ult Psal 5.4 Heb. 1.13 Reas 1 God is of pure eyes and cannot endure to behold any iniquity 2 From the power of all saving Graces they do purifie and cleanse the heart so Faith purifies the heart Acts 15.9 so hope 1 Joh. 3.3 so love ye that love God depart from iniquity 3 From the power of the Spirit in him that hath fellowship with God 1 Cor. 6.17 Ezek. 36.27 Vse 1 It shewes that Ignorance is no Mother of Devotion for what is Devotion but a stricter and nearer fellowship with God it shewes therefore the dangerous Estate of wicked Ignorant men they think their Ignorance will plead for them but they are deceived through want of knowledge my people perish God takes no pleasure in Fools you may think you have Fellowship with God and yet live in Ignorance and Darknesse but you deceive your selves can a man live in the Sun and have neither light nor heat So what Fellowship hath that man with God that hath neither light of Knowledge nor warmth of Grace from him Vse 2 It may be a Tryal of our Estate if wee have no Knowledge of God we have no Fellowship with him if you delight in Ignorance and be unwilling to be taught as many Servants and Children are how can these have any Fellowship with God that have no knowledge nor desire after it it is true many there are that desire Knowledge and cannot attain it and such God will accept of their desire or give them Knowledge but such as please themselves in their ignorance have no Fellowship with God 2 Tim. 3.11 they are sealed up to damnation if a man live in darknesse of sin and ungodlinesse and is convinced of it and yet will live in it in idlenesse and wantonnesse and Sabbath-breaking c. be not deceived if you make a shew of Religion you deceive your own soul if a man walketh in darknesse and saith he hath Fellowship with God he lyes Quest Who can say his heart is clean have not the best of Gods Children their failings Answ It is true they have their failings but do they walk therein It is one thing to step into a way and another thing to walk in that way David stept into the way of Adultery and Murther but he walked not in it a man that walketh in a good way may be turned out of it by a wilde Beast or a Storm or Carelessenesse but when he sees he is wrong he turns into the right path again so is it with a godly heart he may be carried out of the way by the violence of Temptation c. but he returns again as soon as he sees his error Vse 3 To teach men as ever they desire to have fellowship with God to cleanse themselves from Ignorance and Ungodlinesse if you desire to have Fellowship with God you must 1 Avoyd Ignorance and labour for Knowledge desire to know his will and they that love light God loves them 2 Turn not aside to any dark crooked wayes Psal 125 6. the Israel of God have no crooked wayes to walk in 2 Cor. 6.17 18. with chap. 7.1 shewing us if we would have fellowship with God that God might ackowledge us for Sons and we him for our Father we must look into all dark corners and cast out all uncleanesse and if you do thus strive to reform your selves you are not in darknesse if you cleanse your selves from dark and crooked and unclean wayes you may assure your selves you have fellowship with God 1 JOHN 1.7 But if we walk in the light as he is in the light we have Fellowship one with another and the blood of Jesus Christ cleanseth us from all our sins THe scope of the Apostle St. John was to deliver what he had heard and seen from Christ and to this end that their joy might bee full His first Message was that God is light verse 5. and from thence hee descends to gather a certain sine of our fellowship with God or want of it a signe of the want of it hee layes down verse 6. he that walketh in darkness hath no Fellowship with him now in the 7th verse hee layes down a signe of our injoying this Fellowship with God In the Verse wee have two parts 1 A certain signe of our Fellowship with God namely if wee walk in the light 2 The priviledge of such an estate the blood of Christ cleanseth us from our sins so that here is the mark of a true Christian 〈◊〉 priviledge Doct. To walk in the light is a certain mark o◠true Fellowship with God one with another that is God with us and wee with him Light is sometimes taken for light of Knowledge Holynesse Comfort Glory 1 It is taken for light of Knowledge Mark 4.16 Light is clear and so is Knowledge 2 For Light of Holynesse Ephes 5.8 Light is clean so is Holinesse 3 For Comfort Psalm 97.11 4 For Glory now Darknesse is contrary to all these now therefore to walk in the light is to walk in the waies of Knowledge Purity Comfort and Glory But what is it to walk It is commonly took for the whole course of a Christian life but in borrowed speech there are some significations therein 1 It implies That a Christian course is a voluntary motion a man is not said to walk that is pulled and haled no motion more voluntary than walking 2 It is a continued motion not a step or two that makes a walk 3 Walking gets ground its motus progressivus standing still rids no ground but walking doth so a Christian he goes about Christian duties not only voluntarily and continually but he growes up therein from time to time so that this sense of the Doctrin is thus much To lead a Christian course voluntarily continually and increasingly is a signe of fellowship with God now that such as thus walk have undoubted fellowship with God appears Ephes 5.8 Ye were sometimes darknesse but now are ye light in the Lord walk therefore as children of light that is children of God for God is light those that walk in truth and not in error and heresie and in holy wayes they are children of God Psalm 1.1 2. the Law of God is the way of holinesse and truth and if he that walks in the way be blessed then he hath fellowship with God for in his fellowship stands all blessednesse Psal 119.1 2. Reas 1. From the insufficiency of our nature to walk in these wayes without the Spirit of God in us and directing of us Ezek. 36.27 Joh. 15.5 without Christ we can do nothing Hos 14.8 if any good fruit be growing in a Ch istan it is from the Spirit of God otherwise the fruit of a carnal heart is carnal Joh. 3.6 we cannot be holy without Gods Spirit nor bring forth any good fruit 2 As we cannot be good without his Spirit so we cannot do good without him 2 Cor. 3.5 and Christ thinks it an impossible thing for a Carnal man to
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-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
