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
our nature and impossibility to love God before we trust God and before we be perswaded that our sins are forgiven The end of the commandement is love Whence comes this love From faith unfained 1 Tim. 1.5 John 14.1 Christs disciples were much troubled because he was to leave the world but he labours to comfort them saying Believe in God believe also in me but verse 6. No man must think to believe in God before they believe in Christ Vse 1. This reproves a sinfull error of the Doctors of the Church of Rome who say that Faith may be severed from Love A man may believe in God and yet not love him Which is contrary to this great commandment We do no sooner believe in God but we love him 2. To exhort every soul as they would desire to do any thing pleasing to God to make this their greatest duty to believe in the Lord Jesus Faith and Love are correlatives Let no man flatter himself in this That he is born of good parents that he lives in the bosome of the Church and that he enjoyes Gods ordinances but trust thou on the name of the Lord Jesus Christ Psal 9.10 Now we cannot trust on God before we know him 3. It teacheth this That this believing on the Name of Jesus Christ is a divine thing For Christ Jesus is no creature but equall with the Father John 14.1 4. Of comfort to every soul that believes in the Name of the Lord Jesus He fulfils this great commandement Is not this a great comfort to a man when he knows there is little that he can either do or suffer but yet this he is perswaded of that he abides in Christ Jesus and trusts in God Doct. 2. The second great commandement is that we love one another When the scribe asked Christ What was the greatest commandement of the Law Mat. 22.36 Christ answers him And the second is like to it Thou shalt love thy neighbour as thy self John saith here to love one another Reas 1. From the large extent of it The is no duty or office of love which we perform to man but is comprehended in this Thou shalt love thy neighbour as thy self Love is the fulfilling of the Law Rom. 13.10 Love not your neighbour and you break all the commandements of God 2. Because whatsoever we do perform without love is unprofitable As without faith no duty profits Heb. 4.2 So without love we cannot profit our Brethren 1 Cor. 13.1 2 3. Neither can we profit our selves The Apostle exhorts that all be done in love 1 Cor. 16.14 Love edifieth Ib. 8.1 3. Love makes all other duties honourable to our Brethren They are best entertained of those for whom we do any office of love By love we should serve one another Gal 5 13 Love makes a Nurse very painfull about her childe you shall not have so much service from any servant you keep as that service a Nurse performs she doth it freely and readily love will make us serviceable without measure Vse 1 Let us all be stirred up to have great respect to this great cammandement If it be a worke of love it is that which God requires By love we perform all the commandement of God at once Love is the fulfilling of the Law Whatsoever a man doth without love it neither profits himself nor his brother Whatsoever duty you performe to any Brother if you do it not out of love you will soon be weary of it that is the truest hearted duty that is performed in love avoyd we therefore such occasions as hinder us from loving one another which is sometimes strangenesse sometimes enmity sometimes because of the wickednesse of others sometimes self-love For the first avoyd strangenesse one towards another God loved us when we were strangers to him Col. 2.1 So ought we Consider also we may be strangers It 's an ill quality in a dog to fly on strangers It is a Nabal-like nature to neglect any office of love to a stranger 1 Sam. 25. 2. We must love those that are our enemies Rom. 5.10 Thus did Christ whilest we were enemies he dyed for us Will a man hate such a member as is painfull to him No he will rather labour to heal it Shall we not be compassionate to those members that make us sick or disquiet us 3. We must in no wise hate those that do evill in Gods sight or ours but rather pity them 2 Thes 3.14 15. 4. The fourth enemy of love to our Brother is self-love We must love our selves but we must not determinate our love in our selves When men cannot love others but for themselves such men may have a forme of godlynesse but deny the power of it 2 Tim. 3 1 2 3 to 5. The greater any cammandement is the more ready we are to break it But as we desire our prayers should prosper in heaven so let us love one another and let us do all that we do in love This will do both our selves and others good 2. Love we our Brethren in obedience to Gods commandement this must be the rule of our love There are many cankers in love which this love in obedience to Gods commandment heals 1. All carnall love springs from our nature and so we love no farther then serves our owne ends but love in obedience to Gods cammandement is spirituall 2. If our love be not from a commandement it is faithlesse now whatsoever is not of faith is sin Therefore our love must be in obedience to Gods commandement 3. There is an immoderate love which is not out of conscience to God 4. There is a licentious love which is lawlesse but our love must be ruled by the commandement of God We must love where and because God hath commanded us 5 There is an inconstant love When men will love fervently for a time be ready to put me in their bosome but after a while their love grows cold These love according to their minde Gal. 4.14 to 17. This is not according to the rule 3 Let us love the Lord our God so much the more because he is carefull to lay this commandement on us though a stranger an enemy a wicked man God cannot endure the rank breath of hatred As he hath commanded us This is the rule of our love How is thar We ought to love our Brethren as Christ hath loved us Joh. 13.34 16.12 Doct. The rule of our love one to another is not now as we love our selves but as Christ hath loved us Indeed the rule in the Law was Thou shalt love thy neighbor as thy self Lev. 19 18. But now a new commandement so called because it is given by a new rule As he hath given commandement 1 Christ denyed his own case and pleasure that he might save us from pain 2 He denyed himself in his owne profit He laid downe his owne soule 2 Cor. 8.9 He laid down both earthly and heavenly profits that we through him might be
to send Christ Rom. 5.8 John 3.16 Christ saith God so loved the world that he gave hu only begotten Son into the world c. Reas He dyed for us to make an atonement for us Christ did not come unsent he was sent before he went Heb. 5.45 Quest How can this be seeing the death and blood of Christ is the Originall of our reconciliation Rom. 5.10 Rom 3.24 25. Answ 1. Christ by his blood wrought reconciliation because God loved us before yet we loved not him before for there must be a mutuall fellowship in reconciling us to God 2 Cor. 5.16 not so much in reconciling himselfe to the world in the 20. verse he saith we pray you in Christs stead which shewes you that Christs blood did not so much reconcile God to us as us unto God that we seeing the blood of Christ shed for us we might be stirred up to love God who out of the abundance of his compassion takes a course that we may be brought unto him 2 Because though he did bear love to us before yet his love was secret and he did not breake forth into a manifestation of his love to us untill he sent his Son into the world though God did love us with an everlasting love Jer. 31.3 yet God did not manifest it to our conscience neither could it stand with his Justice so to doe untill he had given his Son the Lord Jesus Christ to dye for us Quest What kind of love was it that God bare to the world in that he sent his Son Tit. 3.5 was it his love towards mankinde by which he did love the whole world or a peculiar love which he bare to the people of the Election of grace Joh. 3.16 The Arminians say that he bare a love to the World and this love was generall to all before the sending of Christ and therefore all may be saved The truth is that God bare a love to the world a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reaching to all but he bare an antient love to his owne people had he onely bore a generall love as they say all men might have perished for if God sent his Son that whosoever believed should be saved was it in the will to believe or not yes say they he gave them means but they might will or not if this was a generall love then there was a greater love then the sending of Christ which is contrary to Scripture Greater love then this hath no man Vse 1. Let us magnifie the love of God to us in Christ we esteeme much of ancient love it like wine is the best God loved us before he did send Christ before the foundation of the world was laid Jer. 31.3 This love was without reason on our parts for we were enemies to him 2 This exhorts us to accept this love shall God send his Embassadors 2 Cor. 5.20 and shall we still stand out with God 3 If God so loved the world we ought to love one another Doct. God sending his only begotten Son into the world is a manifest token of Gods love to us John 3.16 God so loved the world this love is manifest 1 If we consider that God doth not only send us bodily bread every day but the bread of eternall life not so much the gift as the giver himself 2 Consider upon what tearmes we stood with God when he sent us his on Even then when we provoked him to his face and were enemies to his Majesty Rom. 5.8 3 Consider we that God looked not at the Angels but the seed of man God passed over Angels left them in chains of darknesse Heb. 2.16 but of man he said shall he fall and not rise again Consider we were strangers and enemies to God dead in sins and trespasses and so we did neither desire nor deserve love yet us he hath reconciled Col. 1.21 Ephes 2.4 5. 4 Consider Christ who was sent had it been a morsell of dayly bread it had been a great mercy but in Christ he sent an horn of salvation Psal 89.19 Luke 1.69 Consider Christ not as a servant but a Son and a well-beloved Son in whom he was well pleased and such a Son as thought it no blasphemy to think and say he was equall with God Phil. 2.5 6. 5 Consider whither God sent his Son into the world our salvation could not be wrought in heaven it was no place for suffering no place for a man to be born in therefore needfull that Christ should come down Consider the world did not put on Christ that honour which was due unto him but rather dishonour a Crown of thorns Consider the more the world knew him the more they hated him in heaven they adore and honour him but you have known me and hated me saith he John 15.18 This is the heir come let us kill him Vse 1 Learn hence to acknowledge the Divinity of the nature of Christ he is called the only begotten Son of God therefore of the same nature with God Phil. 2.5 6. 2 This shewes you the love of the Father to us in that he sends his Son to be a ransom for us when all other signes fail you if God give you his only Son that is a true token of Gods love Eccles 9 1. 3 This shewes us the woeful misery that we naturally ly in when as Christ must come down from heaven or else we could not have heen saved no man nor Angel could doe it 4 This should stir us all up to accept of this love of God that God sends forth such a manifest token of his love to us and shall not we accept of it We should accept a small gift from a Prince 5 To perswade us all that if God gives Christ he will deny us nothing Rom. 8.32 we may goe boldly to the throne of grace and he will fill our mouthes 6 This should cause us to returne back again to God manifest pledges of our love to him let us give body and soul to God since he hath not been wanting in his love to us doth not love require love Psal 116.12 Train we up our children to know God and draw we as many as we can to know God there is no greater dishonour to God then to refuse this manifest love of God The end for which God sent his Son into the world was that we might live through him Doct. That our life was the end why God sent Christ Or thus God therefore sent Christ that we might live by him Joh. 1.10 11. Quest What is the life that Christ came to procure for us Answ 1. A life of Gods favour in poynts of Justification sanctification and consolation that is the chiefest life for the soul of a christian the manifestation of Gods love to his conscience though God loved us before he sent Christ yet we knew not so much there is a life of Justification Rom. 5.18 that is the pardon of our sins In his favour is life Psal 30.5
where is much forgiven there is much love Luk. 10.43.47 where we have a thousand forgiven we shall be ready to forgive an hundred Ephes 4. ult 2 He purges filth If our hearts be purified from uncleannesse and sinfull distempers there the heart runs clear in love and there dwels 1 Pet. 1.21 But if the heart be full of mud it will run foul in hatred 3 He works love If we love our brethren it must be from the love of God in us if there be love it is from God if there be hatred it is from the Devill Judg. 9.23 it is said That he sent an evill spirit between Abimilech and the men of Shechem Where Satan dwels he will set all on fire all hatred and wrath is from hell and it will so kindle that it will consume one another Fire from hell doth not warm it scorcheth Ephes 4.17 If we give way to sinful wrath we give place to the Devil Love cannot be from the Devil 2 This love is not from the world Jam. 4.4 3 This is not from our flesh Jam. 4.5 Therefore it must spring from God who makes peace pardoning our sins and mortifying our corruptions Quest But may there not be peace where Satan is Luk. 11.21 Answ He dwels in peace but a false peace for the wrath of God lyes on that soul as a mans house when it is on fire he being asleep he sleeps but not securely 2 This peace is a peace of a mans own conception Obj. There may be much peace and much love and I have known much true hearted love amongst men that have nothing but the light of Nature much more where is the light of Gods common grace shall we say God dwels not here Answ The Spirit speaks not of civill love but of such a love as wherein God dwels pardoning sin and mortifying sin which he never doth in natural men there may be found good nature in men but that love which evidences pardoning and healing of sin is not found in natural men this love differs from carnal love 1 This love reacheth not to the body onely but to the soul Lev. 19.16 17. If we love not the soul of our brother our love is not true love 2 Christian love reacheth to strangers and enemies as well as neighbours and friends good natured love may reach to strangers but not to enemies 3 Christian love will be stronger to our brethren then worldly love though Christian love may be damped yet it will over-flow good natured love that comes from a little fountain a little thing will stop it but Christian love springs from heaven and no man can make a dam to stop it Vse 1. Of tryal of Gods fellowship with us whether God dwell in our hearts or no where God once dwels he always dwels John 10.27.28 who shall put him out he is stronger then all Quest How shall I know whether God dwell in my heart or no Answ Ask thy soul whether God dwell in thee or no not good natured love but that love which desires peace of conscience and purity of thy owne heart and of thy brothers 2 Cor. 7.8 9 10. 2 This should teach us all to walk in a frame of brotherly love to abound in tenderness of spirit to one anothers souls not to provoke one another to wrath and seduce from ways of salvation but to be helpful one to another in our spiritual estate God loves to lye in a bed of love God will not dwell where love dwels not therefore keep open house for the spirit of love God is where he loves and he loves to be where love is wrath malice and hatred smoaks God out of doors a man performs no duty pleasing to God while wrath is in his heart Doct. That such as love in brotherly love the love of God is perfect in such vers 16 17. His love is perfect in us he doth not mean that love which God hath shed abroad in our hearts for there is no love of God but is perfect in every man but his love is perfect that is that love by which we love God If our love be not wanting to our brethren our love is perfect towards God What is meant by perfect Perfect is diversly taken sometimes it is taken for sound and unfaigned thus Amaziah did not that which was good in the sight of the Lord with a perfect heart 2 Chron. 15.2 But David and good King Hezekiah did that which was good in the sight of the Lord with a perfect heart 2 King 18.3 that is without hypocrisie and rottennesse Let a man professe love to God and not love to his brother his love is not true but hypocritical but if a man unfeignedly love his brother he doth soundly love God a man cannot finde God pardoning his sins healing his infirmities but he will love his brethren and do good offices to them 2 Perfect is all one with entire as a childe is then said to be perfect when he hath all the parts of a man this perfectnesse is opposed to that which is maimed so his love is perfect which is entire to God and man All our duty is to love God and to love our neighbour as our selves 1 John 4.21 He hath shewed thee O man what is good and what doth the Lord thy God require of thee but to walk humbly with thy God that is to expresse thy love to God and to do justice and love mercy that is to our brethren Mic. 6.8 This is perfection of spirit Rom. 13.10 Therefore saith the Apostle He that loves fulfills the Law the law of the first and second Table and God would have the chiefest part of our love to him expressed in our love to our brethren 1 Cor. 13.12 the chiefest of those is love we do God more honour by faith and hope but we edifie the Church more by love so that God requires as we see 1 Cor. 13.1 2 3. our love to him to be expressed by doing good to the sons of men Hence our Saviour will reason with the sons of men at the last day Come ye blessed of my Father Matth. 25.34 to the end so that all the love God expects we should shew to him should be poured out to our brethren if thou be righteous what dost thou then give to God Job 35.6 7 8. 1 Cor. 11.10 I have abounded more then they all saith St. Paul by the grace of God and that good was by doing many good offices to the Brethren hence God would have all the sons of men to serve him in their general callings with such graces 1 Cor. 16.14 as they may shew forth in their particular callings in doing all their duties in love when David was earnest with God for the pardoning of his sins Psal 51.8 vers 18. and 12.13 shewes you that as he would spend himself in Gods praise so he would labour to bring on others in the ways of grace 3 Perfection of degrees which he
of God shining in our hearts the mercy of God pacifying our souls so that now we do not onely believe the promises belonging to us but the feelings of Gods love is a manifestation of Gods grace John 14.21 22. If any man love me saith Christ and keep my Word my Father will love him and we will come in to him and make our abode with him As we grow in love so the comforts of Gods Spirit grow in us The ground of this reason is taken from Gods nature who is love God is not said to be faith or hope but love and the more any man hath received of love the nearer doth he come to God and the readier is he to be doing good offices and to be helpful Reas 2. From the cause of love we know God dwels in us and wee in him because we have received a Spirit of love We could not receive a spirit of love if we did not receive a spirit of faith Gal. 5.6 We could not love our brethren if we had not faith to believe in Christ Now where faith is there Christ dwels Ephes 3.17 This reason is from the cause of love Vse 1. Of consolation to loving Christians they have manifest experience and knowledge of Gods love Hereby we know that God dwells in us and we in him The benefit of a loving spirit is this that it keeps fellowship with God and that entire fellowship A loving man doth not onely believe that he hath fellowship with God but he knows it he hath evident reason for it 2 To teach such as want the goodnesse of the promises they are not sensisible of Gods favour they have no sensible experience of it they may be perswaded that God will shew them mercy at the end but yet they do not know it If thou wilt know the fellowship between God and thy soule then pray more that the Sprit of love may dwell in thee as thy love grows so shalt thou grow in sensible experience of Gods love to thee God crowns faith with trust and confidence and assurance but he crowns love with experience If you want experience of Gods love then think surely there is some weed of envy wrath and hatred from which if thou cleanse thy heart thou shalt not onely have assurance but experience 3 This refutes the Papists that say a man cannot know that God dwels in him this is an evident signe that they have neither faith nor love if they had faith they should have assurance if love they should have experience 1 JOHN 4.14 And we have seen and doe testifie that the Father sent the Sonne to be the Saviour of the world Doct. THat such as love one another they have seen and do beare witnesse of the Father sending his Son to be a Saviour of the world John 13.4.5 Reas This word sight is more then believing for the Apostle put a difference between them 2 Cor. 4.3 We believe that Christ sits at the right hand of God but we have not seen it when he saith They have seen he would have you know that they have had experimental knowledge all sight is an act of sense and riseth from some ground of reason reason is from sensible feeling which every loving soule hath found that God hath sent his Son to be a Saviour of the world a Christian knows that except his heart be warmed with the love of God he cannot love his brethren The woman in the Gospel of whom Christ asked a little water when she saw that Christ was the Messiah and had convinced her of her sins John 4. she left her water pots vers 20. and ran into the City and saith to the men Come see a man that hath told me all that ever I did is not this the Christ Vers 29. and vers 39 40. When the Samaritans were warmed with his words they besought him to stay amongst them and many of them believed in him so that so much sight of Christ so much love Reas 2. From the knowledg that such have of Gods love unto themselves the Lord hath sent his Son to save the world the Lord hath sent his Son into the world to save us from his own wrath and shall we bear wrath and malice towards those that are his a Christian will be ashamed that his heart should be wrathful and malicious he will be reconciled to his hrethren when a Christian walks in love he hath seen the Saviour of the world and hath known him for that makes him love them because God sent his Son to save them They bear witnesse If a man refuse the love of his brethren he denies that God sent his Sonne to be a Saviour of his brethren from his wrath God sent his Sonne to save us from hell death and the grave and from all evill we may meet with God hath promised to with hold no good thing from them that feare him but if death and sicknesse be good we shall have them Psal 84.11 Now if we with-hold any good from our brethren we bear witnesse that Christ came not into the world to save them Vse 1. This should teach us to lay down all wrath and hatred and to be discouraged from harbouring any such distempers in our souls for else you proclaim before God Angels and men that God did did not send his Son to be a Saviour for shall Christ come to save his people from the wrath of God and from the Devil and shall he not free his people from my wrath Either make Christ a whole Saviour else make him no Saviour at all If Christ save from any evill he will save from all Agrippa was a Christian in part but Christ was not a Saviour in part 2 To exhort every soule to be loving to their brethren the more you abound in love to your brethren the more you testifie that God sent his Sonne into the world to be a Saviour and the more love will God expresse to your soules 3 Of consolation to such as love all men but especially to such as are of the houshold of Faith such a man hath seen that God hath sent his Son to be a Saviour of the world As Gods will is they shou d be saved so for his part his will is they should be saved such a man may be perswaded that God hath forgiven him his sins 1 JOHN 4.15 Whosoever shall confesse that Jesus is the Son of God God dwelleth in him and he in God THe 14 and 15 verses contain an argument of Gods love dwelling in us the proposition is laid down vers 14. the assumption vers 15. Doct. The confession that Jesus Christ is the Son of God is a true note or pledge of our mutual entire and constant fellowship with God They have entire fellowship because they doe not onely dwell one with another but one in another as members in the body as branches in the root Whosoever shall confesse Jesus c. So that this is one mark of
unto Christ Doe you sanctifie him in your hearts Zach. 12.10 If you be obedient children unto God you shall injoy intire fellowship with God 3. Of comfort to such as have prevailed with their hearts and lives to make such a confession Doth any man desire everlasting life Let him look up to Christ there is none from whom you should look for salvation but Christ wrestle with God by prayer that you may find Christ in all the Ordinances you partake of so shall you be sure to have God dwelling in you and you in him so shall you not goe from home whither soever you goe 1 JOHN 4.16 And we have known and believed the love that God hath to us c. THese words contain a third argument to prove a proposition laid down vers 12. That they that love one another God dwels in them and the argument is taken from the knowledge and faith that such have of the love that God hath towards them and it stands thus they that have known and believed the love that God hath to them such dwell in God and God in them but they that love one another do know and believe the love that God hath to them Ergo Doct. That loving Christians doe discern the love that God hath to them as well by knowledge as by faith We have known and believe the love that God hath to us this love is wrapt up in the bosome of the Father and no man can discern either love or hatred by any outward thing but yet this love is manifested by faith and knowledge faith and knowledge are both acts of the judgement for both are Scientia axiomatis certi the knowledge of a certain truth for it is not divine Faith unlesse it be of such a truth Cui subesse falsum non potest Quest How thou doth faith and knowledge differ Answ Faith is the judgement of a certain truth but certain by divine testimony whether of the Spirit or of the Word the apprehension we have of a truth by the authority of a divine testimony is faith but knowledge is the judgement of a truth certain not only by a divine testimony but either by sense or experience or evident reason experience is but an observation of divers Sciences and so most of the rules of practicall Art are knowne by experience or by evident reason such are Mathematical rules gathered by certain principles of evident reason such therefore as love one another have a certain perswasion of Gods love to them by some divine 〈…〉 3 A loving 〈…〉 love of God to him by evidâ—â—â— reason by artificial argu◠〈…〉 judgement of Gods love to him First From 〈…〉 in a Christians heart when he is once be◠〈…〉 exhorts them to be loving and geâ— to a◠〈…〉 â—metimes foolish disobedient and 〈◊〉 one another Iames 〈◊〉 do you think the Scripture speaks in vain the 〈…〉 in us lusteth after envy the frame of our natural temper lusteth after envy emulation as the sparks flye upward 〈◊〉 therefore we find this temper subdued that we can think well and speak well and doe good meeâ— to our brethren way this is an evident argument that God hath shewed love to us or 〈◊〉 the could never have so freely loved others 2. From the knowledge 〈…〉 may have of 〈…〉 in Christ because they see us expressin◠〈…〉 Iohn 13. 〈…〉 this shall all men know that ye are the Disciples if 〈…〉 men forward and ready 〈◊〉 â—elpfulnesse to their 〈…〉 â—ill say surely he is 〈◊〉 that company iâ— therefoâ—◠〈…〉 to be Christ 〈…〉 may not 〈…〉 it our selves â—â—ay not 〈…〉 discern love to 〈…〉 all 〈◊〉 world knows it Vse 1. Of refutaâ—â—â— of â—â—â—e Popish 〈…〉 that faith is rather defined by 〈…〉 the evidence of things not seen but we 〈…〉 and 〈…〉 well stand together 〈◊〉 we 〈◊〉 know a 〈…〉 we can believe when Steven saw Christ 〈◊〉 at the right 〈…〉 what did he not then believe it For that place Heb 〈…〉 not a definition of faith but a description of 〈…〉 of the 〈…〉 that it makes things evident that we 〈…〉 as by faith 〈…〉 though we 〈…〉 his feeling 〈…〉 not his faith but helpeth it John 20.27 28. 2. Bellarmine and most of the 〈◊〉 say that 〈◊〉 iâ— spectalis misericorâ—â—â— is not 〈…〉 but praesumptiâ—â—â— certainly their errour is presumptuous for doth not the Apostle plainy say We 〈…〉 the love that God hath to as Vse 2. This may be a strong 〈…〉 to be abundant in love and tender heartednesse one to another little doth a man know how he disturbs the 〈◊〉 of 〈◊〉 own conscience that disturbs another mans peace true it is 〈…〉 wrong his brother in evill 〈…〉 hard speeches in doing evill 〈…〉 and he goes 〈…〉 other times and thinks all is right as 〈…〉 that the Lord is departed from him so that there is as 〈◊〉 difference betwixt himself now and himself at other times as betwixt a man found and a man fainting away with some evill disease or betwixt a Vine of September and December formerly full of sap and 〈…〉 now dead and 〈◊〉 Why what 's the matter the heart is so straight and heavy Why our bowels have been shut up towards our brethren and therefore God shuts up his favour and helpfulnesse from us therefore we hear much and profit little receive the Sacrament often and little good done as you desire therefore to keep Gods love fresh and springing up in you so let love to your brethren grow up and spring in you Many a soule is in feare and doubts of Gods love to him Why what must he doe Why stir up your love to God and your brethren and God will manifest his love to you 〈◊〉 2.13 Mercy rejoyceth against judgement If a man have an heart pitying the miseries of others whether in their bodies or in their souls at the day of judgement when others tremble and quake merciful men shall rejoyce Matth. 5.7 1 JOHN 4. â—â— God is love and he that 〈…〉 in 〈…〉 1. The 〈…〉 contain a 〈…〉 those 〈…〉 one 〈…〉 as he 〈◊〉 said down 〈…〉 and therâ—◠〈…〉 words 〈…〉 parts 〈…〉 1. The 〈…〉 2. The 〈…〉 constant 〈…〉 dwell 〈…〉 one an another 〈…〉 God observe 〈…〉 〈…〉 part of him whosely 〈…〉 it is called it that is the object 〈…〉 Christ 〈◊〉 the object of 〈…〉 Psalm 7â—â—â— In the 〈…〉 not but it 's 〈◊〉 to in 〈◊〉 there 〈…〉 lovely 2. God is love effect 〈◊〉 he is the 〈…〉 of love 1 〈…〉 Christ is called Wisdome because he gives 〈…〉 so God 〈…〉 if there be a 〈…〉 to 〈◊〉 1 John 4 â—â— and so if any shew love to 〈…〉 3 God is love 〈…〉 God full of love and mercy we 〈…〉 is wisdome it selfe or love it selfe without a 〈…〉 Acoâ—deus non predicatur de 〈…〉 man wisdome or a 〈…〉 but â—â—re God transcends all 〈…〉 abstracts God is love from where may be 〈…〉 it's of the divine Essence we may 〈…〉 God is a Spirit that
Father loves all his children because they are his brethren of the same bloud of the same womb 2. If we look at God as our Father and love him accordingly then we look at his children as those that have the image of God stampt upon them and therefore we look at them as of the same temper with our selves as partakers of the divine nature with our selves 2 Pet. 1.4 3. If we look at God as our Father and so at every believer as the son of God then we cannot but conceive that they are beloved of God and that God pities them as a father doth his children Psal 103.13 Why then we cannot love God the Father but we must love his children for the loves sake that God bears them It 〈…〉 for 2 Chron. 19.2 Shouldest thou love 〈…〉 those whom the Lord loves 〈…〉 20 21. so 〈…〉 those 〈◊〉 loveâ—â—â— Lord 〈…〉 〈…〉 God 〈…〉 then 〈…〉 for 〈…〉 wâ—â—ked in 〈…〉 Lord spare◠〈◊〉 for David 〈…〉 1 Kings 〈…〉 of Abija◠〈…〉 God yet for David 〈◊〉 Fathers 〈…〉 â—hough God see the children o◠〈…〉 yet 〈◊〉 their â—thers sake 〈…〉 Israel So 〈◊〉 â—e if God thâ—â—â—ther â—e holy aâ—◠〈…〉 and 〈◊〉 though his children soâ—â—times walk 〈…〉 for their fathers like vnto mâ—st â—ave them a 〈…〉 â—amp 〈…〉 helpfull and loving to them for their â—ood fa◠〈◊〉 What 〈…〉 spoâ—â— be not the spâ—â—â— Gods childâ—â—â— Deâ—â— â— 5 〈…〉 â—not see those badges of holinesse and righteousnesse 〈◊〉 yet because God is holy and just we are to respect them 〈…〉 God beaâ—â— them and us It was observâ—â—e that speech 〈…〉 of God wheâ—â— came to Jezabel and commanâ—â—◠〈…〉 down out of a window and slain 〈◊〉 â—â—â—ds forth his 〈…〉 that cursed woman for she is a Kings dange◠〈…〉 34. What Kings â—â—ghter but an Idolatrous King and yet becauâ—◠〈…〉 daughter bury her Now if this speech of 〈…〉 by Go◠〈◊〉 it should thâ—â— the children of Kings and Princes 〈…〉 â—atiou◠〈◊〉 must be respected for their â—â—â—ds sake Why how much 〈…〉 â—ill God look you should put 〈◊〉 the 〈◊〉 and 〈…〉 any of his children be so far foâ—â—◠〈…〉 blaspheme 〈◊〉 them be respected no◠〈…〉 but becaâ—â—e the sons and daughters o◠〈◊〉 King 〈…〉 they 〈…〉 and sinfull passages 〈…〉 offices 〈…〉 sons and 〈…〉 of God they have 〈…〉 of theâ— Father in them though 〈…〉 degenerate and that 's greâ—â— then to be born of any earthly 〈◊〉 〈◊〉 1. Exâ—luâ—â— all such from the loveâ—â— God as their Father whoâ—e 〈◊〉 are 〈◊〉 up frâ—◠〈◊〉 as their brethren i◠〈◊〉 they come 〈◊〉 the stamp of Goâ—â—â—ildren upon them his 〈◊〉 stampt upon them 〈◊〉 they begin to sit 〈◊〉 â—trange themselves from them though formerly they loved them 〈◊〉 What a poor case is his blinde world 〈◊〉 that the more any 〈…〉 the nature of God the moâ—â—â—ey hate the◠〈◊〉 such know 〈…〉 â—ever look up to God as their Father and 〈…〉 and neglect their brethren weâ—â— the 〈◊〉 Prinâ—â— you wouâ—â—â—â—our and respect them for their Fathers 〈◊〉 why 〈…〉 God 's sake But know that if you estrangeâ— you 〈◊〉 from theâ— you plainâ—â— shew that for want of love to them that 〈◊〉 gotten you wâ—◠〈◊〉 to their father that begat them Vse 2. To exhort at all 〈◊〉 his brotherly love for if God use so many Exhortations and Arguments to stir us up to this duty â—t shewes that we are very backward 〈◊〉 and that our Spirit lusts to envy James 5.5 â— And to help us to this duty of love this is an especiall good means by looking at them as born of God and so partakers of the same faith partakers of the same divine nature by looking at them as our Brethren as the beloved of God 〈…〉 great King and though they walk in many â—â—ose 〈…〉 children of good parents and doth not easily break out 〈…〉 how much more ought we to love the children of 〈…〉 and Jehu could respect the Daughter 〈…〉 and enemy to the State 〈◊〉 though 〈…〉 â—od on theâ—◠〈…〉 love and 〈…〉 their â—â—nities they are King 〈◊〉 We use to say so to some 〈◊〉 I lov'd your 〈…〉 my good friend and as honest man the◠〈◊〉 I cannot 〈◊〉 love you 〈◊〉 your Fathers â—ake and therefore I am soâ—â—â—ou take course◠〈◊〉 your good Father 〈…〉 and desire you to break off 〈◊〉 such bad company Thus we dea◠〈…〉 whom we love and shall we not doe so much 〈◊〉 for 〈…〉 children that we see degenerate from him and 〈…〉 you should take such courses as no way beseech the children of such a good Father I beseech you carry your selfe like h◠〈◊〉 be holy as he is holy and this is a true act of love 1 JOHN 5.2 By this we know that we love thâ— children of God when we love God and 〈◊〉 〈◊〉 â—â—mmandements IN the fourth Chapter the Apostle had exhorted us to the unfained love of our Brethren now he proceeds to a word of direction ho◠〈◊〉 now whether we love them or no. Hereby we know c. It was the scope of this holy Apostle 〈◊〉 such things as by the knowledge whereof their joy might be full and with his exhortations he mingles divers marks and signes that so knowing the estate they might have fulnesse of â—y Now therefore because love of 〈◊〉 Brethren was a course of full Joy yet if we knew not whether we loved them 〈◊〉 no it would â—e mattâ—â—â—f little 〈◊〉 therefore he tells us how we 〈…〉 to satiâ—fie some weak Christians thâ—â— might be doubtfull 〈…〉 â—â—ny we knâ—w that 〈◊〉 love the children of 〈◊〉 when we love 〈…〉 his commandemeâ—â—s A right Preachers 〈◊〉 First he sayes down instructions and duties and then layes down 〈…〉 In the words two 〈◊〉 First The expediency of our knowledge of our love to our Brethren which is here implyed else he would not have laid down marks to know 〈◊〉 by Secondly The marks of discerning our love which are two 1. Love of God 2. Obedience to the commandements of God Doct. It is a behovefull point to a Christian â—â—s comfort not onely to love Gods children but to know that he loves The scope of his writing was to fulfill 〈…〉 was a means of thâ—â—â—e teacheth us this main duty to love our Brethâ—◠〈…〉 onely so but 〈◊〉 how to know it Isa 48.17 I am the Lord thy God the holy 〈…〉 teacheth thee to profit Why then surely if God teach us such a point 〈◊〉 â—his it s a way of profiting and therefore to walk in the knowledge of our love to Gods â—aints is a profitable way Reas 1. From the assurance it will give us of our good estate before God and of Gods protection of us in such an estate 〈◊〉 therefore if we know this we know we are in a good estate The love of our Brethren is an undoubted argument of our passage from death to life 1 John 3.14 Therefore the knowing of this must needs give us much comfort nay it not
