 Tarry but a while and he that shall come will come and will not delay 5. Prize the least expression of Gods mercy to thy soul praise him for dealing thus with thee that he would take such pains with thee First Blesse him that thou art yet on this side hell crying for mercy it s a greater blessing then all the Devills or damned have Secondly It s another fruit of Gods love to thee that he hath applyed a fit medicine to the frame of thy spirit Jer. 2.17 Thou drinkest but of the cup thou brewest thy selfe that God should thus hedge thee in with his hands and break thy heart and lay it on so sure this is such a mercy as we cannot be sensible of Thirdly Another fruit of Gods love is that hereby he cuts you off not onely from the wildnesse and loosenesse of thy heart but from taking further day with him we are ready to put off repentance from time to time to the cool of the day and the evening of our age but when God imbitters our soules with this torment of conscience then we should stand out no longer but the soule longs and cryes for mercy this night before the morning then they could wish no greater blessing then Gods favour Psal 4.5 6. 〈…〉 such 〈…〉 in 〈…〉 is not 〈◊〉 to brook the 〈…〉 and 〈…〉 â—roken th◠〈…〉 〈…〉 out take 〈…〉 us 〈◊〉 what an 〈…〉 back 〈…〉 with 〈…〉 fell 〈…〉 part of 〈…〉 found 〈…〉 from 〈…〉 and â—udg◠〈…〉 is not 〈…〉 full 〈…〉 notâ—rious 〈…〉 there 〈…〉 â—ound hearted 〈…〉 〈…〉 is a double 〈…〉 â—he day of judgement of 〈…〉 〈…〉 When a man iâ— afraid of 〈…〉 men 〈…〉 ever so right and 〈…〉 men 〈…〉 â—9 〈…〉 of â—en bringeth a fâ—â—r 〈…〉 â—â—ese are â—â—sound 〈◊〉 a 〈…〉 noâ— though 〈…〉 in the midst of the shadow of death 〈…〉 〈…〉 which is unbeliefe for faith 〈…〉 Eph. 〈…〉 We have accesse with confidence 〈…〉 therefore which 〈◊〉 fear in unbeliefe Rev. 2â— 8 â—elievers together that 〈◊〉 that believeâ— not Gods 〈…〉 or goo◠〈…〉 fearfull heart 〈…〉 this fear it drives us from God men â—â—ossest with 〈…〉 â—hall cry to the Mountains to cover them from the 〈…〉 Rev â— ult So when 〈…〉 sinned he hid â—â—elfe from the presenâ—e of the Lord. 3. From the â—â—bject of this 〈◊〉 which is an expectation of some evill terrible to him If therefore the creature look at God as terrible and to be feared it s a signe they are not sound in love for they that love Christ love his appearing the Spirit and the Bride say Come Lord Jesus come quickly be like a 〈…〉 heart for 〈◊〉 look on Christ as comfortable and his â—â—esence â—â— joyfull and good for thâ—â— 4. From the adjunct of fear â—â—r brings torment 〈…〉 with it 〈◊〉 a kind of torment in the soule but love brings 〈…〉 and joy and 〈◊〉 therefore this properly argues that where fear 〈◊〉 heart is not found 〈◊〉 How 〈…〉 passe then that some that are of
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
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
because his is a Spirit of truth Doct. The Spirit of God bearing witnesse â—â— the Scripture and in the hearts â—f Gods people is a Spirit of â—ruth John 14.16 17. John 16. â— When the Spirit of Truth is 〈◊〉 he shall guide you into all truth Quest Why is it called a Spirit of Truth Answ Not only because be in one of the Persons in the blessed Trinity and therefore his witnesse must needs be truth a man that works by a rule may goâ— awâ—y but the rule it selfe is not awry the holy Ghost being a God of Truth cannot 〈◊〉 speak truth himselfe being the line cannot goe wrong But he is called a Spirit of truth rather 1. Because he speaks nothing but what he hears of the Father and of the Son John 16.13 â—â—e Spirit 〈◊〉 â—â—thing from the Father and the Son speaks nothing but 〈◊〉 we receives from them what they apprehend and judge the same 〈◊〉 testifies John 8.26 and he speaks it without change and alteration 2. Because he speaks a testimony not of a shadowing or typical representation 〈◊〉 and manifest truth Moses sâ—ake by types which observed the 〈◊〉 but what the holy Ghost speaks is evident truth without vâ—â—d or covering â— Cor. â— 17 18. 3. From the effect of the Spirit the Spirit not only speaks but works truth in the hearts of those to whom he speaks by speaking truth he works truth in the heart so that they that receive the testimony are of the truth John 3.19 2 John 1.2 Now they that receive the testimony of the Spirit that Jesus Christ is come by water and bloud they are cleansed from the world from dissimulation and hypocrisie and so are made of the truth Object How comes it to passe then that sometimes many speaking by the Spirit yet speak falsly and yet are confident they speak truth Answ True a man having received some work of the Spirit may speak falsehood as Zedekiah 1 Kings 22.24 and yet was confident he spake by the Spirit but yet though a man speaking by a spirit of delusion may think he hath spoken the truth yet it hinders not but when the Spirit of God indeed bears witnesse it may be discerned to be truth Vse 1. If this Spirit bearing witnesse to Christs coming be a Spirit of truth then such as have received the Spirit of truth need not be afraid that they are led by a spirit of delusion that doe believe that Jesus Christ came by water and bloud Jer. 20.10 11. the way of the righteous man cannot deceive him Quest How shall I know that this spirit doth not deceive when it witnesseth pardon and healing and the like Answ 1. The Spirit bears witnesse of it selfe as well as of other things the Sun shews it selfe as well as makes other things visible 2. The Spirit beareth witnesse of it selfe from the work it frames in the hearts of Gods servants the testimony of the Spirit doth so set on its witnesse doth so pacifie and purifie the conscience that he plainly sees that this is the very Spirit of God which is manifest by the fruits 3. The testimony of the Spirit breathing in the Word and in the hearts of Gods children doe so agree in every thing that its evident to be the same Spirit though it be true the Spirit is more strong and evident in the Scripture the witnesse may be weak in our hearts yet always in the main aim and ends they agree together 4. By how much the more suitable it is to the Scripture by so much the more it conforms us to the Image of Christ the Spirit of Christs make you meek and lowly as he was draws us from earthly objects to a more divine frame that Spirit which fashions to Christ is of God Vse 2. Of just reproof to Gods servants that have found the bloud of Christ pacifying and purifying their hearts if in this case their souls doubt and are solicitous they refuse the testimony of the Spirit Satan say they may transform himselfe into an Angell of light I but Satan cannot pacifie the conscience much lesse purifie it himselfe being an unclean spirit loves to draw on others to impurity if therefore the spirit within you draw you on to walk in truth and to frame your heart according to the Image of Christ if you finde any measure of peace and purity its evident the Spirit is a Spirit of truth Vse 3. Of comfort to all such as have put their trust in Christ upon the testimony of Gods Spirit witnessing to them that Christ came to save and heal them Why this is strong consolation to them that which makes out spirits doubtfull is the deceitfulnesse of our own hearts Jer. 17.10 But yet this should comfort us that though our hearts be deceitfull yet this Spirit of God breathing in us is a Spirit of truth and if you would know whether you have a spirit of truth in you or no Why by this you shall know it that Spirit which speaks peace and purity to a mans soul that Spirit is of God Satan may doe much but he is not able to transform himselfe into such a spirit no other spirit can work this but the Spirit of God a spirit speaking peace without purity may be a delusion and a spirit speaking purity without any measure of peace may be a delusion for all the paths of Wisdome are peace but both peace and purity together doe evidently manifest it to be the Spirit of God Vse 4. For them that have found any measure of peace and purity they ought to teach them to be very carefull to discern whether this spirit be of God or no if thou hast found much peace and withall thou walkest in simplicity and godly sincerity this Spirit is of God 2 Cor. 1.12 But if our peace make us carelesse of our wayes and more licentious we shall never approve such a spirit to be of God where Gods Spirit breaths the more peace the more care of purity and therefore let us always put them together Herods spirit of joy was a spirit of delusion because it was not a spirit of purity Mark 6.20 Herod and David both fell into the same lusts how shall we know whether of them had the Spirit of God David for a while seemed to do worst but Herod he so favoured his lust that he destroyed John that reproved him David he heard the Prophet and humbled himself and renewed his repentance before God and therefore doubtlesse his Spirit was of God because he was studious of purity such a soul as favours his lust and takes part with it hath not Gods Spirit in him that sicknesse is mortall that refuseth utterly all means of health if therefore either our peace or purity be wanting we shall not have this testimony of Gods Spirit that spirit that speaks both is a Spirit of truth 1 JOHN 5.7 For there are three that bear record in Heaven the Father the Word and the holy Ghost and