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
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
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
looks at Gods law so as he makes it of his counsell and delight and is ruled by it And again God communicates his attributes to him which is something more then a parent doth to his childe though he love him well yet he will not communicate to him whatsoever is his nor alwayes make him of his counsell nor yet shew familiarity towards him but God looks at Christians as his friends communicates his counsells to them grows in acquaintance with them Obj. It s not for friends to be at command but servants It s a point of service and not of friendship Answ To doe it as a duty of necessity is a servants condition but to do a thing for loves sake to his friend this is an act of friendship Further a man is not said to keep the Commandements when himself onely strives to keep them but when he draws others to the same conscionable obedience Friends have all things common and they doe not love that any that belong to them should be enemies to their friends So God looks at it as a part of Abrahams friendship that he would command his children and servants after him that they should keep the way of the Lord Gen. 18.17 19. Hence in Scripture it s a spirituall style give to Abraham Abraham the friend of God James 2.23 Isa 41.8 Now what eminent service did he above others There were others as zealous as he but this he had eminent in him I know he will teach his children and houshold to keep my wayes Look at Moses David Eli Jehosaphat all godly men yet they were all failing in this in instructing and bringing on their children and servants to the fear of God but this was Abrahams friendship that he was not onely carefull himselfe but he sought to bring on his whole family to Gods worship We see his care about Isaac that God would establish his covenant with him Gen. 17.18 And about Ishamael that he might live in thy sight and he brought on his whole family to be circumcised though a painfull thing Gen. 17. ult This was a fruit of true love So David professeth in his own person and Christs Psal 40.8 O Lord I delight in thy Law Ps 19.9 10. Thy commandements are more precious then gold yea then fine gold thy precepts are sweeter then honey and the honey-comb A signe they were not grievous to him Love makes us delight in the thing beloved What is the reason that this is such an undoubted argument of our love to God Reas 1. From the strictnesse and purity of Gods law and the crosnesse of it to our nature The weapons of our warfare are mighty to bring down every high thought 1 Cor. 10.4 Here two contraries meet together the prerogative of God he will have our thoughts brought into subjection and the liberty of the Creature We will not have our thoughts and tongues bound Psal 12.4 We are free born we are servants to none Now these being so crosse one to another for a man now not onely to doe Gods commandements but to doe them willingly and out of love why this is such a yoke that were it not for the mighty power of Gods love prevailing in our hearts which constrains us to doe it most willingly which nature is most unwilling unto it would never be wrought Hence Gods people are said to be a willing people Psal 110. The Spirit of God is a Spirit of liberty 2 Cor. 3.17 It s evident Gods Spirit is there where we doe Gods commandements with freedome and willingnesse 2. From the experience such have had of the burthen of sin to whom Gods commandements seem easie For this is certain the more welcome sin the more unwelcome Gods commandements the more we delight in sin the lesse we delight in Gods commandements but when once sin is wearisome to a soul to them Christs yoke is easie and his burthen light Mat. 11.28 29. 3. From the unsufficiency of any estate but an estate of love to reach to the obedience of Gods commandements much lesse to the easinesse thereof A man by nature is not subject to the Law of God neither indeed can be Rom. 8.7 8. And though by common gifts we may be brought to doe much as Jehu and Herod did yet unlesse there be soundnesse of love within you shall never prevail with Jehu to cast out the golden calves or with Herod to put away Herodias It must be the love of God within that must bring us to keep his commandements or at least to doe them willingly and heartily Vse 1. A ground of tryall of our estates whether we love God or no. If we would be assured of this as we all had need to be consider of this Dost thou keep Gods commandments as thy way thy jewels the apple of thy eye thy life And dost thou desire to bring all thy children and family to the like conscionable obedience that all thy family may be Gods friends This is an argument of thy unfained love to God And if withall this seem easie to thee thou delight in it and thinkest it thy happines that every thought in thee may be subject to Christ this is a sufficient testimony of the sincerity of thy love But è contra if we shake off Gods yoke and we will have our thoughts and tongues at liberty if it be a grief to us to see any of our friends conscionable of Gods worship or of religion why thou art none of Gods friend For if thou wert thou wouldst desire that both thy selfe and all thy friends were Christs friends If a man loved his Master and liked his service well and desired to stay with him he would have his ear bored that so all his Masters commandements might sink the better into him why this must needs argue great love to his Master This David alludes to Psal 40.6 Mine ears hast thou bored or as it is in the Originall digged He digged through all obstructions and made him willing to listen to Gods will a loving Servant becomes a friend So if we might have liberty to get loose from God yet if we had rather abide in his service let us give our ears to God to be bored and give up not onely our selves but our whole family to be Gods bond-servants Vse 2. To teach all such as love God to take heed that they be not drawn to break any of Gods commandements for love to others This is plain If love to man makes us break any of Gods commandements then we love him better then God Vse 3. Of encouragement to naturall men to give up their hearts to Gods commandements and not to think them burdensome and intolerable For if thou hadst but the love of God in thy heart Gods commandements would be sweeter then the honey or the honey-combe They are deceived much that look at Gods commandements as heavy and burdensome No his commandements are not grievous and if his commandements be pleasant what are his