suffer death for us Heb. 2.9 which God could not doe Fourthly That he might be the better compassionate of our infirmities Heb. 2.17 18. The Reasons why Christ became not an Angel which the Schoolmen render are divers principally these First Angels being created all at once and not propagated one from another by generation though many of them fell yet God lost not the whole kind because many of them stood but men proceeding all from one stock or root he being corrupt all his Off-spring were in the same Estate so that if God had not provided this means of Christs incarnation for him he had lost the Creature wholly But to this I answer God might have made many men once as well as Angels and so might have provided another means of saving some of them as he did the Angels but that he would set forth the abundant riches of his love to man in saving them by giving of his own Son Again though all men had perished they had had but their desert and God might have had more service by one Angell redeemed than by many millions of men Secondly The Angels fell of themselves but man by their procurement To this also I say That the greater the Angels sin was the greater is their misery and the greater their misery is the greater mercy had God shewed to have redeemed them Thirdly The Angels conceiving things not by discourse but by a present view of all things that any way pertain to those things they turn themselves unto they doe all things with so full resolution that they cannot alter their mind or repent but man conceiving things by discourse findeth them in the event many times to prove otherwise than he expected and so may come to alter his mind and be fit to be brought to repentance To this take this answer That the Angels being of a finite nature must needs conceive one thing after and upon another which is discourse and so subject to error and so of themselves capable of repentance was not the Devill deceived in Job Job 1.11 Fourthly The Angels being pure immateriall intellectuall Spirits dwelling in the presence of God and in the light of his countenance could not sin by error or mis-perswasion but of purposed malice which is the sin against the Holy Ghost irremissible but man fell by error and mis-perswasion For answer hereunto take this That though the Devills dwelt in the presence of God which cannot be proved yet they received no more light than God would communicate to them and who can say that God communicated so much to them but that upon wilfull not attendance to him they might be deceived Fifthly As men have a time after which there is no place left for helping or altering their Estate so was it meet Angels should have the like that time to men is bodily death which because Angels are not subject to it was not unmeet their time should be their first spirituall death their first sins hence Damascen saith Hoc est Angelis casus quod hominibus mors To this I say That the Angels might have had another time beyond which there hath been no place for repentance namely not their first sin but their wilfull rejecting of a Saviour if he had pleased to have offered them any Thus you see that all these and so are the rest but mens devices and conjectures the true reason you have John 3.16 Gods love to us which also causeth the Lord to say as Jer. 8.4 God neither turneth nor returneth Angels turn but return not men both turn and return through this unspeakable love of God Vse 1. To confute the Heresies of Eutiches and the Maniches who taught Christ had no true but a phantasticall body Secondly To stir us up to some duties 1 of Meditation 2 of Practice First Of Meditation and that 1 Concerning God and 1 Concerning his Justice so severe against sin as all the meer men in the world could not satisfie for it and therefore Christ became man and that is the reason why the damned are tormented because they cannot satisfie Secondly His mercy and and love to us the Father to abase his Son the Son to abase himselfe for us Thirdly His Wisdome to find out such a means to save us when he passed by the more glorious Angels Secondly Concerning our selves who were in so wretched a condition as the blood of Bulls and Goats could not save us men and Angells could not help us onely the Son of God must empty himselfe of Glory and Majesty and become man for us if therefore thou hast not part in Christ Jesus the same sins which plucked Christ from Heaven to Earth will pluck thee from the Earth to Hell Secondly It may stir us up to some duties of practice 1. To teach us Humility Phil. 2.6 7. Psal 22.6 1. By Considering our own Estates and the misery thereof which caused him to take upon him the form of a servant 2. By Considering his example who took upon him the form of a servant to be serviceable to us so ought we to abase our selves to be serviceable to our Brethren Secondly To stir us up to labor to be united to his nature as he was to ours 2 Pet. 1.4 he became the son of man that we might become the sons of God we cannot answer the intent of his incarnation better Thirdly To move us to an holy thankfulnesse and joyfullnesse in the Lord as 1. Zachary blessed the Lord in this behalfe Luke 1.68 2. Mary magnified him Luke 1.46 3. John leaped at it for joy in his Mothers belly Luke 1.41 4. Abraham long before John 8.56 he saw it in the promise and laughed Gen. 17.16 17. and hereupon called his Son Isaac 5. The Angels who have lesse benefit than we hereby Luke 2.14 And sure if John wrote every Doctrine in this Epistle that our joy might be full as chap. 1.4 then hence also let us raise up our hearts to this holy affection this is the fittest exercise for Christmas otherwise usually spent in carnall delights because men have no part in this joy Doct. If the Apostles saw and heard these things of the word of life then blessed were they Luke 10.22 23. Why Because of his comely beauty and goodly proportion no Isa 53.2 and then Judas had been an happy man as happy as the rest of the Apostles But the Reasons are these First By this means they had a greater measure of knowledge Luke 10.22 23. he expounded to them the secrets of the Kingdome of God Mat. 13.11 16. Mark 4.34 hence is that of the Samaritan woman John 4.34 hence it was that John Baptist was more excellent than others Mat. 11.11 So that as Solomons servants were happy 1 Kings 10.8 so much more Christs Disciples who saw and heard a greater than Solomon Secondly Their Faith also by this means was more strengthned in the truth of this great promise of the Messias which had been deferred so long John 20.29
World his spirit is made carnall and stupid and worldly and can arise no higher therefore when Solomon gave himselfe to seek pleasure Eccl. 2.3 to try what was in them though he did not neglect Wisdome as Eccles 1.8 yet he found by experience deal as wisely as he could in the end they did so stupifie him that he was led away by them to Idolatry 1 King 11.4 then is a man become stupid when he is serious about trifles and trifling about serious things by pursuit of these his judgment was quick in earthly matters but in matters of Religion he began to grow very weak and ignorant how much more then they that wholly give themselves to the lusts and pleasures of the World Reas 3. Ever since the fall of our First Parents there lyes a Curse of God upon all the Creatures Gen. 3.17 18. now in cursing the ground he Cursed all the Creatures with it so that now there is a disproportion and unsuitablenesse betwixt the Creatures and man for whom they were made so that the whole Creature is subject to vanity Rom. 8.19 20. Eccles 1.2 Vanity of vanities all is vanity Now if they be all accursed you shall finde that there is a venemous corruption in them all which with-holds us from that chiefe good for which we were made so that let any man put upon you any Profit or Honour or Credit continually you would think your selfe engaged to him and set your selves to be serviceable to him and should not we deale as kindly with God should not we be more obedient to God for his following us with his blessings one would think we should but what is the reason of it the more we have of Profits and Honours and Credit the more full we are of our selves and the more loose from God so that the more he blesseth us the more we neglect him the more he comforts us the more we grieve him how comes this but from a secret curse that lies upon all the Creatures otherwise it could not be that we should grow so carelesse and stupid as the Moon when it wants light it draws nearer to the Sun but when it is at the full and hath most Light it is furthest from the Sun so when God fils us we sit furthest from God our spirits become empty of grace and regardlesse of God therefore this should move us from affecting the World and the lusts of the World Vse 1. A ground of strong exhortation to both old men and young Love not the World nor the lusts of it for there is no proportion betwixt the World and a Child of God what proportion betwixt transitory and everlasting things fading and permanent these are bodily and carnal your hearts are spirituall and heavenly therefore it is for you to look out for other things that will ab de nay why doe you spend your strength for that which will not profit all will not help your souls why should a man swear and toyle for that which when he hath he may loose his own soul he may get credit in the World and yet may be base in Gods eyes it is that which will not satisfie the soul the immortall soul will not be contented with transitory fading things these are but as dreams they dream of abundance but their souls are all this while empty and starving and if these be so transitory why doe we feed on meats that are so unsuitable to our souls if we have once made the World our Element if we be lifted up out of the World to heavenly and Spirituall things we are like a Fish out of the water we faint and gasp and are weary and must return to our mud again we have no comfort at all is not this a woful disproportion Nay further seeing all the things of this World are vanity and folly even lawfull pleasures I said of mirth it is madnesse and folly Eccl. 2.2 why therefore let us be exhorted to wean our affection from them walke among them as snares take heed you be not trapt by them all the Blessings of this life are but Curses if you use them for themselves and then they weaken your spirits and corrupt your hearts therefore love not the World nor the things of the World for these all fade away there is a disproportion betwixt the cursed things of this World and spirituall Blessings indeed they are not Curses if you receive them as coming from God and use them to him otherwise if you set your hearts on them and use them for themselves they will prove a curse to you Vse 2. Let us be exhorted to lift up our hearts to more heavenly and spirituall things let us lift up our souls to those pleasures and profits that endure for ever Joh. 6.26 labour for those pleasures that may truly satisfie your souls desire God to lift up your hearts from worldly to spititual things and then we shall find the Word of God sweeter than Honey and the Honey-comb therefore feed not on Husks and Chaff but feed on Spiritual things which may nourish you to eternal life and for earthly things use them as helps to Spiritual things to make you more vacant for religious exercises more fruitfull in good works so you shall find them helpfull to you and you shall draw near to God by them when we look not so much at honour or pleasure or profit as Gods hand giving them 1 JOHN 2.18 19 20. Little Children it is the last time and as ye have heard that Antichrist shall come even now are there many Antichrists whereby we know that it is the last time c. SAint John writing to all sorts of Christians Old Young and Children he speaks particularly to them all to Young-men and Old he wrote Vers 14 15. Love not the world but for Babes he writes not to them about the love of the World for they are not easily subject to it but no age so flexible as young Children so that if they be once set in a right way and live under faithful Instructers there is no great danger of them therefore he writes to them here to make them beware of false Teachers and cleave to sound Doctrin First now he describes and sets out these false Teachers 1 By their coming in the last time vers 18. 2 By their Apostacy they went out from us 3 By shewing the cause of it they were never of us vers 19. Secondly he gives them signes whereby they may know them and discern them and that is from their Unction they have received vers 20 21. Thirdly He gives a mark of Antichrist he is a Lyer who denieth Jesus is the Christ is a lyer c. vers 22. Fourthly He layes down some means to help them 1 By looking to their Doctrin Keep close to sound Doctrin 2 Cleave to your holy Unction have a speciall care to live righteously Vers 18. In this verse he plays the Trumpeter and warns the Church Little Children
upon thy Brother Gen. 13.8 When Abraham and Lot's Heardsmen were ready to fall out this message from heaven was sent by Abraham a Prophet we are brethren This continued to Moses Lev. 19.18 Our Saviour is instant in preaching this love John 13.34 Paul is earnest in this Rom. 13.8 10. 1 Cor. 1.6.14 1 Pet. 1.21 22. 18.4 8. Reas 1. From Gods love to us He walks in tender love to us and therefore he never writes a letter to us but he bids us love one another Gen. 45.24 See that ye fall not out by the way 1 Joh. 4 8. It is an argument we are born of God if we love one another 2. From the great use of this grace It is necessary above all graces it is the band of perfection knits all together in a family in a congregation Psal 133.1 2 3. 2. Love covers a multitude of sins both in me and thee 1 Pet. 4.8 Cant 8.7 8. 3. The excellency of love it is the fulfilling of the Law Rom. 13.20 When a man walks in love there is no good duty but love will carry him through with cheerfulnesse and comfort Vse 1. Reproves all strangenesse and enmity amongst members of a family or congregation If God ever send this message and we receive it not there is no fellowship between him and uâ— a spirit of strangenesse or the breach of the whole Law If a man come not to Church in love all is lost he never profits by any thing neither Word nor Sacraments 2. This exhorts us whatsoever we learn let us learn this lesson so anciently taught us so often pressed upon us If we should see a childe that hath not learned a lesson which he hath been a long time plodding upon we would say he were a Non-proficient If love have this efficacy that it covers a multitude of sins that it is the fulfilling of the Law we shall have this comfort to our selves that we are born of God and not of the devil 1 JOHN 3.12 Not as Cain who was of that wicked one and slew his Brother and wherefore slew he him because his own works were evill and his Brothers righteous IN the tenth verse the Apostle makes it a manifest difference between the childe of God and of the Devil want of love to the Brethren This he proves First because to love our Brother is the message os God 2. Because he that wants love is of the Devil This he proves by the pattern of the eldest Son of the devil as he did so will his younger Brethren do Here is a pattern of hatred of our Brother Cain he is described by his spirituall originall of the Devill 3. By the clause of his hatred Because his Brothers works were good and his evill Doct. The example of any not loving his Brother should be an effectuall motive to us to love every Brother Consider what was the hatred of Cain to his Brother 1. It was causelesse Gen. 4.7 John 15.15 They hated Christ without a cause So Cain Abel Psal 69.4 2. It was impious and wicked he had just cause to love and against that just cause he hated him for his righteousnesse 3. It was a deadly hatred such as would not be slacked but with blood 4. It was implacable Gen. 4.8 for no counsell would abate the mood of his malice God parlyes with Cain Why is thy countenance cast down c. The good counsell God gave him was as bellowes to blow up his wrath 5. It was an hypocritall hatred for it is likely upon Gods speech he had smoothed over his countenance and speech yet when he gets him in the field and had opportunity he slew him Vse 1. This disswades us from the hatred of any one Christian soul If there be but one Abel whom we hate it will translate us into the Brothrhood of Cain Therefore either love your Brethren or be as Cain Obj. But we do not slay our brother though we hate him Answ That is no thank to you that is because your malice is curbed and restrained Vse 2. To teach us all as ever we desire to be free from hating our Brethren to love goodnesse for goodnesse sake Rom. 16.4 5. Aquilla and Priscilla would lay down their necks for Paul 2 Pet. 1.7 If we say a man loves the light well it is a sign of good eyes So if we love to see many lights about us it is a sign our eyes are good Acts 11.22 23. If we were evill we could not but wink and shut our eyes 1 JOHN 3.13 Marvell not my Brethren if the world hate you THe Apostle having told us of Cain's hatred to his Brother he takes away an objection It might be said It was a wonder there were but two Brethren and Abel so innocent it is a wonder he should slay him But he bids them not wonder at it Doct. The world is given to hate Gods children By world he means worldly men 1. Because their originall is the world John 8.23 15.19 2. Because they are the greater part of the world 1 John 5.19 3. Because they are wholly conversant about the world minds hearts speeches actions Phil. 3.19 Col. 1.3 4. They serve the god of this world 1 Cor. 4.4 5. They have their portion in this world Psal 17.14 such men hate Gods children Mar. 13.13 Luke 6.22 Reas 1. Ignorance of them 1 John 3.1 The world knows you not For a man to be discourteously used when he is unknown though he be a Prince it is no great matter John 16.2 2. The separation of Gods people from the world John 15.19 I have chosen you out of the world 3. Because Gods servants are desirous to draw others out of the world which they cannot endure whan a man will be saving all that he can Vse 1. To reprove the unthankfulnesse of the world that will requite evill for good and hatred for good-will They run not with the world into the same excesse of ryot Heb. 11.38 2 Pet. 3.9 1 Cor. 3.22 The world hath its standing for their sakes 2 Kings 3.14 Acts 18.9.10 11. If your worldly estates prosper it is for the sakes of Gods people Gen. 30.27 39.5 Psalm 106.23 Gen. 19.22 God would have poured out his wrath had not Moses stood in the gap 2. To teach us not to enter upon Christianity if we cannot swallow bitter pills the hatred of the world if it be too churlish for your stomachs keep your hearts and hands from it Luke 14.26 3. Comforts to Gods people that though the world hate them yet they are but the world they have no higher breath then the world Marvell not Doct Gods people are wont to marvell at this Reas Three causes of marvell 1. Ignorance of the cause 2. Some eminent and good thing Mat. 8.10 3. Some rare and new thing 2 Sam. 26 Mat. 1.27 And so Gods people are apt to marvell at this 1. Because they know not the cause Psal 69.4 2. The hatred sometimes is
Brethren is a known and undoubted evidence that we are passed from death to life What is it to love our Brethren Love is an affection whereby we desire communion one with another and communication of good one to another A man in nature prizeth his Brethren and will do more for them then any other So it is in grace Acts 4. ult 2.42 44. Phil 1.2 We must affect to be of one heart Eph. 3.3 4. There must be brotherly equality if we be Brethren You are of the same Father Gal. 6.26 one Mother one Seed 1 Pet. 1.23 one Inheritance 1 Pet. 1.4 We will desire to communicate brotherly offices to the inward man Rom. 2.11 12. and to the outward man if need be Acts 2 44. Reas 1. From the naturall pronenesse which is in our nature to strangenesse envy c. We doe not naturally seek any mans good but our own or so far forth as reacheth our own ends 2 From the affection of every mans heart to liberty Now a man delights onely in such company as are like himselfe because otherwise he is restrained If Gods people be the men of your delight and counsell you were never so well as wirh them Psal 115.115 16.3 This is a sign we are passed from death to life 3. From a mans backwardnesse of communication of brotherly offices Gal. 6.10 4 From the great distance that is between us and the love of our Brethren and how many steps there are before we come to it Matth. 5 3. to 9. Vse 1 Of tryall of our own estates whether we are in a state of death or life It is one of the plainest notes in Scripture and most evident Gal. 6.10 If our love run in an equall channell to all men if we know not Gods people we know not Christ 1 John 3.1 2. If you know them how doe you affect them Do you think it were good if the Town were cleansed of them Gen. 49.4 5 Psal 101 we are not as yet born of God Obj. Doe not many love Gods children and honour them and yet are not the children of God Gen. 27.29 Acts 5.13 That they did not joyn with them was a signe that they were not born of God Gen. 39.1 2 3. 2 To convince the doctrine of doubting Papists who say a man cannot know himselfe to be in a state of grace Eccl. 9.1 2. No man can know it by outward things They say here by knowledge is meant conjecturall knowledg not certain knowledge Answ This is a contradiction A man lyes if he saith he knowes a thing and is not certain of it There is no peace of conscience in this Religion 3 To exhort such as know not yet that they are passed from life to death to labour to love the Brethren Prov. 13.20 4 Of consolation to every soul that hath nothing in this world but this they love the Brethren This is such a thing as upon which thou mayest build a certain knowledge that thou art passed from death to life and therefore thou mayst take comfort He that loveth not his Brother abideth in death The Apostle in the former words did imply the world was in death for want of love And left any should think that he did but imply it and not directly expresse it he sets it down expresly Here is a description of a man that loves not his Brother 1 He is in death 2 Abides in death By death is meant the same that was meant in the former part of the verse Abiding implyes not only a being in that estate but continuance and residence in it Doct. The want of love to any of our Brethren is a sign of abidance in the state of damnation or in an unregenerate and carnall estate And he saith not he that hates but he that loves not and he saith not brethren but brother any or every brother Mat. 18.6 Offend not one of these little ones Christs little ones are such as have but little grace and great corruption Reas From the want of love that is found in such a one towards God and that is an argument of being in a state of death If a man love God in obedience to his commandements he should love his brother by the same commandement That commandement which requires me to love one Brother requires me to love all Jam. 2.10 11. Breake one commandement break all for who gave one gave all whoso neglects offices of love to one performes none to any nor to God It is a note of sincerity that a man hates all sin as well as one Psal 119.101 104 For it is an argument of love when there is no Brother or Sister but we enlarge our affections towards them Gal. 3.28 So much want of love so much hypocrisie 2. From the bitter or deadly root of want of love to this or that Brother It springs from two occasions 1. Either from his infirmities in himselfe Or 2. From spirituall injuries to our selves True a man will say such Christians I would away with but they have such unsavoury corruptions The first root of this is the condemnation of the generation of Gods people If a man may condemn this or that man for this or that corruption he may come to condemn the best of Gods servants because the best of Gods servants may be in the same failings for which thou hatest such a Brother Prov. 30.12 The greatest of Gods servants have shamefully faln David Peter Lot Noah The second root is from the enmity against Gods free justification of sinners Take away this and you take away all Christian religion If you love not a Brother because of some infirmities you doe overthrow the free justification of Gods grace of a sinner For God that hath justified the greatest hath justified as well the least as freely and as fully and wilt thou justifie some and condemn others God condemns none Rom. 8.1.33 34. If Christians doe beleeve the free justification of sinners then let us imitate our Father which is in heaven justifie whom he justifies The third bitter and deadly root If there be the least sparke of grace in his heart all his corruptions are his enemies and he but a shrimp in grace and hath many enemies What good nature is this when a man would love a man if he had no enemies but when he hath enemies and such as are ready ever and anon to beat him down he cannot love him The fourth want of a member like spirit for the more naked unseemly or deformed any member is the body is the more carefull of it if it may be it shall be healed if not it shall be covered 1 Cor. 12.23 24. If we want this it flowes from want of a member like spirit 2 Somtimes neglect of our Brother springs from some personall injury done to our selves We cannot love them This springs from this root want of forgivenesse of our own sins for we pray for forgivenesse upon this ground Mat. 6.12 15. Our Saviour
gives a reason of this above all there is no surer argument then this A Christian may reason thus If I that have but a little sparke of grace can forgive injuries how shall not the Ocean of love much more forgive me Mat. 18. ult God will never have us to think that if we cannot forgive one injury he will forgive us a thousand Yet a man is not alwayes bound to expresse his forgivenesse unlesse a man come and say it repents him yet from his heart he must doe it Vse 1. Shewes the dangerous and fearfull estate of a man that dares live in envy and malice against his brethren A man thinks he hath cause he will not receive the Sacrament nor suffer them What a poor thing is this Thou hast not thy sins forgiven thou lovest not God nor any Christian soul in obedience to God A Christian dares not allow himselfe in hatred of any Brother but looks at it as an enemy to his soul 2. It exhorts every Christian to enlarge the bowels of his affection to every Brother Psal 119.63 I am a companion to all them that fear thee He doth not pick and choose Psal 66.16 Gal. 6.10 If to all men then especially to the houshold of faith 3. It is a ground of thankfullnesse to God that hath taken care for weakest Christians for want of love to such God will either discharge a man for an hypocrite or else his own corruption shall take him by the throat and make him beleeve that many sins are not forgiven and that he shall hardly get pardon of sins 1 JOHN 3.15 Whosoever hateth his Brother is a murtherer and ye know that no murtherer hath eternall life abiding in him THe Apostle having said in the former verse that he that loveth not his Brother abideth in death he proves it by a Syllogisme taken from a Murtherer Doct. He that hates his Brother is a Murtherer As he that looks upon a woman to lust after her hath committed adultery so he that hates his brother is a murtherer Reas 1 From the wrapping up and infolding this in the heart as the seed of a tree in the root though it breake not forth So sin hah its seed in the heart Mat. 15.19 No murther could spring from the heart if it were not there A fountaine could not flow over unlesse water were in it Prov. 4.23 2 From the foul murther hatred commits to give offence is a destroying of our Brother now who hates his Brother makes no scruple of giving offence Rom. 14.15 1 Cor. 8.11 3 It is a foul murther in regard of withdrawing many good offices A man shall be unwilling to doe any good office either for soul or body Ill will never speakes nor doth well Vse 1 Teacheth us the spiritualnesse of the Word of God It doth transcend the words of men they never reach farther then speeches and actions they make no Lawes for the hearts of men But the Word of God hath special regard to the heart 1 Sam. 16.7 As it is with wise parents they look not only to the guidance of their childrens speeches but that their countenance and carriage be well framed Gen. 4.6 So soon as God saw hatred in Cains heart and expressing it selfe in his countenance he reproves him for it he will not have so much as a wrinkle in the face 2 Hence we may see a just ground of Divines referring all sins and virtues to the ten Commandements Mat. 5.21 22. Before God unadvised anger is killing so of adultery verse 28. 3 See the wisdome of God in putting such foule names upon the beginnings of sin to make us afraid He that hateth his Brother is a Murtherer As if a Father should say Doe not hate your Brother you will be a murtherer He puts bad words upon the seeds of sin 4 This should be a means to cleanse us from all hatred of our Brother look at it as an ugly and loathsome vice If there be a spirit of envy in thy heart what though thou lift not up thy hand against thy Brother this is murther Doct. That it is a known truth amongst Gods children every murtherer is devoyd of eternall life Rev. 21.8 Reas 1 Because of the injury done to Gods image If a man deface the image of a Prince it deserves death then the defacing of Gods image much more eternall death Gen. 9.6 2 From the seed of all murtherers vers 12. he makes every murtherer to be of the posterity of Cain John 8.44 Now because a man kills his brother out of the seed of the Serpent a devillish and malignant spirit therefore he hath not eternal life abiding in him Vse 1 See the danger of such who in their drinkings quarrell even to murther Obj. If there be no possibility that a murtherer should be saved what say you to David and others in their carnall estate Answ David did indeed kill and God follows him with judgments and afflictions 2 Sam. 12.8 9 10. but yet upon repentance God forgave him his sin And as for such as have murthered in their carnal estate if God give them hearts to be humbled then the blood of Christ is of a lowder cry then the blood of Abel Heb. 12.24 Saint John speaks not of every murtherer for some doe it against their judgments and hearts but others if they repent not have not eternal life 1 Cor. 6.8 9. 2. To stir up every christian man that hath his hands in blood to have recourse to the blood of the covenant for the pardon of their sins and healing of them The sin on Levi held him longest under to bring him to repentance Gen. 49.7.28 Jacob blessed him in a curse God preserves us with curses that may put us in minde of our sins and makes us walk sensibly of them therefore renew we our mournings for our hatred 3 In respect of challenges let us take heed we take them not and that we stop them in the beginning It is not fit that fire should burn out of its place 4 Such as love their Brethren are not only not abiding in death but have everlasting life already abiding in them If you see any hatred spring in thee thou art taken with a dead Palsie You cannot bring out a good word or good countenance so much hatred so much death so much want of love so much want of life 1 JOHN 3.16 Hereby perceive we the Love of God because he laid down his life for us and we ought to lay down our lives for the Brethren THese words are part of the exhortation St. John useth to all christians to love one another He useth many arguments vers 14. He tells us It is a sign we are translated from death to life 2. From the danger of the hatred of our Brother 3 From the exemplary and strong love of Christ 4 From the emptinesse of such hearts of grace when there is no love of their Brethren These words are a notable motive to christians
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
conscience nor shew how to lay hold of eternall life and to make their calling and election sure and if they speak of heavenly matters at any time they see such speak but with a cold affection and therefore they goe home and not affect them but when a godly Minister preaches in an heavenly manner he being moved by a godly principle his conversation is in Heaven Phil. 3.20 he talks of Heaven Mat. 12.35 A good man out of the good treasure of his heart bringeth forth good things Vse If Ministers would know their own spirits let them consider what doctrine they deliver what end they aime at and what are their hearers and so by this means they will easily discern their own spirits 1 JOHN 4.7 8. Beloved let us love one another for love is of God and every one that loveth is born of God and knoweth God c. IN the words and the verse following the Apostle exhorts his hearers and himselfe to mutuall love one of another the occasion is from what he had delivered verse 6. In the words First An exhortation to mutuall love between Ministers and people Secondly A reason to presse this on them 1 From the Originall of their love that is from God 2 From the Estate of such who love they are born of God and know God 3 From the evill estate of such as doe not love they know not God this is proved by an argument from Gods Nature for God is love Doct. That it is the part of godly Ministers to exhort themselves and their godly hearers to mutual love both the people to love their Ministers and the Ministers their people When our Saviour was about to leave the charge of the souls of his people to Peter he asked him three severall times whether he loved him John 21.15 16 17. that so out of his aboundant love to Christ he might feed his sheep 1 Thes 5.13 esteeming him they would love him for his work sake Heb. 10.24 the Apostle exhorts them to provoke one another to love Heb. 13.1 whatsoever happens he would have brotherly love to continue so St. Peter exhorts 1 Pet. 1.22 Reas 1. From the Covenant that stands between Ministers and people they are partakers of one baptisme members of one and the same body 1 Cor. 10.17 1 Cor. 12.27 therefore they should inlarge themselves one to another Eph. 4.16 they should love one another because God hath incorporated them into one body 2. Because they doe not receive mutuall edification except all be done in love for all edification is wrought by love Knowledge puffeth up but love edifieth therefore let all things be done in love mutuall love is both profitable and comfortable 3. Want of love is the sowring of a Ministers spirit 2 Cor. 12.20 it saddens him when he sees the people envying one another when the body is full of swellings and inflammations the medicines and plaisters laid on doe not heal a man must first allay the inflamations so when a Minister sees swelling amongst his people what he preacheth is spilt upon the ground 4. If people walk not in mutuall love the Minister shall lose his portion 1 Thes 5.13 from them he shall lose his estimation among them for they will not profiâ— by any Ordinance of God but wax cold Vse 1. This exhorts Ministers to make it their main and principall work to allaâ— swellings and to knit together all the Members of a Congregation in one spirit and mutuall love as God knits them together in one body as we desire to grow up together in the graces of Gods Spirit let us love one another where there is no love there is no edifying all graces fall short of edifying where love is wanting 1 Cor. 13.1 2. 2 To exhort the people of God to receive this exhortation of love not to suffer any dissention to be found among them Heb. 13.17 you cannot be inflamed with hatred but your Minister shall lose his portion of love Doct. That the springing of our love from God should move Ministers and people to mutual love Love is the chiefe lesson Christ gave to his Disciples when he went out of the world John 13.35 36. 2 Tim. 1.13 a man may assoon lose his inheritance in the Lord Jesus as lose his love to his brethren if God set love in my soule and man unset it I shall destroy the work of God in my soule Vse 1. Take heed of wrath if love be of God whence then is hatred that is from the enemy of God Eph. 4.26 27. if we keep leaven long it will sowre so this anger will degenerate into hatred Obj. You will say You will not hate your brother but yet you will have nothing to doe with him Answ When a man affects not Communion with his brother nor communication of good to him such a man doth hate his brother 2. If we would have any comfort in our hearts we must have a care that nothing that befalls betwixt us and our brethren should take away our love from them if we suffer a fire of wrath to kindle in us we doe as much as in us lies to destroy our own souls Cant. 7.7 8. Much water cannot quench love therefore love is an heavenly fire hatred a fire from hell Majus lumen extinguet minus Doct. That the love to our brethren is a pledge of our birth-right John 13.34 Reas 1. It is the nature of God and by this means thou partakest of the Dâ—vine Nature Rom. 5.5 2. Love is a fruit of faith by which we receive Christ Gal. 5.6 Vse 1. This condemns such of deep prodigality as suffer love to decay so much you lose of your love to your brethren so much you lose of your love to God and so much you lose of the evidence of your inheritance 2. Preserve your love to your brethren and you preserve your inheritance your brotherly love is a pledge of your inheritance 3. Of comfort to such souls as abound in their love to their brethren so much love so much grace so much hope of an everlasting inheritance if your love decays your faith and hope of salvation decays Obj. But a little thing frets my soul and I am not so soon healed being fretted some flesh is hard to heal so is it with some mens spirits What shall I doe to uphold my brotherly love Answ 1. Keep your love to God and so you shall preserve your love to your brethren forgive your brethren and God will forgive you Mat. 18. ult 2. Keep your hearts clean love will not long rest in an unclean heart 1 Pet. 1.22 because love is an heavenly fire 1 JOHN 4.8 He that loveth not knoweth not God for God is love Doct. THat according to our love or want of love to our brethren such is our knowledge or want of knowledge of God What is it to know God The Apostle bears witnesse of the Corinthians 1 Cor. 1.5 that they abound in knowledge so that they fall