it which speaks in the heart of every believer John 6.44 No man can come to me except the Father which sent me draw him as none come to Christ except the Father draw him so he draws none but by the same power whereby he sent Christ and that was by his Soveraign authority if God should draw us onely by the cords of men we should break through all as the Israelites did Hos 11.4 But when God shakes our hearts by an Almighty power and lets us see the danger of our estate and after enlightens us to see the wayes of salvation then he draws a man on to Christ take a naturall man all the world cannot perswade him of his dangerous estate but he is perswaded of his good nature and good heart towards God Secondly If he be convinced of it all the world cannot perswade him that any promise belongs to him and therefore here God must put forth an Almighty power of a Spirit of adoption whereby he is brought on to believe the promises before he had onely an humane credulity now he believes it from a testimony within himselfe John 6.45 2 The Son of God bears witnesse in our hearts of this truth by speaking freedome and liberty to our souls from the guilt of sin John 8.36 If the Son shall make you free then shall you be free indeed that whereas before we were bound to our sins and lusts and wayes Christ comes and sets us free from all so that now we serve not our selves or men but the Lord Christ by this a Christian knows that surely Christ is the Son of God that hath made me a son of God my selfe 3 The Spirit bears witnesse to our hearts of this truth by convincing our hearts of it John 16.9 Secondly By working a Spirit of faith and a spirit of joy in believing John 14.16 17. Hence he is called the Comforter Thirdly By giving us a spirit to make us overcome the temptations of the world and the lusts of our own hearts 2 Tim. 1.7 1 John 4.4 and this testimony is divine 1 Because it is the revelation and will of God himselfe 2 Because it is above all humane power thus to draw us and convince us and strengthen and comfort us against all temptations For the three witnesses on earth they likewise bear witnesse to this truth in our hearts 1 The Spirit that is the Spirit breathing in the Word hath such a mighty power to enlighten and quicken and strengthen a soul that whatsoever the Spirit speaks in the Scripture the same it witnesseth in our souls 1 Cor. 14.24 25. 2 Water bears witnesse in our hearts to this truth that is the water of Sanctification doth so cleanse and cool and refresh the conscience of a man and make him so fruitful in his Christian course that it 's plainly a divine testimony it passeth all the power of the creature thus to pacifie and quiet the conscience it is only the Spirit of God that is able thus to pacifie a guilty soul thus to cleanse an impure heart and to make these dry barren stocks as we are fruitful this is a divine work of Gods Spirit 3 The bloud of Christ witnesseth this truth to our hearts by being sprinkled on our consciences and so speaking peace to us this is a divine work 2 The same bloud purifies every Ordinance and creature there would be no vertue in any Ordinance nothing would doe us good but for the bloud of Christ sanctifying it to our use now this testimony is of greater force then the testimony of all the sons of men together There be three things needful in a testimony 1 That it be certain 2 Evident 3 Powerfull and Effectuall 1 This divine testimony is more certain then all the testimonies of the world because God is greater in knowledge and so knows more then men can 2 Because he is greater in truth men may erre but God cannot lye Tit. 1.2 3. Rom. 4.2 2 This testimony is more evident to make a thing evident is required 1 Objectum perspicuum 2 Organum bene affectum 3 Medium apte dispositum Now God doth make this truth evident by the concurrence of all these 1 He lets us plainly see the danger of sin and the vertue and worth of Christs bloud God reveals his Son to our hearts John 3.12 Gal. 1.46 so what the Gospel speaks of his Son the same is plainly revealed and so he makes the object perspicuous 2 He opens the eyes of men to discern it to long after it to tast of his vertue and power Acts 26.18 1 Pet. 2.3 1 Cor. 2.14 15. A natural man sees nothing of this work 3 He clears the Medium that is the Word and Sacraments Prayer Christian Communion so that whereas before we lookt at them but as beggerly rudiments of little power or worth after God hath once enlightned us we see the power and vertue of God therein so plainly as if we had been touched by the Sun beams 3 This divine testimony is far more powerfull then any humane testimony Heb. 4.12 13. 2 Cor. 10.4 5. The Ordinances of God are mighty and effectual through God so to change and renew our hearts that no humane power is able to reach them Vse 1. To refute two doctrines of the Romish Church 1 That the last ground-work of faith is resolved on the testimony of the Church Ask them if they believe Jesus to be the Son of God they say yes ask them why Because the Scripture say so ask rhem But why doe you believe the Scripture From the testimony of the Church say they so that their best faith is but humane credulity But ask a true Protestant why he believes Jesus to be the Son of God he tels you because the Scripture say so ask him why he believes the Scripture he saith not because the Church believes so but he believes it from a testimony within himselfe What say they you trust a private spirit of your own nay his private spirit is common with him to all believers ever since the world was and that spirit is no other then the Spirit of God that breatheth in all his children Besides he hath other witnesses in his heart the Spirit the water and the bloud and this is a divine testimony greater then the witnesse of all the world so that here is a double errour of theirs 1 In grounding their faith upon the Churches testimony 2 In blaspheming the Spirit of God for a private spirit Fundamental errours That Doctrine that lifts the Church from Christ and builds it on the testimony of the Fathers and the Schools that doctrine overthrows the foundation for other foundation can no man lay then what is laid already even Jesus Christ 2 It refutes another uncomfortable doctrine of the Romish Church that teach that a man cannot by divine faith have assurance of his estate in grace and salvation for say they all divine faith is generall thus he that repents