it which speaks in the heart of every believer John 6.44 No man can come to me except the Father which sent me draw him as none come to Christ except the Father draw him so he draws none but by the same power whereby he sent Christ and that was by his Soveraign authority if God should draw us onely by the cords of men we should break through all as the Israelites did Hos 11.4 But when God shakes our hearts by an Almighty power and lets us see the danger of our estate and after enlightens us to see the wayes of salvation then he draws a man on to Christ take a naturall man all the world cannot perswade him of his dangerous estate but he is perswaded of his good nature and good heart towards God Secondly If he be convinced of it all the world cannot perswade him that any promise belongs to him and therefore here God must put forth an Almighty power of a Spirit of adoption whereby he is brought on to believe the promises before he had onely an humane credulity now he believes it from a testimony within himselfe John 6.45 2 The Son of God bears witnesse in our hearts of this truth by speaking freedome and liberty to our souls from the guilt of sin John 8.36 If the Son shall make you free then shall you be free indeed that whereas before we were bound to our sins and lusts and wayes Christ comes and sets us free from all so that now we serve not our selves or men but the Lord Christ by this a Christian knows that surely Christ is the Son of God that hath made me a son of God my selfe 3 The Spirit bears witnesse to our hearts of this truth by convincing our hearts of it John 16.9 Secondly By working a Spirit of faith and a spirit of joy in believing John 14.16 17. Hence he is called the Comforter Thirdly By giving us a spirit to make us overcome the temptations of the world and the lusts of our own hearts 2 Tim. 1.7 1 John 4.4 and this testimony is divine 1 Because it is the revelation and will of God himselfe 2 Because it is above all humane power thus to draw us and convince us and strengthen and comfort us against all temptations For the three witnesses on earth they likewise bear witnesse to this truth in our hearts 1 The Spirit that is the Spirit breathing in the Word hath such a mighty power to enlighten and quicken and strengthen a soul that whatsoever the Spirit speaks in the Scripture the same it witnesseth in our souls 1 Cor. 14.24 25. 2 Water bears witnesse in our hearts to this truth that is the water of Sanctification doth so cleanse and cool and refresh the conscience of a man and make him so fruitful in his Christian course that it 's plainly a divine testimony it passeth all the power of the creature thus to pacifie and quiet the conscience it is only the Spirit of God that is able thus to pacifie a guilty soul thus to cleanse an impure heart and to make these dry barren stocks as we are fruitful this is a divine work of Gods Spirit 3 The bloud of Christ witnesseth this truth to our hearts by being sprinkled on our consciences and so speaking peace to us this is a divine work 2 The same bloud purifies every Ordinance and creature there would be no vertue in any Ordinance nothing would doe us good but for the bloud of Christ sanctifying it to our use now this testimony is of greater force then the testimony of all the sons of men together There be three things needful in a testimony 1 That it be certain 2 Evident 3 Powerfull and Effectuall 1 This divine testimony is more certain then all the testimonies of the world because God is greater in knowledge and so knows more then men can 2 Because he is greater in truth men may erre but God cannot lye Tit. 1.2 3. Rom. 4.2 2 This testimony is more evident to make a thing evident is required 1 Objectum perspicuum 2 Organum bene affectum 3 Medium apte dispositum Now God doth make this truth evident by the concurrence of all these 1 He lets us plainly see the danger of sin and the vertue and worth of Christs bloud God reveals his Son to our hearts John 3.12 Gal. 1.46 so what the Gospel speaks of his Son the same is plainly revealed and so he makes the object perspicuous 2 He opens the eyes of men to discern it to long after it to tast of his vertue and power Acts 26.18 1 Pet. 2.3 1 Cor. 2.14 15. A natural man sees nothing of this work 3 He clears the Medium that is the Word and Sacraments Prayer Christian Communion so that whereas before we lookt at them but as beggerly rudiments of little power or worth after God hath once enlightned us we see the power and vertue of God therein so plainly as if we had been touched by the Sun beams 3 This divine testimony is far more powerfull then any humane testimony Heb. 4.12 13. 2 Cor. 10.4 5. The Ordinances of God are mighty and effectual through God so to change and renew our hearts that no humane power is able to reach them Vse 1. To refute two doctrines of the Romish Church 1 That the last ground-work of faith is resolved on the testimony of the Church Ask them if they believe Jesus to be the Son of God they say yes ask them why Because the Scripture say so ask rhem But why doe you believe the Scripture From the testimony of the Church say they so that their best faith is but humane credulity But ask a true Protestant why he believes Jesus to be the Son of God he tels you because the Scripture say so ask him why he believes the Scripture he saith not because the Church believes so but he believes it from a testimony within himselfe What say they you trust a private spirit of your own nay his private spirit is common with him to all believers ever since the world was and that spirit is no other then the Spirit of God that breatheth in all his children Besides he hath other witnesses in his heart the Spirit the water and the bloud and this is a divine testimony greater then the witnesse of all the world so that here is a double errour of theirs 1 In grounding their faith upon the Churches testimony 2 In blaspheming the Spirit of God for a private spirit Fundamental errours That Doctrine that lifts the Church from Christ and builds it on the testimony of the Fathers and the Schools that doctrine overthrows the foundation for other foundation can no man lay then what is laid already even Jesus Christ 2 It refutes another uncomfortable doctrine of the Romish Church that teach that a man cannot by divine faith have assurance of his estate in grace and salvation for say they all divine faith is generall thus he that repents
