could receive them for us from all eternity Secondly Dost thou give any thing to God offer up any obedience do it in the sight of thine own weaknesse and imperfection and so thou worshipest him through whom our lame sacrifices are acceptable Col. 3.17 for none but God could doe this for us Thirdly Dost thou want any thing seek unto God in the name of Jesus Christ and believe thou shalt receive it and so thou dost honour him John 16.23 24. for none but God can procure this for us Fourthly Doth Satan at any time tempt thee to doubt of thy reconciliation with God believe that Christ Jesus is God and therefore hath made full satisfaction and propitiation for thy sins 1 John 2.1 2. for God can fully do this for us Fifthly Dost thou doubt of the truth of any of the promises of God through unbeliefe believe they are Yea and Amen in him and so thou worshipest him 2 Cor. 1.20 for God can call things that are not as though they were Secondly In Dutyes of Repentance as First Dost thou at any time as thou oughtest continually remember thine old sin O! remember withall him whom thou crucifiedst by them was the Eternall God the Lord of glory and that will work a godly sorrow Zech. 12.10 to see him to abase himselfe for my sake Secondly Doth Satan tempt thee at any time to commit any sin O! remember thereby thou shouldest trample under foot the blood of the Son of God who hath saved thee from thy sins Heb. 10.29 1 John 1.1 That which we have heard c. As something of the word of life was eternall from the beginning so something was sensible which was 1 Heard 2 Seen and looked upon 3 Handled First For the meaning of this what is that of the word which first he saith we have heard They heard of him not a word of rumor but 1. His Doctrine John 6.68 2. The Testimony which his Father gave of him Mat. 17.5 6. 2 Pet. 1.17 Secondly What is that of the word which he saith we have seen 1. His Flesh John 1.14 2. His works especially his Miracles John 2.11 3. His Estate of First Humiliation 1. His poor and despicable life Mat. 8.20 2. His Agony Mat. 26.37 3 His Accusation and Arraignment Mat. 26.28 John 20.12 4. His Death John 19.26 5. His Buriall Mark 14. ult John 19. ult Secondly We have seen the Estate of his Exaltation 1. A glimps of it or preamble to it Mat. 17.2 3. 2 Pet. 1.16 2. His Resurrection John 20.8.20 3. His Ascension Acts 1.9 10. 4. His Sitting at the right hand of God Acts 7.55 Divers of these things seen St. John saw in a more familiar manner than the most of his Apostles Christ taking onely with him Peter and James and John to behold 1. His raising to life Jairus Daughter Mark 5.37 2. His Glory in the Mount Mat. 17.1 3. His Agony in the Garden Mat. 26.37 Thirdly What is that of the Word which he saith we have handled and that with our hands which addeth an Emphasis of Certainty as before 1. Before his Resurrection as familiarly conversing with him as when he taught Peter by the hand Mat. 14.31 When he washed their feet Joh. 13.5 When John leaned on his breast John 13.15 2. After his Resurrection John 20.25 27. Many observations might here be gathered concerning the certainty of the Apostles Doctrine who taught nothing but what they had so sensible knowledge and experience of but these I refer to the third verse Doct. He that was from the beginning truly God was in the fullnesse of time true man A plaine Doctrine you will say and well known to the meanest in this Congregation be it so yet it is fit to put you in remembrance of it 2 Pet. 1.12 13. Rom. 15.14 15. 2 Tim. 2.8 But you will say unto me Were it not much better to omit to speak of the person of Christ and rather to speak of the benefits we receive by him Justification Adoption Sanctification by the Spirit of God Faith Hope Love Repentance c. Take heed this be not one kind of spirituall Harlotry and adultery If you should see a Virgin affianced to a man to desire still to hear and speak of the gifts and presents he hath and will bestow upon her as Rings Bracelets Jewells c. and to have no minde at all to hear or speak of his person would you not say she loved his gifts and his tokens more than himselfe so here if we find our souls affected to Christ I would to God yea it were the joy of my heart if I could draw you to be in love with the Gifts and Graces of Christ our hearts are dead and dull even at the mention of them how much more at the mention of his person or nature yet thou that hast tasted of his bountifull Gifts and Graces be led on further willingly to hear and speak of his person Cant. 5.9 When the Daughters of Jerusalem had asked of the Spouse of Christ what her beloved was more than anothers beloved she in 8 verses following enters into a long and large and lovely description not of what he had given her but of his person especially seeing this part of his person his human nature is an excellent gift of God to us and the foundation of all the rest Yea what Doctrine soever John teacheth us in this whole Epistle tendeth to this end that our joy may be full which is