Psal 119.5 24. Try therefore if such a covenant have past betwixt you and God have we for our parts given up our selves to God be sure God hath prevented us in all this if there have no such covenant past between you and God then God is not your God you have not Christ Object Who is there to be found that so looks to his own wayes and his housholds that he walks so strictly with God as you require Answ True they that doe make a covenant with God often break even as often as there is a thought or word or action that was not from Gods word or mouth or counsel but this is our hope 1. We have Christ for our surety of this covenant Heb. 7.22 and he will make up all breaches when therefore we break covenant with God let us renew our humlliations and be ashamed of our breach of covenant and charge our souls for it and acknowledge that as we have broken covenant with God so might God justly breake covenant with us and if we thus return and humble our selves then God will renew his covenant with us again 2. We have Christ by way of acceptance this is exprest Joh. 1.12 To as many as received him he gave them power to become the sons of God to receive him as divers expresse this place is to receive him as a Father as a King as an Husband but it may rather be conceived that to receive Christ is to receive him into an house or Temple and this may be gathered from the precedent words vers 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is meant his own place or own home for so it is used Joh. 19.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he took her into his home so as many as received him as many as received him into their hearts as into a Temple when we thus receive him we have him Quest How doe we receive Christ as into a Temple Answ Three wayes 1. When we prepare a way for him to come into his holy Temple Mal. 3.1 Now what is this preparation Isa 40.3 4. 1. Mountains must be puld down that is the lofty spirits of man must be puld down and that is when we subject our selves at his feet willing to be disposed and framed which way he pleaseth and to do what he would have us do if we would have Christ come into our hearts he must not find high craggy rocky wayes but all must be laid level and even 2. Every valley shall be filled that is every base eatthly heart shall be lifted up to the high wayes of the Lord to mind life and heavenly things raised up above earthlinesse and low things of the world Psal 24.7 to 10. Lift up your heads O ye Gates and be ye lifted up ye everlasting doores that the King of glory may come in Christ will not descend into pits but if your hearts be set on heavenly things on Gods favour and his heavenly Kingdome then you are fit for Christ 2. A mans heart may be too low through despair many a poor soul after his high thoughts are puld down he sinks down so low into despair that he thinks no promise or mercy belongs to him Why this heart is too low for Christ therefore it behoves a christian to beleeve there is an hope in Israel concerning this Christ hath had mercy on as bad as me and therefore we will lay our mouths in the dust till he shall have mercy on us and if he offer grace we are willing to receive it 3. Crooked things must be made straight there are in our hearts many turnings in and out these must be made straight it 's when we look with a single eye and are willing to be guided by a straight rule and aim singly at Gods ends such an heart is fit for Christ when it 's cleansed from all hypocrisie 2. There is another crookednesse of our hearts when we shift off and cover sin Psal 125.5 but to prevent it Christ will have us deale plainly discover our sins openly before God and then is Christ ready to come suddainly into his Temple 4. Rough places must be made smooth many a mans heart is rough and harsh and bitter why God will have this frame of heart laid down all bitternesse and wrath put away and the heart made loving and meek the Lamb Christ will not rest in Lyons dens therefore rhe Apostle bids us lay aside all wrath and malice when our rough hearts are made smooth end amiable why then undoubtedly Christ will come into his Temple 2. When Christ is come into our hearts if we would look to keep him there we must look to it that there be no common and unclean thing found there 2 Cor. 6.16 17 18. This Temple is an holy place therefore put away not only unclean but common things all your affairs must be dedicated to the Lord all your wealth and store all your houshold and children must be consecrate to the Lord Christ loves to lye clean he dislikes even bodily slovenlinesse much more spirituall defilements 3. To receive Christ into his Temple is to look well to the charge of Gods holy offerings God would have every man in particular to take the charge of his holy things on himselfe and not put it off to others let every one keep his charge every one offer up his dayly sacrifice and his service for the Sabbath all Gods offerings must be looked to and if we doe thus God will rest in his holy Temple for ever Exod. 15.2 consider therefore whether you have thus received Christ have you found your proud hearts humbled your base earthly hearts lifted up to Gods wayes all crooked by-paths of hypocrisie and shifting put away doe you find your rough spirits made smooth and amiable Why if it be so then Christ is come and when he is come doe you strive to keep your hearts clean and undefiled and dedicate your selves and yours to God you keep the charge of Gods holy offerings and set up his Ordinances amongst you why then we have received Christ è contra if we find it not thus we have no Christ and so no life Hitherto we have heard what it is to have Christ the second thing to be inquired after is What it is to have the Son He that hath the Son hath life it is not enough to have Christ but if we would have life we must have Christ as the Son Quest What then is it to have the Son Answ There are three things implyed in having the Son 1. That such a have Christ in truth doe not rest so much in having any of the benefits of Christ but they doe chiefly affect to have the Son himselfe many professors sought after Christ for the loaves sake John 16.26 27. But Christ bids them not to labour for the meat that perisheth but to labour for Christ himself the bread of life hereby Peter discovered hypocrisie of Simon Magus in that he desired the gift of
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
their heat as when a man means to put out the fire he layes one brand from another a signe he means to goe to bed and sleep so when Satan would put out the life and heat of grace in a Family or Town he disjoynts Christians and so they fall into security and grow dead in sins and trespasses all their heat is quite extinguished Therefore the Apostle exhorts us not to forsake the assembling of our selves together as the manner of some is Heb. 10.25 2 Pet. 1.21 See that ye love one another with pure hearts fervently Obj. If this heat be alwayes found where life is how comes it to passe that the hearts of Christians are so cold and dead How comes a Christian to be so unprofitable if he digest the Word Doe not Christians meet and afford little warmth and help one to another Luke 24.32 The two disciples hearts burned when Christ talked with them a signe before he came and chafed them up they were cold and dead-hearted Answ True Christians oft-times finde a marvellous coldnesse and benummednesse of heart that they finde little warmth in their breathing in their prayers or conferences and this comes partly from want of supply of new fuell when they walk in their own strength without looking up to Christ for new supply and partly by pouring cold water upon it that is some noysome lusts that put out the grace of God or else the use of outward comforts with wordly hearts these cast cold water on the fire as the fire is put out either by withdrawing the fuell or by casting water on it But yet though this be their fault yet even then when they want chafing and heat there is some striving in them which argues life so much life as in them so much heat As for those two Disciples that went to Emaus though their hearts burned whilest Christ spake yet before Christ came they were talking of Christ and of his sufferings which made them sad then Christ comes and puts life O fools and slow of heart to believe This blew up the sparks in them So much as a Christian hath lost of his heat so much of his life if his warmth be smothered his life is smothered Now this warmth is sometimes exprest in sad looks and pantings and deep sighs and groanings and mourning for his forlorn estate and surely there is life in that for in griefe the heat runs to the heart But worse then this a Christian sometimes vanisheth away in much frothy emptynesse outwardly rejoycing in worldly comforts when there is no life within Peter when he denyed his Master his heart was fill'd with griefe and sorrow and he went out and wept bitterly But what say you to David when he had committed adultery how did he go on from one sin to another He can make Vriah drunk and then kill him and then make no matter of it he is carelesse in all this as if he had quite lost all life and affection to God there was not the least beating of the pulse of a Christian such a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that a man that knew him not before