short of no gift yet 1 Cor. 1.10 he complains that there is schism among them therefore there may be knowledge of God and yet want of love to our brethren Answ 1. The knowledge that is there spoken of is a knowledge that enlightens the understanding that puffes up and swims in the brain it sinks not into their hearts and affections 2. There is a knowledge that reacheth to the heart and life of a man a man is said not to know when he doth not acknowledge Psal 1.6 The Lord knows the way of the righteous the Lord approves affects and delights in their way when a man doth not regard he is said not to know Mat. 7.23 Known unto God are all his works Acts 15.18 3. There is a knowledge that doth expresse its selfe in action Know you the God of thy Fathers 1 Chron. 18.9 1 Sam. 2.12 the Sons of Eli they knew not God though Priests yet knew not the way of Religion because they were wicked children without yoak they are not acquainted with the wayes of the Lord. Reas 1. From the nature of God both in his attributes and works both expresse in abundance that those that know God cannot but love their brethren for no attribute doth so much expresse the nature of God as this of love 2 If we know God and be acquainted with God there will be some likenesse between God and us if we see God loving godly Ministers and hearers so will we Gal. 6.10 3. From the impression which the love of God makes in our hearts Rom. 5.5 our hearts are like to a stone-wall in a cold day the wall is cold always but warmed on a Sun-shine day 4. From our love to God What causeth you to love God if for this because he pardons your sins and saves your soules this a man may doe by a spirit of false love he that loves God truly will love him for his goodnesse not onely to us but to others Vse 1. This may be a ground of tryall of our love and fellowship with God if you find in your hearts an unfeigned love to godly Ministers if you make Gods servâ—nts the men of your delight you need no better evidence from Heaven that you are beloved of God Obj. I am acquainted with many godly Ministers and good men Answ Consider whether thou lovest them for thy own sake because they may be helpfull to thee this is from self-love but dost thou love a Minister or a Christian for his goodnesse sake for his likenesse to God for his graces and vertues this is a signe thou lovest him not for thy sake but Gods 2. This exhorts every such soule as desires fellowship with God to be acquainted with God to love their brethren you come to the Ordinances of God and you finde not Christ you come into Christian Communion and find little comfort know this that according to your love to your brethren such is Gods love to you if there be any strangenesse in you to any brethren this will make God strange to you all the affections we find in prayer in reading preaching or any Ordinance of God they will prove but delusions if we love not our brethren 1 JOHN 4.9 In this was manifested the love of God towards us because that God sent his only begotten Son into the world that we might live through him THe second Argument to move us to brotherly love is taken from the example of God the Fathers love to us ward A third argument is taken from the benefit which such receive which walke in love among themselves The benefit is twofold 1 They have fellowship with God they see the face of God and find God dwelling within them to verse 16. The second benefit is they grow up to perfection without love there is no growth of grace These words then contain an argument to move us to love our Brethren and it 's taken from Gods love Wherein we have 1 The manifestation of Gods love 2 The Object towards us 3 The evidence thereof because he sent his Son 4 The place whereto he sent his Son and that is into the world as also with the end that we might live through him In this was manifested the love of God towards us Doct. That God doth not only bestow love upon his people but it is his good pleasure to manifest it Rom. 5.8 Psal 98.2 3. Isa 52.10 There is the mighty power of God by which he overcomes all our sins by which he redeemeth us Luk. 3.6 All flesh shall see the salvation of our God yea more then all flesh for it is manifested 1 To the Angels Luke 2.13 14. 2 To mens consciences Rom. 5.8 Gal. 2.20 God commonly gives us no gifts but he is willing his Spirit should shew unto us his love 3 This love of God is manifested to the rest of mankind Rev. 3.9 Reas From Gods glory Luke 2.14 the high praises of God were in their mouthes Jerusalem shall be comforted because God will make bare his arm in the redemption of his people Isa 52.9 10. 2 If God did not reveal our salvation to us it would be no comfort to us but when it is manifested it is a ground of joy 3 It 's a means to draw on many men into the unfeigned love of God which otherwise might be left in darknesse Zech. 8.23 When the love of God is manifested to the children of men it doth raise them up to seek God Cant. 5.16 therefore the daughters of Jerusalem are provoked to seek Christ Jesus with the rest of his people when they discern what a gracious God he is to them that cleave to him in a conjugall affection Psal 106.45 this encourageth them that are coming on in the wayes of grace and discourageth them that doe not and convinceth them that are of the Synagogue of Satan who know that he is the Lord. Vse 1. This should teach the servants of God not only to bear an hidden love but also a manifest love to Christ now indeed are the time wherein men need not be ashamed to manifest their love but if times grow hard then men will come to Christ by night as Nicodemus did but God requires if he manifest his love to your conscience that you should make it known to the world and not to be like Joseph of Arimathea and Nicodemus Joh. 9.38 39. If we be ashamed of him in the world he will be ashamed of us before his Father Mark 8 38. when Christ hung on the Crosse Joseph came in boldly to Pilate and asked the body of Jesus Mark 15.43 which shewes you that where there is truth of grace though it be close at the first coming on yet when there is danger indeed every man will put forth himselfe to bear witnesse to the truth Doct. That God bare love to us before he sent his Son to reconcile us to himself The sending of Christ into the world was out of free love for his love moved him
The Sun is the life of many Vermine take away the Sun and they dye as flyes but when the Sun shines in its season they live let God take away the Sun-shine of his favour from us we can neither pray nor preach we live a life of grace of holinesse Prov. 16.14 15. Rom. 8.2 Ephes 2.4 5. there is life enougst in Christ to procure us life 2 There is a life of glory of which it is said John 10.27 28. That Christ gives to his sheep eternall life 1 Cor. 15.4 5. John 5.24 28 29. so many whose souls receive life by the Word of the Gospel their bodies shall rise to eternall life How did Christ procure us this life He procured this by his death Rom. 5.9 10. while we were yet enemies we were yet reconciled by the death of Christ We received life of grace and holinesse by his means I will pour out my Spirit of grace upon all flesh Reas 1. It was unpossible our corrupt nature should fulfill any law of God Rom. 8.4 Gal. 3.21 2 The glory of Christ requires that as the Father quickneth so he also John 5.21 Vse 1. This shewes us what our condition is without Christ if God send Christ that we might live through him then in Gods fight without Christ we are dead as dead flyes dead wormes in a cold frost we are utterly dead without true peace we are like thorns that give a blaze but we lye down in sorrow Isa 50.11 Christ is our life without him we can doe nothing we are not able to put forth any spirituall action 2 Let us try our estates Whether can we say that God sent his Son into the world and hereby manifested his love to us Doe you live in Gods sight without him we are but dry bones untill we can say we live in Christ we cannot say we have any sense of Gods favour 3 It teacheth such as have any evidence of life in Christ Joh. 10.10 to come into Gods presence as dry bones intreat God that he would so speake the word as that those dry bones may live 4 To teach all such as have received this manifest token of Gods love to acknowledge the Lord Christ to be their life Phil. 1.21 For me to live is Christ and to dye is gain now Paul is crucified with Christ Gal. 2.20 and now for him to live is Christ now every day he lives he doth the more expresse Christ 1 JOHN 4.10 Herein is love not that we loved God but that he loved us and sent his Son to be the propitiation for our sins Doct. THe love of God to us was not procured by our love to him but his own good pleasure he therefore loved us because it pleased him So that in these words we have the freenesse of Christs love he loved us freely because he loved us when we loved not him we did not begin in love to him but he to us and this is set out by the effect and end of it the pardon of our sins What is that love God bare to us before we loved him Answ There is a threefold principle of love which God magnifies and manifests to his people before they love him 1 That love whereby he chose us to life and to redeem us by Christ 2 Tim. 1.9 and the choyce to life was not according to workes but free grace 2 Gods love in redeeming us by Christ was before any love of ours to God Joh. 3.16 3 His love prevented us by effectually calling us drawing implies unwillingnesse therefore it prevented all good affections in us he must draw us out of presumption then out of despair Reas From the difference between the care of Gods love and of our love self love is so â—iveted in our hearts that we cannot love any unlesse it be for some cause concerning us a natural man loves none any further then tends to profit or pleasure but a Christian is inlarged to all Gods children he loves them all and the ground of this is because we know such to be incorporated into the same body with us and so as we see them in some kind our own and so we should never have loved God unlesse we had found his love to us Object A christian comes off freely to many â—ffices of love to them that love not him Answ True but it is because he knows God can abundantly recompence it they sometimes may lay down their lives for their brethren and for the Truth but they know that Christ hath done it for them before 2 From the eternity of Gods love now Jer. 31.3 an everlasting love can have no cause the cause is alwayes before the effect no temporall thing can be the cause of an eternall love 3 From the end of Gods love that he might bring us to walke in love Ephes 1.4 Tit. 2.14 The love of God to his people of old is a fir president to all his children Deut. 7.8 9. compared with Deut. 9.4 5 6. Vse 1. Refutes a popish and Arminian conceit that God chooseth none to life but out of foreseen faith and good works else he had chosen none to life but this is a mercenary love let a servant labour never so hard yet he knows he shall be well paid at the years end and therefore it is servile love this is that love which they would put upon God 2 It exhorts all to begin betimes to love God begin never so soon God hath prevented us Rom. 11.35 it was an early love of Josiah at twelve years of age when he sought after God but Gods love was up before him you cannot be in your love before him though you begin as soon as you are warm in the womb John Baptist was very early when he leaped for joy in the womb yet Gods love was before him an Angel had appeared to his Father and had promised a blessing before John was begotten 3 To teach old people if God have prevented them with love long before how should this stir them up to love God and to be humbled for the want of love to God that hath loved them so long Shall we be to seek in our love to God and cleave to worldlinesse in our old times and let God stay till our children be provided for What an unworthy dealing is this with God This should exhort all Gods servants that have had experience of Gods love to acknowledge the freedome of Gods love Job by Gods testimony was a man that feared God and eschewed evill What saith the Devill Doth Job serve God for naught No but though God had stript him of all as he did yet he had shewed such marvellous love to his soul as that he had just cause to love God for ever if God should not have bestowed on him one dram of wealth 4 This should teach Gods children to be as observant in love to Gods children as God is to them to love them freely to doe kindnesse to them freely Psal 16.2 3.
Obj. If a man be thus free to others he shall empty himself Answ Doe you think that ever any man served God for naught Did Jobs care over the poor draw him dry No he multiplied it abundantly 5 Comfort to all Gods servants that have tasted of this love he that loves you freely loves you for ever because his love stands not upon condition he that loved us when we were enemies will he hate us when we are acquainted with him and reconciled We shall not be worse then we were before and if he loved us because he would love us his love will for ever remain Doct. That the sending of Christ for our sakes was a fruit not only of his love but of his free love Rom. 5.8 4. Herein is love John 3.16 God so loved the world implying there was a love of God that moved him to send Christ before we did believe that believing on him we might have mercy and salvation Love is said to be free in two respects 1 When love is granted without nny desert on their parts to whom it is granted and then it is so much the greater when there is no fitnesse of the persons that receive it but rather the contrary if men shall deserve our love our love is not free Gods love is so free as that he sent his Son into the world to redeem us when we did not deserve it but rather wrath Col. 1.21 2 Love is said to be free when it is without condition so that nothing on our parts shall take away his love Jer. 31.34 He will not remember their sins any more Object But why then is faith required Joh. 3.16 verse 36. He that believes in the Son shall have everlasting life Answ True indeed there is a condition required but in what sort It is this That the same God that requires the condition doth promise likewise that he will work the condition and therefore the love of God is free Object But we did bring something to God that did make him deale thus graciously with us Answ Ezek. 36.32 33. the Lord doth shew mercy freely without any condition on our parts Be ashamed and confounded O house of Israel Object God requires faith on my part but faith is a supernaturall gift nature cannot reach to it he that believes shall be saved but he that believes not shall be damned The condemnation is unjust because it is not in my power to believe Answ He is condemned because light is come into the world and men love darknesse more then light Reas 1. Is taken from the estate in which we lay before Christ was sent into the world we were then strangers and enemies Col. 1.21 we were not fit to receive mercy much lesse to deserve any 2 This God did that the glory of his great name might appear Ephes 1.5 6 7. Deut. 7.8 God did not love us because we were many but because it pleased him to love us there is a great difference in the death of Christ in respect of his own and the wicked the benefit they have by Christs death is this that they partake of Gods patience and bounty for the same day that Adam sinned he and his posterity should have dyed Gen. 3.15 But the benefit that the godly have is that we might live and that we might all come to the knowledge of his grace 2 Pet. 3.9 Rom. 2.4 5. so that if they ask why God is patient to the world it is for Christs sake Exod. 33.1 to 5. 3 God sent Christ into the world that so he suffering his Elect might suffer he growing they might grow and he dying they might dye Col. 2.29 There is a difference between Christs dying for the world and for the elect He so dyed for the Elect as that he prayed that his death might be effectuall to them John 17.9.20 21. he prayes for all them that shall believe in him he prayes not for the world Vse 1. This refutes an errour of the Papists that Christ was equall in his love to all the world and that without difference God sent his Son for the one as well as for the other they say God doth not bestow his love without condition this we deny 2 This teacheth us that have pardon of sins to acknowledge Gods love in that he sent his Son freely Rom. 5.8 3 A ground of comfort if God so loved us when we loved not him then how much more being reconciled Rom. 5.8 9 10. 4 To teach those that have not found reconciliation with God what course to take to be reconciled 1 John 2.2 get the Lord Jesus Christ to be a Propitiatory Sacrifice Doct. That Christ 〈…〉 to be a 〈…〉 forâ—â—â— sâ—â—â— What is meant by Pâ—â—pipâ—â—â— This word signiâ—â—â— four thiâ—â—â— 1 It signifies a pledge satisfaction or â—â—â—emption 〈…〉 some 〈◊〉 35.31 32. Heb. 12.24 the blood of Christ being spilt for our sins speâ—â—â— better things then the blood of Abel his blood cryed for vengeance Christs that I might receive a ransome 2 It signifies a gift to appease wrath Gen. 32.20 3 It signifies 〈◊〉 surety to undergoe wrath for another 〈◊〉 Prâ—â—â— 21.18 Rev. 12.11 4 It signifies a covering not such a covering aâ— the gâ—â—â— to the 〈…〉 a covering is a playster for the word signifies of the 〈…〉 pitch Gâ—â—â— â—4 this keeps the Arâ— from the in jury of the water and to signifies sâ—â—â—nes to pitch as a man doth a wound this blood of Christ will 〈◊〉 are and purge away all our sins as a playster doth a sore God sent Christ in to playster us as to keep us from the wayes of his wrath and to purge away the filth of our souls Reas 1. Taken from the insufficiency of other thi◠〈◊〉 make away sin Heb. 10.1 to 10. Psal 40.11 the blâ—â—d of â—â—ls and Beasts could 〈◊〉 â—â—tisfie Gods wrath 1 Because they are but finite creatures and these things it cannot bâ—oâ— reason that such base creatures worse then men should be a propitiation for 〈◊〉 sins 2 Buls and Goats never dye willingly but by force and 〈…〉 most patient yet did they but know what evill 〈…〉 would 〈◊〉 they would be readyer to run away then come to the place of 〈◊〉 Reas 2. Because of the disproportion of all other things and the piâ—â—â— of atonement we by our sins have provoked God to infinite displeasures Now that gift which must appeale Gods wrath most be infinite and that is only Christ Jesus Vse 1. This holds forth unto us the wonderfull wisdome justice land grace of God that are met together it was Gods wisdome that he took sucâ— a course as would reconcile us to himselfe neither men nor Angels could have done it wherefore when no creature would serve the â—uâ—n God sends his Son to suffer for us Then see the grace of God that he would send his Son to be a Propitiation for us and to be a surety for us to drink up all the dreggs of his Fathers wrath for
us 2 This shewes the exact justice of God though he be infinitely compassionate and gracious yet he will be satisfied and yet rather then the creature should perish in suffering God in his infinite wisdome devised a mean how all our sins should be done away 2 This sets forth the wonderfull miserable estate that we had plunged our selves into so great as that all the men in world and all the Angels in heaven because finite creatures could not have delivered us 3 This shewes us what course to take to have our sins pardoned If God have sent his Son to be a Propitiation for our sins we must take the same course that they did of old Levit. 4.4 we must confesse all our sins and offer up Christ and intreat God that Christs blood may speake better things then the blood of Abel 4 This may be a ground of tryall whether we have found Christ Jesus to be a Propitiation for our sins see whether his blood hath been sprinkled on thy soul so that now thou findest peace in thy soul But how shall I know whether I have found true peace for there is a peace when the strong man armed keeps the house Luk. 11. Answ Satans peace is not a peace which passeth understanding Phil. 4.7 Gods peace doth when a man hath peace which passeth understanding it is such a peace as is carefull to preserve it selfe and 〈◊〉 then a man will loos it he will loos all the world 5 This is a comfort to all such souls for whose sins Christ is a propitiation he makes now the Father to be reconciled to them and well pleased with them 1 JOHN 4.11 Beloved if God so loved us we ought also to love one another This is the conclusion of the argument stirring up to the love of one another here heaven and earth meet as it were in one exhortation Doct. Such love of God to us is a president and pattern of like love in us to our Brethren How did God so love us So as is described in the two former verses set forth to be 1. a manifest love vers 9. Gal. 4.4 2 A bountifull and large love he spared not his Son he sent him out of his bosome into the world a man will not send his Son into an ill air 3 When we loved not God when we were enemies and strangers he cast about how he might by sending his Son reconcile us to himselfe this is free gracious love so we should love one another in manifest bountifull gracious love see some Scripture pressing this president Ephes 5.1 2. if he hath so loved us as he hath given himselfe an offering of a sweet savour the more good offices should we doe to Gods people expose our selves to in jury for them Ephes 4.32 Reas 1. This argument is of great force as the Apostle applies it both to the subject and object of this love 1 In regard of us that are beloved of God children should be like the parents therefore the Apostle presseth the argument from our near conjunction with God Ephes 5 1. and the resemblance that ought to be between God and us Mat. 5.44 45. as we look to approve our selves as children of such a kind gracious tender hearted Father so to be to our Brethren 2 In regard of us as loved of God there is an equity required in our giving and receiving Mat. 10.8 as we have received love so give Mat. 18.33 34. Oughtest not thou to have forgiven c. ought we to be so rigorous to our brother when God is so gracious to us 3. From the just recompence of love we owe to God that hath loved us where we sow more seed we look for a more plentifull harvest Matth. 25.28 not to give God his own with advantage is a part of unjustice in us our love cannot much reach to God but as David Psal 16.2 3. 1 Cor. 12.7 the members of the body serve for the help of the body pour all Gods love upon his Saints David inquires if there be any left of Jonathans house that he might shew kindnesse to 2 Sam. 9.2 the kindnesse of the Lord as if David had been bound to it by the Lord. 2 Look at them that are to be loved since they have received such love we are to love them from the firmnesse of Gods love to them which we cannot reverse therefore to be beloved of men and Angels Numb 23.20 he hath blessed and I cannot reverse it my curses cannot pierce through Gods blessing towards them it 's a vain thing to hate there where God hath blessed we may say How can I hate where God hath not hated He hath loved and I cannot reverse it it is not for the creature to be so sawcy malepert to dare to bestow his hatred where God his love and blessing when Isaac had blessed Jacob the younger brother Gen. 27.33 34. though Esau did intreat him and fought it with tears though his own affection weâ—t that way yet he would not reverse it 3 From the danger that may befall our selves if we love not where God hath loved 2 Chron. 19.2 3. The wrath of God hath gone out against his children when they have loved where God hath hated So when we hate where God hath loved the wrath of God is gone out against us What displeasure did befall Jehosaphat was he not a prosperous Prince there were only some few ships broken in going to Tarshish he met with no great matter of wrath but yet because he joyned in league and affection with Ahab Gods enemy wrath was gone out and did not return in vain but fell foul upon his children his eldest son proved a persecutor As Jehosaphat put forth love to Gods enemies so his own bowels hated Gods children So if we shall be straight hearted where God hath loved Gods wrath is gone out against us and will finde either us out or our children Vse 1. Reproves all such strangenesse or enmity that is found in Gods people towards the brethren one would think they should love one another that have Gods love shed abroad in them yet this exhortation shews they are backward in this duty When Gods people are young beginners and new come on then they think they can never love Christ nor his servants enough so Mary Luke 7.47 when her sins were now forgiven her many debts forgiven her she loved the creditor much but St. John implies that his old age had need of this exhortation what through love of the world themselves and their lusts the people of God grow cold in their love to God and his servants This argument of love St. John doth presse in all this Epistle and the danger of the contrary is great you renounce the resemblance of your heavenly Father you are not like him you cannot love them so manifestly freely and largely as God hath loved us we expose our selves to the losse of the sense of our comfort This is one reason why we
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
means here and though no man is perfect in all degrees yet he is more and more perfecting he is on the growing hand Ephes 4.15 16. As no member can grow in the body except it be knit to the body by joynts and sinews so Col. 3.14 in the body of Christ love is the bond that knits us together to God and our brethren 1 Cor. 18. and 13.1 2 3. 4 A thing is perfect when it is expert thus Ezra 7.8 so is a mans love to God perfect to any good office a loving Christian is a perfect Christian you cannot set him to any good duty but he is perfect to it love oyls the wheels of his affections and sets him on that which is helpful to his brethren and hence it is that when our Saviour would set Peter on to feed his lambs he would lead him on to this work by propounding this question whether he loved him or no John 21.15 16 17. he pressed upon him this love every time he asked him his love required him to feed his lambs 2 Cor. 4.15 The love of Christs constraineth Paul to be ready for doing and suffering A man that goes about a businesse with ill will he always bungles it 5 A thing is then perfect when it is durable so is it with a mans love it is durable if it be nourished with love to our brethren if it make a man ready to be doing good offices to his brethren this will make it not onely grow and continue but also to abound for ever Ephes 2.4 5 6 7. If love continue not the Church will not continue that is the whole body of Christians the body of faithful Ministers and people the Church will be removing if love begin to remove Vse 1. A signe of the truth of our love we must have as great a care of the truth of our love to our brethren as of faith and repentance from dead works How shall we know our love is perfect to God How stands your love to the brethren If your love be closed up from your brethren then your love is very unsound or very sick so much love so much life and so much failing in your spiritual love so much failing in your spiritual life Gal. 5.6 Faith works by love and that avails much with God we must receive the Sacrament oft that we may be strong in love according as our love works so works our faith 2 It exhorts us all to the love one another for by this means God dwels in us and his love is perfected in our hearts As you desire therefore that your love to God may be found entire and thriving in your soules give your selves to the unfaigned love one of another edifie one another in love 3 Comfort to such a man as knows he is of a loving heart his love to God is perfect you may know your love to God is perfect if your love be sound to your brethren 1 JOHN 4.13 Hereby we know that we dwell in him and he in us because he hath given us of his Spirit THey that love their Brethren they have a two-fold benefit they have Gods Spirit dwelling in them and they know it Doct. That such as love one another to them God hath given of his Spirit What is meant by this that God hath given us of his Spirit 1 It implies that God hath given us that spirit of grace that accompanies salvation this branch of that spirit that dwelleth in God Numb 11.25 Moses spirit was not diminished though God did communicate it to the seventy Elders God did cause it to be inlarged in them that were in the place of Magistracy with him so who so loves dwels in God and the same spirit of love do they communicate to their brethren so that they walke by the same rule and aim at the same end The fruit of the Spirit is love Gal. 5.27 But the works of the flesh are adultery c. They that walk in love have received of the Spirit they have received of the Spirit of the holy Ghost for the Spirit lusts against envy Judg. 9.22 23. Vse 1. It teacheth us there is no love to be found towards our brethren but amongst spiritual men for if we love one another there is a Spirit of God in us where the Spirit is not there is no love Love is not a fruit that grows upon thorns or on such a stock as nature brings forth the old Olive Object But many of Gods servants bring forth sowr fruit which will neither benefit themselves nor others therefore how is it said that Gods Spirit is in them Answ They have sowr Oyl distilling from the old stock for there are many branches in us that suck sowrnesse from the old stock though there be a spirit of love in Gods children yet many times it doth not run forth But when you see Christian love expressing it self it springs not from nature but the Spirit of God 2 A ground of much comfort to any soul that doth finde his spirit suppled with any compassion If you can finde your spirits mourning for the evill case of your brother it is a signe that Gods Spirit is in you 3 Labour we to preserve our hearts in brotherly love for love is a fruit of the Spirit of God so much as a mans heart runs sowr and hard so much doth he damp the lively Spirit of God which the Lord hath shed abroad in his heart therefore as we desire that God would for ever keep us in a good estate and that his Spirit should not be grieved by us we must keep this Spirit of love that is the Comforter when we grieve the Spirit of God we shall have grief enough If the Spirit of comfort that is in us be uncomfortable how great is that dis-comfort Doct. That such to whom God hath given of his Spirit of love they maintain mutual entire and constant fellowship with God and they know it God dwels in us which is more then to have God to dwell with us if God did but dwell with us it would argue much happinesse but this is more for God to dwell in us We are not onely near one another and branches one of another but one body with another he abides in us as the head we in him as the members Quest What is this We know it Answ This act of knowledge is more then an act of faith men may believe more to be true then they know Heb. 11.3 By faith we understand the world was made faith understands a thing to be done and so we may be perswaded of the truth of a thing Something we know by reason which by sence we cannot know if it be not evident by sence and reason we cannot know it the meaning is we have evident sence and evident reason for it Reason 1. Is taken from the evidence of sence when God hath shed abroad into our hearts a spirit of love we shall see and feel the favour
fear him but it casts out all tormenting fear it casts out the fear of the day of judgement and so consequently of Gods wrath 2 Thes 3.5 He prays that the Lord would direct their hearts into the love of God Why what is the fruit of that And into the patient waiting for of Christ when a mans heart is once directed to the love of God he is prepared to wait for the coming of Jesus Christ Jude vers 21. Keep your selves in the love of God looking for the mercy of the Lord Jesus Christ unto eternall life So much love as you keep in your hearts towards God so much expectation you keep in your hearts against the day of his appearing the like may be said of keeping our hearts in love to our brethren Jam. 2.13 Mercy rejoyceth against judgement Reas 1. From the proper nature and effect of love Love thinks no evill 1 Cor. 13.5 This is the work of love in the heart it bows the heart to take all in good part that God doth against it so that though we find much disquiet and anguish and torment yet love makes the soul take all in good part so that it thinks no evill of God For particulars 1 The soul thinks thus though I feel much smart and anguish yet I cannot but think it well that God should apply such corasives to my wrankled festered wounds 2 The soul takes it well that God shews him all the danger before times of sicknesse or death that he shews him this out of Hell and awakes him before he comes there it 's a great mercy that I have yet time of mercy that Hell hath not swallowed me up but that he hath given me so fair a warning to prevent it 3 A loving soule takes Gods dealing in this kind in very good part as being a notable preservative against many sinful distempers he should have fallen into by these anguishes he drives me from the world and putting off GOD for after-times this makes us seek God speedily there is no man when grace knocks at his heart that quite rejects the motion but defers it but these tormenting fears are like hooks in a fishes belly they draw us to God presently 4 The soule takes it in good part in that by these fears of conscience he is brought better to attend on Sermons to be conversant in the Scripture more to like good company better This though it quite casts not out tormenting feare yet it makes all to be taken in good part for that the soule hereby grows more meek and lowly and by this means he begins to find rest to his soule When a man begins to take Christs yoke and beare it patiently and learn of him to be meek and lowly he finds rest to his soul then he is not in torment 2 Effect of true hearted love it stirres up a man to seek him whom I â— soul loveth and the very seeking prepares the heart to rest for such a soule when he hath found Christ will not let him go till he be possessed of his love Cant. 3.4 Whereas the soul that wants love runs away from God as Adam and Cain Saul fled from God in their distresse but love is in the midst of all these tormenting feares gathers up the soul that it runs not to musick nor mirth or any evill means to quiet it but provokes the heart to seek God by all good means and so casts out fear 3 Love of God makes us afraid of all sin and conscionable to obey in all things All that love God hate sin love maketh us hate sin and affects us with a desire to keep Gods Commandements and to be doing good John 14.23 Now both these lead to tranquility Psalm 79.10 11. There is a double ground of comfort to those that begin to hate evill out of love to God First The Lord preserveth such a soul Secondly Light is sown for such which in time will sprout up to manifest comfort therefore Psalm 79.12 he saith Rejoyce in the Lord ye righteous Love likewise provokes us to be fruitful in goodnesse and if we be so Christ promiseth that he will manifest his favour and familiarity to such John 14.23 Reas From the object of love which is alwayes some good and if the soule love good God will be good to it Psal 79.1 Truly God is good to Israel In the midst of many fears and doubts and griefs in the midst of all like the Sunne through a cloud he breaks out yet God is good to Israel Now when a man in the midst of evill can looke at God as good this makes way to quiet all as he expresseth vers 24 25.28 29. When the heart conceives of God as good it scatters all doubts und fears wherewith the soule is possest that though his heart and flesh faile yet God is his portion for ever Vse 1. Of direction to them that have to deale with troubled spirits where they may apply comfort a man comes and complains bitterly of the burthen of his soule Why as yet there is no sure ground of applying of comfort but when you can discern any fruit of love in their expressions if you finde them taking all in good part and blessing God that by this meanes he is pleased to break them off from their owne sinful wayes and draw them closer to himself then you may safely apply comfort but otherwise if you see men murmuring against Gods hand why truly that feare hath torment and that soul is not sound-hearted This is true love to love God when he is angry and to take it in good part that God should deal frowardly and crabbedly with a froward and â—â—ooked heart Vse 2. For them that find their hearts overwhelmed with fears doubts and yet are unwilling to come to his frame of spirit that think they have not lived so badly as some have done convince them they have deserved more then this that so they may take all in good part 〈◊〉 then if they be possest of Gods love in this and apprehend â—â— there is way 〈◊〉 â—â—mfort and peace Vse 3. For you that finde disturbance and anguish of soule it may be a ground of consolation and direction to you 〈…〉 heart pricked with the torment of sin consider how thou findest thy 〈…〉 to God doth thy soul say to God in 〈◊〉 deepest anguishes as 〈…〉 Thyâ— art just in all that is come upon us thou hast done righteously but we have done foolishly Dost thou take it in good part and blesse God that in very faitfulnesse to thy soul he hath afflicted thee If thou 〈…〉 thy self to God and puttest thy mouth in the dust willing to be turned any way so that he will set thee in a good way Why then there is a spirit of love in thee which in time will cast out all fear there are now 〈◊〉 of light and joy sown which ere long will sprout forth to thy endlesse comfort Vse 4. May teach them
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