a speciall benefit arising from all Chap. 1.4 Now the manhood of Christ is proved by two reasons First By the Titles given to him Secondly By the properties of a man agreeing to him First By the Titles given to him he being called 1 Flesh John 1.14 Rom. 1.3 Heb. 2.14 and this Flesh is not phantasticall but palpable John 20.27 2 Man Acts 17.31 3 Son of Man Luke 19.10 Acts 7.56 4 Seed of David 2 Tim. 2.8 Abraham Gal. 3.16 The Woman Gen. 3.15 5 Emanuel Isa 7.14 Mat. 1.23 Secondly By the Properties of a Man agreeing to him 1 Born of a Woman Mat. 1. ult 2 Hunger Mat. 21.18 and with it thirst John 19.28 3. Wearinesse John 4.6 4 Griefe and Sorrow Isa 53.3 4 10. Mat. 26.38 and from it weeping John 11.35 Sighing and groaning John 11.33 5 Bleeding and sweating Luke 22.44 6 Dying John 19.30 Now for the Reasons why Christ became man they are First That he might be a middle person or of a middle nature between the persons offending and the persons offended if he had still remained God he had been the person offended with us or if onely man then he had been the party offending and therefore that he might be of a middle condition it was needfull he should take upon him our nature Secondly That that nature of ours which had offended might make satisfaction if he had not taken on him our nature he could not have satisfied for our sins Heb. 2.16 Thirdly That he might be able to
he will be ready to storm if a man takes crosses impatienly he thinks they fall on him undeservedly Vse 5. Learn not to be censorius reject not others for sin we ought not to do so but for wallowing and walking in sin but despise them not for sin for in many things we sin all and truly if we be over censorius we profess our selves to be no sinners for if we were we would pitty them and look most to our selves Mat. 7.5 6. If we say we have no sin we have no truth in us Now on the contrary Verse 9. we have a note of a good estate If we acknowledge our sins he is faithfull and just to forgive us our sins and to cleanse us from all unrighteousnesse Doct. Vnfaigned confession of our sins to God is the ready way to the pardon and healing of them Confession is the ready way to Justification and Sanctification pardoning of sin and cleansing from sin This place is stood upon by Bellarmine for auricular confession he saith it is meant of confession not to God but to the Priest and what is his ground but this to the confession here spoken of is a promise made of pardon but no word of promise in Scripture to confession to God but to confession to the Apostles and Ministers of Christ John 20.23 But 1. It is a notorious Falshood to say that no promise is made to him that confesseth to God Prov. 28.13 we understand it of confession to God he denies it because he speaks it of confession to him from whom sin may be hid which cannot be from God But yet many a man hides his sin from himselfe and will not search into his own heart and labours to hide it from God Isa 29.15 Ps 32.3 4 5. And that that place in the Proverbs is meant of confession to God appears in that he speaks it of confessing to him of whom he might finde mercy but confession to man often brings ruine I would yet further ask them if there be no place that expresseth pardon to him that confesseth his sins towards the Temple see Psal 32.5 6. Job 33.27 and that whole prayer of Solomon 1 Kings 8. runs on promise of Pardon to him that confesseth to God and God answers to that Petition Chap. 9.3 and now that Solomons Temple is destroyed we have a greater than the Temple whereof that was but a type if we confesse our Sins and put up our Prayers in the name of Christ our Sins shall be pardoned and healed and for that place John 20.23 we say there is no mention of Confession but they have a power to remit them without confession according to Acts 9.17 Ananias comes to him without hearing a word from him Acts 22.16 his Sins were not remitted by confessing them to Ananias but by calling on the Name of the Lord indeed if a man be burthened in Conscience it is meet he should confesse his faults to the faithfull Ministers of God and request their help and prayers James 5.16 which is meant of Ministers as well as Lay-men of Christians in general Mal. 2.7 Q. But what difference will you make between Ministers and Lay-men if you say we may confesse our faults to Lay-men in private A. When Christ saith those sins you remit are remitted it is not meâ—â—t that they have judicial power to absolve them and say Ego absolvo te in nemine Patris filii spiritus sancti but he hath given them a Ministerial power to declare remission of sins to them that are penitent if they see them penitent and humble they may declare some promise whereto pardon is annexed Obj. But common Christians may doe thus and is there no difference between Ministers and them Ans God is wont more usually to blesse a Ministers discerning of the estate of a man and applying comfort than other common Christians Rom. 10.14.15 the ordinary way of faith and to get comfort by faith is by the Ministry of the Gospel If we confesse our sins he is faithfull and just to forgive us our sins faithfull and just expressing the truth and righteousnesse of God in making good his promise to those that confesse their sins To forgive Sin is to free a man from Sin and Punishment and to remit it Jer. 31.33 To cleanse from Sin is to mortifie Sin and quicken Grace Reas 1. In respect of God 1. From the great Honour confession of Sin doth to Gods Justice no man confesseth his Sin to God but he glorifies Gods Justice though he should deal never so hardly with him yet his Justice should be magnified Psal 51. Neh. 9.33 Dan. 9.7 2. It sanctifies the name of Gods grace why doth the Apostle so set out the sinfulnes of all in Cap. 2. 