might have written in his forehead a man forsaken of God without any life of grace in him Where now was Davids life None so far gone as he 't is a question whether he prayed or no all this while as some Christians have so lost themselves as for three years together they have not prayed at all as doubting of any acceptance because they were so sinfull yet there is some habit of grace but hardly one act of life yet still this holds true so much warmth so much life as by the Almighty power of God there may be fire and yet no heat as the fiery furnace though made seven times hotter then ordinary yet God so restrained the act that it did not so much as singe the garments of the three children that were cast into it Dan. 3. So è contra there is a marvellous hellish power in sin so as it will suspend all the acts of grace so as a Christian may expresse no acts of grace but lye as a man in a deep swound without life and motion that can be discerned and yet this you shall finde in a Christian at such times a listlesnesse of his heart to sin that he cannot break out into sin with all his strength and power as he did in his naturall condition and the ground is this because there is still flesh and spirit in him so that as the spirit cannot doe what good it would so the flesh cannot doe that evill it would Gal. 5.17 And when a Christian is most lively yet there is still some faintnesse and weaknesse in him so è contra when grace is most weak and corruption most strong yet he cannot commit sin with all his strength as formerly he hath done but he goes about sin unwillingly not with the full sway that he was wont to doe he goes listlesly about it Try your selves therefore by these signes if thou hast Christ thou hast life if life thou hast warmth and heat look to thy knowledge doth it puffe thee up and not edifie Dost thou magnifie thy selfe by it If it be lively knowledge it is joyned with zeal as Christ revealed himselfe to the Church of Thyatira Rev. 2.18 Thus saith the Son of God whose eyes are like flames of fire writing to the Church of Thyatira that was warm in love and growing up therein he revealed himselfe according to the state of the Church as having eyes like flames of fire as that Church had zeal with her light so that if thou hast a true knowledge thy eyes are like flames of fire what thou knowest thou dost with zeal and fervency of spirit as Peter and John said We cannot but speak the things which we have seen and heard that is which we have certain knowledge of Acts 4.20 See Jer. 20.9 1. Consider therefore whether thy knowledge be joyned with zeal How dost thou breath dost thou smell a sweet savour in the Word Then there is breath in thy nostrills 2. Dost thou breath warmth in prayer pant and sigh after God In thy conference dost thou expresse life and heat Then thou art a living Christian 3. How dost thou finde thy stomach to the Word dost thou relish it or else art thou ashamed of thy unprofitablenesse Then there is life 4. Dost thou love to be disjoynted from thy Brethren like brands cast one from another Then there is no life Life loves to preserve it selfe if you sit loose one from another all heat and life goes out religion ceaseth there is a bidding farewell to all Christian duties but if you see bone joyn to bone one gather to another then you shall see flesh and sinews will cover them and life will come in Ezek. 37.7 Put brands together and there will be some fire and heat propagated 2. A second property of life Where life is there is some plyablenesse and
his sins Felix when Pauls words made him to tremble he would hear him no more at that time Acts 24.25 As Paul complains of the Jewes Acts 13.46 And Stephen Acts 7.52 Ye stiffe-necked and uncircumcised in heart ye have alwayes resisted the holy Ghost They are not well till they have cast out all such thoughts we are not well till we are alive to run from God wise are we to doe evill but to doe good we have no knowledge Jer. 4.22 5 A fifth act of life was begetting men to grace but we è contra endeavour to beget them to the devil and make them seven times more the children of the devill then before Mat. 23.15 Though we understand that chiefly of corrupt Teachers yet Jeremy speaketh it of all men by nature Jer. 6.28 They are all corrupters not onely bad themselves but corrupters of others none that comes amongst them but is made worse by them kept off farther from God they would not have their friends look towards matters of Religion All flesh have corrupted their wayes Gen. 6.11 Vse 3. It may teach us to bemoan all those our friends that yet lye in the state of nature Hast thou any childe or wife or friends that lye in the state of nature look at them as thy dead children and dead friends and if our friends lye dead how bitterly doe we mourn for them Zach. 12.10 They so mourn that they will not be comforted Matth. 2.18 All was full of mourning and lamentation because all the children were dead and have not many parents many children lying in their natural condition and is not the spirituall death far worse then the bodily if they be alive in grace Blessed are the dead that dye in the Lord Rev. 14.17 Therefore mourn not so 〈◊〉 for their naturall death but if they be spiritually dead without God without Christ without the life of grace why weep then for this childe and that friend that lyes dead before you It may be thy whole house is full of dead carkases not one childe or servant alive Oh! then weep over them mourn for them â—e earnest to God for them and never leave till thou hast got life propagated to them And if thou dost thâ—â— he 〈◊〉 hath given thee children will give them life some of them at 〈◊〉 that promise is full 1 John 5.16 If any man see his Brother sin a sin which is 〈◊〉 unto death he shall â—â—k and he shall gâ—ve him life You may therefore so handle the matter that as you have given them natural life so you may give them spiritual life You know what a sore and bitter cry there was in Aegypt so that they arose at midnight why what was the matter there was not one house wherein one was not dead what would they have done then if there had been but one alive in every house Such is the case of many families that a man may rise up in the â—â—â—ing and not finde one alive in his family beside himselfe it is a just occasion of bitter mourning if there were but one dead how much more then when there is hardly one alive Therefore pray heartily for them that their soulâ— may live in Gods sight If you have the bowels of parents be earnest with God till you have procured life for them Vse 4. To condemne the Church of Rome that think by nature men have free will to lay hold on Christ but I would ask them when they lay hold on Christ whether they have Christ or no before why before they have received him they have him not and if they have him not they are but dead men and how shall dead men lay hold on Christ If they do lay 〈◊〉 it 's an act of life if we be either able or willing to do any good it proceeds from the grace of Christ Phil. 1.12 13. Vse 5 Let it teach us all if we yet be without Christ let us not give rest to our eyes nor slumber to our eye-lids till we have procured Christ to our selves and ours What if a man have wealth and honour and beauty if he hath not Christ he hath not life Therefore labour for Christ that having him thou mayst have life Motives 1 From the sweetnesse of life Skin for skin and all that a man hath will he give for his life and he means natural life but truly our spirituall life is worth the laying down our natural life What shall a man gain if he win the whole world and lose his own soul If a man live and dye without Christ we may say of him as Christ did of Judas It had been good for that man if he had never have been born Mat. 26.24 2 Consider if we have Christ we have life and that in abundance If you have all the promises for in him they are yea and a men 2 Gâ—â— 1.20 All the blessings of God are yours both spirituall Ephes 1.3 and temporal 1 Tim. 4.8 1 Cor. 3.2 last vers If you have Christ the world is yours all the dealings and carriages shall be serviceable to you whatever you want peace or comforts or outward things if you have Christ you have all things Rom. 8.32 Q. But what shall we do to get Christ Are we not by nature unable and unwilling to receive Christ To what end then is this your exhortation Answ Though this be our sinfull distemper yet our exhortations be not in vain for God by his Word oft-times conveys a power whereby we are enabled to lay hold on Christ Peter spake to a lame man to walk Acts 3.6 7. Would you not think it was a vain word No because he conveyed strength withall whereby he was enabled to rise up and walk Means to help us to get life iâ— Christ. 