his own sufficiency and depends on Christ for assistance and hath respect to Gods commandements as his rule Psal 119.6 and aimes at the glory of God as his end Zech. 7.5 6. When ye fasted did ye fast unto me at all Did ye it to bring any service or glory to me Did ye it not for your selves for your own safety and deliverance Why if we goe upon such principles we want life till we be in Christ we detain all the graces we have in unrighteousnesse to magnifie our selves to bring about our own ends Obj. May not a good Christian have his heart so dead that he is unfit for prayer or hearing or any holy duty that he is unwilling to pray at all or to receive the Sacrament at all Will you say such a soul is dead because unfit for motion Answ True there may fall such a deadnesse on the heart of a Christian as whereby he may be both unable and unwilling to good duties to which God usually leaves us when we go about things in our own strength and grow selfe-sure but when by this God hath schooled us and taught us thereby that all our life is hid in Christ why in this case God is wont to make us sensible of this sinfull disloyalty and that in us dwells no good thing that we of our selves are unable to doe any good duty and for this distemper we mourn and grieve heartily Why this very sence of deadnesse is an act of spirituall life which in time will work him to a farther dependence on Christ and to be more heedfull of Gods Woâ—d and by how much the more we strive thus so much the more life we have A second effect of life is feeding This signe Christ gives John 6.54 Whoso eateth my flesh and drinketh my blood hath eternall life This is not meant of the Sacrament for it was not then instituted but of Christ himselfe but when God hath instituted ordinances this is a sure signe of life if in every ordinance we partake in we feed on Christ on his blood he that feeds not lives not he that forbears his meat and forbears it long he cannot live Indeed for a time a mans stomach may be so distempered that he cannot eat but he recovers himselfe and falls to his food Q. How shall we know whether we feed on Christ A. 1. Doe you finde an inward longing after Christ in every ordinance that nothing will satisfie your soul but Christ he is a sweet savour to you as an hungry man give him silver and gold never so much he is not satisfied unlesse he have meat It was an argument of life in the Spouse that she sought Christ diligently in every ordinance and her soul was grieved because she found him not If a man therefore come to the ordinances and it never troubles him though he goe home without Christ this man feeds not on Christ 2. Feeding implies a finding of sweetnesse and relish in our meat So consider how doe you finde Christ is he a sweet savour to you Doe you finde comfort and strength in him 2 Cor. 2.15 16. Why it s a signe of life that you relish your meat well nay it s a signe of health for a sick man cannot relish his meat and if a Christian finde no relish in the ordinances he complains of it as his sicknesse and looks up to God for help against it 3. In all feeding there is a taking of the meat down we doe not spit it out and when it is down it must continue there we must not cast it out So if Gods Word abide in us and we hide it in our souls by a wise applying of it to our souls Psal 119.11 and therefore give up your selves to be guarded by it this is a signe of life and strength 4. All feeding implies a conversion of the aliment into the thing nourished so that in time our meat is so digested that it s turned into our own nature and this is more then receiving Christ by faith for when we receive him and apply him to our selves this is faith but to be conformed to him in every thing to be fashioned according to his nature this is a farther act of life When a Christian so feeds on Christ that he is of the same nature with him meek lowly and patient as he was this is a signe of life When we are turned into his nature by feeding on him and he into ours why this very feeding on spirituall food implies a spirituall life è contra he that eats not the flesh of Christ hath not Christ he means not a Cannibal-like eating of his very naturall body and blood for if a man should indeed eat the flesh of Christ and suck out his blood it would profit him nothing John 6.63 And this the Capernaites thought a monstrous thing to eat the flesh of Christ therefore it is not the flesh of Christ but the Spirit that quickeneth and giveth life A third effect of spirituall life is growth that which lives grows untill it comes to full maturity and then it either stands at a stay or begins to decay but a spirituall life grows up to full perfection and then it continues in that perfect estate for ever in heaven 1 Pet. 2.2 3.18 Eph. 4.11 12. Col. 2.19 If a Christian grows he lives Obj. Doth not many a Christian stand at a stay or oft-times go back and lose his first love and fruitfulnesse Answ True for a time he may as a living man by sicknesse may lose his strength and vigour and be made unfit for any employment but if he strive to recover himselfe it s a signe of life so a Christian by some corrupt lusts may wast his best graces like a thiefe in a candle but if he be a living Christian he strives against them and prays with David O spare me a little that I may recover my strength before I go hence and be no more seen If he find a decay he considers from whence he is faln and he recovers himselfe and doth his first works Rev. 2.4 Repentance is the purge of the soul it expells out evill lusts and then we doe more at last then at first Rev. 2.17 So then a Christian is continually a growing if not in the bulk of grace yet in more sweetnesse and mellownesse as apples at their full bulk yet grow more ripe and sweet so a Christian though he grow not to more tallnesse yet he may grow to more rootednesse in Christ 2. In more sweetnesse of spirit that is in more love to his Brethren and care of Gods glory A fourth effect of life is this life hath an expulsive power to expell that which is noysome and dangerous to it it will cast it out either by purging or sweat or vomit any noysome humour is burdensome to nature so if grace be living there is a power to expell every thing that is superfluous much more what is noysome and hurtfull nature