3. ad Rom. but that he might magnifie the riches of Gods grace it shews that if they have any mercy it is from Free Grace Reas 2. In respect of our selves 1. It exceedingly humbles us and makes us willing to accept any hand of God Lev. 26.41 42. how doe these men come to be humbled if they confesse their sins and the sins of their Fathers this will humble them 2. Confession of sin to God doth restrain us from Commission of sin for a man considers he must come before God and break his heart for it and an ingenuous heart is more ashamed of his sin before God than before men Ps 51. Against thee against thee onely have I sinned that most affected him 3. Confession of Sin makes us examine our selves and that is very profitable when a man comes and considers the frame of his heart and life it afflicts him much as the searching of a Wound doth anguish the Body so examination of our selves doth much afflict our souls Now for the properties of this Confession it must be serious and sincere and with a resolution to doe so no more when a man confesseth his sins with griefe of heart that he hath offended God and resolves never to doe the like again this is very effectuall Vse 1. It serves to teach us that in Scripture phrase the repentance of an humble Sinner goes before Justification and Sanctification many a man comes to be humbled and yet is confident his sinne is neither forgiven nor his heart sanctified if Confession be the way to Pardon what need a man confesse his Sins if he be truly perswaded they be forgiven we grant therefore that Repentance is the way to Pardon to the sence of it at least It is a question whether Repentance go before Faith or Faith before Repentance I answer if you take it practically there is no man that either believes his sin pardonned or healed till he brought to Humiliation contrition and sorrow Vse 2. To teach all that stand either in need of pardon of Sin or cleansing from Sin what course to take the best have need to increase it but didst thou not finde pardon at all or cleansing here is a plaine Promise If we
13.14 3 To establish them in knowledge received and to confirm them 4 To stir them up to practise those things they knew and remembred and were established in 2 Pet. 1.12 13. 5 Moses gives the reason Deut. 17.19 20. he would have the King to read the book of the Law that he might learn to fear God and keep his Commandements c. 6 That by this means their joy might be full when they thus understood and remembred and practised it would increase their joy which was the end of St. Johns writing this Epistle Vse 1. To refute the Papists who with-hold these writings from the Common-people to what end did they write them if little children might not read them Fathers Young-men Babes St. John wrote to all and would have all read them Vse 2. To stir us up to constant reading of the Scripture daily how often why the greatest man in the Kingdome must read them once a day at the least Deut. 17.19 it will help our knowledge our memories establish us stir us up to practise help us to fear God to grow in joy and fulnesse of consolation what an help was it to the Bereans that they read daily it wonderfully helped their faith and comfort therefore many of them believed and were confirmed in Grace what if we be in a Journey or Sick what then why in this case we must mediate in the Law of God Psal 1.2 I write unto you because your sins are forgiven Doct. All the children of God have their sins forgiven them Acts 10.43 Ephes 1.7 sometimes remission of sin is called the covering of sin Psalm 32.1 2. if sin be forgiven it is covered it is not imputed unto us Sometimes it is called the throwing of them into the bottome of the Sea Micha 7.18 19. God when he forgives iniquity and sin drowns them as deep out of sight as things in the bottom of the Sea Sometimes it is called a changing of them Isa 1.18 Come let us reason together though your sins were as scarlet they shall be as white as snow they are quite changed though they were deep scarlet sins yet they shall be made as white as snow Sometimes it is called a washing away of sin Psal 51.8 Sprinkle me with Hysop it is an allusion to the Bloud in the Law sprinkled with Hysop so when we are sprinkled with Christs bloud our sins are washed away