1 Consider how deâ—d and lost thou are by nature Christ came to call such as feel themselves lost Luke 19.10 Mat. 9.12 13. 2 If thou knowest any finâ—lly thy self â—id thy hands of it cast them such thee Many a man lives in sin which if he would but renounces God would receive him to mercy 2 Cor. 6.17 18. Isa 1.16 17 〈…〉 â—f the Passover except they put away â—â—â—en Exod 12.19 So if 〈…〉 the old leaveâ— we shall become a new 〈◊〉 1 Cor. 5.7 8. Isâ— 55.6 7. 3 Seek the Lord whilest he may be found Isa 55.6 Do but seen him and he will be found And how is this done 1 By longing and thirsting after him 2 Seek him in all the means Heare diligently and your souls shall 〈◊〉 Isa 55.13 It 's a notable promise Prov. 8.35 36. Therefore men should be willing to straighted themselves a little in their worldly businesseâ— to loyâ— and hear Gods Word 3 Seek him in prayer Isa 55.6 Vse 6. To teach every soul that hath Christ and yet complaiâ—s of the deadnesse and dulnesse of his heart if thou findest a decay of life seek Christ again get faster hold of him and thou shalt increase thy life exercise
thought Christ would then have come suddenly and therefore began to lay aside all care in their outward callings which Paul informs them in 2 Thess 2. The Galatians are wanting in believing justification by faith and therefore Paul writes that Epistle to them 2. There is something wanting in the habit or in the grace of faith therefore the Apostle prays for the Colossians that they might be rooted and established in the faith Col. 2.7 even as a young plant may be so weak that the least rub may root it up so a Christian may have some rooting in Christ and yet want sound rootednesse and firmnesse of faith there may be a want of that confidence and full assurance that is required 3 Faith may be wanting in the sense of it for a Christian may have attained to a great measure of lively faith and yet be in doubt whether he have any true faith or not now that we may be assured of it he had need to be built up in faith as the poor man said to Christ Lord I believe help mine unbelief he believed and yet knew not well whether he should call it faith or unbelief therefore Phil. 1.25 Paul trusted that he should continue with them for the furtherance and joy of their faith now so long as a Christian is doubtful of his faith he hath little joy or comfort in it therefore they had need to be brought on further that their faith may be a joyful faith 4 Faith had need to be increased in regard of the acts of it which are perswasion and trust on Christ those had need to be increased Peter when he walked on the water he was perswaded Christ would save him but when the winds began to be boysterous he was afraid and began to sink but Christ reacheth forth his hand to help him and reproves him O thou of little faith Matth. 14.30 31. The two Disciples that went to Emaus and were talking of Christs death they said one to another We trusted it had been he that should have delivered Israel we so trusted but now are afraid we are deceived for they looked that the Messias should abide for ever but what saith Christ to them O fools and slow of heart to believe so that faith had need to increase in the acts of it 5 Faith had need to grow in the fruits of it though faith may be of some strength and comfort yet it may be much wanting in the fruits of it one fruit of faith is love Gal. 5.6 Now a Christian may leave his first love and so far that withall he may lose his first works Revel 2.2 3. therefore a Christian had need to grow in the increase of the fruit of faith in their love and fruitfulnesse that their love may abound and that their last works may be more then the first Reas 2. From the marvâ—llous power that is in the Scripture to supply all those defects of faith in the Scripture whether read preached conferred examined or meditated on 1. The Scriptures preached they are the mighty power of God 〈◊〉 to Salvation Rom. 1.16 17. All their writings are good helps this way but yet their personal presence their preaching much more effectuall Therefore Paul prayes that he might come to the Thessalonians that he might perfect what was lacking in their faith 1 Thess 3.10 11. 2. The word conferred about is very effectuall to the increase of faith Luke 24.27 When the two Disciples were conferring together and their hearts were sad Christ he comes in with them and warmed their hearts so that their faith who confirmed that when they returned to Jerusalem they told the Discipleâ— The Lord is 〈◊〉 indeed Now they made no more doubt of it And you know how effectual Philips conscience was with the 〈◊〉 â—e was brought 〈◊〉 thereby to believed with all his 〈◊〉 Act. 8 37. 3 The word read 〈◊〉 of that force that by reading you may believe John 20 3â— By reading thâ— Scriptures believers are established in the Faith 4 The word examined that is when hâ—â—rers bring things to the â—â—llance of the Sanctuary when they 〈◊〉 the Masters doctrine by the Scriptures whether it be sound or not This 〈…〉 use to father our faith nay to â—â—get faith sometimes in those that 〈…〉 not before as it did in the â—â—reans Acts 17.11 12. Thâ—â—â—â—king this câ—â—efe many of them believed Many times when a Christian 〈◊〉 the Word of God his hearâ— fails him he is not well perswaded of what 〈…〉 his 〈…〉 examines it why oft-times the Word 〈◊〉 works and 〈◊〉 faith when the Word preached did not 5 The Word meditated on 〈◊〉 of special use to increase our faith to make 〈◊〉 more comfortable and 〈◊〉 and rooted old his faith Psal 1.3 â—â— When a man so delights in the Word that he meditates thereâ—â— on day and night such a one shall be as a tree planted by the river side well rooted well watered and so he becomes to be very fruitfull in every season his leaf fades not but in every condition of life he brings forth seasonable fruit Vse 1. Hence we may take a good tryal of a faithful Minister and a faithful Christian We see St. John when he had begun faith in them he would not leave them so as thinking that what he had begun God would perfect and therefore he would leave them and turn to others This was far from St Johns practise and 〈◊〉 it should be far from every faithful Minister 〈◊〉 leave believers that they have began faith in them but their care ought to 〈◊〉 to be desirous first to grow themselves in faith Lord increase our faith Luke 17. â—9 so to confirm and establish others in the faith So for Christians it 's a signe of a good heart not only to labour for truth of faith but also for growth of faith that â—s the Apostle prayed so ought every Christian to pray 〈◊〉 increase our faith or as the poor man cryed to Christ Lord I belive help my unbelief◠◠〈◊〉 need of a great deal of faith to be so plentiful in 〈◊〉 and to heal offences as Christ requires for on this ground the Apostle prayâ—◠〈…〉 faith Luke 17.3 4 5. So we have many temptations to meeâ— with therefore a Christian had need of strong faith Above al things take the shield of faith Eph. 6.6 the shield that covers the whole body No man would willingly go into the field with a weak 〈◊〉 but that had need to be metal of proofe to supply a man at every turn and every occasion it 's a signe of a lively faith if it be a growing faith 2 It reproves the sacrilegious ungodly and uncharitable practise of the Church of Rome that take away the Scripture from the people St. John writes those things that they might believe why then take away the Scripture you make them no better then Infidels under the faith of Gods elect And as they are injurious to the souls of the