keeps nothing but what it converts to its own nourishment so a Christian cuts away every superfluity if it be a thing of no purpose or no use to his calling though it may to others this he abandons James 1.21 But that knowledge which may be either necessary or expedient for him that a Christian retains a Christian casts out that chiefly which is contrary to grace 1. Doubtings for that is contrary to the life of grace 2. It casts away all presumption and selfe-dependance perfect love casts out fear and patience strives against frowardnesse and every grace against its contrary so that he may grow up to full holinesse the life of grace casts out the life of the world so much of the world as is cumbersome to his spirit so much a Christian lays down A fifth act of life is the begetting of his kind nature grows up to this ability though at first it be but weak so grace no sooner moves or grows or feeds in any measure but it hath a minde to beget others as soon as ever the woman of Samaria began to be acquainted with Christ she ran to all her neighbors and tells them she had met with one that told her all that ever she had done Is not this the Christ John 4.29 This is the nature of spirituall life as soon as they are well begot themselves they are ready to beget others Indeed a Christian may hide himselfe a while but as soon as he is assured of life himselfe he propagates the same to others John 1.41 to 46. When one Disciple was called he goes and calls another to come and see Psal 51.10 11 12 13. David professeth that if God will but assure him of mercy and establish him therein then he will teach others Gods ways and sinners shall be converted unto him he that is once converted himselfe his care is to convert others to God Try your selves by these signes Doe you finde your selves moving a life of grace growing up therein feeding upon Christ expelling the enemies of life and drawing on others to the same life these are evident signes of life if you finde it not thus there is no true signe of the life of grace in you 3. This life may be discerned by the properties of it by finding of which we may discern of our spirituall life And there are three principall properties of life 1. Where ever life is there is some warmth When Elisha had stretched himselfe over the dead childe the flesh of the dead childe began to wax warm a signe of life 2 Kings 4.34 So the presence of the Spirit united to the soul of man is the cause of all spiritual heat Rom. 12.11 Fervent in spirit Therefore the Spirit is compared to fire Mat. 3.11 1 Thes 5.19 Quench not the Spirit A signe that the Spirit is of a fervent nature So 2 Tim. 1.6 I put thee in remembrance to blow up the graces of Gods Spirit A Metaphor taken from blowing up the fire with bellows all which imply that the Spirit of Christ communicated to Christians is a fervent spirit Where there is no warmth there is no life If our spirit begin to wax warm it s a signe of spirituall life as the two Disciples that went to Emaus said Luke 22.32 Did not our hearts burn within us whilest he spake those things Implying the Word hath a power to quicken and warm and heat the spirit of a Christian This same warmth and heat is exprest divers wayes 1. The very knowledge of a Christian is warm whereas in all others the knowledge is cold and meerly speculative without any life or power There is a zeal according to knowledge and there is a knowledge according to zeal The zeal that is not according to knowledge is a rash vaine zeal Rom. 10.2 So it is a cold empty knowledge that hath not zeal with it John was a burning and a shining light shewing every severall condition what they should doe but he burnt up the hypocrisie and lusts of the body and inflamed their affections with zeal and warmth as Herod heard him gladly Where there is truth of light and knowledge there is burning The knowledge of a Christian makes him fruitfull in a Christian course 2 Pet. 1.8 So that whatever he knows either necessary or expedient for him to doe he will doe it and he will cause others to doe their duties that belong unto him such is the heat of his spirit that he will not suffer his Brother to lie in sin Lev. 19.17 Now another man knows many things but doth them not nor thinks he is bound to doe them but a Christians knowledge is of that nature that it will not suffer him or his Brother to lie in any sin True Christians are thought oft-times to be more busie then needs 2. There is warmth in our breath as long as there is life in us there is breath and that breath is warm so if there be any spirituall life there is alwayes some warm breathing some warmth in his breathing towards God there is alwayes some warmth in his prayers the prayers of hypocrites are but cold and empty and vanish away but there is alwayes some breath of life in a good mans prayers even then when we know not what to pray for or how to pray yet then there is alwayes something in him that expresseth warmth his very sighings and groans come from some kinde of heat and life Rom. 8.16 2. As their breathing towards God is warm so they breath warmth one towards another so that in their conference if they speak of the things of the Word they doe not speak slightly and overly without any affection but they speak of them with reverence and fear and love and affection 3. There is that kinde of warmth in him as that thereby he doth not onely affect the Word but he is able to digest it in some measure there is no life but there is some power to digest something if not strong meat Psal 119.20 My soul breaketh for the longing it hath to thy judgements So Psal 42. My soul panteth after thee This very panting and breathing of the soul after God so unites the soul unto God that thereby he digests something that inables him to walk before God in the land of the living whereas an hypocrite is hopelesse to any good 4. If things be warm the more they lye together the more warmth and heat cold logs laid together heat not one another but two or three brands put together are enough to kindle an heap of wood so take a Christian that is very cold and almost benummed yet put him to two or three more and one word kindles another and their spirits are more and more inflamed more fit to pray and fitter to admonish and comfort and help forward one another 1 Pet. 4.8 Fervent love among Brethren so kindles one another that they are inflamed to any good offices but when Christians are disjoynted they lose all