Sometimes it is called a blotting out of sin as a thick Cloud have I blotted out your sins Isa 44.22 As when the Sun appears in its brightnesse the Cloud is suddainly vanished and cleared so our sins when they are forgiven Isa 43.25 Jer. 31.34 I will remember your sins no more Jer. 50.20 when God pardons sin he doth so utterly blot it out and it so vanisheth that it is no more to be found there is no such thing extant Q. How comes it that when your sins are forgiven they are so througly purged Reas Because all are washed away in Christ our sins are imputed to him and his righteousnesse is imputed to us Isa 53.5 2 Cor. 5. ult our sins are his and his righteousnesse ours Vse 1. To reprove the Popish opinion who teach That the sins of the godly though they be forgiven yet they are not utterly forgiven but with reservation of a Temporall punishment partly here and partly in purgatory but it is a false Doctrin for if he cover them if he wash them away if he throw them into the bottom of the Sea if he blot them out as a thick Cloud if he remember them no more they are throughly forgiven without any reservation of punishment Vse 2. It reproves their Doctrin that say The afflictions of Gods children are punishments for sin but we must know if sins be not accounted ours punishments are of another nature if sins be changed then punishments also all the sins of Gods Children are not accounted as sins but diseases of the soul and so all the afflictions of Gods servants are not as punishments but as medicines and purges to root out distempers Dan. 11.35 so that now afflictions doe not come out of Gods justice in way of revenge but in mercy in way of cure 3 It confutes purgatory If God pardon sins so as he remembers them no more then what need of purgatory to punish the reliques of sin in Gods Children Vse 4. It may teach all that desire to have their sins forgiven to be of Child-like dispositions free from ambition and malice and revenge to frame themselves to humility and innocency and meeknesse and simplicity and contentment and resting on promises and hopes if it be thus with us God will forgive us our sins what is the reason why we doubt of Remission but because we faile in this condition 5 It may comfort all Gods Children they have this white stone that is Absolution for sin and in that a new name written that is Adoption and if we be of a meek humble innocent simple frame of heart we have this comfort Vse 6. Of exhortation and 1. If God hath thus freely forgiven us let it teach us freely to forgive others and it is an argument of our own remission Mat. 6.11 12. 2 It must stirre us up to be carefull that we offend God no more if God when he pardons our sins remembers them no more let us be carefull not to offend him any more 1 Joh. 5.18 As a woman when her cloaths are washed very white she would be loath that they should be spotted or mired so after God hath made us white like snow let us take heed of polluting our Consciences any more it is a good argument our consciences are pure when we are afraid to spot them 3 It must teach us to walke fruitfully and be aboundant in Gods service Luke 7.47 Lastly It must teach us to be exceedingly thankfull to God that hath thus forgiven us Psal 103. Doct. God forgives the iniquity of his Saints for his name sake Isa 43.25 For his own sake he blots out our sins 1 For his own glory that his name may be magnified and feared Psal 130.4 Psal 103.1 2 3. 2 For the honour of Christ he doth it that he may be honoured through Christ Ephes 1.6 7. 3 For his own sake that is without any desert of ours yea sometimes without any desire of ours Isa 43 22 23 24 25. Thou hast not called upon me nor offered sacrifices unto me c. yet I even I am he that for mine own names sake putteth away thine iniquities and will remember thy sins no more Vse 1. To teach us to be aboundantly the more thankfull to God to feare him the more to serve him the more to honour and praise him the more that for his own sake hath blotted out our iniquities if we had run further into a mans debt than we were ever able to get out and he freely forgave it we would be loath to offend him we would honour him and be ready to
true Christianity in that it seals up a mans soul to everlasting fellowship with God There are many marks of Christianity but none so general so that where this confession is there is true fellowship with God this is certain and true Mat. 16 16 17. Whom say men that I the Son of man am c. But saith Christ Who say ye that I am Peter answered and said we confesse thee to be the Son of the ever-living God what saith Christ to him Blessed art thou Simon if he were blessed then his soule was wrapt up into the fellowship of the soules of just men made perfect and so into fellowship with God The same acceptance did Christ give to the Thiefe upon the Crosse when his Disciples left him when the Souldiers spightfully intreated him and all despised him one of the thieves railed on him saith the other Fearest thou not God sith we are in the same condemnation Luk. 23.42.3 Remember me saith he when thou comest into thy kingdom He acknowledgeth here that Christ was the Son of God because he saith Remember me when thou comest into thy kingdome knowing that power and glory was his what saith Christ to this confession of his That he should confesse him in the midst of so many reproaches and disgraces that one Thiefe should confesse more then all the rest Christ saith to him This day shalt thou be with me in Paradice his soule was taken up into heaven and so he was a blessed man and had fellowship with God 1 John 5.5 He that overcometh believeth that Jesus is the Son of God so chap. 2. 