hot contentions betwixt Christians they fall off from one another they discern no change for the present but when they begin to look back at former passages and see what wounds they have made both joyntly begin to be sensible of pains and cannot rest till they have taken some course to set the members in joynt again 4 For private Communion it calls for love this profession David made and so doth every true Christian I am a companion to all them that fear thee Psal 119.63 He doth not say only he is a well willer or favourer to such which yet is a great matter in our dayes but he was a companion to them he had sweet and comfortable familiarity with them if therefore we be so far from making them our companions that we can hardly be brought to be favourers of them we renounce subjection to the Ordinances of the Gospel 5 For discipline this is one of the main ends of discipline to see that no offence be given from one to another Matth. 8.15 to 20. if therefore a man offend his Brother and be not willing to be reconciled in this case a man renounceth subjection to a main Ordinance of the Gospel Vse 1. To teach Christian men if you would be honest true hearted men let there be no christian brother in the world but thou canst say that thou lovest him if there be any one that thou neglectest and canst not have fellowship with why there is no soundnesse in thee better it is thou shouldst love an hundred hypocrites then hate one christian brother he that professeth himself a christian and professeth subjection to the Gospel and yet wants love to his brethren he renounceth subjection to every Ocdinance of the Gospel and therefore his profession is but hypocrisie and he himselfe is a lyar è contra if God give thee an heart unfeignedly loving every brother if you make them your companions and the men of your delight why then If he that saith he loves God and hates his brother is a lyar then on the other side he that doubts whether he loves God and yet unfeignedly loves his brother he deceives himself if thou canst say thou lovest thy brother the text will tell thee thou lovest God if thou canst but find in thy heart true love to thy brethren though thy profession may be but weake and poor yet it is sound and sincere so much love so much sincerity so much want of love so much hypocrisie Doct. 2. The sight of our brother is a stronger inducement to the love of him then any that hates his â—rother can have to the love of God For some might say What though I love not my brother he is full of weaknesses and failings yet I can love God for 〈◊〉 more cause the Apostle tells you the sight of your brother is a greater ocâ—â—â—sâ—on to love him then any that hates his brother can have to love God 〈◊〉 a true indeed he that loves his Brother hath more cause to love God then his Brother but he that hates his brother shall find lesse cause to love God then his brethren By sight is meant not only viewing the face but to have familiarity and fellowship with him to have dayly intercourse and commerce with him now this much furthers love Reas 1. From the strength that is in dayly commerce together to procure love Our brother doth many things in our sight which might justly winn our love we see many good parts in them many good offices which they doe to us and we to them which much increases our love the more we see our brothers and communicate good one to another the more we love them Reas 2. From the little cause a man hath to love God that hates his brother take a man that is estranged from his brother he is much more estranged from God 1 Such a man hath no faith in God that wants love to his brother for faith works by love 2 He can have no sense of Gods love for God never reveals sensible love to such as have no love to these brethren and then how can we love God if we have no sense of his love to us 3 Much lesse can he have experience of Gods love to him for he never had it 4 You will say he may have reason to love God for many bounties of God towards him I but what reason can such have to think that God gives them these in love and therefore he will have little cause to love God if he find in his heart no reason to love his brother he will find lesse reason to love God Vse 1. To stirr us up to hasten out of this sinfull lust of hatred towards our brethren for though we may think we have more cause to love God then them yet truly we shall find if we be willing to part with our Brother we shall be more willing to part with God Object But this man hath done me much wrong but God never did me any Answ If he hath wronged thee and thou seest him daily pity him the more strive to heal it and redresse it if thou canst not doe it thou canst not look that God should ever pardon thee The second argument the Apostle layes down why we should love our brethren is from the equall cause we have of both and it is from Gods Commandement to love both Doct. 3. True and sincere profession of christian Religion doth as duely yeeld obedience to one commandement as to another He that loves God let him love his brethren also Why because God hath commanded the one as well as the other Psal 119.9 then shall I never be ashamed when I have respect to all thy commandements he doth not say when he keeps them all we all faile in that but I may have respect to all so a christian cannot keep all Gods Commandements but he may have respect to all so David professeth Psal â—â—â— 128 I hate every false way Reas 1. From the same Law-giver that gives all the Commandements Jam. 2.10 11. he that breaks one breaks all if in obedience to Gods Law thou love him theâ— in obedience to the same Law thou wilt love thy brother also 2 From the nâ—â—â—â—finity betwixt the Commandements they are like to the links in a chain breake one you breake all If a man love not his brother how can he love God or worship him or keep his Sabbaths He that hath not respect to all Gods Commandements hath respect to none Vse 1 Gives us a free tryall of our sincerity or hypocrisie If God give thee an heart to have respect to every Commandement and therefore to make conscience of them all why then thy profession is true and sincere though thou canst not say that thou keepest one of them aright yet if thou be conscionable unto them all and it grieves thee that thou canst not perform that indeed which in heart thou respectest thy heart is sound contrary if we shake off
the bonds of these Commandements or breake but one willingly we have no truth in us Jehu had no respect to walke in all the Commandements of God and therefore was an hypocrite if a man take not heed to all the Commandements he takes heed to none at all When the two Harlots came before Solâ—mon his judgment was that the childe should be divided betwixt them the Harlot was willing but the true Mother would by no means endure it so if thou give God undivided obedience thy heart is sound but if you divide with God and some part you will give to God and some part keep for your lusts why you have the heart of an Harlot and all your works are dead works Object Doe we not all sin in many things Jam. 3.2 Answ Yes we all faile in performing but we may have respect to all Gods Commandements and it grieves us that we have failed in those we doe respect and we are sorry for it if we be thus affected our hearts are right before God Vse 2. Of consolation to all such as find this frame of heart to yeeld universall obedience to God God himselfe testifies your profession is sincere and so you shall find you shall never be confounded when you have respect to all Gods Commandements Vse 3. Of exhortation to all that would have a testimony of the sincerity of their profession Why make we conscience of every Commandement of God and so we may have a sure ground of our sincerity 1 JOHN 4.21 And this Commandement have we from him that he who loveth God love his brother also WE come now to observe one poynt out of the words themselves Doct. 1. The same commandement that requires love to God requires love to our brethren also God requires no man to love him but he requires him also to love his brethren it 's one of the great Commandements of the Law neglect love to your brethren and you neglect love to God likewiâ—â— and this direction Christ himselfe gives Matth. 5.23 24. Which implyâ—â— aâ— God would not accept a service to himselfe without reconcilement to 〈◊〉 Brother so God will not accept any Office of love to himselfe if we come not in love to our brethren God loveth a cheerful giver that doth it in hearty love and affection God would stay for his service and he would have us stay till we be at peace with our brother not but that our love to God ought to be greater and in case of competition God will be loved even with the hatred of our brother but when there may be a suburdination of their loves he requires the one as well as the other 1 Tim. 2.8 Let us lift up pure hands without wrath and doubting and he means wrath to our Brethren as when a man comes with doubtings he is not accepted Jam. 1 7. so neither is he accepted when he comes in â—â—ath nay if he comes in wrath he either wants faith or his faith is full of doubtings or else it 's a false faith The wrath of man accomplisheth not the righteousnesse of God Jam. 1.20 a man can doe no righteous service to God if he come in wrath Reas 1. From the near relation that lyes between God and our brethren God looks at his people as his children as his Spouse as his Members and therefore oft times he will longer bear with injuries done to himselfe then to his members Pharoah was an heathen Prince but yet God past by that he doth not charge him for his horrible idolatry and filthy abominations God winked at these things but when Gods people came amongst them and were evill intreated by them then Moses his message is Exod. 4.22 23. Israel is my Son even my first born and if thou refuse to let him goe I will slay thy son even thy first born this was that which made God fall so heavily upon him for opposing of his people so though Babylon abounded with many Idolatries yet God makes little mention of it but he punisheth them for the insolency against his people Psal 137.8.9 Zach. 1.15 I am very sore displeased with the Heathens that are at ease for I was but a little displeased and they helped forward the affliction They are his members like us and therefore the injury done to them redounds to God himselfe Saul Saul why persecutest thou me and they are such members as art as dear to him as the apple of his eye Zach. 2.8 Now he will endure touching any where else rather then on the apple of his eye God knows that mens goodnesse extends not to him so neither doth their hatred if we be wicked and injurious what harm can we doe to him Why God will bear much longer Idolatry swearing and other grosse sins then injuries put upon his people how long did God endure the heathen Monarchs till they fell sore upon the Church the Roman state flourished exceedingly above seven hundred years though their Capital was filled with all manner of Gods but the times of this ignorance God regarded not but followed them with great Victories and designes and there were many worthy men among them for valour and prudence but when the Emperours grew hot against the Christians and persecuted them God would endure them no longer but tumbled their Monarchy into the dust Touch not mine anointed and doe my Prophets no harm Some man will endure much more injury against himselfe then against his children so while the world trespasseth against God himself by Idolatry Superstition or prophanenesse he sits silent as if he regarded them not but when they wax fierce against the Church then he ariseth like a mighty Gyant and raiseth his forces even such plagues as the world rings of as those ten plagues of Egypt witnesse and all this ariseth from his tenderness over them because their afflictions may doe them more harm then they can doe him as long as the Church keeps any good termes with him no man is more tender of his Spouse no father of his child then God is of his Church Reas 2. From the delight God takes in the sincerity of his service 1 Cor. 16.14 Let all things be done in love what is done in love is an hearty sincere service and if love be wanting a man either performes no service or else it 's not done in truth God that is a God of truth is most impatient of such overly and haâ—ting performances Psal 51.12 God requires truth in the inward parts whether in dutyes of service to himselfe or man 1 Pet. 1.21 Reas 3. From the care God takes of the preservation of love unfeigned to himselfe why that it may be preserved spotlesse God will still keep in us a diligent care of love to our brethren for next after hypocrisie nothing more odious to God then Apostacy and more dangerous to us as being the way to the sin against the holy ghost Now so long as a man walks in love and keeps a constant fellowship
with the Saints so long we keep a constant fellowship with God himselfe but let a man faile in his love to his brethren he falls off from God and so runs into grievous Apostacy against God to the spighting of the holy ghost therefore as you would put honour on God and maintain his Spirit in you so take heed you neglect not brotherly love if we neglect this we are in rhe way to total Apostacy Reas 4. From the delight God takes that all his servants should wear his livery and be known to be his Disciples now if God had only left us to faith in Christ to calling on his Name all this might have been and yet we never been known what we were but because God would have it known thar there is a generation of men calling upon his name and serving him in truth he would never have them come abroad without this cognizance to their brethren and by this mark all men should know ye are my Disciples if you love one another Joh. 13.35 therefore if a man throws away brotherly love he throws away the profession of Christianity he is no Christian therefore offer not to say thou lovest God or love thy brother also Vse 3 To teach us that the love of our brethren is not a conceit of perfection or supererogation but it s a duty of necessity straightly lying upon all men that if they love God they must love their brethren also never say you have a God in heaven whom you love if you neglect love to your Brethren we think we may love our brother as long as he loves us but if he comes betwixt us and our profit we fall off from him Why if you love them that love you what singular thing doe you Matth. 5.45 Turks and Pagans will doe so much but you must know you are bound to love your brethren by vertue of a Commandement if thou thinkest thou art bound to love God by vertue of his Commandement by vertue of the same Commandement thou art bound to love thy brother also Object I but my Brother is changed Answ It may be so but yet Gods commandement is not changed indeed we are to carry the expressions of our love according to divers occasions it 's one thing to comfort another thing to reprove yet both acts of love besides there is no Commandement of God but the transgression of it brings a curse with it Deut. 27. ult If therefore I love not my brother I fall under a curse and so under seperation from Gods presence for that is properly a curse and so then we cannot so wrong our Brother as we wrong God and our own souls as soon as Cain hated his Brother and slew him he went out from the presence of God and dwelt in the Land of Nod a land of agitation wandring prayers and wandring performances does an hatefull soul put up When David had once wronged Vriah what poor work made he He then makes nothing of the destruction of a worthy subject that had before time been scrupulous of cutting an enemies skirt whereas è contra no man that expresseth hearty love to his brother prayes for them doth them good but he shall find as he closeth with his brother God will close with him as he lifts up a cheerful countenance upon his Brother so will God on him so that he shall plainly find that in keeping this great Commandement is great reward Vse 2. To teach us to love God so much the more that hath such care that no man withdraw his love from us but he will be as ready to sit loos from them as they sit loose from thee why what marvellous love is this that God should take it so ill that any should offer injury to thee so that he will not endure that the greatest Monarch should evill intreat thee how should this shame us that we should sit so loose from God and slight him and wrong him that is so carefull that none should wrong us 1 JOHN Chap. V. Vers 1. Whosoever believeth that Jesus is the Christ is born of God and every one that loveth him that begat loveth him also that is begotten of him THese words contain a third argument to confirm a truth delivered Chap. 4. vers 20. which was That the profession of the love of God without the love of our Brethren is but hypocrisie In this verse the argument is drawn from the nearnesse of our Brother to that God whom we profess to love He is as near as the begotten is to him that begat him and the argument stands thus if our Brother be begotten of God then we cannot love him that begat but we must love him also that is begotten but our brother is born of God which he proves by his faith Whosoever believeth that Jesus is the Christ is born of God In this verse observe these two parts 1 The safe and comfortable estate of every believer He is born of God 2 The necessity that lies upon such as love God To love the Brethren also Here therefore is a double universall proposition 2 Concerning Faith 2 Concerning Love The former universall proposition is That whosoever believeth that Jesus is the Christ is born of God Doct. 1. Faith in Christ Jesus is a certain and universall worke of Regeneration Quest What is it to believe on Christ Do not the Devills believe and tremble 1 To believe that Jesus is Christ is to be perswade that God hath anoynted him to be King Priest and Prophet of his Church as a Priest to sacrifice himself for us as a Prophet to direct us and reveale his will to us as a King to govern and to rule us 2 Believing is not only an act of the understanding for the Devills believe that Christ is the Messias that is that he is Priest King and Prophet of his Church therefore in this believing there is more then a meer perswasion namely 1 A particular application to mine own heart that he is a Priest King and Prophet to me And 2 Where this faith is it works such a frame of heart in me that I trust on him alone for my salvation and out of him I look for none in his bloud I look to be pardoned in his Propheticall office I look to be guided and I look to him as a King to subdue my rebellious heart this kind of Faith is a certain mark of Regeneration 1 From the removal of all other causes for a man to looke up to him as the Christ the anoynted of God this is above the reach of flesh and bloud and this kinde of faith makes a man blessed Mat. 16.16 17. The hand of faith is a work of Gods Spirit for take the state of nature it reaches no further then this Flesh and bloud looks to satisfie by the works of the Law and this was the stumbling block of the Jewes they sought righteousnesse by the Law Rom. 9.3 this is naturall ever since Adam for
his principle being given to Adam Doe this and live this still cleaves to us by nature and this is the Religion of all the Nations to look to be saved by the works either of the naturall or morall Law 2. Suppose you convince flesh and bloud that all his righteousnesse is unclean why yet far off was it from men in St. Johns time to look for salvation in a crucified Saviour this was a stumbling block to the Jewes and to the Greeks foolishnesse 1 Cor. 1.23 3. Suppose you prevail so far with flesh and bloud as to convince them their righteousnesse is unclean and that there is no salvation but onely in Christ yet nature will not be perswaded that Christ did all this for him but in anguish of soule nature runs to merry company to the world to the gallowes rather then it will come to Christ for help and wait on him and cleave to him if therefore a man be brought to believe on him as his Saviour and by his Priestly Kingly and Propheticall Office to look for salvation and trust on him for it is an evidence of our Regeneration Reas 1. From the mighty power of lively faith for St. John here â—oth not speak of a cold dead faith but of a lively powerfull faith now where such faith is it makes us live by our faith Heb. 2.4 The just shall by his faith live a life of justification and sanctification faith looks not at his own works for satisfaction but to him that justifies the ungodly Rom. 4.4 5 6. And so by faith we live a life of sanctification wâ—ether Gods will be to be done or suffered he lives by faith that is he will have a commandement for his rule no duty he takes in hand but he will have his warrent for it 2. Faith looks to the promise for strength when he goes about any Christian duty he goes not about it in his own strength but he derives strength from Christ Without me ye can doe nothing from him is thy fruit found Hos 14.8 9. he relies on the promise for help for comfort for acceptance he doth all in the name of Christ that is in his life and power and looks for acceptance in the name of Christ onely 3. If he suffers the will of God and lies under heavy temptations and afflictions why he waits on God he lives by his faith he knowes that he that will come shall come and will not tarry Heb. 10.36 37. in the mean time the just lives by faith that is quiets himselfe in dependence on Christ and expectation of his promise Vse 1. To refute a Popish Doctrine that teacheth That faith may be common to Gods people with Hypocrites and they professe no other faith then what may be common to Hypocrites and Devills and therefore they disclaim justification by faith because if faith justifie then the Devills and Hypocrites may be justified But the Apostle speaks of a faith that flesh and bloud cannot attain unto therefore that which they call Catholique faith to believe those Doctrines mala fide propounded by their Church is a fiction the Devill believes better then they he believes the word of God to be true but to believe this to be true by a true and lively faith is such a beliefe as whereby we are born of God Vse 2. Of tryall whereby we may take an estimate of our faith thou saist thou believest that Jesus is the Christ Why try that hath thy faith regenerated thee hath it brought thee into subjection to Gods will Dost thou live by thy faith that is if thou beest to doe any part of Gods will dost thou walk by a Commandement for thy rule and dost thou depend upon some Promise for strength if thou beest to suffer Gods will dost thou wait patiently on Christ and quiet thy selfe in him then thy faith is a regenerating faith Contrary if a man say he believes in Christ and yet makes no conscience to live according to Gods commandements relies not on him for strength in his performances is not patient under his hand such a beliefe as this is far from that which the Text speaks of Vse 3. Of direction what course he must take that would become a son of God born of him Why faith is the door wereby we are to enter into this happy estate there is a power in faith not onely to justifie but to sanctifie If therefore thou be convinced of thy filthy unclean state by nature and lookest up to Christ for cleansing if thou findest thy heart submitting to Gods will carefull to walk by a rule going out of thy selfe depending upon him for strength and if God hide his face thou canst waite patiently on him why this is the way to regeneration To believe on Christ and not to make use of him is to say we believe in him and yet believe him not If thou were told that in such a corner of a field there lay abundance of treasure and yet thou livest in penury and want and never goest about to dig it up every man would think thou wert not perswaded of the truth of it but that thou lookest at it as a fable So for a man to say that he believes on Christ and yet to let Christ lie by him as a refused commodity and never look to him for salvation and help who will believe that we are perswaded that Jesus is the Christ the anointed of God Vse 4. Of consolation to every believing soul we are ready to call in question our regeneration and adoption why if God gives us hearts believing that Jesus is the Christ and therefore thou goest about to dig up this treasure in him and therefore art resolved not to leave off till thou hast found him and trustest upon him daily for help and comfort dependest on him seekest him with all thy heart Why be of good comfort thy faith is a sufficient testimony to thee that thou art born of God 1 JOHN 5.1 latter part And every one that loveth him that begat loveth him also that is begotten of him Doct. EVery Christian that is affected with the love of God as a father is inlarged also with love to his brethren as those that are begotten of him This Doctrine is not delivered in these expresse termes any where else but something like is found John 20.17 I ascend to my Father and your Father He acknowledgeth his Father to be their Father reconciled in him and he looks at them as his bre hren therefore tell my Brethren He therefore that acknowledgeth God as his father and bears a child-like love to him by the same affection is he carried to love his brethren as those that are begotten of God Reas 1. Because he takes them all to be his Brethren And 2. Because he looks at God as their father as well as his so that he that looks at God as his Father and yet respects not his children as his brethren is a lyer he that loves his
onely gives me evidence but it manifests to others that our estate is good John 13.35 Now if we did not know out 〈…〉 courages a Christian that others 〈…〉 suspect himselfe thus 〈…〉 Further 〈◊〉 this 〈…〉 God will â—â—eive 〈…〉 God 〈…〉 God 〈…〉 â—on â— 10 〈…〉 Reas 2. From 〈…〉 they may 〈…〉 22.6 They 〈…〉 love her If therefore God 〈…〉 we 〈◊〉 him and his 〈◊〉 we know we fall under a covenant of 〈…〉 I will blessed â—â—m that blesse thee Gen. 22.3 〈◊〉 contraâ—â— Let them be 〈…〉 and turned back that have â—â— will to Zion let 〈◊〉 be to the câ—en on the 〈…〉 thereof the mâ—â—er filleth â—ot his lay neither 〈…〉 passe 〈◊〉 God 〈…〉 â—0 5 thâ— Implying that lives in an estate 〈◊〉 of 〈…〉 shall never prosper in the outward or inward man 〈◊〉 shall 〈◊〉 as the corn on the house top and as God 〈◊〉 him not 〈…〉 noâ— from him so man blesseth himâ—â—â— because he is turned from him â—od its 〈…〉 shall be turned bâ— If we â—oe not love our Brethren every thing 〈…〉 again 〈◊〉 A man that wants a spirit of love hath no ground 〈◊〉 for blessing he withers as the corn on the house 〈◊〉 hot weather 〈◊〉 no root If a man have not his heart softned 〈…〉 â—ove 〈◊〉 his Brother these is something within him which will not suffer 〈…〉 there want 〈◊〉 and moysture upon which he â—ight prospe◠〈…〉 grow◠〈…〉 bâ—de he yields no service enâ—â— to God â—â—an 〈…〉 hopes the spaâ—â—â—f love 〈…〉 blessings Reas 2. 〈…〉 and comfortablenesse of 〈…〉 dealing 〈…〉 is sincerely affected 〈…〉 2 Cor. 1.12 〈…〉 we 〈…〉 they and â—ad to 〈…〉 carefully and pai◠〈…〉 him Thy corn was not currant or 〈…〉 was not fully 〈…〉 â—oth he stands confidently out and it comforts him much So 〈…〉 when joy when others suspect his love to them which is his debt Roâ— 13.8 â—hy if he know he hath paâ—â— it theâ—â— to the full and in current duties of love 〈◊〉 satisfies 〈…〉 This is our reâ—â—â—cing the testimony 〈…〉 conscienâ—â— Vse 1. It reproves the 〈…〉 of men when they content themselves with the love of the 〈…〉 but are not solicitous to know whether that way be a way of 〈…〉 havâ— much selfe loâ—â— and false love 〈…〉 may easily 〈…〉 â—ves All this have I donâ— â—ith the young 〈…〉 9. â—◠〈…〉 â—onceiâ—ed of himselfe anâ— his is 〈…〉 are 〈◊〉 â—waded we doe such things in loâ—â— when iâ— nothing so 〈…〉 take 〈…〉 upon trust have not so much wisdome as those that 〈◊〉 they theâ—â—â—rely before they pay it Why everyday we that a 〈◊〉 of love to 〈◊〉 le◠〈◊〉 therefore we pay our debt in currant love God 〈◊〉 not onely thaâ— we â—ould love our a â—rethren but that we should know◠〈…〉 Vse 2. Of 〈…〉 not onely to 〈◊〉 down â—â—es to people But withall to lay 〈◊〉 theâ—of whereby 〈◊〉 may know it This was St. Johns practice and he doth 〈…〉 their joy 〈…〉 commandents is an undoubted 〈…〉 〈…〉 to God before we can 〈…〉 to â—ee 〈…〉 when 〈…〉 Prov. 6.21 as the apple of 〈…〉 Reas 〈…〉 not his life 〈…〉 against his Brother Herod 〈…〉 loose form 〈…〉 at 〈…〉 of God 's 〈…〉 our Brethâ—◠〈…〉 cannot 〈◊〉 from 〈…〉 from the other 〈…〉 love of God is an evidence that we love 〈◊〉 Brethren soâ—â— a 〈…〉 not God â—e so was not his Brother 〈…〉 be for selfe 〈…〉 on 〈…〉 grounds and its 〈◊〉 civill love not a 〈…〉 Brother love 2 〈◊〉 10. â—5 16. For Jeâ—â—◠〈◊〉 King so 〈◊〉 with 〈◊〉 a good man he would think it 〈…〉 but 〈◊〉 it was that he might 〈…〉 zeal for the Lord 〈…〉 and to wâ—â—k out 〈◊〉 â—ands So 〈…〉 no means part 〈◊〉 Jacob was not this great love No he 〈…〉 found it did advantage his estate Vse 1. A ground of tryall whether 〈◊〉 love to our Brethren â—e unfained or no such as we may be bold to say I know I love them 〈…〉 thou affected towards God Dost thou look 〈…〉 and wouldst thou 〈◊〉 his commandements as thy took precious 〈…〉 life that thou wouldst part with thy life sooner thou them 〈…〉 it thus 〈…〉 sincere and unfained Many 〈◊〉 their 〈◊〉 very good because they finde their hearts love Gods children and favour 〈◊〉 But exeeâ—â— you have 〈◊〉 â—eart feaâ—â— God making 〈…〉 â—ment 〈◊〉 not 〈◊〉 â—ouring â—â—ligion that will 〈…〉 the love of God and obedience to his commandement be 〈…〉 otherwise you may affect Gods children be 〈◊〉 you 〈…〉 harmlesse as Pilâ—to did Christ gave 〈…〉 â—â—ting◠〈…〉 the 〈◊〉 of Caesar waâ— a signe the fear of God 〈…〉 enemy to Christ onely out of conviction of conscience 〈…〉 he was a just man 〈…〉 respects may many times move a man 〈…〉 the very sence of 〈…〉 sings and helps by thâ—â—â— as Laâ—a◠〈…〉 But this is far from truâ—â— otherwise if we love them in obedience to God and his commandements it s an evidence of 〈◊〉 sincere 〈◊〉 Vse 2. For 〈◊〉 that desire to know that they love their Brethren 〈◊〉 constantly conscionable of your obedience 〈◊〉 commandements and love him and then you may be assured 〈…〉 to your Brethren is sincere Break your obedience to God 〈…〉 and your 〈◊〉 to him and then you will soon break off you◠〈…〉 Brethren a◠〈…〉 and 〈◊〉 did buâ—â—â—intain obedience to Go◠〈…〉 Brethren Vse 3. Of comfort to Gods servants 〈…〉 good evidence of their unfained love to their Brethren If God give that 〈…〉 to love God and keep his commandement It s our anâ—â—e if thy love hath this superscription on one side Love of God one the other side the â—â—â—ce to Gods commandements it â—â—ll prove currant before God 〈…〉 a sufficient breast plate against all â—isconstructions of the world â—â—y this we â—â—ew our love to our Brother if we love God and keep his commandements 1 JOHN 5.3 For this is the love of God that we keep his commandements and his commandements are not grievous VErse 2. he had given a double mark of our love to our Brethren which was if we love God and keep his commandement Now because a Christian might be inquisitive and doubtfull How shall I know that I love God and keep his commandements why v. 3. This is the love of God that we keep his commandements and they are not grievous Doct. The keeping of Gods commandements and the easinesse of that yoke is an undoubted signe of our unfained love to God that is If we be willing to bear the yoke of Christ and account it easie that evidently argues that the love of God in our hearts is sincere This Christ teacheth his Disciples John 15.14 Then are ye my friends if ye doe whatsoever I command you Now friendship argues integrity of love Now betwixt friends there passeth a mutuall covenant a mutuall communication of good one to another and of secrets so there is a certain community of all things all things are common among friends So he that keeps Gods commandements
10. The Disproportion between worldly lusts and Gods Children should wean us from the love of the world 2. 17. E The Easinesse of Gods Commands a sure note of our Love to God 5. 3. Easie is the yoake of obedience to them that overcome the world 5. 4. The Epistles were written to Believers only 5. 13. A permanent Estate is their portion who doe the will of God 2. 17. Eternall life is the gift of God 5. 11. Is laid up for us in Christ Ib. Good example an effectuall motive to purge sin 3. 6. A Believer must Eye the sins of his Brethren 5. 16. and with what Eye Ib. We must be wean'd from the lusts of the Eye 2. 16. wherein this stands Ib. F How Christ was with the Father 1. 2. Faith is the great Commandement 3. 23. Faith in Christs Divinity helps to overcome the World 5. 4 5. Faith in God and in the Son of God goe together 5. 10. Difference between the three acts of Faith namely learning in Christ rouling towards Christ and coming to Christ 5. 10. Why Fathers may be suspected 2. 7. The Feast of Christs Nativity no command but a custom 2. 5. Fellowship with God is inward and consists in love 4. 12. G The future Glory of Gods Children is hid at present 3. 2. Till Christ appear Ib. Christ is God 1. 1. God is the Author of no sin 2. 16. Gods accidental work about sin Ib. Gods Children must be the men of our Love 3. 2. God knows us better then we know our selves 3. 20. Growth in Faith and Love effectuall in order to audience 3. 23. Is one end of writing the Scripture 5. 13. H He that Hates his Brother is and ever was in Darknesse 2. 9. Hatred of the Brethren in any should effectually move us to love them 3. 12. The world is given to Hate Gods Children 3. 13. At which Gods people marvaile Ib. but should not Ib. Hatred is murder 3 15. and such are devoyd of eternall life Ib. Hatred of our Brethren argues our Love to God to be Hypocriticall 4. 20. As we hear God so he hears us 3. 22. Every childe of God Hopes to be like Christ 3. 3. Every Hoper is a self-purger Ib. I Idlenesse is a lust of the flesh 2. 16. It s danger Ib. Ignorance of Christ and reigning sin are inseperable companions 3. 6. Imitation must accompany profession of Christ 2. 6. In judging who are righteous be not deceived 3. 7. K Gods Children Know they shall be like Christ 3. 2. Saving Knowledge is able to wean old men from the love of the world 2. 14. yea though backt with Antiquity and Authority Ib. Not ignorance Knowledge occasioned the Apostles writings 2. 21. How Knowledge and faith differ 4. 16. L The days of the New-Testament are the Last times 2. 18. Life Signs and means thereof 5. 12. Why Christ is called Life eternall 1. 2. Life eternall is given by promise 2. 25. Gods people have past from death to Life 3. 14. this is evidenced by Love Ib. How God is called Light 1. 5. Light how taken 1. 7. By seeing Christ we shall be Like him 3. 2. Little children must be acknowledged as Brethren 2. 7. He that Loves walks constantly and inoffensively in the state of grace 2. 10. Our love must be wean'd from that which is not of the Father Love must be reall and not only verball 3. 18. The sincerity of our Love is the security of our Estate 3. 19. Love is a great Commandement 3. 23. The rule of brotherly Love under the Gospel is not self Love but Christs Love Ib. We must exhort to mutuall love and why 4. 7. As is our Love so is our knowledge of God 4. 8. God doth both Love his people and manifests his Love to them 4. 9. God Loved his people before he sent his Son to make reconciliation for them Ib. Gods Love to us is free 4. 10. 19. and a president of our Love to our Brethren 4. 11. Where Love dwells God dwells 4. 12. By mutuall Love we see and testifie that the Father hath sent his Son 4. 14. Loving Christians doe not only believe but also know Gods Love to them 4. 16. God is so Loving that he is love it self Ib. Constant Love is a sure evidence that God dwells in us and we in him Ib. Such as Love each other are in this world as God himselfe is 4. 17. Those who love perfectly may have boldnesse in the day of judgement Ib. True hearted Love casts out all fear of evill from the hand of God 4. 18. An heart possessed of Love is dispossessed of fear Ib. Gods preventing Love to us is the effectuall cause of our love to him 4.19 It s behovefull for our comfort that we know we Love Gods Children 5. 1. The Love of God and keeping his Commandements is an undoubted evidence of our Love to our Brethren Ib. What makes a Lye 2. 21. M Christ true Man 1. 1. 1. 2. How Christ was manifested Causes of Marvaile 3. 13. What requisite to Merit 5. 11. The Gospel is a Message 1. 5. The doctrine of mutuall love is an ancient Message 3. 11. â—ry Minister is carried away with one Spirit or other 4. 1. Ministers are discovered by their confession about Christ 4. 2. As also by their holding forth Christ veyled under humane infirmities 4. 3. According to the descent or extraction of Ministers such are their severall doctrines and severall hearers 4. 5 6. In what cases people may leave their Ministers 4. 4. Playing for Money how far forth lawfull 2. 16. N Two Natures in Christ 1. 1. Neglect of a Christian course a manifest sign of a Childe of the Devill 3. 10. Newnesse of doctrine in what case commendable 2. 7. In what sense the Commandement is New 7. 8. Novelty in faith and manners must be avoyded 2. 7. O Obedience keeps a good conscience and Gods favour together 3. 22. Preserves fellowship with Christ Ib. Sincere Obedience a clear evidence of our fellowship with Christ 2. 3. and of our perfect love to God 2. 5. and of our being in Christ 2. 6. Old men must be honoured as Fathers by all yea even by Ministers 2. 13. It s the honour of Old men to know him that was from the beginning Ib. Opinion of perfect holinesse is pernicious 1. 8. yea a blasphemous errour v. 10. Opinion no sure signe of Piety 1. 6. Opinion of knowledge without obedience a sure sign of a Lyar and Hypocrite 2. 4. P God Pardon 's for his Names sake 2. 12. Pardon is the portion of all Gods Children Ib. Pardon and cleansing goe together 1. 9. Perfection what 2. 5. and 4. 12. The love of God is Perfect in such as act Brotherly love 4. 12. There are three Persons yet but one God that witnesse the Divinity of Christ 5. 7. Perseverance in the Apostles doctrine a sure pledge of Perseverance in grace and of attaining glory 2. 24. The promise