thought Christ would then have come suddenly and therefore began to lay aside all care in their outward callings which Paul informs them in 2 Thess 2. The Galatians are wanting in believing justification by faith and therefore Paul writes that Epistle to them 2. There is something wanting in the habit or in the grace of faith therefore the Apostle prays for the Colossians that they might be rooted and established in the faith Col. 2.7 even as a young plant may be so weak that the least rub may root it up so a Christian may have some rooting in Christ and yet want sound rootednesse and firmnesse of faith there may be a want of that confidence and full assurance that is required 3 Faith may be wanting in the sense of it for a Christian may have attained to a great measure of lively faith and yet be in doubt whether he have any true faith or not now that we may be assured of it he had need to be built up in faith as the poor man said to Christ Lord I believe help mine unbelief he believed and yet knew not well whether he should call it faith or unbelief therefore Phil. 1.25 Paul trusted that he should continue with them for the furtherance and joy of their faith now so long as a Christian is doubtful of his faith he hath little joy or comfort in it therefore they had need to be brought on further that their faith may be a joyful faith 4 Faith had need to be increased in regard of the acts of it which are perswasion and trust on Christ those had need to be increased Peter when he walked on the water he was perswaded Christ would save him but when the winds began to be boysterous he was afraid and began to sink but Christ reacheth forth his hand to help him and reproves him O thou of little faith Matth. 14.30 31. The two Disciples that went to Emaus and were talking of Christs death they said one to another We trusted it had been he that should have delivered Israel we so trusted but now are afraid we are deceived for they looked that the Messias should abide for ever but what saith Christ to them O fools and slow of heart to believe so that faith had need to increase in the acts of it 5 Faith had need to grow in the fruits of it though faith may be of some strength and comfort yet it may be much wanting in the fruits of it one fruit of faith is love Gal. 5.6 Now a Christian may leave his first love and so far that withall he may lose his first works Revel 2.2 3. therefore a Christian had need to grow in the increase of the fruit of faith in their love and fruitfulnesse that their love may abound and that their last works may be more then the first Reas 2. From the marvâ—llous power that is in the Scripture to supply all those defects of faith in the Scripture whether read preached conferred examined or meditated on 1. The Scriptures preached they are the mighty power of God 〈◊〉 to Salvation Rom. 1.16 17. All their writings are good helps this way but yet their personal presence their preaching much more effectuall Therefore Paul prayes that he might come to the Thessalonians that he might perfect what was lacking in their faith 1 Thess 3.10 11. 2. The word conferred about is very effectuall to the increase of faith Luke 24.27 When the two Disciples were conferring together and their hearts were sad Christ he comes in with them and warmed their hearts so that their faith who confirmed that when they returned to Jerusalem they told the Discipleâ— The Lord is 〈◊〉 indeed Now they made no more doubt of it And you know how effectual Philips conscience was with the 〈◊〉 â—e was brought 〈◊〉 thereby to believed with all his 〈◊〉 Act. 8 37. 3 The word read 〈◊〉 of that force that by reading you may believe John 20 3â— By reading thâ— Scriptures believers are established in the Faith 4 The word examined that is when hâ—â—rers bring things to the â—â—llance of the Sanctuary when they 〈◊〉 the Masters doctrine by the Scriptures whether it be sound or not This 〈…〉 use to father our faith nay to â—â—get faith sometimes in those that 〈…〉 not before as it did in the â—â—reans Acts 17.11 12. Thâ—â—â—â—king this câ—â—efe many of them believed Many times when a Christian 〈◊〉 the Word of God his hearâ— fails him he is not well perswaded of what 〈…〉 his 〈…〉 examines it why oft-times the Word 〈◊〉 works and 〈◊〉 faith when the Word preached did not 5 The Word meditated on 〈◊〉 of special use to increase our faith to make 〈◊〉 more comfortable and 〈◊〉 and rooted old his faith Psal 1.3 â—â— When a man so delights in the Word that he meditates thereâ—â— on day and night such a one shall be as a tree planted by the river side well rooted well watered and so he becomes to be very fruitfull in every season his leaf fades not but in every condition of life he brings forth seasonable fruit Vse 1. Hence we may take a good tryal of a faithful Minister and a faithful Christian We see St. John when he had begun faith in them he would not leave them so as thinking that what he had begun God would perfect and therefore he would leave them and turn to others This was far from St Johns practise and 〈◊〉 it should be far from every faithful Minister 〈◊〉 leave believers that they have began faith in them but their care ought to 〈◊〉 to be desirous first to grow themselves in faith Lord increase our faith Luke 17. â—9 so to confirm and establish others in the faith So for Christians it 's a signe of a good heart not only to labour for truth of faith but also for growth of faith that â—s the Apostle prayed so ought every Christian to pray 〈◊〉 increase our faith or as the poor man cryed to Christ Lord I belive help my unbelief◠◠〈◊〉 need of a great deal of faith to be so plentiful in 〈◊〉 and to heal offences as Christ requires for on this ground the Apostle prayâ—◠〈…〉 faith Luke 17.3 4 5. So we have many temptations to meeâ— with therefore a Christian had need of strong faith Above al things take the shield of faith Eph. 6.6 the shield that covers the whole body No man would willingly go into the field with a weak 〈◊〉 but that had need to be metal of proofe to supply a man at every turn and every occasion it 's a signe of a lively faith if it be a growing faith 2 It reproves the sacrilegious ungodly and uncharitable practise of the Church of Rome that take away the Scripture from the people St. John writes those things that they might believe why then take away the Scripture you make them no better then Infidels under the faith of Gods elect And as they are injurious to the souls of the