people so they cast the imputation of ignorance upon God as if God had been mistaken when he sent his Word that believers might believe and they think that reading the Word would make them hereticks Vse 3. For you that do believe be frequent in reading the Word for to you it was written that you might believe Meditate there on day and night The blessed will finde a time to meditate on Gods Word every day and every night and this you shall â—â—â—le very effectuall to the increase of your faith The King himselfe whose employments were greatest the Lord â—aid a charge on him to read in the Book of the Law all the dayes of his life Deut. 17.14 And much more is every private man bound to it If these God hath sanctified to help us in our belief then as ever you would believe â—e diligent in hearing reading conferring examining and meditating on the Word all these are notable means to increase and inlarge our saith therefore if thou â—e wanting in faith consider whether thou hast not been wanting in this practise take away the Word and take away the fuel of your faith And for you that believe not though this Scripture was not so much written for you yet because hearing is the only way of faith 〈◊〉 10.17 be diligent in hearing the Word preached Prov. 8 3â—â—5 Blessed it be that heareth â—â— for whose findeth me findeth life And when you have heard be careful to search and â—â—amine whether the things preached be agreeable to Gods Word By this means many that believed not before have been taught to believe and be careful to conferre on the Word The Lord hath sanctified the Word preached and the Word examined and the Word conferâ—ed aboue to the begetting of faith and the Word read to the increasing of faith â—herefore be steâ—uâ—â— in these and withall joyn hearty prayer to God 1 Tim. 4.4 â— that he would open thine eyes and cause thee to understand and bow thine heart to imbrace every truth that so every ordinance may be effectual to thee to the 〈…〉 and increasing of faith in thee 1 JOHN 5.14 15. And this is the confidence that we have in him that if we ask any thing according to his will he heareth us And if we know that he hear us whatsoever we ask we know that we have the petitions that we desired of him VErs 18. he had shewed a double soone of his writing thâ— atte◠〈◊〉 that they might believe on the Name of the Son of God This he exhorts Christians to vers 14 15 16. by three arguments 1 From the confidence such may have of the hearing of their petitions verse 1â—4 2 From the certain knowledge such may have that their prayers are granted 3 From the prevalency of our prayers with God that as we shall be assured of the granting of our petitions so we shall thereby obtain life for our Brother that both not sinned a sin unto death Doct. A prayer that is made well never speeds ill Or thus A prayer made according to Gods will God will grant according to our will Notable is that incouragement Christ gave to the Woman Matth. 15. â—6 O 〈◊〉 I great is thy faith Be it unto thee even as thou wilt As if God would let such into his privy treasury and grant them what they would For explication Q What is it to pray according to Gods will These two things it holds forth at the first view 1. When we pray for such things as are agreeable to Gods will viz. his revealed will we should ask nothing but what he commands us In the Lords prayer Christ tels us what he would have us pray for for those things we have warrant to pray 2. What ever we ask we ought to ask with submission of our wills to Gods will So did Christ himselfe Matth. 26.39 Not as I will but as thou wilt But for further inlargement 1. A man is said to pray according to Gods will partly as his will is exprest in his word and partly as his will is revealed in our hearts For the will of God exprest in his Word 1. God requires that we should ask for nothing but what he commands us to doe and therefore had need to pray for whatever duty God requires of us that we are to pray for So did David Psal 119.4 5. 2. Whatsoever we pray for God commands us to ask it in the Name of Jesus Christ Joh. 16.22 23 24. To ask in the Name of Christ requires two graces of us Humility and Faith Humility of spirit in prayer is exprest in four acts 1. We acknowledge our selves lesse then the least of Gods mercies Gen. 32.10 So that if God should grant him nothing he would justifie God 2. Another act of Humility is to pray in sense of our insufficiency to think a good thought much more to pray according to Gods will 2 Cor. 3.8 Rom. 8.26 3. A man prayes in Humility when he doth not desire God to satisfie any of his sinfull lusts but that Gods will may be done Matth. 26. vers 39. 4. To pray in Humility is to make mention of no mediation in our prayers but onely of Christ Col. 2.18 They made a shew of Humility as not being so bold as to have immediate accesse to God therefore put up their prayers through the mediation of some Angell but to goe lower then God allows is but pride of heart 2. To pray in the Name of Christ is to pray in Faith Which is exprest in four acts 1. Faith directs us to put up our prayers onely to him on whom we believe Rom. 10.14 But we believe only in God therefore neither Saints nor Angels nor the Mother of Christ the Virgin Mary are to be prayed to but we are to pray to our Father onely Gal. 4.5 6. Rom. 8.15 2. Faith makes us come with some child like confidence to God as our Father 1. By Faith we come to God as our heavenly Father in Christ and well affected to Christ as loving us himselfe Joh. 16.36 2. We come to him as a Father Almighty full of goodnesse readyer to give then we to ask 3. A third act of faith is for a man to come truly cleaving unto Christ not standing in demurre whether we had best leave our lusts or no whether we had best become altogether Christians or no. This wavering cannot stand with faith for it 's such a wavering as whereby he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a double-hearted man an heart for God and an heart for the world sometimes for God sometimes for his own lusts Let not this man think he shall receive any thing Jam. 1.6 7 8. 4. A fourth act of faith is to believe that what we have asked according to Gods will he will certainly grant Matth. 11.24 So far as you have asked with submission to his will so far will he grant according to your wills and though he deferre yet make account your prayers are heard
that he will either grant what you ask or what he knows will be better for you and as welcome to you for God looks not so much at the petition as at the end you aim at in opportuning such a blessing and that he will grant even when he seems to deny us our petitions Heb. 5 9. Christ was heard in that he prayed for Why how was he heard did he not drink of the cup he prayed against Yes yet he was heard 1. Christs will was that his Fathers will might be fulfilled not his in this he was heard 2. It 's said he was heard in that he feared though he did drink of the cup yet he was saved from those fears and terrors that overwhelmed him 3. The main end of Christ was that his Church might be redeemed which God granted so God granted the end of his petition though not the thing it self So Moses prayed earnestly that he might goe over and see the good Land God told him he should not goe over yet God let him see that good Land as well as if he had gone over If we submit our wills to Gods will and pray in humility and faith make account God seriously ponders the aime of your hearts in begging such a mercy and though he seems to crosse such your petitions and to delay them yet he knows how to grant the end of your petitions by other means then you conceive even then when God is displeased with our weake and unworthy prayers as he was with Moses Deut. 3.22 to 28 Yet then he knows how to grant what we aimed at And this magnifies the name of Christ that though in our own name we should never find acceptance yet in Christs name he will grant our petitions 2. We pray according to the will of God when we pray according to his will revealed in our hearts in the spirit of him that prayes Jude v. 20. Eph. 6.18 Now we pray according to Gods will revealed in the Spirit 1. When the Spirit raiseth our hearts to reach forth sensibly with longings and breathings after the blessings we want Thus Hannah poured forth her soul unto God 1 Sam. 1.15 She exprest not so much in words as in the reaching and breathing of her spirit after the blessing she prayed for So Isa 26.9 With my soul within me have I desired thee as if there were another Spirit in his spirit When we pray in a further measure of strength then our own hearts could reach to such a prayer is of the Spirit 1. When we pray with fervency and earnestnesse Jam. 5.16 This is that which is called wrestling and striving with God Rom. 15.30 When our hearts are so set on Gods favour as they will not let goe till we have prevailed Gen. 32.10 24 25 26. expounded Hos 12.4 3. We pray in the Spirit when we persevere in praying and are importunate with God Luk. 18.1 to 10. This is expressed by the importunity of the Widow that prevailed with the unjust Judge Shall a sinfull Judge a mortall man be prevailed with by the importunity of a poor Widow and will not God much more avenge his elect that cry to him day and night You may think God regards not your prayers but the poor Widow did not more trouble this Judge then God is troubled with your prayers so that he cannot rest untill he have fulfilled your desires To the same purpose Luk. 11.5 to 11. Though God seem to be asleep yet if you continue knocking God will open unto you therefore when you have a good petition in hand never give over but pray continually and watch thereunto Eph. 6.18 till he answer To what end doth he call it knocking but to imply that our prayers make as much noyse in heaven as men doe by knocking at our doores Matth. 