speak well Mat. 12.34 Reas 2. Such as do walk in the light have recovered the Image of God now his Image stood in light Joh. 1.4 light of Knowledge and Holinesse Col. 3.10 Ephes 4.24 what fellowship Adam had with God in Paradise the same have all such as walk in the waies of truth and holinesse Q Do you not see many true Christians that have true grace and yet walk in much darknesse how then have they fellowship with God Isa 50.10 he that feareth the Lord and hearkens to the voyce of his Servants that walks in darknesse and seeth no light c. which shews that a man may fear the Lord and hearken to the voyce of his Servants and yet walk in darknesse Ans Such a one walks not in any grosse ignorance or error and heresie or in darnesse of uncleannesse and prophanesse but hee may walk in darknesse of discomfort and dishonour and yet have true fellowship with God no Christian walks more in light than they that walk most in darknesse those that walk most discouraged they walk more carefully and fearfully whereas many that walk in more comfort walk more loosely and scandalously Q. What need they walk in discomfort if they walk in the light doth not all discomfort arise from ignorance that they do not know their own estate and Gods nature and love towards them c Ans It is true they walk in darknesse and that is the reason why they walk so uncomfortably for if they were truly enlightned in the Nature of God and their own estate they would have more comfort but yet this is no affected ignorance but of infirmity and weaknesse and want of experience it is one thing to be in a way and another thing to walk in that way such a man doth not walk in that darknesse because it is not voluntary he doth not desire to walk in darknesse neither is it continual but he at length grows to be further enlightened Vse 1. Of refutation of the Papists that say we deny Works and maintain the Doctrin of the Solifidians Answ We disclaime all Works as any cause or merit of Justification Psalm 130.3 but we do not disclaim good Works in themselves we do not discourage any from good Works but encourage them thereunto is this no encouragement to walk in the light when we say such shall have fellowship with God and be cleansed by the blood of Christ these are strong motives to good works we maintain good works as the Apostle saith for necessary uses Tit. 3.13 What are these necessary uses 1 For our own parts that we may have fellowship with God 2 To glorifie God Matthew 5.16 Let your Works so shine before men c. 3 To stop slanders of vain men 2 Pet. 2.5 4 That by our good Works others may bee led on to a Christian course a good conversation is a good means of the conversion of others We further say That good Works justifie us in St. James his sense Jam. 2 14. There is a double Justification 1 A justification of a man from sin in the sight of God 2 Of a Christian from Hypocrisie in the sight of both God and Man the first way a man is justified onely by the blood of Christ the second way by good Works for we must know a mans Conscience hath two burthens 1 My Sins are great and liable to Damnation how shall I be acquit of that From this our own works cannot justifie us it is done onely by the blood of Christ 2 I but the blood of Christ cleanseth only true Christians that are in Christ and have true grace but you are an Hypocrite how shall I now be quit from the imputation of Hypocrisie In that I am justified by my works let it appear to my self and others that I have lived in all uprightnesse 2 Cor. 1.12 so that justification from Hypocrisie before God an Man is from the witnesse of my upright and unblameable life so that I am justified from a double accusation from the one by one way from the other by another way I am a sinner that I cannot deny my best works are sinful therefore from that I am justified only by the blood of Christ But Christs blood belongs not to you you are an Hypocrite now how shall I know the sincerity of Faith but from the fruits which is an holy and righteous life so that if I walk so I justifie my self from that imputation How doth Hezekiah help himself when God spake bitter things Remember how I have waled before thee with an upright heart 2 Joh. 3. Isa 53.11 how do I know that I know him Why if I keep his Commandments therefore we say that an holy life is an evident sign of our fellowship with God it glorifies God it stops slanders and brings on others and besides all this a godly life will justifie us from hypocrisie Vse 2 For trial whether we have fellowship with God or no why if we walk in the light we have fellowship with him Col. 3.3 Isa 50.10 if a man walk in light of truth and holinesse in knowledge of Gods Will and obedience to it if a man walk in such a way I say that is if he do willingly give up himself to the knowledge and obedience of the Will of God if he continue therein and grow in grace and go forward from step to step from strength to strength Psal 84. it is a true signe of fellowship with God there is no corrupt nature that can have such desires at least not continue and grow up in them Q. May not a Christian be carried out of his way as David into Adultery Noah into Drunkennesse Peter into Denial of Christ Ans They were indeed wayes of Darknesse but they did not turn into them voluntarily but through violence of Temptation and corruption 2 They continued not in them 3 They grew not up in them they took no pleasure in them A man is not judged by a step or two but according to his walk what is his course a man may take a step or two out of the way but yet if he recover himself we say that is his way God judgeth not of a mans Spirit by a step or two for then who could be justified No Christian but sometimes he steps a wry and it may be three or four steps as David 1 Into Idlenesse 2 Into Adultery 3 Drunkennesse 4 Murther 2 Sam. 11. he went into four wicked steps foul steps but you must not judge a man for two or three or four steps for so on the contrary a wicked man may take a step or two into a godly course he may read some good Book pray hear the Word this is to bring about some end of his he hath another way to go only he is turned out of his way for some conveniency as he thinks so that there is no judging of a man on either part by a step or two but we must judge of men by their
Spirit dwelling in you and that argues acquaintance with him Psal 19 11. in keeping of them there is great reward greater than any gold or silver a man may keep that and yet want a quiet Conscience but a man that keeps Gods Commandments shall not want peace of Conscience Psal 119.72 thousands of gold and silver will not keep a mans heart warm and comfortable but the keeping of Gods Commandments will and be it that you be about your calling no businesse of your calling will hinder your peace no Commandment of God hinders your Peace indeed if you go about things without warrant from a Commandment be it in the World in your callings if you look at your profit and pleasure c. and not at Gods Commandment to set you a work you lose your Peace and you will want your Peace in that dayes conversation but if you go about things in vertue of a Commandment never fear your calling will never hinder your Peace keep the Commandment and keep your Peace we hinder our Peace often because we go about businesses without an eye to the Commandment and so it is not acceptable to God he finds no savour of rest in it and therefore no wonder if we lose our Peace but if any work though never so mean be done in obedience to Gods Commandments we shall keep and maintain our Peace 1 JOHN 2.4 He that saith I know him and keepeth not his Commandments is a lyar and the truth is not in him IT is St. Johns usual course to propound the Truth Affirmatively and Negatively Vers 3. Affirmatively Vers 4. Negatively Vers 5. he amplifies the keeping of Christs Commandment by a double benefit 1 In him that doth so is the Love of God perfect 2 Hereby we know that we are in him From whence Verse 6. he passes this conclusion of conforming our lives to the life of Christ Verse 4 He that saith he knows him c. To say is either in Heart in Word or in outward Carriage He that saith I know him he speaks not of an active understanding of him but of an affectionate hearty knowledge Knowledge is either speculative or operative infused or acquired Historical or Experimental all come to one but this Knowledge here meant is acquaintance so then he that saith he hath acquaintance with God and keeps not his Commandments that is as his Way his Treasure his Ornaments his Eye his Life 1 He is a Lyer that is he not only speaks false but he knows he speaks falsly for that is the difference between an untruth and a lye 2 There is no truth in him not one true grace not one true act of Repentance Faith c. Doct. Opinion or profession of the Knowledge of Christ without keeping of his Commandments is an undoubted signe that he is a lyar and the best Grace on him is counterfeit he hath no true Grace in him To say in the heart is opinion to say in the tongue or carriage is profession and if he do thus he is a lyar the truth is not in him Tit. 1.15 16. they professe they know God but in their works they deny him ssch a one is abominable disobedient and to every good work reprobate that is he goes about it untowardly is unskilful in it hath no sincerity and his work is rejected of God as reprobate counterfeit silver Q How is such a man a lyar and no truth in him A man may be a lyar sometimes and yet have some truth in him but this man hath no truth in him but 1 He speaks falsly 2 Against Conscience 3 No truth is in him A. 1 He speaks falsly which appeareth from the Efficacy of all true knowledge of Christ which brings forth obedience if a man knows Christ he loves him and affects him and obeyes him Mat. 7.22 23. all saving Knowledge stirs us up to obedience to God to righteousnesse to man if a man be a Son of Beliac such a man knows not God those that obey him not never knew him 1 Chron. 29.9 Know thou the God of thy Father and serve him they that never served God never knew him Joh. 14.21 if any man love me he will keep my Commandments and further no man knows God but he hath known the depth and danger of sin he hath known his enstrangement and absence from God if a man know not himself he knows not God 2 After that he hath known sin he comes to know Christ and his mediation such a man is sensible of his former misery and knows the excellencie of Christ he hath been so bitten with sin that he looks at it as the most hainous fight and the keeping of Gods Commandments he looks at it as the sweetest thing in the World 2 Cor. 6.14 Gods Commandments are not grievous to him such Knowledge springs from experience of our former misery therefore they that never come to this never knew Christ 2 Why is such a man a lyar that saith he knows God and keeps not his Commandments 1 From the conviction of the Testimony of that light which shines in his heart Joh. 16 9. there is a Spirit of conviction in all those that live in the Church for others do not contend that they know Christ but those that thus professe are convinced of their sins of their unbelief and disobedience and of the wickednesse of their hearts and lives Obj. Are there not many that live carnally and wickedly and yet are not convinced of their sins It is true there are such but then living in such a course they do not trespass against their Consciences they think they keep the Law and so think well of themselves and they are at peace and secure He that walks thus civilly and conformably yet such a mans Conscience is at uncertainty about his Estate he is convinced that he wants something but he cannot tell what it is till he be throughly convinced by Gods Spirit thus it was Mark 10.19 Matth. 19.18 19 20. the young man told Christ all these have I kept from my youth what lack I yet his Conscience guided him to feel that he wanted something though he had kept the Law in the outward letter yet he saw he wanted something and his Conscience was not at rest so that such a man as saith he knows Christ and keeps not his Commandments speaks against the conviction of his Conscience and therefore is a lyar I speak not of such Christians who want Peace because they do not keep Gods Commandments but of such who when they have Peace think they keep his Commandments 3 Why is there no truth of grace in such a man as saith thus Reas From the necessary conjunction of all graces with obedience no true grace of God but is either the cause of obedience it breeds it or else is a companion of obedience or else an effect of obedience it sprang from obedience Faith worketh by love Gal. 5.6 and love is the fullfilling of the Law Rom.
13.10 1 Tim. 1.5 and so hope 1 Joh. 3.3 patience is joyned with obedience and meeknesse springs from obedience and from the spiritual experience of a mans weaknesse and experience of Christs power in him springs humility so that all graces either spring from obedience or serve to it or accompany it so that even these very graces that are more in the understanding and speculation they either spring from obedience or help to obedience the Knowledge of a Christian is not unfruitful 2 Pet. 1.8 which shews that a Christians Knowledge brings forth fruits of obedience no gift a Christian hath but he considers what good he may do with it and if he see it not serviceable he regards it not so that if every grace do breed or nurse or accompany obedience then whosoever professes he knows God and doth not keep his Commandments there is no truth in such a man no true grace Vse 1 For tryal of the truth of our profession would you know the truth of your Grace of your Repentance of your Faith of your Humility You shall know it by your fruitfullnesse what use do you make of your Graces would you know whether your Repentance bee sound or your Love c. sound would you know this Why consider do they make you obedient and carefull to keep Gods Commandments as your Way your Treasure your Ornaments your Eye your Life if any grace bee fruitfull make you conscionable in the keeping of Gods Commandments that is a witnesse of the truth of that Grace a painted Tree bee it never so fair yet it bears no fruit but a living Tree brings forth fruit you have cause to suspect your Grace if it make you not fruitfull and carefull to please God if Grace make you obedient it is sincere but if a man hath never so many Gifts and Graces if they lead him not to obedience truly they are but counterfeit and there is no true Grace in him Isa 47.10 if they caused them to rebell there is no truth in them if any Grace leave you more corrupt or lesse fruitfull there is no truth in you Vse 2 It exhorts us to a conscionable diligent keeping of Gods Commandments hereby we shall keep our profession true our Consciences void of offence and shall have an evidence that we know Christ if a man say he knows God and yet keep not his Commandments his profession is not true but he that both saith so and doth so his profession is sincere 2 It will keep your Consciences in Peace when your Conscience checks you not but bears you witnesse that you desire to do Gods will in truth this brings great Peace 3 It keeps your Grace sound the more fruitfull and the more obedient the more doth Grace increase a Christian that lets his Grace lye at rest it grows rusty and hee may doubt of the truth of his Grace if any mettal lye up and rust we may suspect whether it be right or no but if it be kept with continual use we suspect it not take a Christian that doth not exercise himself in Grace he grows so rusty that he suspects the truth of his Grace but put thy grace to employment let it be in continual use and thou shalt easily see it is good metal and currant the employment of Graces proves the truth of them therefore as we desire to keep our profession true or our conscience clean or our graces sound keep in a daily course of obedience always be doing good and that from Gods Commandment Vse 3 Of Consolation to all such as take a good course and labour to keep Gods Commandments who may sometimes suspect all their grace is counterfeit and there is no sincerity in them why if there be no sincerity in you you do not keep Gods Commandments as your way but you cannot say but you would gladly finde your hearts keeping them as your way and you endeavour it and it is the grief of your souls when you go out of the way do you keep them as your treasure and ornament and apple of your eye and life Why then there is truth of grace in you truth of sincerity though not of Perfection you must not look to keep them without sin but if you desire to keep them as the most precious thing as your treasure your ornament your life the apple of your eye though a man may sometimes have a moat fall into his eye but in this case do not say your Graces are counterfeit for if they were counterfeit you would not keep Gods Commandments Psalm 36.1 Wickednesse saith to the wicked there is no fear of God before his eyes how doth that appear to David vers 4. he sets himself in no good way he is in a bad way and goes on therein and such a one it is plain he hath no fear of God before his eyes by their fruits he knows them if you set your selves in no good way your profession cannot be true but if the way you take be good and if not thou dost not take it up why if it be thus your profession is true and your grace sound it is a question whether Solomon fell finally or his graces were true or no you may know his repentance was true because he found his lust to women as bitter as death Eccles 7.6 7. well then if an Adulterous or Idolatrous Wife were as bitter as death to him then it is an evident sign if he looked at his transgression as death he looked at the Commandment as life and therefore his repentance was sincere so then if a man finde his sin as as bitter as death it is a sign his repentance is true But yet we must here distinguish between the horror of sin and sin it self the horror of sin may be as bitter to us as death but not the sin it self as Judas the horror of sin was so bitter to him that for it he hanged himself but had Judas been troubled with the sin of his conscience as he was with the horror of his conscience he would not have gone about to help one sin by another had he hated sin for it self he would have hated Murther as sin So would you know whether it be horror of sin or sin that troubles you If it be horror you will seek to drive it away by sin as some do by merry company and merry Books this is a plain signe that sin troubles them not for then they would not seek to help one sin by another but if a man look at the breach of the Law as the losse of his way it troubles him as much as the losing of his Treasure it is as a moat in his eye he had as lieve part with his life if it bee thus with thee thou mayest have comfort thy profession is true thy conscience clear thy profession sound and sincere 1 JOHN 2.5 6. But he that keepeth his Word in him is the love of God perfect indeed c. THe words
do declare a double comfort that betides all those that keep the Commandments of Christ Jesus 1 The perfection of Gods love in such In him is the love of God perfect 2 The knowledge of their fellowship or abode in Christ Hereby we know that we are in him So that he that keeps his Commandments if he look within him his love is perfect if he look without him he is in Christ yea and more he knows it too whence he concludes vers 16. that he that saith he is in Christ ought so to walk as Christ hath walked To keep his Word or his Commandments as I told you is a borrowed speech from many things which we keep with great care as our way our treasure our ornaments the apple of our eye our life What is such a mans benefit Why 1 The love of God is perfected in him 2 He knows he is in Christ The love here spoken of is not the love whereby God loves him but the love whereby he loves God and that is perfected in him Doct. The keeping of Gods Commandments is undoubtedly and truly the perfection of our love to God Q. What is here meant by perfection A. 1. There is a double perfection one compleat without all want or imperfection and that is denied to any man in this World Philp. 3.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is not exempt from all weaknesses our knowledge is imperfect and our love is imperfect there is a continual reluctance Gal. 3.17 2 There is a perfection without falshood hypocrisie dissimulation or guile and such a perfection is found in all true Believers that keep Gods Commandments the love of God is perfected in them that is without hypocrisie dissimulation or guile Gen. 6.9 Noah was a perfect man and Asa 1 King 15 his heart was perfect that is sincere though he had many and great failings 1 King 20 3. Remember saith Hezekiah how I have walked before thee with a perfect heart This phrase is usual in Scripture to call that perfect which is sincere and true Reas 1. Sincerity of obedience is called perfection because whatsoever is wanting is covered in the blood of Christ and if a mans sin be covered it is as if he had no sin Psal 32.1 2. Blessed is the man whose wickednesse is forgiven and whose sin is covered blessed is the man to whom the Lord imputeth not iniquity and in whose spirit there is no guile when there is so much uprightnesse in a mans heart that he walks without any guile to him the Lord imputes no sin Q. Is there any in whose heart there is no guile A. There is none that they tollerate or justifie none that they nourish or maintain if they have any they strive against it are not well till they be rid of it no guile but what their judgments disallow and their wills consent not to blessed are such to whom no sin is imputed in whose spirit there is no guile 2 Such are said to be perfect because they strive after perfection and if they have a willing mind the Lord accepts of it according to that a man hath and not according to that a man hath not 2 Cor. 8.12 See how Christ approved the two Mites of the poor Widow because she had an heart to give all her estate Christ saith She gave more than they all so if a man gives all his heart to God and if he had more he would give more why God accounts it as perfect 3 God accounts of any sincere truth of grace as perfect because in time it will be so and he looks at things to come as present he that hath begun a good work will also perfect it Phil. 1.6 1 Thes 5.23 24. Q. But how comes it to passe that such a keeping of the Commandments argues love to be perfect A. A thing is said to be perfect three ways 1 When there is Perfectio partium a perfection of all parts none wanting Gen. 2.1 2 A man is called perfect that is ready and skilful and nimble at any businesse 3 A thing is said to be perfect that will hold that is constant as wee call them perfect colours that will hold their hue in every weather now such a true perfection of love to God is in all keepers of Gods Commandments 1 There is a perfection of all the parts of love in all such men there is none of the parts wanting and the parts of love are 1 An affection unto fellowship with Christ 2 An affection to be doing good to him What we love compleatly First We desire communion with it Secondly We desire communication of good thereunto if we have it we rejoyce in it if we want it we earnestly desire it how doth a man know his love to his friend but by desire of communion with him and communication of good to him now such a man as keeps Christs Commandments thus loves Christ 1 He is broken off from the love of all other things and he hath an unfeigned affection to have fellowship with him and to get that he keeps his Commandments and so dwells in him and he in him Joh. 14.21 22. 2 For communication of good to him our works cannot profit God yet if we be willing to do God any service to be at his command at any time then the love of God is perfect in us when we desire fellowship with him and desire to do him the best service we can 2 Again in perfection there is a readinesse to a work so such a man as keeps Gods Commandments his love is ready he is forward to every good duty because it is a Commandment of God He is a willing person Psal 110.3 2 Cor. 8.12 you need not stand urging him he is willing to do Gods Will His tongue is the pen of a ready writer Psal 46.1 3 There is perfect love in him because it is constant and durable and will not change such a mans love is the same in health and sicknesse in the Church and at home in prosperity and adversity and if it be any way disturbed at any time yet it will return again to its former constant course Q. But how may I know wherein doth it appear that if I keep Gods Commandment my love is perfect A. 1. From the contrariety of our tempers naturally to any Commandment so thnt if you see any one willing and ready to be at Gods command you may say certainly the love of God hath overcome him the Commandments of God do crosse his will crosse his affections crosse hâ—s profit and pleasure so that if you see any one give himself up to keep Gods Commandments and crosse himself it is an undoubted sign that there is the love of God in him which constrains him to do what Nature would not do 2 You may know such a mans love to be perfect that keeps his Commandments because whatsoever weak beginnings of love you finde in such as keep Gods Commandments that mans love
on in a Christian course then it will never hinder thee in the ways of God and thou lovest not the world but the love of God is in thee Doct. There is in our corrupt nature not only a love to the world but also a love to our own lusts Love not the world nor the things of the world that is our own Lusts implying there is in us by nature a love to the world and the things of the world the lusts of the flesh the lusts of the eye and the pride of life The lust of the flesh is such a corrupt inclination whereby our bodies do affect sensual lusts and sensual objects as meat and drink that is intemperancy or women that is Incontinencie or Pastimes and Pleasures and that is Voluptuousnesse and they are called the Lusts of the flesh because our flesh sets us a work to them what are the lusts of the eye there is a good eye a bountiful eye but an evil eye is called a covetous eye Pro. 23.6 Deu. 15.7 so then the lusts of the eye is Covetousnesse and it is called the lust of the eye because the eye stirs us up to it and that is all he hath to behold them Eccles 5.10 11. the very beholding satisfies The pride of Life is the affecting of a mans own carnal excellency when as he doth look at himself only whether he doth it in heart by high conceit or worldly boastings or in outward carriage now all these we are ready to love we are ready to love our own wantonnesse our intemperancy or to be carried away with the lust of the Eye the profits of the World or else to be puft up with our own excellency whatsoever the heart lusts after it is either honour or profit or pleasure now love not the World nor the lusts of it why would you think a man should be so wicked as to love Voluptuousnesse or Profit or Honour Yes St. John else would not so carefully have forbidden it Reas 1 Now that this is so appears 1. From our aptnesse to take part with our own lusts when they are either discovered or reproved thus Herod loved his lust his Herodias which appears in that he took part with his lust against John Baptist and took it hainously that he should reprove him for it Matth. 14.3 he will rather restrain John than restrain his lust when a man would rather restrain the Ministers than his lust that is a sign of his love to his lust So Asa 2 Chron. 16.10 he not only affected his security but he loved his lust which is manifest in that he took it so hainously when the Prophet reproved him for it so for pride of life it was Jonahs greatest lust love of his own credit which appears in that hee was displeased exceedingly because he was crost in it that the City was not destroyed hee had Prophecied destruction to Niniveh and God upon their repentance spared them and he thought he should be counted a false Prophet and lose his credit and therefore he was much displeased yea he was displeased that God should reprove him for his frowardnesse Jon. 4. so that he loved this pride and anger in himself because he pleaded for it when God askt him Dost thou well to be angry Yea saith he I do well to be angry even to the death If a man plead for his Lust and stand out against reproof that is a sign he loves that lust Reas 2 From the slight regard we give to exhortations against our Lusts if Ministers exhort Love not the world nor the things of the world if we slight them and search not out our lusts and put them away and mortifie them if we favour our selves therein it plainly appears wee love them If a Prince should send to a City not to harbour such and such Traitors but to seeke them out and punish them if they never look after them never seek them out is it not a sign of their love to those Traitors so if we hear of sinfull lusts that we should not love them if yet notwithstanding we go home and never regard them it is a manifest sign that we love these lusts Vse 1 May shew us the wonderfull depth of the wickednesse that is in our hearts one would think it were wickednesse enough to have Voluptuousnesse and Covetousnesse and Pride and vanity in our hearts but this is nothing in respect of our love to them we not only have these lusts but wee love them therefore this should learn us to abhor our own carnal estate that we are not only full of pride and covetousnesse and intemperancie but that we should love these lusts that is a depth of wickednesse that a man should stand out against any friend or counsel or reproof or exhortation and take part with his lusts this is a sign that the heart is desperately wicked Jer. 17.9 therefore let no man have an high conceit of himself but labour to see the depth of the wickednesse of his heart by Nature in that he not only is filled with these lusts but loves them Vse 2 May serve to teach us whensoever we renew our repentance and finde out any covetousnesse or pride or intemperance go but a little lower and you shall finde a love of those lusts in your hearts and as God said to Ezekiel Ezek. 8.6 Turn thee and thou shalt see greater abominations than these so shall we finde in our own hearts whence else comes all extenuating and mincing and hiding of sin whence else comes disputing and pleading for our lusts it is made manifest that rather than we will be acccounted proud or wanton or covetous we will bid defiance to all alas what is this but to love the world and the the things of the world Doct. The Lusts of the world young and old are to be weaned from The love of Christians is not to be set on the lusts of the world The Holy Ghost dehorts from this by Scriptures that enforce restraint from these lusts 1 Pet. 2.11 2 Tim. 2.22 Fly youthful lusts and St. Peter wishes them to abstain from them as if they were some deadly poyson that would stain and infect our souls it implies some great danger Rom. 13.14 fly from them make no means to accomplish them 2 There are other words which shew more enmity as mortifying Col. 3.5 there he calls Lusts the members of the body implying there is a body of sin now this mortifying is a metaphor taken from Chirurgions who when they would cut off a Member they mortifie it by binding it and hindering the recourse of the bloud and and spirits and so benumb it Secondly They apply Corrosives to stupifie it and then cut it off lest it fret and kill the whole body so we ought to mortifie our lusts by restraining and binding our hearts from delight in any pleasure Psal 119.101 my feet that is the inclination of my heart he had bound up his spirit from them and
over-masters that temptation what made David fall but the lust of the flesh what made Peter deny his Master was it not fear of death what made Dâ—mas forsake Paul was it not love of the World so that there is no temptation but it is headed with the World if it be not pointed with the World it can doe little so that if the Prince of the World come and find nothing of the world in us or love to profit or pleasure or credit he can doe nothing as Christ when he saw he had no love to these things he had nothing to doe with him Vse 3 Of consolation to every soul who though he be busie in the World yet loves not the World it is not the having of the World nor the having of the lusts of the World that makes you enemies to God but the love of them so that you may have the World and the lusts thereof and yet have God too so that you love them not but desire to mortifie them and crucifie them let God see that your heart and strength and the vigour of your spirits be towards God not for your own lusts but for Gods service and then though a man have the World and many lusts in him against his will these doe not seperate him from the love of the Father 1 JOHN 2.16 For all that is in the World the lust of the flesh the lust of the eyes and the pride of life is not of the Father but is of the World IN the former ver the Apostle diswaded both old and young from the love of the World and the things of the World that is the lust of the flesh the lust of the eye and the pride of life And he diswades them from this from a threefold reason 1 Love not the World for it evacuates the love of God in us verse 13. latter end 2 The lusts of the World are not of God but of the World verse 16. 3 The third reason why we should not love the World and the lusts thereof is from their nature and original they are not permanent but passe away Doct. All the sinfull dispositions and courses of the World are of these three sorts either the lusts of the flesh the lusts of the eye or the pride of life This Text is a sufficient warrant though there be no other such division in Scripture for every Word of God is perfect therefore all the sinfull dispositions and wayes of the World are either the lusts of the flesh of the eye or pride of life Lusts of the flesh are such as are stirred up by the flesh which being obtained our bodies find comfort such pleasure as we find in meat and drink or women in intemperancy or incontinency Lusts of the eye are such as satisfie the sences and that is called covetousnesse and they are called lusts of the eye because the eye is only satisfied with them Pride of life is the affecting of a mans own carnall excellency when he looks only at himself and hath an high conceit of himself Reas 1 From the observation of what the heart is set upon when it is drawn aside to any concupiscence either credit leads a man or profit and pleasure leads him Jam. 1.14 every man is drawn aside of his own concupiscence if to credit that is pride of life if to Profits that is lust of the eye if to Pleasure that is lust of the flesh Reas 2 From the answer of such objections as might be made against this Obj. 1 You may say there are many sins which fall not under this division as when a man grows contentious it may be neither for profit nor pleasure nor pride Ans No contention but springs from pride Prov. 13.10 a carnal affecting of his own excellency makes him contend Object 2 Atheisme or superstition no profit or pleasure or credit in it so prophanesse what profit or pleasure or credit in swearing Ans All the sins against the first table fall either under Atheisme or Superstition or Prophanesse and all these proceed from disobedience which is want of feare and reverence of God which is nothing else but pride doe you see any Creature neglect Religion surely it is from pride of heart Psal 10.3 4. The wicked through the pride of his countenance will not seeke after God so superstition comes from pride though it seems to be done in humility and devotion Col. 2. ult Micah 6.6 7 8. doe not come before him with your own inventions and think to please him for it is nothing but pride so for prophanenesse as swearing or Sabbath-breaking it comes from pride so when Pharaoh said who is God I know him not it proceeded from pride Exod. 9.17 so whensoever men breake off the bonds of Gods service and will not be held in this springs from pride of heart that they will not be subject to the Lord. Obj. Indulgence to Children as in David and Eli when they cannot find in their hearts to give them a bad speech doth this spring from pride or profit or pleasure is it not rather meeknesse and mildnesse Ans Such indulgence alwayes proceeds from pride thou hast honoured thy children above me 1 Sam. 2.29 when a man should raâ—her see God dishonoured than his Children or his Children honoured than God this is a great measure of pride Object 4. What say you to timerousnesse when out of very fear a man neglects Religion as Peter denyed his Master for fear it was neither for pleasure or profit or pride or whence comes Cains or Judas his despaire comes this from pride Ans This springs from pride of heart when a man grows so timerous for was it not for his self confidence that God left Peter to such basenesse of spirit and when he preferred his own pleasure and safety was not this a lust of the eye so Pilate what made him afraid of Caesar was it not love of his own safety did he not honour himselfe before God and was not that pride and from whence came Cains despair was it not from his pride against his Brother he envied his Brother and what was that but pride and for Judas his despair it is from pride of heart in that God is not in a mans heart if he find not comfort in himselfe he will not seek it in God but seek it rather in an halter this is pride this is pride that he cannot brook such horrours of conscience as God inflicts had he had an humble soul he would have contented himself and looked up to Christ for pardon as well as many that crucified him all basenesse of spirit and timerousnesse proceeds from pride that makes a man afraid to offend such great men it is because they would not loose their credit and honour and is not this pride aut servit humiliter aut superbe dominatur ejusdem spiritus est basely to serve or proudly to domineer Let us survey the whole Law of God and all sins will fall