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
this ninth verse and tenth where you have a description of him that hates his Brother and of him that loves his Brother the first he describes by four things 1 He is in darknesse He that saith he is in the light and hateth his brother is us darknesse 2 He ever was in darknesse he is in darknesse even untill now that is as yet he never was out of darknesse 3 He walketh in darknesse vers 11. 4 He knows not whither he goes and that is amplified from the cause of it because that darknesse hath blinded his eyes Doct. He that hateth his brother whether he professe the light or no he is in darknesse and ever was in darknesse and knows not where he is nor whither he goes By Brother is here meant chiefly a Christian Brother as vers 7. it is chiefly meant of Spiritual brethren but there is a truth in it even towards naturall brethren such as are of the same Parents as likewise those of one Kindred or of the same Country To hate here is opposed to love which stands in two things desire of communion and communication of good to him whom we love hatred therefore desires neither of these but consists in strangnesse and enmity in strangeness when they desire not communion with them and enmity when they are not willing to communicate good to them although for the most part it goes further to doe evâ—ll to one yet Levit. 19.17 Thou shalt not hate thy Brother there hatred is not to communicate good to our brother viz. wholsome reproof now he that thus hates these brethren or his brother any Brother though not all for if a man should hate all that were Spirituall brethren it were manifest that he were in darknesse as it were strange for a man to hate all his naturall brethren but if there be but one brother whom he hates he is yet in darknesse both of ignorance and wickednesse 2 Such a one was alwayes in darknesse He is in darknesse even untill now 3 He walks in darknesse i. e. there is no action of his but is a work of darkness a sinfull action he makes not one good prayer or one good Sermon c. 4 He knows not whither he goes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where he is nor whither he goes i. e. he knows not what estate he is in before God nor whither he goes whether to Heaven or Hell nor what his end will be whethet comfort or wo now for the proof of the poynt you may see it 1 Joh. 4.7 8. Reas 1. Because God is love 1 Joh. 4.16 and therefore he that is not in love is not in God God is not only loving but love it selfe Psalm 145.9 God communicates good to every creature according to his condition Reas 2. From the distempet which hatred puts both upon our judgments and affections in every action vers 11. because darknesse hath blinded his eyes it blinds us that we cannot see that good which is in our brother wherefore we should love him and it puts false opinions and furmises upon every thing we see him doe 3 Hatred makes every duty we performe to God abominable to him and therefore such a man walks in darknesse Matthew 5.23 24. James 1.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non perficit he cannot bring a good work to an end Gen. 4.4 Cain because he hated his Brother his Sacrifice would not burn it would not enter into Gods acceptation Vse 1. To refute an opinion of the Popish Doctors they say men may fall away from Grace and they prove it by the example of Saul and Judas who they say were in the estate of grace this will be easily decided whether they ever were in the estate of grace yea or no for Saul did not he hate his brother did not he hate David if he did then St. John gives here his judgement he was ever in darknesse and of Judas you may see Psal 109.5.8 which is applyed to Judas Act. 1.20 Vse 2 From hence every one may take a scantling of his own Estate whether doe we hate our Brother any brother whether spiritual or naturall or any other man then we are in darknesse Object But may not a man hate those that hate God with a perfect hatred Psal 139.22 David makes it a sign of a Citizen in heaven Psal 15.4 Ans If a man hates God and malign goodnesse we must consider two things 1 Whether he doth it of ignorance or 2 Whether he doth it of malice if he doth it of malice we may and ought to hate him Mat. 15.12 13.14 and of these did David speak but if they sin of Ignorance I must not hate them with a perfect hatred but so far as not to affect fellowship and communion with them but yet to communicate good to them that I may and must doe upon all occasions I must pray for them and admonish them Luke 23.34 Christ prayed for those that crucified him so did Stephen Act. 7.60 and it is thought by learned Divines that prayer was a means of Souls conversion and for admonishing such an one read 1 Thes 3.14 15. but if a man sin of malice we are neither to pray for him nor admonish him Vse 3. This teacheth us that as we would have a sign of our good Estate in Christ so to love every Brother every Brother in Christ every Brother in nature or civill society Gal. 6.10 Object May not good men sometimes be bitter against some Brother Ans It may be so but first they know them not to be Brethren 2 They doe not hate them with the whole heart but partly as far as they are unregenerate and they will repent of it when they know it but howsoever if we doe not hate any brother hereby we shall certainly know that we are in a good Estate Vse 4 This is a ground of comfort to Gods servants God will not have one of them ill beloved the World hates them Joh. 15.18 and if God should suffer his servants to hate them who should love them nay God would have every man love his Brethren for as verse 9. the Apostle speaks of professors he that saith he is in the light c. so verse 11. he restrains it not but he that hateth his Brother is in darknesse whosoever he be whether he profess the light or no now therefore this should be out comfort and this should make us carefull to walke so as to be beloved Doct. He that loves his Brother walks constantly and inoffensively in the state of Grace That they walke constantly and persevere you may see 1 Joh. 3.14 Joh. 13.35 Heb. 6.9 10. that they walk inoffensively appears in that love covers a multitude of sins 1 Pet. 4.8 Reas 1 Is the contrary to the first reason of the former Doctrin God is love therefore such as dwell in love dwell in God and God in them 1 Joh. 4.16 now if God dwell in them and they in God they must needs walke on