3. of the Revel if any man overcome the world it is only he that confesseth that Jesus is the Son of God 1 Cor. 12.3 No man can truly say that Jesus is the Lord but by the holy Ghost such is the work of the holy Ghost that God dwels in him and he in God Object But if that be such an argument that we are blessed if we confesse that Jesus is the Lord then I hope we shall doe all well enough for who of all the sons of men that professe Christianity are not perswaded and doe not believe that Jesus is the Son of God Papists believe this and the Pharisees that sinned against the holy Ghost believed this Matth. 21.38 This is the Heir say they therefore the Son of God come let us kill him they sinned against the holy Ghost because they knew that Christ was the Lord there are two things in the sin against the holy Ghost light in the mind and malice in the heart the Devils professe that they knew Jesus Marke 1.24 What then doth God dwell in the Devill or the Devil in God God forbid Answ There is something in respect of the time it was something in the dayes of St. John for a man to confesse that Jesus was the Son of God for then men durst not because this was but a new doctrine this point had Universality and antiquity against it but now it is burning to ashes to deny it It is now no thank for men to confesse that Jesus is the Son of God he that shall not confesse it shall have cause of confusion in this world and in the world to come The Devils did believe this but they did not confesse him truely and good men will sore distrust this point because the Devill confesseth this the Devil was convinced of the truth of this but yet it was no argument of his dwelling with God because he did this fraudulently Object But the Pharisees they confessed this and they knew that he was the Son of God Answ They did believe it and were convinced in their consciences but yet they did not confesse him openly John 7.13 Quest What is it to confesse that Jesus is the Son of God Answ It is not onely an act of judgement neither is it barely an act of the lips to say that Jesus is the Son of God this is no such sign of our fellowship with God for it is now as great a wonder for a man to deny it as it was then to confesse it That there is an act of the works or deeds of a man and so confessing it is an argument that we have fellowship with God God doth not take that for a true confession when a man doth confesse him with his lips but in his works deny him Tit. 1.16 Isa 29.13 This confession is twofold 1. with the heart 2. with the life Confession with the heart is double First A looking to Christ for salvation and this is an evident pledge of Gods dwelling with us and we with him Isa 45.22 to 25. Rom. 14.11 Phil. 2.10 11. Look to me and be saved no man can look up to God as a God of his salvation but shall be saved this is the proper work of faith The second is a penitential confessing when Peter had convinced the Jews that Jesus was the Lord they were pricked in their harts Acts 2.26 37. For a man to confesse that he is the Lord and never to be troubled that he doth afflict him nor never look for salvation by him there is no truth no heartinesse in that confession but when the heart is humbled for all the wrong it hath done to Christ this is an evidence of hearty confession In the confession of our life there are two parts 1 If I confesse Christ to be the Son of God I doe not only take him to be my Saviour but to be my Lord and Governour 2 Cor. 10.4 5. Heb. 5.9 we obey Christ in thoughts in speeches affections and conversations 1 Pet. 3.14.2 When we suffer as Christians and are not ashamed of the Crosse of Christ but answer as did the three children Dan. 3.17 18. The grace of a Christian is the lively confessing of Christ Reas These may be all as so many reasons of the point another reason may be this flesh and bloud cannot believe it and confesse it Matth. 16.16 17. Object But Peter did swear that he never knew Christ Answ But yet he did believe for it pricked him at the heart that he had so wronged Christ he wept bitterly and did afterward with constant courage professe Christ Vse 1. Refutes all contrary religions you see what becomes of all the Nations of the world that do not believe Christ to be the Son of God they have no fellowship with God nor God with them there is no other Name given by which we shall be saved but the Name of the Lord Jesus Christ whosoever doth not belive that Christ is the Son of God he excluds himselfe from the fellowship with God in this world and in the world to come 2. Of tryal would you know whether God dwels in you or you in him doe you confesse that Jesus Christ is the Son of God doe you look up to Christ for salvation Isa 45.22 Doe you find that your hearts are pricked when you sin against Christ Doe you desire to walk in obedience