of any sins than the Sun is the cause of the stench of a Dunghil God forbids it hates it and punishes it was Absalom therefore innocent because God gave his Fathers Wives into his hands No God punishes his sin before all the people because be committed his sin openly before them all Vse 3 To teach every man and woman to abhor all these sins all Pride Gluttony Adultery Covetousnesse detest them why because they are not of the Father God takes no pleasure in high looks what pleasure takes he in unclean lusts in covetousnesse he detests them and abhors them therefore if they be not from God what should good men have to doe with them what should we meddle with that which we have no Word or Commandement for abhor these lusts therefore and detest them let those follow them whose chief good is in the World but live you as become Gods Servants Vse 4. May teach us to cloath our selves with the contrary Graces if those lusts be not from the Father then surely contrary Graces are therefore deck your seves with humility God resisteth the proud but gives grace to the humble Mat. 11.28 Learn of me for I am humble and meek Humility is of me but Pride that is not of the Father but of the world so for heavenly-mindednesse Col. 3.1 If ye be risen with Christ seek those things that are above heavenly mindednesse that is from Christ therefore be of an higher minde than the world Alas are these worldly things your highest things it is a sign you are not risen with Christ and so for the lusts of the flesh there is other meat than bodily food John 6.29 John 4.34 we may make use of our bellies but we may not make them our gods 1 Cor. 6.9 10. deck your selves with sobriety chastity temperance liberality humility thus walk and you shall finde rest to your souls Doct. That which is not of the Father the love of young men and old is to be weaned from The Syllogism stands thus Whatsoever is not of the Father the love of old and young must be weaned from But these lusts are not of the Father Ergo. All the comforts of this world if they come not from the Father our love must be weaned from them if honour come not from God and people affect it it hinders their Faith they cannot believe John 5.44 what kept Joseph from the lusts of the flesh but Gods providence in with-holding his Mistris from him if God with-hold a thing it is not for us to put forth a reaching desire to it this satisfied Jacob Gen. 30.2 If God with-hold such a blessing why should our desires be set upon it Shall we take it unkindly that Gods hand with-holds it so for profit this was the claim that Jephtah made when the King of Ammon contended with him Judg. 11.24 he told him What God gives us we will possesse if God had not given it he had usurped it as did the King of Ammon so if our God give us not a thing let us not reach after it and to this a promise is made to him that shakes his hand against any unjust thing Isa 33.15 vers 16 17. such though they have lesse yet they shall be confirmed in it it shall be like strong foundations Obj. What is there that any man receives but it is from Gods hand good and evill come from him 2 Sam. 12.7 8. I gave thee thy Masters house and thy Masters Wives into thy bosome and I gave them up to their hearts lusts so Zech. 11.16 Lo I will raise up a Shepheard in the Land which shall not visit those that be cut off c. So that we cannot be given to our lusts but it is from God Ans It is one thing when God gives us a blessing in his Providence another when he gives us a blessing in his Ordinances we may have many things by way of Gods providence and yet have little comfort in them it was his providence to give them up to their lusts it was Gods providence that sent Monarchs against Nations that they had no right to so Gods providence you will say sends a Bribe I never fought after it but we must not reason thus for these are but tryalls of our obedience and not for seduction so if a Bribe comes God tries whether you will shake your hands against it so if an Harlot presse on you God tries your chastity by this this is Gods providence but if God offer us a thing in an Ordinance that is either by his Command or our Calling that we may safely take Heb. 5.4 so that Gods Command and our Calling are Gods Ordinances whatsoever he calls us to receive he ordains and whatsoever he calls us not to receive he ordains not so that whatsoever is ordained by God in his Ordinance that we may take but what comes not thus let us shake it off Vse 1. To teach us to take heed of all unlawfull Honours and Riches for though they may comfort us a while yet they shall doe us no good if they come not from God all lawfull Honour and Riches come from God 1 Chr. 29.12 and that as a Father We need not be afraid to receive any lawfull Honour so for pleasures 2 Cor. 1.3 he is the God of all comfort if it be a lawfull comfort so that these we are not to be weaned from but from all the lusts of the World though we may receive Honour yet we must not be ambitious so Riches they are Gods gifts but let us not use ill means to come by them so for Pleasures if we cannot come by them but by violating Gods Command why let not your hearts reach to them and this should be a notable motive to mortifie all lusts because they come not from the Father of Lights but from the Prince of Darknesse if no Ambition or Pride or Covetousnesse be from God mortifie it so if there any love to pleasure and wantonnesse root it out for it is not of the Father therefore what should Christians have to doe with it Mens Children may lawfully take gifts from others besides their Fathers because they are not able to give us all kinde of blessings but Gods Children must take nothing that comes not from their Father whatsoever is not from him is a lust and our love must be weaned from it and the reason is from the amplitude of Gods bounty there is no good gift but comes from God and that in his Ordinance and God will bestow upon his Children whatsoever is good and needfull for them Vse 2. May quiet our hearts in the want of all such blessings as come not from God as God gives us not you see you cannot have such riches or such pleasures or profits but Gods Providence or Ordinance with-holds them why wean your hearts from them and be content without them it is the wisdome of men to follow an occasion when they see Gods providence leading them to
A. 1. This comes from want of thorow and entire fellowship with the Lord Jesus for though they may have much joy and comfort in the Members of the Church yet it is but a Land-flood all that joy and grace may be dried up unlesse they partake of that Fountain which never fails and as the Lord told Samuel They have not rejected thee but me they have rejected so see you any departing from the Church they departed from Christ and union with him first Dan. 11.34 35. many cleave to him but feignedly Heb. 12.13 when a man haults between falshood and truth or God and his lusts he will be turned out of the way 2 From the stumbling-blocks they meet with in 1 The Church first persecution Matth. 13.21 that makes some offended 2 Hard Doctrin Joh. 16.66 the Doctrin of Purity seems harsh Doctrin to them so the Doctrin of Predestination offends some 3 There fall out some admonitions or reproofs to be dispenced to the Members of the Church now if they come with proud unmortified spirits they will be offended at them and fly back again this was the cause of Simon Magus his Apostacy when Peter reproved him sharply he could not brook it but fell off and set up a false Doctrin and lying miracles to subvert the Apostles Doctrin some depart from others because they think themselves more holy than others Isa 65.5 either they give offence to others or others to them Vse Shews us our duty not to rest our selves satisfied in that we are Members of the Church we may live in the Church and partake of the ordinances yet after fall off therefore be sure that you give up your selves first to the Lord and then to the Church otherwise keeping any pride or covetousnesse in our hearts it will make us fall off pride will make us take offence at others and others at us and covetousnesse will make us fall off when we meet with persecution and losse of goods and liberty for Christ therefore come with humble and mortified hearts and give up your selves to Christ and then you shall not easily give offence to others and will be content to part with any thing for Christ and so will continue Members of the Church Doct. 2 Such as depart from the Church were never Members of the Church They were not of us that is of the Apostles nor of us that is of such whose sins are forgiven them either old men or young or Children Q. What is the Church or who are the Church 1 The Church is called a company of Saints because they are holy in heart and practice 1 Cor. 14 13. 1 Cor. 1.2 2 The Church is called an elect people 3 They that are indeed of the Church are such as shall be saved Acts 2 ult as all those that were in Noahs Ark were saved so all those that are true Members of the Church Grounds 1 From the near fellowship such have with the Catholique Church and so certainly are of the number of the first born written in heaven Heb. 12.23 therefore Christ saith all his sheep hear his voice Joh. 10.2 3 4.16.27 28. and none shall pluck them out of his hand Those that are truly Members of the particular Church are likewise Members of the Catholique my finger which is a part of my hand is a part of my whole body 2 From the fellowship such have with the head Christ all the true Members receive nourishment from the head Col. 2.18 19. therefore they not holding to the head fall into vain speculations therefore those that depart from the head fall from the Church Ephes 4.15 16. and being knit to the head they are joyned with such bands of the spirit and bands of ordinances that they all partake of one spirit 1 Cor. 6.17 so 1 Cor. 12.13 1 Cor. 10.6 7. and so in all their prayers they pray for the whole Church Our Father thy Will be done of us we have a tender care of all the Church knit together in one Love one Faith one Hope one Baptisme so that those that are truly knit cannot fall off Vse 1 To reprove an Error of the Romish Church that do maintain that wicked men may be true Members of the Church but we say that those that fall off were never true Members of the Church and yet they hold that many fall off and yet were true Members but they might indeed depart from their Church but never from any true Church if they do depart from the Church they were never true Members of the Church they were not of Christs sheep for he will keep them that none of them shall fall off We say therefore that such were not true Members but ill humors and superfluous excrements of the body and therefore no wonder though they fell off But you will say some there are that continue faithfull friends to the Church and never fall off from them are there not some that are ornaments and maintainers and supporters of the Church yet have no truth of Grace in their hearts are not they Members of the Church They have the place of Members but are not true Members a glasse eye may be an ornament to the body and a wooden Legg a support to the body yet are no true Members so such may be ornaments and supporters of the Church yet no true Members but as a glasse eye or a wooden legge these though they cleave to the body yet they are not joyned by nerves and sinews neither animated by the head so these are not tyed to the Church by the spirit of God or bond of Faith and Love but some external ligaments as honour or profit in the Church Vse 2 It may teach us what to judge of such men as have been sometimes very forward and zealous Professors but afterwards they sit loose from Religion and fall off from the Saints and grow enemies to the Church they were never true Members of the Church Stella cadens nunquam stella cometa fuit never any Star fell the Church is compared to Heaven Christians to Stars when we think we see a Star fall it is no Star but a meteor drawn up by the heat of the Sun which when the heat of the Sun is withdrawn falsl so if you see any Stars fall from the Church they were some sluggish meteors that by the heat of Gods ordinances were raised up and inflamed but after the heat was a little dissolved they fell away if any fall they were never any true Stars in heaven but blazing meteors Vse 3 It may teach us never to rest in any fellowship or society of the Church till we are knit by the spirit to God and Christ so that every ordinance knits you nearer to Christ and to his Members and every conference quickens your affection to the Church and theirs to you come not therefore to the Fellowship of the Church for custome or credit or to satisfie friends these are but as glasse eyes and woden leggs
how little good will it be to that person that lives in the Church like a noysome humor hurtful and pricking the Church troublesome to the Church and Members thereof such a one is but an evil humor and it were better it were cast out nay content not your selves in being an ornament and supportance to the Church liberal for any good use and so Ministers you must not rest in this you are but as wooden leggs and glasse eyes and you lose by it unlesse you draw juice and nourishment from the body by the spirit rejoyce not therefore in this that you cleave to the Church and they to you but rejoyce that you are of that number whose names are written in heaven rejoyce in this that by the spirit and Faith you are knit to Christ rejoyce that you do any good office to the Church not for any by-respect but naturally Vse 4 Here is a direction to all societies what society to follow even the highest society that is even of the Church the company of Saints therefore if you would aspire to the best society you must not be such as are noysome humors hurtful one to another such will break off but be knit together in love with one consent joyn together So for all Members of the Congregation be doing good one to another be knit together you are all Members of the same Church let no outward respect dis-joyn Members you would think it a wofull thing to see a convulsion of the Members one limb puld from another so let no externall respect hinder fellowship therefore contend not for your profit or ease and so fall off from one another but contend to be helpfull one to another and grow up in love Vse 5 Of consolation to such as find their hearts knit to Christ by his ordinances and one to another this is good comfort you shall never depart one from another no true Member shall ever fall off either from Christ the Church or heaven 1 Joh 1.4.8 being one of the Church and added to the Church you are such a one as is appointed to salvation they that are in Gods Tabernacle shall one day dwell in his holy hill Psal 15. and he tells you what they are they that are Members of the Church militant here shall be Members of the Church triumphant in heaven your name is entred amongst the general assembly of the first born whose names are written in heaven Doct. Such as are true Members of the Church do keep continual fellowship with the Church and do never depart from the Church If they had been of us that is of our fellowship which is with the Father they would have continued for ever with us Psal 125.1 They that trust in the Lord shall be as mount Zion which shall never be moved God gives a man true fellowship with him by trusting in him and such stand as a mountain or rock that cannot be removed an the cause of it is because God in a special manner protects them Gods protection stands as an hill about him so that none can climbe over God to come at them 1 Tim. 2.19 The foundation of God standeth sure c. the foundation some take it for election some for their faith such a man doth set to his seal that the Lord is true Q. How comes it to passe that they always thus keep communion with Christ and his members A. 1. They keep fellowship with Christ from the nature of that Covenant which Christ makes with all Believers it is opposed to a Covenant that may be broken Jer. 31.31 to 35. so that this Covenant cannot be broken where he opposeth this new Covenant to the first Covenant made with Adam which he brake but this cannot be broken for what should break it but sin but God will write his Law in their hearts c. and they shall not depart from him This Covenant is either exprest without condition or else such a condition as he will give us power to perform or else such a condition as Christ will perform for us therefore cannot be broken Obj. Is it possible that any Covenant should be without condition Is it not the nature of a Covenant to have a condition on both parts A. It sometimes requires none as Gen. 9. to 17. the Covenant God made with Noah he made a Covenant never again to destroy the whole World by a flood and yet there is no condition expressed on mans part but all the world knows that whatsoever the lives of men be be their sins never so great even as the sins of the Land yet God will keep this Covenant with them and not destroy the World by waters any more now this Covenant of Grace is likened to the Covenant he made with Noah that as that Covenant was without all conditions so the Covenant of Grace that God makes with us is absolute without condition so that he will remember us with everlasting mercy Isa 54.8 9 10. so that whosoever have made a Covenant with God to cleave to him in Christ he will never cast them off no more than he will drown the world 2 Though he do require a condition yet it 〈◊〉 such as he himself will perform so that I shall never forfeit his Covenant Jer. 32.40 God will never depart from them I but we may depart from him no God will put his fear in our hearts that we shall not depart from him so that though God requires faith and repentance and obedience yet he gives it to us or else we have Christ as a Surety that hath fulfilled all righteousnesse for us Heb. 7.22 if therefore I or my Surety pay as he hath done here no breach of Covenant can be made on our part because Christ hath fulfilled all righteousnesse so that though we be unfaithful and disobedient yet Christ hath undertook for us 2 From the Spiritual vigour and efficacy of that Grace which the Lord gives to every true member of the Church that Spirit which knits us to Christ and his Members 1 Pet. 1.23 is an immortal seed it is that spring which springs up unto everlasting life Joh. 4.14 Obj. True if we drink but we may cease drinking and so thirst A. But then it should not differ from Jacobs Well for as long as we drink of that we shall not thirst but this is opposed to that Heb. 10.39 he opposeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that whosoever draws back from Christ had never true faith Nay this grace is exprest as overcoming all the enemies of Salvation Sathan the World and the Flesh 1 Joh. 1.4 1 Joh. 5.4 Rom. 6.14 Sin that is your corruption shall not reign in you it may be remanent but not regnant it may Tyranize over us and lead us Captive but it shall not carry us willingly but it is a captivity to us very grievous and hard and we strive to get loose from it it may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
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
of it if your souls desire it in good earnest God accepts of it as done so for your Families if you instruct them and strive to build them up you say it is in vain no truly God will be your reward So it may be a stay to Ministers that desire by all means to convert some and yet finde no fruit of their labours yet thou shalt have thy reward with thy God for if false Prophets that go about to seduce though they seduce not yet God accounts them seducers so God accepts of thy good will and endeavour as much as if thou hadst effected it Obj. Then we may easily flatter our selves and say I desire that my soul and all mine might do well A. If a man have a willing minde to a thing it will much comfort him if he do it and grieve him if he cannot performe it thou sayest thou wouldst have thy selfe and all thine do well is it thy greatest grief that thou canst not effect this and would it be thy greatest comfort if thou couldst then God accepts thy desire but if a man have only some lazie desires if it go well well and good if not he is not much troubled there was no right desire 1 JOHN 2.27 But the annoynting which yee have received of him abideth in you c. Doct. EVery Child of God even the least and the meanest have received the Vnction of the Spirit of this we heard vers 20. But something is to be considered in the varying of the words vers 20. he said they had it here he saith they have received it of him Doct. The Children of God receive this Vnction of the Spirit from God from the Father and from Christ John 14.16 17. John 16.13 Gods sending and our receiving are relata 2 Cor. 1.21 22. Gods giving and our taking mutually agree one to another and sometimes God the Father is said to send the Spirit and sometimes God the Son it is God that sends it but Christ that hath prayed that he would send it John 14.16 17. and by his Death and Ascension hath he purchased and procured the Spirit for us Acts 2.32.33 The Reasons why we must receive this Unction from God and from Christ Reas 1. Because of our selves what we have by Nature is a spirit of errour and falshood and corruption and therefore because we have no Unction from the first Adam no spirit that heales us and softens us and chears us we have no spirit that doth annoynt us but rather besmear us and daub us with base lusts therefore if we have any Spirit of Grace it is needfull that we should receive it from the second Adam 2 We receive it from the Father because by Christ we are made Sons and therefore have need of the spirit of Sons Gal. 4.4 5 6. all of us like Christ his eldest Son Gods Spirit is the mark whereby he owns us it is the earnest penny that we have Rom. 8.14 that we might be comforted therefore called the comforter John 16.13 the earnest penny and first fruits of eternal glory an earnest penny is part of the payment of the same nature with the whole this Spirit is part of the payment which we shall then receive in abundance now in a small measure we have now little love and faith c. but he will make perfect love perfect knowledge perfect strength 3 That Christ should give it is from his death whereby he purchased it Gal. 3.13 14. and by his Ascension he shed abroad his Spirit in our hearts as when Elias was ascending into Heaven he spread abroad his Mantle upon Elisha whereby he was cloathed with a double Spirit so when Christ ascended into Heaven he spread abroad his Mantle as it were his Spirit which every Christian taking is cloathed with the Spirit of Christ with the Spirit of gladnesse and holinesse Vse 1. Shews the wonderfull love of God even to the least and meanest of his Servants that not only gives us his Son to be our Redeemer but his Spirit to be our Sanctifier so large is God in his bounty no wonder then if he give us health and peace and friends and means and maintenance for he that gives us his Son and his Spirit will he deny us lesser things so that this is not only an expression of his love but an argument of our faith and consolation he that gives us his Son and his Spirit will give us all things Luke 12.32 Fear not little flock c. and no wonder for he hath given us the earnest here Vse 2. To teach Gods Children not to be proud of any Spiritual gift that God gives us 1 Cor. 4.7 if all we have we have received what have we to boast And let us not insult over others for they may receive the Spirit of Unction as well as we as Paul did though he were a persecutor so much lesse should we despise weaker Christians than our selves what if they have received but a little measure of faith and love and patience c. why that little is so much that it seals them up to eternall happinesse they have received so much that they are invested with the garment of Christ therefore let there be no striving or contention or contempt among Brethren seeing all have received this Unction Vse 3. Have you received the Spirit then so walk in him rooted and established in him Col. 2.6 7. why have you received it but that you may pray and preach and buy and sell in this Spirit therefore let every one so walk that he may expresse that he hath received the Spirit of God Gal. 5.25 as yee have received the Spirit so walk in him put forth the life of the Spirit in every employment not your own spirit but shew forth the grace of him which hath called you out of darknesse into his marvellous light Doct. 2. The Spirit which the Children of God have received of him dwells in them for ever John 14.16 17. it is an in-dwelling and abiding Spirit 1 Cor. 3.6 6.29 Ephes 2.20 21 22. the Spirit of God builds a Tabernacle in you and dwels in you Reas 1. Now the Spirit is said to abide in us because having knit us to Jesus Christ we are become of his flesh and bone now it were both a dishonour and unseemly for Christ to have any livelesse dead member therefore that God might make us serviceable unto him he continues his Spirit to us that may inliven us 2 God that gives us this earnest penny would have it continue with us till the payment be compleat 3 The same reason that moves God to give us his Spirit moves him to continue it to us we have as much need to be like God in our whole course as at first and have as much need of assurance of Glory Phil. 1.6 the same God that begins the work will also continue it to us Vse 1. A ground of trial of our estates if we have no spirit
humble meek spirit Gods Spirit will not so freely converse with us Isa 57.15 4 Impediment of our peace is suspending of our peace upon our own performances because we cannot pray so enlargedly nor hear so profitably as sometimes we have done but then we deceive our selves Rom. 5.1 because then we do not look for peace and justification from grace but from the works of the Law whereas we should depend wholly on the Merits of Christ and thus by these means we grieve the Spirit and blur the seal and so dim and dull our peace and comfort Vse 2 It may confute a Popish errour who say it is presumption and dangerous to think we may have assurance of Gods favour but we se we may know it by the witnesse of the Spirit 1 JOHN 2.28 And now little Children abide in him that when he shall appear we may have confidence and not be ashamed before him at his comming THe Coherence stands thus he had written to severall Ages several instructions vers 27. to Babes he had said they had received an Unction whereby they did abide in him In this twenty eighth Verse he turns his speech to all Christians in general for here it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having promised they should â—bide in him Two Parts 1 An Exhortation to all to abide in Christ A Reason or encouragement from the comfortable benefit that shall arise from it Doct. 1. The promise of perseverance in the state of Grace doth not open a gap to carnal liberty but rather gives us cause of encouragement to abide in Christ Now he had promised they should abide in him vers 27. he doth not say therefore take your ease take no care you are safe no he saith not so but abide in Christ In other places of Scripture when the clearest promises of grace and perseverance are laid down there is exhortation to carefull obedience 1 Cor. 10.12 13. though thou canst not fall finally yet let him that standeth take heed lest he fall Phil. 2.12 13. not a carnal fear but such a fear as is opposed to carnal confidence and pride though God work both the will and the deed Paul a man most confident of his good estate so as he triumphed in his estate Rom. 8. ult Did this make him carnally secure No he is now more vigilant and carefull than before 1 Cor. 9.26 27. so we see confidence breeds not negligence but rather diligence so we read he renounced all for Christ Phil. 3.7 8 9. yet ver 12 13. the more assurance he had the more vigilant he was and now little Children even now you have a promise to abide in Christ abide in him Reas 1. For the nourishment of those Graces by these kinde of promises whereby we most cleave to Christ Faith feeds on these Promises as it is bred by them so it is nourished by them now the more Faith the more do you purifie your hearts Faith purifies the heart Acts 15.9 no Promise promises perseverance to us in our own strength but all are made in Christ and therefore make a Christian by Faith to cleave the faster to Christ 2. These Promises breed Hope in us and this Hope makes us purifie our selves as Christ is pure 1 John 3.1 2 3. A Maid that knows she shall be married such a day will it make her the lesse carefull to adorn her selfe no surely so have any hope to meet the Bridegroom at the last day as their Husband do they go and soyl and defile themselves with base lusts no they adorn and beautifie their souls the more When Pharaoh sent and called for Joseph and he had now hope to make his suit known to the King doth he now come in his poor Prison garments no he shaves himself and puts on other garments so those Maids that were to go in to King Ahasuerus they spent twelve months in purifying themselves Esther 2.12 3. These Promises encrease love in us the more beautifull God is in his Promises the more doth the love of Christ constrain us Vse 1. To confute Popish spirits that say The doctrine of perseverance breeds security to what purpose say they doe you presse people to abide in Christ when they can doe no other we see St. Johns practice here it is true if these new Promises were put into old Bottles it would breed security in us but a Christian spirit that is taught to believe in Christ he is made the more watchfull by it 1 Cor. 15. ult Vse 2. May stir up all to abide in Christ and for that end to make use of these Promises to stir you to it Psal 116.9 to 12. seeing God hath freed your souls from darknesse and ignorance and bondage why walk holily therefore in the sight of the Lord none more dissolute and carelesse then those that are uncertain of their Salvation Doct. 2. It is the duty of all Christians to abide in Christ John 15.5 Reas 1. If ye abide in me ye shall bring forth much fruit no fruit without Christ 2. If you abide in him it keeps you from sin 1 John 3.6 3. Abiding in Christ is the means to have all our petitions heard John 15.7 4. Abide in Christ and abide in eternall life verse 24 25. hujus capitis Vse 1. To reprove the Apostacy that is found sometimes in Professours though many dead branches be cut off yet the Vine is perfect but not without living branches some are Members some onely unperfect so some may adhere to Christ by the redundancy of some graces as Judas and Jehu these may be cut off and we see how woefull their case is they wither and are cut down John 15.6 and are cast into the fire Jer. 2.13 This people have committed two evills c. Jer. 18.14 It had been better they had never â—asted of Christ or known him Vse 2. Let it exhort us as we desire to be faithfull to abide in Christ Q. How may we abide in Christ A. 1. If his Word abide in us Christ abides in us 1 John 2.24 2 Chron. 25.16 2. Know that all your strength depends on Christ live therefore in his Grace 3. Be fruitfull in Christ make use of him to grow in Grace 4. If at any time you turn from him return to him speedily that so by repentance you may renew your Covenant Jer. 3.1 Doct. 3. Such as doe abide in Christ doe with boldnesse expect and without shame receive him at his coming It is plain in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 First From the causes what makes men afraid of his coming either knowledge it shall go ill with them or not knowing it shall go well with them as the Cardinall said he had rather have his part in Paris than his part in Paradise the one he was certain of the other uncertain but now such as abide in Christ they know that it shall be well with them at that day Ps 23.3 4 5. doubtlesse mercy
thou canst not know experimentally that those that doe Righteousnesse are born of God Vse 3. Here is a notable encouragement to all that are born of God to work Righteousnesse for if you work Righteousnesse not one Righteous man but shall know you are born of God and testifie it of you not that I would have men practice Righteousnesse for their credit that they may be known c. Object May not a man doe many works of Righteousnesse of Prayer and Alms and yet doe them out of his own ends so that others may be deceived in him Ans Though Christian Charity is apt to think the best yet none will say they know thou art born of God till thou deny thy selfe and thine own ends and thou dost things in vertue of Christ and walkest constantly in a Christian course therefore walk humbly before God doe things in the power of Christ and if it come that your ends and Christs ends cannot stand together if they see that you willingly leave your own way and take Christs though it cost you much why this will be your encouragement every one that doth Righteousnesse will know that you are born of God Vse 4. May discourage every man from evill wayes from doing unrighteousnesse for if Christians know that they that doe Righteousnesse are born of God then they will know that they that doe unrighteousnesse are born of the Serpent if they see that you work for your own ends and by your own gifts not by vertue of Christ they may wish you well but they know that you are not born of Christ as in nature the spirit of a noble man and a peasant will much differ though they should be educated both alike yet a noble mans spirit will be rising to higher matters so if you see a Christians spirit reach higher than the World he cannot confine himselfe within the limits of the World but he is lifted up to heavenly spirituall matters for Gods glory and he doth things from Christs vertue this makes it evident he is born of God a worldly man cannot rise higher than his own ends a thing riseth no higher than the originall it comes from therefore let it discourage you from working unrighteousnesse from looking at your own ends and gifts and abilities for if you doe you will be known to doe unrighteously and so are not born of God therefore walk 〈◊〉 as you would be known to be indeed you cannot be hid if you would be counted Righteous be doing Righteousnesse and then you shall be known to be born of God 1 JOHN Chap. III. Vers 1. Behold what manner of love the Father hath bestowed upon us that we should be called the Sons of God therefore ehe world knoweth us not because it knew him not THE Apostle having delivered this as a truth that they that work righteousnesse are born of God and knowing how apt we are to passe over such a mercy without serious and humble acknowledgement he stirs them up to consider of this mercy The Apostle removes a double objection Obj. 1. We meet with none that acknowledge us the Sons of God Answ To this John answers Not every one ackonwledgeth this but they that work righteousnesse not the world because they know not Christ Again from some doubts Gods Children make within themselves partly for corruption partly for affliction Obj. 2 What with corruptions and afflictions we have much adoe to be perswaded that we are the Sons of God Answ To this the Apostle answers now we are the Sons of God Take us in our strongest corruptions and afflictions we are Gods Sons but it doth not appear what we shall be when he appeareth we shall be like him free from corruption and affliction expressed by the reason we shall see him Then he informs them of their duty He that hath this hope c. 1. The manner of Gods love to us we are called his children 2. The exhortation to behold and look at this love 3. The removall of an objection Note It is a great and wonderfull love of God that we are accounted and called the Sons of Behold what manner of love such a love as cannot be said how much Matth. 8.27 Luke 1.29 Ephes 2.4 5. where speaking of quickening us to our new birth he saith it is a rich mercy great love Tit. 3.4 5. 1 Pet. 1.3 abundant mercy Reas From our wonderfull unworthinesse of such a favour We have a fourfold unworthinesse 1. Prodigall riotous waste of originall righteousnesse Luke 3. ult Adam was the Son of God by Creation but he sold it for an apple more profane then Esau because he sold it for necessity and hunger Adam not so now for God to give us a new stock to set us upon our legs again argues wonderful love and mercy Luke 15.21 The Prodigall his father had bestowed a portion upon him he spent it rioutously now he freely and rightly acknowledgeth I am unworthy c. Might not every Son of Adam say as much 2. Our estrangement from God and enmity against God before we be called the Sons of God Col. 1.21 If a man should adopt a child would he adopt a stranger or an enemy 3. There is no child of God but time was when he was as an enemy to God so an Harlot suppose a King should marry his first born to an Harlot that were his enemy and presse him to take her would not this seem strange We were Harlots running a whoring after our pleasures and profit What a depth of love is it for God to offer us his Christ his onely Son in marriage to us what manner of love is this 4. There is nothing that God could expect from us but what is naught many a man will match his daughter with one that hath not so much means but he is an understanding man able to manage his estate A man will say Had I such a man in hand I could set him in such a course that he should thrive and do well but how much shame and dishonour have we been to God 2 Sam. 12.12 13. Noah's drunkennesse Lot's incest Abrahams dissimulation which an heathen King could check him for What a discredit hath God by us Reas 2. From the little need God hath of us Men use not to adopt unlesse they have none of their owne God had a naturall Son Christ and the Angels are his Sons by Creation Christ was Gods Son in whom he had pleasure Men if they have children of their own and adopt others it is because they are unthrifty Reas 3. From the great difficulty ere we could be the Sons of God Christ came from heaven and must be humbled even to the death Gal. 4.4 5. God denyes his naturall Son abaseth him Reas 4. The excellent benefits we are called to hereby 1. We call God Father 1 Sam. 18.23 Is it a light matter for the God of Heaven and earth to be called your Father since you are but men 2. Christ is your