7.7 So the woman of Syrophaenicia she knocked and continued knocking and would not have a denyall so that Christ answers her O woman great is thy faith be it unto thee as thou wilt As if he were overwrestled by her importunity to grant her petitions Reas 1. Because when we pray according to Gods will he fulfills his own will when he grants our petitions It 's Gods will that we should pray so now Gods will must be fulfilled 2. Because when we pray according to the will of God in the Name of Christ our prayer is Christs prayer as if you send a childe or servant to a friend for any thing in your name the request is yours and he that denyes your childe or servant in this case denyes you so no more can God deny a prayer put up in Christs name then he can deny Christ himself Joh. 16.23 24. Reas 3. From the intercession of the Spirit in such a prayer no prayer put up in the manner aforesaid but is the prayer of the holy Ghost and God knows the meaning of his Spirit Rom. 8.26 God knows our prayers would be weake and cold except there were another Spirit besides our own if therefore he discern his own Spirit in our prayers he cannot deny his Spirit nay further as the Spirit makes intercession for us so Christ himselfe prayes for us Rom. 8.34 He takes up all our prayers for us as the great Master of requests and he doth so perfume them and take out all weaknesse out of them that he presents them as a sweet odour to God Rev. 8.3 Even as if a younger Brother should goe and gather a Posie for his Father he out of ignorance gathers many weeds withall but his elder Brother takes it and pulls out all the weeds and perfumes the flowers with sweet water and then presents it to his Father in his Brothers name so Christ sees many sinfull weaknesses in our prayers but he takes away all unsavourinesse and perfumes them and so presents them to God and he accepts them Vse 1. As ever we desire that our selves or ours should speed well let both our selves and ours learn to pray well you have enough if you can but pray wel you can but speake and have desire and it shall be granted open thy mouth wide and God will fill it as long as you have an heart opened to pray you shall want no blessings therefore above all blessings beg of God a spirit of prayer Now that you may pray well 1. Take heed that you be not of a wavering double minde Jam. 1.6 7 8. partly for God partly for our selves pray with a single heart Act. 11.21 that is 1. Give up your hearts wholly to God 2. Be carefull to keep all Gods commandements for as we hearken to Gods commandements so will he hearken to our prayers if we observe his words he will observe ours 2. Have respect to pray according to Gods will in Faith and Humility Vse 2. For them that doe pray according to Gods will be assured that God will grant your petitions according to your wills God hath spoken it and therefore he will not deny it Notable
is that place Dan. 9.23 ch 10.12 At the beginning of his supplication the commandement came forth only God was bringing it about in the Court of Persia The King oft-times grants a petition the first day it is put up but it must passe many hands before it come to the subject so the very first day we put up a lawfull prayer God grants it there be many means to bring it about which we must waite for Doct. Such as do believe on the name of Christ for salvation may come to have confidence and knowledge of the hearing and having all their petitions For explication How do these two great benefits confidence and knowledge of granting our prayers spring from what St. John hath written in this Epistle Answ Five things concur to this confidence and all of them insisted upon by St. John in this Epistle 1. Our adoption exprest by St. John ch 3.1 He wonders at the admirable love of God not only indebasing of himselfe to behold things here below as David did Psal 113.4 to 8. but in looking on us poor earth-wormes and raising us up to be Sons and daughters to God So that this is the first ground of our confidence in prayer viz. our adoption that we are Sons of God Gal. 4.5 6. Rom. 8.15 To whom may a Son come more boldly then to his Father And what assures him more of the grant of his petitions then that he is his Son 2. Christs advocation breeds confidence in us 1 Joh. 2.1 2â— Christ pleads with his Father on our behalfe for the hearing our petitions and for the granting of what we want An Advocate puts the petition that it may be was rudely drawn by a man into a form of Law and so it holds currant in Law so doth Christ with our prayers he puts them into a right form and so pleads for us 2. The atonement or propitiation of Christ is another cause of confidence 1 Joh. 2.2 So that whereas many a Christian may be afraid that his prayers shall never be heard he is so sinfull and unclean Why saith St. John If any man sin we have an Advocate with the Father and he is the propitiation for our sins He is not onely an Advocate but a propitiation to make atonement for our sins that they shall not hinder our acceptance 4. The anoyntment of the Spirit whereby we know all things 1 Joh. 3.20 is a ground of much confidence that though we be blind and dull and know not what God doth for us in our prayers or how they speed in heaven why Christ like an Advocate sends down his Spirit and lets us know how all things speed This unction teacheth us all things 1 Cor. 2.12 Q. How doth the Spirit certifie us of the hearing of our petitions 1. By helping us to pray for we know our own hearts are dead and straight not able to put up any good prayer if therefore the Spirit come like oyl and make us pray affectionately and sensibly we know a prayer well made cannot speed ill a prayer made by Gods Spirit cannot but be heard for God knows the meaning of his Spirit Rom. 8.26 2. This Spirit puts in us a perswasion of faith that what we pray for God will answer Matth. 11.23 24. And so God gives us an Amen in our hearts Psal 6.8 David was in a sore tryall and affliction he prayes to God then Vers 8. Away from me all ye workers of iniquity for the Lord hath heard the voyce of my weeping In the midst of his mourning this unction fills him with a perswasion of the granting of his prayers and so God often times satisfies the heart of a Christian with this perswasion Hannah when she had poured out her spirit before God and Eli had said to her The Lord grant thy petition thou askest of him Why she took this as a voyce from heaven and so she went away comfortably and she feared that petition no more 1 Sam. 1.16 17. 2. There is another act of faith besides perswasion and that is a constant wrestling against all discouragements which come betwixt us and our prayers famous is that example of the woman of Syrophaenicia Matth. 15 26 27 28. If the holy Ghost doth but give us so much resolution as not to be overwearyed with d fficulties then Be it unto thee thou wilt 3. This Spirit works as a Spirit of hope and this stirs us up to wait patiently on God till he answer our carnall spirits would be ready to say Wherefore should I wait on the Lord any longer as that wicked King did but now a spirit of hope waits on God till God shall give an answer of peace Psal 85.8 Psal 130. 