constantly and inoffensively Reas 2 There is a power in love to fit us to dispence Gods ordinances willingly and likewise willingly to have them dispenced to us which doth exceedingly help us to walk constantly and inoffensively 1 Thes 3.12 13. love is apt to interpret all things well 1 Cor. 13.7 and for want of this it is that men withdraw themselves one from another and so exort not one another and therefore are they subject to fall away Heb. 10.24 25 26. every good duty establisheth us in grace now love is strong in good duties and therefore it is that he that loves his Brother walks constantly and inoffensively in the state of Grace Reas 3 Because there is an holy light that shines about love now in the light one may see and avoyd all stumbling blocks Vse 1. To remove a false slander cast upon godly men that they are the most bitter envious and malicious men the veryest cut-throats that are you see that they that are in the light are of another temper such envious and malicious men may say that they are in the light but if they were they would love their Brethren therefore these you speak of either are not so uncharitable as you say or if they be they are not as yet the children of light Vse 2. This shews us a way to helpe forward the setlednesse and inoffensivenesse of our Estate if we be unsetled or offensive it is for want of love Prov. 13.20 if we keep love and communion with Gods Children we shall find Grace secretly increase to establishment if we ever were in the light and now find our selves as it were in darknesse we are at a losse we know not where we are let us consider the first rise of it and we shall find it was want of love Rom. 13.10 Vse 3. Of comfort to those that love God and his Children if we cannot discern any other Grace in our selves yet if we know certainly there is never a brother but we love him with all our hearts this is an evident sign we are in the light and that we shall walke constantly and inoffensively in the state of grace we shall abide in the light 1 JOHN 2.12 I write unto you little children because your sins are forgiven you for his names sake BEcause your sins are forgiven you for his sake for whose sake there is no name mentioned either before or after till we come to the sixth Verse this Verse therefore hath reference to vers 6. I write unto you because your sins are forgiven you for his names sake that is for Christs sake so that the Commandement of walking after Christ to walke as he hath walked he now amplifies by the motive to stir them up to it and that is taken from pardon of sin Little Children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not Babes as vers 13. he calls Babes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of three sorts some Fathers some Young-men some Babes 1 In the Verse we have First a loving compellation Little Children 2 An office of love I write unto you 3 A reason of his former exhortation Walke as Christ hath walked because he hath forgiven you your sins Doct The Children of God of what growth or strength soever they be in Christ they must be as little Children whither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As this benefit reacheth to all your sins are forgiven you so this title also Why as little Children 1 You must be like them in modesty Children are free from ambition therefore our Saviour to wean his Disciples from ambition tells them they must be as little Children or else they should never inherit the Kingdome of God 2 We must be like them in innocency free from malice and revenge 1 Cor. 14.9 vex a childe never so and he tell you I will tell my Father and will not do so without great cause but if he doe that is all so should it be with christians they should not easily complain if they doe let this be all make known your wrongs we see children though they be angry yet they will not seek to revenge themselves 3 Like them in simplicity affecting simple plain meat Milk 1 Pet. 2.1 so a Christian should not affect varnishing but the sincere Milk of the Word 4 Like them in weanednesse from the World Psal 131.1 2. he could be content to be without his Kingdome which before he had affected so should we be 5 They are content with promises and hopes tell a childe of some thing let but his Father say he will buy him such a thing at London or he hath it laid up for him he rests well pleased so would God have us contented with promises and hopes when we cry to God for this and that blessing or grace he tells us we shall have it when he sees fit it is laid up for us in heaven and in the mean time we should sit down content Psal 131.2.3 Vse 1. Of examination of our own estates whether we be children of God or no if we be we are as little children for outward honour not ambitious of it more carefull how to use it than how to get it and if we have not honour we will not contend for it and for innocency we will be like 〈◊〉 children for revenge we will lay it down and be without malice till you be thus framed you cannot enter into Gods Kingdome if you be covetous or ambitious or malicious if you rise up either with ambition or malice you shall never enter into Gods Kingdome and for simplicity doe you not affect curiosity so for weanednesse is your heart murmâ—ring and repining if you cannot get such a thing why then truly you are not as little Children Can you be content with promises and hopes and that is laid up in Heaven for us or in Christ our life is hid in him Col. 3.3 if we can be thus content it is a good sign we are Gods children Vse 2. If Saints be as little children then take heed how you offend them Parents will be more offended if you hurt their little children than if you hurt their bigger because a little hurt doth them more harm Mat. 18.6 to 11. the Angels are ready to come from Heaven presently to help them I write unto you c. it was the greatest desire of the Apostles to be present if they could but if absent they helped them by writing Gal. 4.20 Doct. The Apostles of Christ when they could not be present with the Children of God they were willing to advertise them by writing of things behoveful So Paul writ his epistles when he was absent and Peter and James and Christ himself to the seven Churches 1 They write first to help their knowledge to make them wise 1 Tim. 3.15 to know their duties 2 Tim. 3.15 2 They wrote to them to help their memories 2 Pet. 1.12