also between morall and spirituall between things of God and Satan and the World The second manifestation of this difference is the inclination of the end of the one and of the other By their fruits ye shall know them Mat. 7.20 Gal. 5.19 Obj. Cannot an hypocrite passe so as that he cannot be discerned What say you of Judas he was not discerned of a long time Mat. 26.22 for every of the Disciples began to suspect themselves 2 Cor. 1.13 14 15 16. Again Gods people carry things so weakly and the pulse of Gods grace beats so weakly as if no life and strength were in them 1 Kings 19.17 18. Psalm 12.1 Answ Sometimes hypocrisie is spun with so fine a thread and it is so well dyed as that you can hardly discern any difference And sometimes grace is so low in the heart as that you cannot discern it This is true but it is but for a time Judas at length was plainly known to have been but a theef 2 Tim. 3.8 9. Jannes and Jambres can do miracles as well as Moses and Aaron but in time they shall be discerned 1 Tim. 5.22 45. Lay hands suddenly on no man for if he prove not pure thou shalt be pertaker of his sins and all the hurt he doth Some mens sins lye open before hand i. e. before the judgement of the Church others follow after they cannot be hid God will have them made manifest in due time Luke 12.2 There is nothing so secret but it will be discovered If you put leaven into five pecks of meal it will not alwayes lye hidden but in time break forth Vse 1. An argument of just reproof to good men and bad If after a while we know not our selves 2 Cor. 13.5 As if it were a dangerous sign of a mans separation from God if after so long a time of the Apostles preaching they knew not what was in them 2. This reproves the Popish Doctors that say no man can discern his owne estate They alledge that place Eccl. 9.1 2. A man cannot know by outward things whether he be in Gods favour or not If a man come in a sheep-skin I shall take him to be a sheep Mat. 7.16 to 20. 3. To teach every one to take heed of a devillish spirit or any unrighteous course of life for though a man may hide it long yet at length it will be known It is as impossible that a mans want of love should not be known as for a man to keep fire in his bosome and it not to break out Psalm 36 2 3 4. 4. Of exhortation to all that are born of God not alwayes to smoother grace God will have your grace manifest and that to edifie withall 2 Cor. 12.7 Do not content your selves with close and houshold Christianity but manifest of what spirit you are It was commendable in Elizabeth to hide her selfe six moneths Luke 2.6 When she was stirring with childe then she visited her Cousen Mary So if God have wrought any conception of grace in our hearts it doth well to be concealed a while lest like the stony ground in time of persecution it should fall away When thou art sure there is a manifest work of Gods Spirit in thy heart then manifest thy selfe Doct. Not onely commission of sin but negligence of a Christian course of life is a manifest signe not of a child of God but a child of the Devil Mat. 3.10 Every tree that brings not forth good fruit is cut down and cast into the fire Psalm 36.1 3 4. There is no fear of God before their eyes How shall this appear to David He hath left off to do good he doth not shun evill but if an evill matter comes in his way he sets himselfe to work it Psal 116.12 He doth not study as David did What shall I render unto the Lord for all his benefits He that sets not himselfe in a good course is not the childe of God but of the Devil Reas 1. His wayes bear the image of Satan he was set in a good estate but he ceased to do good and set himselfe in a course now not good 2. From the necessary fruitfulnesse of the seed of God wheresoever it is Psalm 1.2 3. A childe of God is working in his minde and heart and alwayes doing good 3. From the hinderance which such put upon others that would do be â—r if such were removed Acts 13.10 The Devill is alwayes an impediment of good Luke 13.7 8 9. A man if he can do good and do not he cumbers the ground therefore cut him down Vse 1. To reprove the ignorance of such people that conceive if they do no body any harm they hope God will accept them but if it go badly with them what will become of whoremongers and adulterers c. Can you say you have devised good and watched your opportunity to be doing good This is a comfort to you But do not comfort your selves meerly in your innocency from evill without doing good 2. To teach us all as ever we desire an evident mark to our selves that we are children of God to turn Poets of righteousnesse it is the seed oâ— God that sets you a work God requires that we should be doing good with our estates that when we go hence we may say as John 17.3 4. Father I have finished the work that thou hast given me to doe 2 Kings 20.31 2 Chron. Rehoboam did evil in the sight of the Lord because he prepared not his heart he studyed not to do good Neither he that loveth not his Brother Doct. Not onely the hatred of our Brother but the want of love to our Brethren is a signe not of a childe of God but of the devill John 13.35 1 Kings 18.17 18 Reas 1. From the constant practise of God Is there any one of them which he hath adopted whom he loves not Mat. 10. ult And observe the contrary practice of Satan there is no childe of God but he is estranged from and sits loose from 2. From the want of knowledge of God 1 John 4.8 He knows not c. Here is a double reason 1. He hath not experience of Gods love 2. God is love When the Sun shines upon a stone wall though it be cold yet it reflects the heat back again upon every person So there is none that hath felt the warmth of Gods love upon his soul but though his heart were cold before yet he reflects it upon all 2. God is love It is a property inseparable from the nature of God he loveâ— to communicate good 3. From the like condition of all Brethren He that loves not his Brother because he is a Brother he loves none at all He that loves not one of a mans children because he is born of such a man loves none of them A man may hate a Brother for some sinister respect as Joseph's Brethren it was a certain signe they were not born of God though afterward they
extreame and deadly 3. It is new and rare because they have been wonted to no such thing Vse Let the world know that Gods people have more cause to think strange of the world then the world of them they give the world no cause to hate them Acts 17.6 Doct Gods children are not to marvell at the worlds hatred 1 Thess 3.3 Reas 1. God hath appointed you to it you must take notice of it God hath done it for many ends How else should you shew forth your patience how should you be kept off from bad company God will lay bitter pills to the breasts of the world that so you may be weaned from it Psalm 119.115 2. The world many times doth it out of ignorance The world knows it not therefore we may take it the better that we are ill dealt withall A King takes it not ill to be badly dealt withall at strangers hands 3. The world hated Christ therefore no marvell if it hate us 4. It is no new thing it hath continued from Cain 5 From the inclination of your own hearts if you were in the worlds case you would doe the like Therefore marvell not Tit. 3.2 3. Vse 1. Of instruction to such as live in places of Religion If we be hated wonder we not at it We shall condemne the generation of Gods people The cause is partly from the tempter partly from the wickednesse of the world Vse 2. Do not lay down Religion for fear of the worlds hatred This is not the way fear not the hatred of the world Some Subjects will not feare the body of a State so they may have the Kings favour Much lesse should Gods servants fear though the whole body of a Countrey should fall foule upon them 3. This should teach Gods servants to walk so much the more circumspectly humbly lovingly If a man were to walk amongst his friends he would care the lesse but if he live among his enemies he will looke to every step so soon as you trip you shall have mouthes enough open against you Therefore Daniels course was notable he so walked that they could not taxe him Daniel 6.1 to 7. 1 JOHN 3.14 We know that we have passed from death unto life because we love the Brethren he that loveth not his Brother abideth in death THe Apostle layes down this as a second reason why they should not marvell implying that they that know they have passed from death to life need not marvell though the world hate them Doct. Gods people have passed from death to life Gods people are opposed to the world they are translated out of the world John 5.24 They are redeemed out of the world by death he means a contrary state to life Death and Condemnation are Synonymaes By death is meant death for sin and death in sin the naturall estate in which a man lives whilest he is in this world which is called a state of death in a fivefold respect 1. All death presupposeth life to go before We do not say that a stone is dead Death is a privation of life A man that hath no life but what the world gives he is dead because he had a life at least in possibility in the loyns of Adam Ephesians 2.3 2. Death in the proper notion of it is a separation of the soul from the body We are said to be dead Gal. 2.20 because our souls and bodies which are capable of life are separated from the Lord Jesus the fountain of life Eph. 4.17 18 19. 2.12 3. From the definition of life which is a power to move it selfe in it's owne place When we see a thing to move it selfe in it's owne place we say it is quick and hath life A man may do many things yet not from an inward principle as Judas and Jehu Matth. 27.18 19. 2 Kings 10.15 16. is this life There are some motions from common grace but it is not spirituall life unlesse it aim at spirituall ends and upon spirituall grounds As if a man be humbled for sin because it is displeasing to God Judas was troubled in his conscience not for sinning against God for then he would not have grieved God by hanging himselfe It was not an inward motion and voluntary so Jehu he did it to establish his owne Kingdome he regarded not the commandements of the Lord 1 Kings 10.30 31. 4. In regard of the binding over to eternall death as a condemned man is counted a dead man John 3. ult 5. From the power required to make such a man alive 2 Cor. 5.17 There must be a new a breathing power The state of grace is called life 1. Because we have received fellowship with Christ he lives in us and we in him Gal. 2.20 John 15.1 2. We have an inbred power in our selves to move upon spiritual grounds and for spiritual ends Rom. 8.2 Mat. 5.3 to 10. Passed from death to life from the hatred of our Brethren to the love of them There are these steps of it from one to another 1. A man is a poor man and that 1. In debt 2. Hath nothing 3. An hard creditor 4. No surety 2. He begins to mourn bitterly for this his estate 3. He becomes meek 4. He hungers and thirsts and prayes for grace and cannot be satisfied without it 5. He begins to be mercifull he pities every soul that is in a state of nature and under a spirit of bondage 6. He is pure in heart abstains from sin doth Gods commandements 7. He is a peace-maker he is at peace with God and with his own conscience and now he labours to make others at peace 8. He will now suffer persecution for righteousnesse sake Vse 1. This convinceth all the works of the Heathens as dead works Some are famous for courage justice c. But all these are but dead works Gods pure Martyrs have suffered not for any glory of theirs but Gods glory 2. It refutes a main ground of Popery the doctrine of Free-will which gives a man power to be converted when he will If a dead man can rise from death to life then may a dead man in sin come to the life of grace 3. Gather hence how our estate stands We come to Church it may be repeat Sermons and do many good duties Would we know whether our life be a dead life or no Consider we upon what principles we do good duties if we do good duties because they are pleasing to God if we have respect to all Gods commandements if there be a change in our hearts which makes us willing this is a signe we are passed from death to life 4. To teach us not to rest in our naturall condition for then thou art but a dead man although thou hast all morall grace 1 Cor. 13.2 3. 5. This may be a comfort to every soul that hath passed from death to life God is his God and he shall never come into condemnation Math. 22.23 John 5.24 Doct. The love of our
own salvation and for honour therefore how much more for God and for the honour of Religion In what cases is a man to lay down his life Answ The Apostle meanes we should be ready to doe it for the service of the Church if it cannot be otherwise 1. In heat of persecution to confirme the faith of the people of God who would be ready to think much if he shouâ—d withdraw himselfe though he might escape yet a minister or eminent person is bound to goe before in sufferings So Paul if he be poured out as a dr nke offering every drop of blood in his body poured out if it be for the strengthning of the faith of weak christians he rejoyceth Phil. 2.17 The stronger must lay down their lives for the confirmation of the faith of the weaker 2. There may be a case wherein the weaker are to lay down their lives for the stronger Aquila and Priscilla were ready to lay down their lives for Pauls life they thought it better to expose themselves to the utmost extremity then that Paul should be hurt I must not spare my own life if it may be serviceable to God and the Church Rom. 16 4 5. 2 Sam. 21.16 17. 18.3 3. When we perceive it would much advantage the glory of God that we should rather perish then our brethren Rom. 9.2 3. He could wish himselfe accursed for the Jewes even his soul for a sacrifice Thus Moses Exod. 32.33 4. When a man doth see that the wrath of God is kindled against others for his sin he must rather offer himselfe to death then that that evill should be upon them that converse with him Jonah 1.22 2 Sam. 24. in David Vse 1. Learn we from hence to justifie our selves and others If we should be called to lay down our lives to suffer for our Brethren here is a direction how to suffer Phil. 2.5 God hath given us a commandement to love our Brethren as our selves Also God hath subordinated the members of his Church to the body of it 2. To teach us that though it be lawfull to fly in time of persecution yet if it cannot be without weakning the Church wherein we live we must in heart live and dye together 3. To teach ministers when they are called by God for the service of any Congregation not to dispense with themselves for air or health fearing the cutting short of his dayes You must not live from your meanes Either never take such a charge or make account you must hazzard your lives for the people of God unlesse upon tryall it appears you may doe more good in some other place 4. It reproves such as are so far from laying down their lives as that they will not lay down their estates nor the superfluities of their estates for their Brethrens necessities 1 Sam. 25.11 How shall such ever perswade themselves that Christ dyed for them 5. A ground of such thankfulnesse that God should not only give Christ to dye for us but also would have christians to be fitted to lay down their lives for their Brethren 1 JOHN 3.17 But whoso hath this worlds good and seeth his Brother hath need and shutteth up his bowels of pitty and compassion from him how dwelleth the love of God in him Doct. THere dwells no love of God in such a mans heart as having this worlds goods stretcheth not out his hand to help the necessity of his Brother What is it to have the worlds good In the Originall it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the life of this world this worlds living whereof to live whereof to maintain his life Bowels of compassion Because compassion is an affection of griefe and love stirred up in us by the sight and sence of one anothers misery as if we suffered with them our compassion is stirred up as well as theirs Heb. 13 3. To shut up bowels is to withdraw the affections and the stirring of the entrails A man many times hath little means to help but if he have not bowels to worke for him how dwells the love of God in such a man This is a peremptory question utterly denying all Reas 1 From the nature of love Such is love that God dwells in it 1 Joh. 4.26 There is no affection wherein God reveales himselfe more then in love 1 Cor. 13.4 Love is bountifull ready to be doing good succouring others in their need 2 Consider the nature of Brethren 1 They are more worthy then our estate one of their souls cost more then all our estates yea more then all the world How dwels the love of God in us if we love the world more then our Brother 2 Look at our Brother as a member of Christ hungry thirsty naked harbourlesse We could not but love Christ wheresoever we did see him Mat. 25.40 and they are members of our own body 1 Cor. 12.25 26. Vse 1. Of instruction and rules to order our lives aright or any work of mercy 1 Who shall relieve his Brother Answ He that hath this worlds goods that can live he must open his heart and hand This therefore will reach not onely to mens superfluities but if we can but live if we have but what we labour and sweat for Ephes 4.28 We must not only labour for our selves but give to him that hath need 2 Cor. 8.3 4 5. Luke 21.34 8.3 Joh. 13.28 29 12.6 2. To whom must we be helpfull Answ He must 1 Be a Brother 2 Have need 3 Every Brother Gal. 6.10 Beggars that are unable to labour and would gladly labour they must be relieved Luke 16.20 21. or such as though they doe labour yet cannot get a living 2 Thess 3.10 2 A brother that hath need Eph. 8.18 1 Tim. 5.4 5 Such are poor indeed as have neither hands friends nor maintenance A man is said to be in need not onely when he is utterly cast downe but when he is falling 3 Every Brother one as well as another Eccl. 10.2 Job 31.19 4 Consider the matter out of which we must give out of this worlds good Eccl. 10.1 When we have unjustly gotten we must restore Prov. 5.16 17 5 The time when we must give when we see our Brother hath need that we may see it our s elves bestowed It is a vanity to leave almes after our death to be bestowed by others 1 Sam. 20.15 2 Sam. 16.4 19. If we give almes while we are alive we shall have the benefit of them the loynes of the poor shall blesse us and though they have no heart to pray for us yet the warmth of their loyns will blesse us When we are dead their prayers will do us no good Luke 16.8 9. 6 Give alms with compassion give from within as well as from without Isa 58.10 2 Cor. 9.7 Give heartily let your bowels work 7 Give almes out of love to God fetch your love deep even from the love of God who hath given thee a hand to give and him to receive
rich 3 He denyed his own honour He being in the form of God yet made himself of no reputation to save us from reproach 4 As if all this had been too little he denyed his own life and laid it downe for us John 3.16 Reas What is the reason of this difference that our love to our neighbour must be so great above the love to our selves 1 Because there was no cause of denying our selves in innocency but now man is fallen he cannot raise up another but he must stoop If two men go together if they go both upright they may go hand in hand but if one be faln and not able to rise the other if he will raise him must stoop down and toyl to get him up God hath raised up some sooner then others therefore we must take up our faln Brethren 2 God requires love in a more exact manner and measure because he hath now given an higher and more exact pattern We have the pattern of Christ that forgave us ten thousand talents therefore we ought to forgive our Brethren an hundred pence Mat. 18. Vse 1. This should stir up all Christians to walk now in an higher frame of love then formerly they were wont in times past We walked then in a lower way to love our Brother as our selves But we must now say I will do so for my Brother as I may not prejudice my self my estate credit or life But now we that are strong ought to bear the infirmities of the weaker Rom. 15.1 2. Now we must have the same minde in us which was in Christ Jesus Heb. 2.4 to 16. 2 Cor. 11.7 8. Paul abased himself that they might be exalted and denyed himself of many comforts that he might help them As Christ laid down his life for us so must we for our Brethren in sundry cases 1 John 3.16 For more particular direction 1 A man ought to deny his own expediences for his Brothers necessity Neh. 5.18 2 He ought to deny himself in outward things to supply his Brethren in spiritual things Thus Paul 3 If a man be of a private condition and his Brother of publique use to the Church he ought to deny himself to maintain and succour him as they said to David Thou art worth ten thousand of us Rom. 16.4 5. Aquila and Priscilla 2 This should teach you that are of higher estate to help your poor neighbours that are fallen into straights not through prodigality or ryot but through Gods hand or charge of children You must not say I must look to my self and to my children that they be maintained This was the old rule now we must deny our selves and our own experiences and be continually doing good in obedience to this commandement It was a royal speech of David 2 Sam. 24. Shall I offer a sacrifice of that that cost me nothing Heb. 13 15 16. When God blesseth thee with many a pound wilt thou offer a sacrifice to God that cost a penny or a thing that cost thee nothing It 's for you to blesse God that hath enriched you with such abundance and say with David What shall I render to the Lord for all these goods Your goods reach not to God but to the Saints that are on the earth and if you begin to straighten your hands and hearts you will finde God straightning himselfe to you What a blessed thing were it to be laying aside something for good uses Our Saviour that lived in so mean a condition yet had care to provide for the poor John 13.28 Doct. There is not a more effectual means to the obtaining our petitions then by growing up in practice of these two commandements in believing on the Name of Christ and love to our Brethren Mark 11.22 to 26. There you have both joyned together Jam. 1.8 Let a man pray in faith and waver not When a Christian is tossed with doubtings and distractions he shall rather drown his prayers then bring them to the bosome of Christ Jesus Job's friends were godly men but because they dealt not in love with Job God professeth he would not hear them Want of love to our Brethren it damps our prayers before God So that though our persons be accepted yet our prayers shall not Why is faith so necessary 1. Faith makes our persons acceptable to God God heares the young ravens and lyons when they call upon him he rather hears their misery then their prayer but faith makes the person acceptable Thus By faith Abel c. Heb. 11. 2. Faith purifies the heart Acts 15.9 If I regard wickednesse in my heart God will not hear my prayers Psal 66.18 3 Faith furnisheth the heart with graces that make our prayers amiable There are four graces requisite in prayer and all are wrought by faith 1 Reverence to God A man without faith considers not before whose presence he stands he considers not that God is near to hear his petitions but faith is the evidence of things not seen it makes us come before God with reverence and godly fear Heb. 11.27 2 Faith breeds in us humility whereby we come before God with a sense of our unworthinesse and of the least of Gods mercies and an unablenesse to ask any thing according to his will 3 Faith works fervency and earnestnesse of spirit that we will give God no rest 2 Sam. 15.16 Effectual fervent prayer is called a prayer of faith For 1 Faith puts life into every duty Gal. 3. 2 Faith layes hold of the promises of God in Christ and we urge and presse God upon his word 3 Faith makes us very sensible of our wants and therefore we cry very hard for help 4 Faith works in us an holy canfidence that what we ask God will undoubtedly grant and it 's meant of faith in the Name of the Lord Jesus There are three things in the Name of the Lord Jesus which Faith layes hold on 1 Faith lays hold on the offices of his mediation There had been no hope of acceptance unlesse there had been a Mediator to reconcile God and us 1 John 2.1 2. Heb. 4.14 15 16. Though we should finde many weaknesses in our selves yet with confidence may we draw neer to God seeing we have such an High Priest which is touched with our infirmities he is that great Master of requests that is in such favour with God that he never presents up a prayer to God but he returns such an answer that we need not go away with sad hearts John 16. â—3 24. 2 Faith lookes at Christ as him in whom all the promises are yea and amen 2 Cor. 5.20 3 Faith layes hold on all the attributes of God set on work by Christ for our good So that if we look for wisdome grace or power they are all set on work for the good of his Church The name of the Lord is a strong tower that is the attributes of God the righteous flye to it .. How By faith Q. How is the love of
is it 's not a 〈…〉 but love is essential and natural to him 〈…〉 and wisdome 2. It implyes the simplicity of Gods nature 〈…〉 but free without mixture he is without all causes 〈…〉 himself from himself and by himself and 〈…〉 compounded of causes so 〈…〉 not compounded 〈◊〉 subjec◠〈…〉 is one thing and his 〈…〉 wisedome are 〈…〉 is no reason of this 〈…〉 works but not of 〈…〉 Vse 1. This may exhort us all 〈…〉 forgot 〈…〉 the world for the love of God many 〈…〉 because they shall lose the 〈…〉 by 〈…〉 may be 〈…〉 for if a mans wayes please 〈…〉 make 〈…〉 be at 〈◊〉 with him and then much more 〈…〉 lose the love of all thy friend 〈…〉 more by Gods love then 〈…〉 of love is nothing to the God of 〈…〉 but God is love it selfe and in injoying of God 〈…〉 injoyâ—â—◠〈…〉 of love love passing knowledâ—◠〈…〉 you never met with love in the world but you might 〈…〉 but Gods love is like a bottomlesse depth without bounds or bottomâ— you can neither know the beginning nor end of therefore 〈…〉 in 〈…〉 say more truy then Medea did of Jason Non magna relinquam 〈…〉 I shall not lose great love but folloâ— great love Vse â— To teach all 〈…〉 is God is 〈◊〉 cannot be so 〈◊〉 as to be 〈…〉 strive to 〈…〉 love Let all 〈◊〉 he dont in love 〈…〉 and 〈…〉 Be yo◠〈…〉 your 〈…〉 Father is perfect Matth. 〈…〉 us be kin◠〈…〉 injurie upon 〈…〉 Luke 1â—â—3 4. 〈…〉 and 〈◊〉 would 〈…〉 be so As Christ argueâ—◠〈…〉 and 〈…〉 us reason God is love and â—â—â—â—fore they that worship 〈…〉 him in love Matth. 5.22 2◠〈…〉 any unkindnesse betwixt 〈…〉 in his 〈…〉 God 〈…〉 in your hearts 〈…〉 that we can perform righteously 〈…〉 14. let all dâ—â—â—â— be perâ—â—◠〈…〉 had power to save any but 〈…〉 3. If God be love then the 〈…〉 and therefore the more we live we hatred the more we walk in 〈…〉 our selves firebrands of all Doct. ◠〈…〉 entire and constant 〈…〉 Constancy 〈◊〉 abiding in 〈…〉 he not only dwels with God 〈…〉 which implyes intirenesse and 〈…〉 〈…〉 of God 〈…〉 Apostle infers it God is love 〈…〉 all the well placed love in that 〈…〉 Chariot of God whereby he convey 〈…〉 when he she is abroad his love in our hearts and 〈…〉 which extend as well to the soule as the 〈…〉 Carnall love is neither of God nor from Go◠〈…〉 love which is indeed called charity wheâ— that 〈◊〉 God comâ—â—â—â—cates himselfe to such a soule as the root to the 〈…〉 the grounâ—â— of it is from the immediate presence of God where 〈…〉 such a presence as whereby the holy Ghost lives in the 〈…〉 Gal. 5.22 Love 〈◊〉 a fruit of the Spirit John 1â— 34 〈…〉 〈…〉 and aptnesse that 〈…〉 such a sould to grow up by 〈…〉 Love is of an edifying nature 1 Cor. 〈…〉 admonish 〈…〉 it edifiers much especially if it be 〈…〉 there 〈…〉 on both sides both in speaker and 〈…〉 you 〈◊〉 savingly it 's love that puts life into 〈…〉 3. From the 〈…〉 to 〈…〉 his love there more aboundantly where he finds 〈◊〉 walking in love no creature partakes of the boundlesse love of God 〈…〉 are grounded 〈◊〉 love Eph. 3.17 18 19. Let but saith towards Christ 〈…〉 our brethren abound in us and we shall have a large 〈…〉 to us According to the capacity of the receiver so is the thing received 〈◊〉 no grace is of so inlarging a nature as love is so that if we abound in love then we become of a fathoming and comprehending nature so that we comprehend the height and breadth and length and depth of Gods love towards us Vse 1. It exhorts us all not only to the love but the constant love of our brethren this is the benefit of it you shall have constant and abiding fellowship with God we should not only grow in love but grow rooted in love let no grace be so eminent in you as love if God had said he dwels in wisedome how should it have provoked men to study for wisdome but God doth not say he dwels in knowledge for what then should the ignorant do He dwels not in honour and riches for what then should poor men do But he dwels in such an house as the poorest may build to God an house of love therefore above all indowments and gifts of soul or body have a speciall care to grow rooted in love a man may have a world of wit and yet God not dwell in that wit a man may have abundance of wealth honours and beauty and yet God not in them but if you ask where God dwels I answer God dwels in love There are four places wherein God is said to dwell 1 In the highest holy place 2 In an humble heart Isa 57.15 3 Christ dwels in our hearts by faith Ephes 3.17 4 God dwels in a loving heart so that if you would know where God dwels it 's one of these three graces humility in faith or love How should this provoke us as David saith never to give sleep to our eyes or slumber to our eye-lids till we have built God an habitation of love in our hearts Psal 132.3 4 5. Set up a loving heart and there will God dwell for ever whereas if your hearts be envious and hateful and bitter little doe you know what an evill spirit dwels there and instead of comfort you shall find such horrour and anguish that you may plainly discern surely God is not in this place Ephes 4.26 if you sleep in wrath the Devil rests with you Vse 2. Of consolation to every loving heart if God hath given you an heart to love our brethren with true spirituall love take God home with you God dwels in thy heart and more then that thou dwellest in Gods heart so that hadst thou testimony of no other grace yet canst thou find an hearty love in thee thou hast a Tabernacle for the most High to dwell in 1 JOHN 4.17 Herein is our love made perfect that we may have boldnesse in the day of judgement c. THese words depend on vers 12. where he promiseth a double benefit to them that love one another God dwels in such which he proved by four arguments before the second benefit now that if we love one another Gods love is perfected in us this he inlargeth in these following verses and shews wherein it 's perfect and how that it is perfect he proves from the boldnesse they have in the day of judgement and the argument stands thus They that may have boldnesse in the day of judgement in them is love perfected but loving Christians may have boldnesse in the day of judgement Therefore The assumption he proves thus They who are in the world as God himselfe is they may have boldnesse in the day of judgement but they who love one another are in the world as God himselfe is Doct. Those in whom is found
perfect love to God and their brethren they may have boldnesse in the day of judgement This Paul confirms 2 Tim. 4 7 8. he is confident that God would give him a crown of righteousnesse who had fought the good fight of faith and had finished his course had abounded in love to God and man which is our righteousnesse to 〈◊〉 God and man his due and this crown of glory God will give not only to him but to all that love his appearing James 2.13 Mercy rejoyceth against judgement which is a fruit of love for mercy is nothing else but love compassionating our brothers distresse the judgement day is terrible to all bitter cruel and harsh spirits but mercy riseth against judgement Matth. 25.34 to 41. We see what encouragement he gives to his sheep on this ground because they shewed him kindnesse in being kind to his brethren Reas 1. From the esteem the Lord Jesus bears to such before whom they are to appear in judgement for such as love Christ and his members have found Christ dispensing himselfe to them not as a Judge but as a Saviour or else they could never have loved him nor others now they that are to meet with a Saviour have cause of boldnesse in that day or if he come as a Judge it 's but as a Judge to plead their cause and right their wrong and take vengeance on their enemies 2. A loving Christian hath a further ground of confidence in his heart that the day of Christs appearing shall be as the day of his marriage now a marriage day is a day of the gladnesse of the heart Cant. 3.10 Now they that love one another are espoused to Christ here by their effectuall vocation but the day of judgement is as the marriage day Christ here adorns and beautifies us that so at the last day we may be represented as fit Spouses for himselfe Such as are in marriage love how do they desire and long after the marriage day and so doe all true Christians that have kept their hearts chast to Christ how doe they pray for the hastening of that day Beloved be like a Dove or young Hart upon the Mountains of spices Cant. 8. ult This day is called the day of refreshing Acts 3.19 and it 's the work of the Ministers of the Gospel to drive a match between you and Christ that so at that day they may look them out and present them to Christ Loe here am I and the children that thou hast given me Isa 8.18 2 Cor. 11.1 2 3. It 's therefore the day of the comfort of Gods Ministers and all his servants therefore a day of boldnesse 3. It 's a day of much comfort and boldnesse because then they shall be freed from all discouragements from all persecutions and malignities from slanderous tongues and hard speeches from all fears and sorrows nay more from all temptations and corruptions this must needs give boldnesse to them it 's all the cause of boldnesse we have in this life because at that day all our sins and sorrows shall be put away it 's a day of universal freedome from all sin 1 John 3.2 we shall then be like him in grace and glory and freedom from all evils Vse 1. To reprove a grosse errour in Popery which is that no man can be certain of his salvation in the day of judgement but we see it 's no other doctrine but St. John here delivers is it not a word of boldnesse and confience that Paul hath 2 Tim. 4 7 8. I know from henceforth is laid up for me a crown of glory true say they Paul was an extraordinary Christian but he addes not for me only but for all them that love his appearing were not Christians confident against that day how is it that they so earnestly desire that day The Spirit and the Bride say Come and every one that is a thirst sayes Come Lord Jesus come quickly be like a young Roe which shews plainly they doe not look at it as a day of terrour but as a day of boldnesse and comfort Object Have not many of Gods servants been afraid of the face of death and troubled at it What was Hilarius his speech Egredere anima mea quid trepidas Egredere septuaginta annos Christum colui jam mortem times Answ The words of Hilarius shew that he checks this fear he thought he had no cause to be afraid therefore he bids his soul goe forth 2. I grant that a mans nature may shrink at death though he knowes that he hath been a faithfull servant and is not afraid of judgement for death is an enemy to nature though a friend to grace 2 Cor. 5.12 Paul himselfe desires to be cloathed with glory 〈…〉 unclothed of his body so Christ told Peter John 21.18 〈…〉 thee whither thou wouldst not he means to martyrdome implying if he could have shunned martyrdome with a good conscience he would have â—orded it because its an enemy to nature but yet this 〈…〉 â—â—ture is after aggravated by temptâ—◠〈…〉 so that as 〈…〉 so to 〈…〉 will 〈…〉 times taking away all mattâ—◠〈…〉 he wâ—â— conâ—â—â—dent o◠〈…〉 all 〈◊〉 of comâ—â—â—◠〈…〉 him 〈◊〉 that day shall 〈…〉 examination and possese him 〈…〉 youth that his 〈…〉 Psal 30.7 〈…〉 his face 〈…〉 is the 〈…〉 and Johâ— â—0 〈…〉 yet this 〈…〉 love may 〈…〉 in that day though 〈…〉 wh◠〈…〉 with temptatiâ—â— and 〈…〉 it may be 〈…〉 and so other Christians in his 〈…〉 â—emper 〈…〉 Christ 〈◊〉 to him Psal 3.6 I will not be afâ—â—◠〈…〉 about 〈…〉 St. Ambrose I have not 〈…〉 am ashamed to 〈◊〉 any longer neither doth it irk me to die 〈…〉 a good Loâ—â— so Paul professeth Phil. 1.21 〈…〉 â—â—â—ved so Job 19. â—â— 26. 〈…〉 but even of every one whose loâ—◠〈…〉 that thâ—◠〈…〉 in that day Vse 2. Shews the dangerous estate of such whose love to Go◠〈…〉 brethren is not perfect for if they whâ—â—â— love is perfect may have 〈…〉 then such as never sought 〈…〉 his favour never loved the â—ell 〈…〉 of his servants in tha◠〈◊〉 where 〈…〉 Obj. I have knowâ—â—◠〈…〉 â—â—ve never troubled themselves with matters of Religâ—â—◠〈◊〉 yea scornfull 〈…〉 boysterous men yet as little afraid of death and hell 〈…〉 Isa 22. â—â— Answ That which the Papists condemn as hereticall 〈…〉 God 's servants that may be called 〈◊〉 presumption in such men 〈…〉 who never shrink at death or judgement and indeed it proceeds from 〈◊〉 profound ignorance and deadnesse of their hearts who nenver 〈…〉 of God nor the terrours of hell Dâ—â—â—e bellum in ex pertis but if one 〈…〉 â—ome to see that dâ—y then shall they call to the moutainns and hills to coveâ—â—â—â—em from the wrath 〈◊〉 the Lamb. Vse 3. For those that would live comfortably and die peaceably take this ready way be perfect and sincere in your love to God and his Saints and that will breed 〈…〉 marvellous boldnesse against that day