2 last vers When God gives us spirits to wait on him he seals up unto us the grant of our petitions A wise Prince if a petition be put up that is lawfull and he bid me wait for it I count it granted so if I put up a prayer and God give me an heart to wait for it I make account he will grant it 4. This Spirit is a Spirit of fear Psal 145.9 Dost thou walk in thy Christian course depending upon Christ reverencing his name and Ordinances Why God will fulfill the desires of them that fear him Jer. 32.40 And so he keeps covenant with us If God give us an awefull reverent heart that keeps us from departing from God and God from departing from us then the Lord will be neer when we call upon him and this is from the unction of the Spirit which make us profit in all our wayes Isa 11.2 3. 5. This is a Spirit of obedience and that gives us good assurance of the hearing of our petitions 1 Joh. 3.21 For as we hearken to God so God hearkens to us Prov. 28.9 He that turneth away his ear from hearing the Law his prayer shall be abominable But if you hearken to God God will hearken to you Judg. 9.7 If we say Speake Lord for thy servant heareth 1 Sam. 3.5 then what we speake God will hear An obedient Christian is a powerfull petitioner mighty in prayer 6. From the root of confidence which springs partly from Gods nature partly from faith in Christ partly from the unction of the Spirit now for those things we see many promises belong to us our adoption assures us of Gods Nature that he is a mercifull Father our Father assures us that Christ is our Advocate the unction of the Spirit breeds in us experience that we have the Son that we are Sons it assures us of our election vocation and salvation and if it assure us of greater matters then much more of the grant of our prayers Rom. 8.32 But now knowledge is a further work knowledge springs either from sense or experience Now then this unction of the Spirit which gives us experience not only gives us confidence but knowledge that our prayers are heard Eph. 3.19 This Spirit of God in our hearts gives us
hath the Law of God in his heart else he could not sin for sin is the transgression of the Law Satan at first had the image of God stamped upon him he was created in holinesse and righteousnesse having all the Commandements of the first and second Table written in his heart Job 1.6 They are called the Sons of God but sinning against holinesse and righteousnesse they did transgresse the Law of God 2. It confutes the Anabaptists that say by the parents sin enters into the world not by propagation but by imitation onely whence it follows that children sin not tiill they are capable of imitation But why doth David then complain he was born in sin 3. It exhorts us all to a threefold duty 1. It teacheth us for to walk more circomspectly against Satan for he knows all the wayes and methods of the Sons of men therefore we had need pray daily deliver us from evill and lead us not into temptation 2. It teacheth us to loath sin and all the wayes of it You cannot walk in a way of sin but you have Satan for your companion 3. Take heed especially of continuing long in any sin Many there are who not onely now and then fall into sin but ever from the beginning to the end walk in sin Are they not herein truly patterns of the devill Vse 4. This may teach Gods servants never to be weary of well-doing The Devill is not weary of sin he is alwayes imployed therein and yet is not weary It is his meat and drink to sin to draw in others to sin And if Satan find such pleasure in sin then you may much more finde comfort in well-doing If he be not weary to aggravate his own sin and misery be not you weary in getting grace and peace to your selves and others As he is industrious in sinning and accusing the brethren so let Gods servants take heed of accusing their brethren Take heed of slander do not beleeve Satan he is a deceiver he is an accuser he is your enemy In the former verses seducers were crept into the Church now to prevent the seducement of the people of God to prevent future delusion and withdraw them from present errors St. John sets down two principles of Christian practice 1. He that doth righteousnesse is righteous 2. He that sins is of the devill First because the devill sinned from the beginning The second argument is from the contrary end of Christ comming Thirdly from the practcie of every child of God vers 9. From the second argument taken from the end of Christs coming note Doct. The end of Christs coming into the world was to dissolve and loose the works of Satan This was expresly foretold Gen. 3.15 The seed of the woman shall break the Serpents head that is the projects and plots of Satan When as the devill did plot to bring our first parents into sin and so into eternall misery and fellowship with him therein Head is taken for dominion and power which he hath in our hearts What is it to loose and dissolve It implieth that the work of the Devill was knit in divers hnots A three fold knot 1. He had tyed our nature to sin that you cannot draw mere nature but you must draw his corruption Gen. 6.5 John 3.6 Rom. 7.14 2. There is a binding of one sin to another Draw one sin and you draw all Deut. 29.19 3. If we draw sin we shall inevitably draw punishment Rom. 6. ult Gen. 2.17 Gal. 3.10 What is a curse That is a curse that sets us further off rom God Heb. 2.14 Prov. 1.32 Christ came into the world to loose these knots But how did Christ coming into the world loose works of Satan By Christs manifestation you must understand the whole worke of Christs meditation Christ by his innocent birth holy life righteous and holy suffering hath procured pardon of sin and having gotten it sin and punishment is dissolved But may not our natures be corrupt though our sins are pardoned Gal. 4.4 5. The same Spirit that makes us cry Abba Father Rom. 8.14 15 16. leads us into all wayes of holinesse righteousnesse Hence our wayes are healed and our course of sin broken off But though God hath broken off the wicked course of a mans life Luke 19.48 Yet we are still bittery intangled with the corruptions of our owne hearts Hos 4.8 9. Vse 1. To teach such as live in any sin or are the Authors of any sin that this is a sign that they are of the Devill because they tye those knots which Christ came to loose 2. Of tryall whether we be indeed born of God or not Would you know whether Christ came effectually for you if he did then he hath untyed those knots and snares 3. This may be a ground of exhortation to two or three severall duties 1. Take heed of all sin and allow not your selves in any If you do the work of Satan you dissolve the work of Christ 2. This exhorts all that finde their souls so intangled to labour to dissolve the work of Satan Now none can dissolve it but Christ he came for this end therefore make we our moan to him And because this will not serve unlesse we give up our selves wholly to be ruled by him therefore let us resigne up our souls to him wholly to be wrought upon by the Word of God 3. To exhort us to comfort our selves who have given up our selves to Chirst If we see that Christ hath begun to pardon our sins to cut us off from sin and to mortifie it he will perfect this good worke Deut. 32.4 Rom. 16.22 1 JOHN 3.9 Whosoever is born of God doth not commit sin for his seed remaineth in him and he cannot sin because he is born of God THE third argument whereby St. John proveth that he that committeth sin is of the Devill is taken from the common practice of Gods children who are so far from gratifying the Devill by commission of sin that whosoever is born of God sinneth not In the Verse there are three things 1. The course of a childe of God He doth not commit sin 2. The cause of it The seed of God is in him 3. This is amplified from an impossibility of sinning which is in regard of his new birth Doct. The seed of God in the hearts of Gods children preserves them not onely from sin but from possibility to sin To be born of God is the same with the seed of God What is this seed of God 1 Pet. 1.23 The Word of God is an immortall seed and that not in the letter but in the spirit To be born again is when the Word and Spirit hath framed a man to the image of God A man is then born again when the Word and Spirit hath done the work of seed For many a man knows the Word is true the Devill knows the Word well enough but the Word is then seed when the soule of a man doth