when the Loâ—◠〈…〉 shall come to be admiâ—◠〈…〉 you and glorified in all his 〈…〉 so 〈◊〉 perfect love so much 〈…〉 if your hearts be 〈…〉 and your love unsound all 〈◊〉 at 〈…〉 from the halting of your love Wâ—â—â— made Davâ—â— afraid 〈…〉 pit but that his 〈◊〉 was comâ— on he 〈…〉 Vrian 〈◊〉 Bathshebah Vse 4 〈…〉 loving hearted Christians that 〈◊〉 sincerely towards 〈…〉 brethren who thou walkest up and 〈◊〉 with a spirit of 〈…〉 as other call Death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most 〈…〉 all 〈…〉 thou shalt 〈◊〉 at it with confiâ—â—â—â— when others 〈…〉 be lifted up â— John 4.17 latter part Because as he is so are we in this world IN these words 〈…〉 whom love is perfect such â—â—y have boldnesse in 〈…〉 argument 〈…〉 who 〈◊〉 in this world 〈…〉 Doct. Such 〈…〉 this world at God himselfe For proof Eph. 〈…〉 1. Be kind one to another 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be usefull and 〈◊〉 one the another ready to doe 〈◊〉 â—ood tenderâ—â—â—◠〈…〉 you any wrongs and 〈…〉 them it their miseries 〈…〉 1. Be 〈◊〉 follower of Go◠〈◊〉 dear 〈◊〉 they that walk in 〈…〉 Christ himselfe did 〈…〉 sons 〈…〉 giving 〈…〉 and giving liberâ—â— to 〈…〉 is God in this world all his path 〈…〉 and truth in his love 〈…〉 in 〈◊〉 love 〈…〉 God in this world When Adam stood 〈…〉 be loved 〈…〉 and 〈◊〉 he fell he would not let him lie but in his love he sent his Son to redeem him so let men walk lovingly towards 〈…〉 love to thee decay yet stretch out 〈…〉 〈…〉 righteousnesse that is â—â—â—â—est in the 〈…〉 â—ercy wisdome goodnesse all proâ—â—â—â— from love in his love he 〈…〉 his love he preserves us in his love he 〈…〉 his love he 〈…〉 13.10 Love is the fulfilling of the 〈…〉 if it fulfill the law then if 〈…〉 falls all the righteousnesse 〈…〉 to God 〈…〉 Vse This is a notable 〈…〉 grow up in the grace of love If a man would know how in a 〈…〉 of performance he may be as God himselfe is why this is the 〈…〉 he who is perpect in love is in this world 〈◊〉 God himselfe is Many 〈…〉 the duties 〈…〉 â—â—â—â—gion hard and 〈◊〉 but to a loving 〈◊〉 all is 〈◊〉 let there be but love in the 〈…〉 to God and 〈◊〉 will come off easily 〈◊〉 many loving 〈…〉 god in resemblances Magistrates are called gods in 〈…〉 they bear the Image of his Soveraignty old men bear the Image 〈…〉 Eternity learned men of his Coâ—â—â—isciency but a man may have all these Images of God and yet perish The Divells are spirits of power and wisdome and yet bound in chains of darknesse but a poor Christian that walks in the spirit of love he is in this world as God himselfe is he goes beyond all other resemblances and they that are such may have boldnesse in the day of judgement which is more them either wisdome or wealth for honour can afford a man 〈◊〉 have all them and yet tremble at the thoâ—â—â—ts of death If you observe 〈…〉 she 〈◊〉 men in the world busie the 〈…〉 about some of those perfections to be perfect in wisdome learâ—â—â— or â—â—nours and these things they labour hard after why go 〈…〉 as hand after love strive to be as eminent in love and 〈◊〉 shalt get 〈…〉 purchase then they can get by 〈…〉 endeavours all their contents 〈…〉 them boldnesse against the day of judgments great men and learned 〈…〉 slept in the grave and have 〈…〉 nothing in the morning 〈◊〉 they 〈…〉 but a loving Christian what 〈…〉 in the dust 〈◊〉 the 〈◊〉 when he awakes shall be satisfied with the Image of God But if 〈…〉 are blest with Magistracy wisdome rich learning if you likewise bound with a spirit of love you and more like Go◠〈…〉 Christian that wants those other resemblances a rich 〈◊〉 and a loving Christian how much doe they set out the similitude and fulnesse of God himselfe God is royall and loving God is wise and loving withall he is Almighty and loving withall it s his love onely that doth good to us his Majesty Power and Eternity would be a terrour to us it s his love whereby he doth us good therefore to all endowments adde what good doe riches and honours and knowledge except thou have love withall Doct. They that are in this world us God himslfe is they may have boldnesse to the day of judgement Mat. 18.33 to the end The which shews that suppose a man should live in this world with a confidence that all his sins are forgiven him and in the mean time he grows straight hearted and bitter to his brethren why â—â—on his sick bed or some other tryall the Lord takes him by the throat and exacts the whole debt of his sins at his hands or if before he have had good assurance of the pardon of his sins yet he shall finde such horrour and anguish that he believe 〈◊〉 his sins still lie on the score If we want love we cannot have boldnesse 〈…〉 judgement Christ had so furnished his Disciples with love that thereby they abounded in much service to him and his and these being men of love they should not be afraid of Christs coming but then he bids them lift up their heads with comfort Luke 21.28 What is this boldnesse 1. Boldnesse is that which mortifies fear and shame which two things are contrary to boldnesse if a man be fearfull what boldnesse is there but this boldnesse makes a man look at death and judgement without fear 2. Boldnesse removes shames 1 John 2.28 when he shall appear we may have boldnesse and not be ashamed a man therefore that is like God in this world is neither afraid nor ashamed in the day of judgement Reas 1. Because that which might be matter of fear is removed for that which makes a man afraid at that day is because he is not like God God is of pure eyes and they are altogether unclean and then indeed Christ will command such to depart from him the workers of love a worker of mercy and righteousnesse and so God accepts of him 2. This spirit of love cloathes us with those duties and works which God most recompenseth at that day God will then crown men with glory not because they are wiser and richer then others but because they saw me hungry and gave me meat naked and cloathed me c. Mercy rejoyceth against judgement God will there be abundantly mercifull to recompence every work and office of mercy 3. There is no cause of shame for where there is a resemblance of God there is cause of joy God acknowledgeth his own Image and will perfect it at that day for love ceaseth not a man may have learning and riches and honours and be ashamed at that day but if we be cloathed with love we shall never be ashamed Vse Labour therefore above all graces to cloath yourselves with love a loving Christian is a couragious Christian
when other mens hearts shall quail and tremble for fear and shake like the leafs of a tree Isa 7.2 then a loving Christian may lift up his head with joy because then he knows his love shall be consummate and when others are ashamed of their riches learning and honors he is not ashamed of his love a loving Christian is safe and bold both in life and death look at all the straights of a Christian if they be upon any ground it s for want of love he that neglects this duty of love God and his conscience will take him by the throat and exact the due debt because he walked with a private spirit in the publique world whereas if we doe but walk in a spirit of love and helpfulnesse to our brethren and learn to walk with a publique spirit neglecting private respects the Devill and thy conscience shall find nothing to accuse thee of but thou shalt meet death and judgement in the face without fear or shame 1 JOHN 4.18 There is no fear in love but perfect love casteth out fear because fear hath torment he that feareth is not made perfect in love VErse 17. he â—roved that such as love one another may have boldnesse in the day of judgement this he proved 1. From the likenesse to God v. 17. 2. He proves it from the contrariety that is betwixt fear and love There is no fear in love which he proves by an effect of love perfect love casteth out fear and therefore perfect love and fear cannot stand together this he proves by a double argument 〈◊〉 fear 1. Fear hath â—â—â—ments therefore love a peaceable grace casts out fear 2. Because he that feareth is not perfect in love therefore he that is perfect in love fears not In this 18. verse 1. Observe the estate of a soul troubled with fear and that is a state of torment 2. The unsound and uncomfortable condition of such a soul he is not perfect in love 3. The remedy of this estate perfect love casts out fear 4. The exemption of perfect love from all fear or the comfortable condition of a soul so healed by love There is no fear in love Doct. A fearfull conscience lies in torment Fear hath torment and he speaks of the fear of death but specially of judgement where that fear is there is torment the word translated torment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is elsewhere so translated Mat. 25. ult The torment here spoken of is such a kinde of torments as hell is not for measure but for kind For the handling of this we may see what the Scripture speaks of this torment in the severall descriptions and metaphors First This torment is sometimes called pricking of conscience Acts 2.37 they were pricked at their hearts with fear and shame for sin though but a little before they scoft at the Apostle v. 13. yet now they were struck with such torments as they knew not what to doe Secondly It s called a wounding of the spirit Prov. 18.14 which wounding is a larger gash then pricking and so implyes more anguish fear and shame Thirdly It is compared to the sting of a Scorpion Rev. 9.5 the Jesuites doe so sting men with torments of hell and horrour of conscience and God gave them not power to heal themselves again hence they thought every thing little enough to satisfie their conscience and so they suck out their estates in building Hospitalls and bestowing on their Cloysters Fourthly The wrath of God in the soul is compared to venomed arrows Job 6.4 Fifthly This torment is called the rending of the heart Joel 2.13 Rend your hearts and not your garments the heart and thoughts are so rent and distracted that one thing will not hang by another David calls this melting of spirit Psal 119.28 as if the heart were like wax and Gods wrath like burning fire therefore a man in this case is in a bitter estate Job 13.26 Thou writest bitter things against me Isa 38.15 I shall goe mourning in the bitternesse of my soul for this the soul is troubled Psal 77. and sorely vexed Psal 6.3 Why doth a soul lying in fear lye in torment Reas 1. Consider this fear in the effects of it this fear sometimes brings men into trembling of body so that all the spirits flie inward 2. If it continue it leads oft times to inward Consumptions of body or burning Agues Hab. 3.16 Psal 30.4 5. 3. Sometimes it causeth terrible dreams which doe amaze and affright us Job 13.14 4. It causeth wearinesse of life so that a soule long exercised with this kind of fear cryes out in bitternesse and heartily wisheth for death Job 7.15 My soul chooseth strangling rather then life if he might have his choyce he would rather choose strangling then life there are worse effects then those proceeding from this fear when Satan sets on withall against us 1. Sometimes Satan so follows us with fears and horrours that though a man be oâ— a large measure of patience yet he is able to bear no longer but breaks out in impatience Cursed be the day that ever I was born Job 3.1 2 3. and this is a sinfull effect 2. It breeds in some a flying from the presence of 〈◊〉 that they dare not read or pray they are afraid the earth should swallow 〈◊〉 up and God suddenly consume them so Cain when he was pursued witâ—â—orror of conscience he fled from the presence of God from Adams family from the Church 3. This fear sometimes brings destruction when the soule is so wearied with sence of horrours with cares and watchings that the brain growes frenzy so that you can be able to doe them no good till God puts in his help Psal 88.15 16. This was Hemans case through the terrours of God he was distracted yet when God healed his spirit he grows one of the wisest men upon the earth except Solomon 4. Sometimes upon this fear follows despaire the soul is perswaded it shall never see the light of Gods countenance again but that its utterly cast off Psal 3.6 7. Psal 77. but this was but for a time but sometimes this despair is finall as Judas his was 5. From hence followes sometimes selfe-murther as in Judas Mat. 27. Reas 2. From the properties of this fear its incomprehensible when Job would expresse it he could not tell how to set it forth but O that my afflictions were laid in the ballance Job 6.2 3. Lam. 1.12 13. Is there any sorrow like my sorrow 2. It s insupportable A wounded spirit who can bear Prov. 18.14 the stoutest heart is not able to stand under it 3. It s immoveable nothing in the world is able to remove it no balm can cure the conscience but the bloud of Christ Reas 3. From the causes of this fear which are two 1. The sence of Gods wrath here and the expectation of greater hereafter Psal 90.11 Who knows the power of thy wrath 2. A terrible expectation of violent fire to consume
loving spirits are full of fears and terrours as Joâ—â— 4 So Heman and Paul complaâ—â— 2 Cor. 7.5 that 〈…〉 without and terrours within if such glorious Saints may be feaâ—â—st will you say they were unfound Answ There may be found such fears even in Gods Saints that have â—â—perience of his love 〈◊〉 and the world experience of their love 〈◊〉 consider what kind 〈…〉 it is the fears differ much from 〈…〉 of unfound hearts First The fears of the godly spring not so 〈◊〉 from the expectation of death and hell as from some inwaâ—â— trouble for want of Gods favour Psal 80.3 4. Turn us again 〈…〉 thy 〈◊〉 to shine and we shall be saved it s for want of the 〈…〉 that they so grieve otherwise we read not of the fears 〈…〉 judgement now here is a great difference 〈…〉 of love mixt with 〈◊〉 fears 〈◊〉 it s the love of God they 〈…〉 the contrary 〈…〉 is not so much affected for the way 〈…〉 for the sence 〈…〉 and judgement and expectation 〈…〉 Secondly to the 〈…〉 there is 〈…〉 maâ—◠〈◊〉 support 〈…〉 thought within â—e 〈…〉 heart he hath no 〈…〉 wrath 〈◊〉 mixt with 〈…〉 but susâ—◠〈…〉 for 〈…〉 Thirdly â—â—here 〈…〉 the effect 〈…〉 from God as 〈…〉 from 〈…〉 other means 〈…〉 â—tresse sometimes 〈…〉 sometimes he 〈…〉 as run to an 〈…〉 science falls to 〈…〉 But the fear of 〈…〉 use 〈◊〉 right me 〈…〉 his 〈◊〉 came 〈…〉 exceedingly What 〈…〉 he to Wiches â—â—â—â—laters No 〈◊〉 himselfe to seek the Lord 〈…〉 him for help 2 Chron. 20.3 So 〈…〉 seem very 〈…〉 will throw themselves into his armes they run to the horns of 〈…〉 these if they 〈◊〉 â—â—erish will the 〈◊〉 and indeed the heart 〈…〉 found in love then when it 〈…〉 and it argues the 〈…〉 cleave to him when we see 〈…〉 Obj. May we not find many 〈…〉 defie death and judgeâ—◠〈…〉 no more afraid of hell then if it were a â—â—le Answ True there are such â—â—terous spirits theâ—â—either 〈…〉 man are not afraid of hell and ye◠〈◊〉 from any 〈…〉 differs from the boldnesse of Christians For 〈…〉 First It s without root Secondly Without fruit whereas the true 〈…〉 Christians proceeds from faith in Christ Eph. 3.12 Rom. 5.1 2 3. 〈…〉 from searednesse and benummednesse of conscience 〈…〉 such neither fear God nor 〈◊〉 whereas the boldnesse 〈…〉 them reverence God and fear sin the more Thirdly Their fearleâ—nesse is fruitlesse thâ—y are not more fruitfull by it but more licentious and such men ordinarily at death are desperately licentious then halter or dagger or any thing to rid them out of the horrour of conscience Vse â— May teach all them that will be possest with a spirit of boldnesse and confidence let them maintain sound hearted live to their brethren and indeed there is no 〈◊〉 that befalls Gods servants â—ut it proceeds either from bemudding themselves with the world or else for want of love to their brethren As a wiâ—â— when her husband hath been long abroad and her heart hath gone after her lovers his coming is the lesse welcome she could 〈◊〉 his comming defer'd so when we have let our hearts run loose from God and our brethren why then our hearts grow full of doubts and fears gladly could we desire that God would defer his coming and respite us a little that we might recover our selves before we go hence and be no more seen therefore as you will finde your hearts comfortable and unmoveable at death and judgement when the Mountain quake and the Seas roar would you then be chearfull grow up in love to God acquaint your selves with him let your desires be toward â— him and withall joyn the love of your brethren or else his coming will be uncomfortable Even as children when their Parents have been abroad and they have fallen out and fought and hurt one another 〈…〉 their Fathers coming which otherwise would have been 〈…〉 if you fall out with your brethren and stain their good names and wrong them you still finde your hearts afraid of Gods coming and would gladly have God to defer it a while It 's a direction therefore to all the sons of men how to be prepared for death and judgement it is not building Hospitals that will fit you for it but this is the best way love God and love your brethren and you cannot dye uncomfortably No man dies more fearfully then a contentious or covetous man a wrangling contentious man never dies with peace and comfort if therefore thou findest an heart afraid of death and judgement if thou wouldst help this labour to cleanse out all enmity and want of love Vse 2. Of consolation to such as finde their hearts fearful and uncomfortable and yet find their hearts sound in love to God and their brethren why consider if there be not an evill root of bitternesse in you and if thou findest thy heart free from envy and wrath and hatred then consider what good offices thou dost labour not only to be sincere but to 〈◊〉 up to fruitfulness and if God give you to see that your fear is rather for want of his favour then for hell and wrath this is not the fear of hypocrites Isa 33.14 but proceds from want of experience Vse 3. It is a ground of much comfort to those that are either fearlesse of death and judgement or sound in love if thou findest thy fearlesnesse arise from longing after God and making thee more fruitful Why it s an evidence that thou art sound-hearted in love And again if thou findest a loving heart why thou hast a just ground of fearlesse boldnesse soundnesse of love and boldnesse goe hand in hand And how should we labour for that grace that will help us against all fears and doubts Wee have formerly heard of the torment of feare and the hypocrisie of fear Now the third thing is the remedy of this feare But perfect love casteth out feare Doct. 3. True hearted love to God casteth out all feare of evill from the hand of God So that though at first the conscience of a young Christian be fearful of the wrath of God and judgement yet as love grows so feare is casting out Perfect love casts out feare he means not without imperfection For we know but in part and love but in part but he speaks of love without hypocrisie and dissimulation True-hearted love fears no evill from the hand of God Now this love casts out feare Not as soon as ever it comes into the soule but by little and little as a man that goes to cleanse a pit he cannot do it presently but he is casting it out till it be all cleansed Fear is a deep pit compared to the sinking into deep mire now love comes to cast out this fear but it 's not done the first hour but by little and little it will get rid of all fear it doth not cast out the fear of God for the more we love him the more we
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
lusts that keep us off from Christ Isa 55 7. v. 1. having bidden us buy without money he tells us then what it is that we must lay out for Christ why Let the wicked forsake his wayes and the unrighteous man his thoughts let him forgâ—e his secret and open sins and let him return unto the Lord and he will abundantly pardon upon this poynt sundry have broken off from Christ Jehu was carried with ambition to rule and when he saw it would hazard his Kingdome to forsake his golden Calves he would rather part with God then with his Kingdome 2 Kings 10.29 30. and therefore he is said Not to regard the Commandements of the Lord and therefore because he cut short his reformation and did it not fully therefore v. 33. the Lord began to cut short Israel in his dayes so thaâ— Hazael cut off many of the out parts of his Kingdome if we cut short with God God will cut short with us so Herod heard John Baptist gladly and did many things but when he would not cut off his lust of uncleanesse but rather cut off Johns head that reproved him it 's said he added this above all his other evils that he shut up John in Prison they that will not be cut off from their sinful lusts they cut themselves short of mercy Demas a forward Christian yet the love of the world so prevailed with him that he fell off from the Lord and embraced this present world if we would have Christ our lusts must be parted with Judg. 10.10 to 16. the people were in great distresse by their enemies they come and cry unto God for help God bids them go to the gods that they had chosen to see if they would help them I will deliver you no more upon this they put away all their gods and then the soul of the Lord was grieved for them and he raised up a deliverer for them when he saw they were willing to part with their gods for him then God had compassion on them so when men are willing to forgoe their honourable and profitable sins which stick as close to a man as his very heart if God see men willing to rend out their dearest lusts for him why then Gods soul is grieved for them Hos 14.23 then the Church cryes unto God Take away our iniquities and receive us graciously and that 's not all but they goe about to reform their ways Ashur shall not save us neither will we ride upon Horses Why then v. 4. I will heal their back-slidings and love them freely the like means Ephraim useth v. 8. Ephraim shall say What have I to doe any more with Idols What saith God to this I have heard him and observed him When we begin to protest a solemn abandoning of all our corruptions then God hears such a soul many a soul cryes hard for mercy Take away all our iniquities and receive us graciously and God regards them not but when we not onely cry to God but set to in earnest to turn from all our evill ways and say What have I to doe any more with Idols Why then God hears and observes us when we abandon all our lusts then Christ shall suddenly come into his holy Temple 2. We must purchase Christ sometimes by parting with all confidence in his Ordinances we may soon lose Christ if we look for life in them and not in Christ not that we are to reject the Ordinances of God but account them a great blessing and earnestly desire them Psal 27.4 Psal 84.10 but yet we should not put our trust in the Temple of the Lord Jer. 7.3 4. Part not with your fellowship in them but yet trust not in them Mat. 3.9 Rest not in the outward letter of any Ordinances count all your best priviledges as drosse and dung that you may win Christ Phil. 3.8 Many that have lived under great means shall say at the last day Lord thou hast eaten and drunken in our presence and we have heard thee preach in our streets but Christ shall say Depart from me I know you not ye workers of iniquities trust not therefore in often hearing or in the great means you enjoy for what is Paul or Apollo they are nothing but it is God that giveth the increase 1 Cor. 3.6 7 8. 2. Sometimes we must be content to part with the very Ordinances themselves if we cannot enjoy the Ordinances of God in purity without sin let us part with them all so when the Priests could not enjoy the liberty of their places in Jeroboams dayes except they would offer sacrifice in their course to the golden Calves which were the Image of the Cherubims they left all and came up to Jerusalem 2 Chron. 11.14 where they might enjoy Gods Ordinances in purity and as the Priests did so did the people vers 16. as Christ wisheth them Cant. 2.7 8. which is spoken of Jeroboams dayes and so in case we cannot have the liberty of the Ordinances without some impurity which may defile the conscience in this case part with all for we come not to the Ordinance for the Ordinance sake but for Christs sake therefore if we cannot have them without sin in this case part with them 4. We must part with all our good parts and good gifts and good natures for Christ 1 Cor. 3.18 If any man seem wise in this world let him become a fool that he may be wise we must lay aside all carnall wisdome and reasonings and be content to be counted fools that we may win Christ 2. We must part with all common graces which commonly choake all hypocrites who having received some common gifts and graces they think they have part in Christ or else he would not have vouchsafed them such graces Matth. 7.21 22. We see there they not only plead their priviledges but their gifts and graces that they had prophesied in his Name c. and so trusting in them they fell short of saving grace And it is a wonder to think what a strange change a Spirit of Prophesie works 1 Sam. 10.10 1 Sam. 19.20 As in a Scholar when a man hath been given to loose vain courses yet when God begins to enlighten his mind and to enlarge his affection and comfort his soul 't is a wonder to think what a change it will work in a Scholar so that now he will leave his old vain courses and compose himselfe to more edification and spiritualnesse in his teachings why such a change works such a confidence in him that he thinks all the Congregation may sooner perish then he and if Ministers may be deceived upon those common gifts and graces how much more may people be deceived Herods joy and Jehues zeal all these you may have and yet want Christ a man may have these and yet not prize Christ not give up himselfe to him he may still reserve some lust which he favours therefore if thou hast such common graces observe in the midst
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
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
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
Preach being read in their Synagogues every Sabbath Doth not that imply that reading is preaching Answ No it implyes that when he is read he is also preached for they used with the reading to expound and lay open the law to them Amos 8.11 12 13. God threatneth a famine of hearing his Word never was there a famine of reading since the Church was in any measure established but it 's threatned as a grievous curse to want the word preached Hos 4.6 My people perish for want of knowledge because thou hast rejected knowledge I will also reject thee Now wherein they did refuse knowledge did they refuse to read That cannot be conceived but because they refused knowledge to instruct and comfort the souls of the people Vse 3. May teach all that are believers diligently to be conversant in the reading of the writings of Saint John and the other Apostles Shall the holy Ghost have an hand to write and shall not we have an hand to receive or an eye to read To us were those Epistles written even to all that believe to the end of the world Rom. 15.4 How much then is the Church of Rome to blame that lock up those writings from the people that they may not hear them but in an unknown tongue which they understand not nay sometimes the Priests understand not the Latine they read much lesse are they able to expound it Vse 4. Of direction to carnal men what will you say they have no benefit or profit by reading the Word Yea surely 1 By hearing the Word expounded they may be brought on to faith 2 The very reading it self is useful to beget knowledge to stir up their memory to quicken their desires 3 They serve to discover to the people what sin is what moral works be so that they have a power to keep men in civil conformity so that there is good use of them to morall men but they were chiefly directed to believers But yet for unbelievers how should this stir them up to be diligent in hearing the Word preached for may I read much two or three times a day and yet little the nearer salvation How should it provoke them then to give diligent heed to hearing that so wherein reading prevails not hearing may Vse 5. To teach all those that are believers not only to read but to expect and look for in reading those benefits before mentioned if you do not find those benefits by reading you read unprofitably and take Gods Ordinance in vain Now for the ends of his writings which were two 1 That they might know that they had eternal life 2 That they might believe on the Name of the Son of God Doct. 2. Such as doe believe on the Name of Jesus Christ by reading the Epistles of John may come to know they have eternal life 1 Because he sets before them where eternal life is to be found and that is in Jesus Christ as vers 12. 2 He directs them to certain means whereby they may attain eternal life As 1 Confession of sins 1 John 1.9 2. By looking up to Christ as our Propitiation and Advocate cap. 2.1 2. 3. By walking in the light cap. 1.8 9. 3 He gives certain signs whereby we may know whether we be in an estate of eternal life As 1 Walking in the light cap. 1.7 2 Keeping his Commandements cap. 2.3 3 Purifying our selves from sin cap. 3.3 4 Love of our brethren cap. 3.14 5 Boldnesse towards God cap. 3.21 Vse 1. This may be a just refutation of the Popish Doctrine that saith we cannot know that we have eternal life but if that be true then St. Johns end in writing these Epistles is disappointed and not onely St. John but the holy Ghost himself is deceived Whereas they tell us we cannot have a certain but conjectural knowledge only there is a contradiction for if a man saith he knows such a thing it implyes he is certain of it or else he speaks safely and were it for nothing else this doctrine of doubtings were a sufficient discouragement against their Religion that Church that trains up her selfe and children to be ignorant of their Father is not the true Spouse of Christ but an Harlot a sign the Church of Rome hath mixt her selfe with so many false gods that she knows not of whom her children are begot Vse 2. It condemns their excluding the vulgar sort from reading the Scriptures for if by them we may come to know Christ and that we have eternal life then take away them and you take away a principal means of salvation Vse 3. For such Christians as are doubtful of their estate above all the writings of the Apostle read this Epstile it was the main scope of St. John in this Epistle that their joy might be full and that they might know they had eternal life here you shall finde a good ground-work of your good estate Vse 4. To teach all believers to know what they have profited by reading it 's an usual thing to content our selves if we do but read a chapter and pray every morning and our conscience is not satisfied if we omit it but a man may read and pray and yet get no good but if you would read profitably so read that you may know that you have eternal life when you have so read then you have read to purpose therefore in reading learn to search out diligently the knowledge of your estates This verse declares a double end of St. Johns writing this Epistle one was that believers might know they have eternal life of which before the second end was That they might believe on the Name of the Son of God Doct. 3. It 's one of the holy ends and scope of the holy Scripture that believers might belive St. John when he wrote his Gospel it was for this end That they might believe John 20.31 For though believing be already wrought yet they that do believe had need to believe more the Word is the mighty power of God to lead believers from faith to faith Rom. 1.17 that is from one degree of faith to another Phil 1.25 as that is not only faith but increase of faith so 1 Thess 3.10 there is not any of Gods servants even the most exemplary Christians but there is some defect in their faith which had need to be supplyed and this may be the first reason Reas 1. Taken from the defects that are found in believers the supply whereof they had need to increase and grow up to 1 They had need to grow up to the belief of some principles which they believed not before and this is a defect in the objects of faith many of the Apostles believed not the Resurrection of Christ nay Thomas said he should not believe except he should see the print of his nayles John 20.25 So many of the Corinths believed not the Resurrection from the dead a main Article of Faith the Thessalonians lacked this in their Faith they
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
and yet said Come let us kill him and in the mean time they said he was a Conjurer and cast out devills through Belzebub the Prince of devills when as they knew he was the Son of God and did it by his own power therefore Christ tells them their sins should never be forgiven them But if they shall go further and affect the society of Christians delight to doe them good offices and take the like from them if such after fall off and maliciously oppose those wayes they more plainly manifest themselves to have sinned this sin and therefore pray not for them Vse 3. Shews us the desperate condition of all such as commit this sin and therefore to blesse our selves from it they are cut off from all means of salvation a man may neither admonish nor reprove them nor shew them any courtesie or doe any good to them for if I might I ought to pray for them for no office of love ought to be dispensed without prayer and therefore take heed of all sins against conscience of all presumptuous sins and sins of boldnesse for they lead to this great transgression Psal 19.13 And that you may be kept from presumptuous sins take heed of secret sins Vse 4. Of direction If we be Children to Parents or Wives to Husbands or Subjects to Kings and they sin against the holy Ghost yet they may do civill service and offices towards them as those that lived under Julian the Apostate he committed this sin therefore the Christians prayed against him but he had many Christians in his Army that doubted whether they might serve him or acknowledge him as their Emperor or depose him it was concluded they might serve him but yet they prayed that God would take a course against him as David said his day shall come on or he shall descend into the battle and perish which shews that if a Prince shall sin this sin his Subjects ought not to depose him but to doe him offices of service The like may be said of Children to Parents and Wives to Husbands if there be any tye of nature a may doe them civill offices which confutes that desperate doctrine of the Romish Church that whosoever denyes the Pope to be the Supreme head of the Church he is to be excommmunicated and then no man is bound in allegiance to him but that whosoever shall slay such an hereticall Prince shall merit salvation Vse 5. Learn hence to discern the nature of peremptory prohibitions When St. John would peremptorily forbid praying for such he saith I doe not say he shall pray for it Neither do you say he shall pray against it might some say St. John makes account this is a strong prohibition I doe not say that is you have no warrant from me I give you no commission such is the manner of Scripture prohibitions Isa 1.12 Who hath required this at your hands So Jer. 7.31 I commanded them not neither came it into my heart implying that it is a most peremptory prohibition if Gods Word give us no warrant of direction for if there be nothing for it there is enough against it for this is our direction that we are to doe onely what God commands in his Word to that we must add nothing nor take away any thing THE END THE TABLE The First Figure notes the Chapter the second Figure notes the Verse A Abiding in Christ is joyned with avoyding of sin 3. 6. Christ an Advocate for Gods Children yea a righteous Advocate 2. 1. Anabaptisme examined 2. 19. Why Christ was not an Angel 1. 1. Primary Antiquity a certain note of Divine verity 2. 24. True Antiquity fetches its Originall from the beginning 2. 7. The Antiquity of the Doctrin of imitating Christ 2.7 Ministeriall Application must be made to severall sorts and ages 2. 13. Antichrist foretold 2. 18. In Johns dayes there were many Antichrists nor can the last times be long without such Antichrists Ib. In petty Antichrists the praediction of the great Antichrist is in some measure fulfilled Ib. Antichrist denyes Jesus to be the Christ 2. 22. and how Ib. Antichristian Teachers deny the Father and the Son Ib. Every Antichristian doctrine is a lye 2. 21. Apostates are in the Church 2. 19. were never Members of the Church Ib. Apostacy is a note of a Seducer and of an Antichristian spirit 2. 19. It s the punishment of Hypocrisie Ib. B Beginning what it signifies 1. 1. Believers may be assured their prayers are heard 5.19 Blood of Christ how it cleanses 1. 7. For Christ came by Blood 5. 6. Boldnesse with God and peace of Conscience goe together 4. 3. Boldnesse mortifies fear and shame 4. 17. Perfect love assures of Boldnesse at the day of judgment Ib. The sight of our Brother is a stronger inducement to love him then any hater of his Brother can have to love God 4. 20. He that hates his Brother will find lesse cause to love God then his Brother Ib. C Cards and Dice unlawfull 2. 16. Certainty is a property of the Apostles Doctrine 1. 3. The Chiefest creatures may be wicked 2. 13. Gods Children must be as little Children 2. 12. It s comfortable to know we are Gods Children 5. 1. God hath his Children among all Ages of men 2. 13. Little Children may know that God is their Father Ib. note this against the Anabaptists How little Children must be trained up Ib. Christs active and Passive obedience must not be seperated in cleansing 1. 7. Christ pure from sin 3. 5. this should be an effectuall means to purge us Ib. Christ came to dissolve the work of the Devill 3. 8. Christs death the manifestation of Gods love 3. 16. Christians must be ready to dye for their Brethren Ib. True Church-members never depart from the Church 2. 19. Communion of Saints what it is 1. 3. The same Command that requires love to God requires love to our Brethren 4. 21. Confession to God not simply to the Minister the way to pardon 1. 9. Confession that Christ is the Son of God a sure note of Gods dwelling in us and our dwelling in him 4. 15. The office of Conscience 3. 20. according to the testimony of Conscience will God judge us Ib. A fearfull Conscience is voyd of true hearted Love 4. 18. Conversion why called a New-birth being but an alteration 2. 29. Converters are spirituall Fathers 2. 1. The Covenant of grace how without condition 2. 19. D As Darknesse-passing is the Estate of Gods Children in this life 2. 8. Difference between a sin unto death and deadly sins 5. 16. False Teachers must be looked at as Deceivers 2. 26. Sometimes they may be reproved and confuted but not named Ib. The desire and indeavour to deceive is deceit Ib. He that denyes the Son hath neither the Father nor the Son and contra 2. 23. The Devill sins continually 3. 8. of him sinners are Ib. Difference between the Children of God and the Children of the Devill 3.