former sins to walk boldly in a Christian course we are much troubled in our spirits by reason of our sins the multitude and greatnesse of them why in consideration of this let us be bold Heb. 10.19 to 23. we may be bold to approach to Gods Throne bold to enter into Heaven let no sin discourage us for his bloud cleanseth from all sin Vse 9. If his bloud cleanse from all sin let us make use of his bloud Zech. 13.1 it is even this Fountain of Christs bloud let us therefore bath our selves often in this Bloud that we may be thorowly purged from all sin from the stain and guilt of sin Vse 10. All Ordinances Word Prayer Sacrament Communion of Saints all holy duties will doe no good without his bloud therefore desire God that every Ordinance may be sprinkled by his bloud as Water alone cleanseth not without Sope so it is not all the waters of Jordan that can cleanse us from dead works without the bloud of Christ strike in with it let us not rest in any Ordinance or performance in any Prayer or Fast or in all of them if you would spend your bloud to cleanse your Souls from sin all will be in vain except it be mixt with Christs bloud therefore pray that the Word and Sacrament and every Ordinance may be sprinkled with Christs bloud to justifie and sanctifie the bloud of Christ hath procured sentence of absolution from God and vertue from the Spirit of Grace to wash away all our sins therefore lay hold on it this is to lay hold on the Horns of the Altar therefore in all Christian consideration and duties look chiefly and principally to him or else all will be in vain 1 JOHN 1.8 9. If we say that we have no sin we deceive our selves and the truth is not in us c. FRom the former Verse S. John gathers a two-fold mark of our estate First in this verse If the bloud of Christ cleanseth us from all sin then they are lyars that say they have no sin If we say we have no sin we deceive our selves c. The second mark is verse 9. If we acknowledge our sins c. The first in this Verse It is a dangerous signe of an evill estate if we say we have no sin for we deceive our selves and the truth is not in us Doct. Opinion and Profession of perfect Holinesse is an error wilfull pernicious and dangerous If we say 1. In heart Psal 14.1 where such a thought is 2. To speak such a thing to say is to professe so to carry our selves so as may manifest our opinion Rom. 1.22 That we have no sin that is that we are perfectly holy and righteous 1 It is an errour And 2 Wilfull errour for he saith so himselfe 3 It is a pernicious and dangerous errour it roots out all grace First It is an errour and delusion for it is contrary to Gods expresse Word Prov. 20.9 Who can say he is clean Eccl. 7.22 1 Kings 8.46 James 3.2 In many things we sin all both in matter and manner Secondly It is a wilfull errour a man doth not learn it from others but he perswades himselfe so 1. Because if any read the Scriptures he shall find it contrary Psal 130.3 Psal 143.2 2. Though a man never read the Scriptures he shall meet with daily crosses now a mans own heart will tell him it is for his sin Job 14.1 3. None but findes he hath need of craving pardon for sin Zech. 11.4 John 16.9 he shall convince the world of sin not a man in the world but he is convinced to be a sinner therefore none can say he hath no sin but it must be wilfull Errour Thirdly It is a dangerous Errour 1. Because it evacuates all truth of Grace where this conceit is there can be no truth of grace because all truth of grace expresseth it selfe in Three things 1 In something about sin every godly man first renounceth all his own righteousnesse Phil. 3.7 8. 2 He complains bitterly of sin Rom. 7.24 3 He fights against sin to the death Heb. 12.4 Now if every godly man doe thus how can any truth of grace be where a man either thinks or professeth he hath no sin 2. Where there is truth of Grace it expresseth it selfe in some things that respect the bloud of Christ 1 He prizes it above all blessings in the World Gal. 6.14 1 Cor. 2.2 now what need he prize it so much if he have no sin 2 Every godly man desires to bath himselfe daily in that bloud Zech. 13.1 now what need that if he had not sin 3 Take a Christian mans carriage towards perfection of holiness He strives after perfection earnestly every day Phil. 3.12 13 14. what need Mortification if there were no sin or vivification Vse 1. It convinceth many sorts of people to be in a dangerous estate devoyd of grace 1 Such were the Pharisees that counted themselves just and holy Such were the Essaeans that counted themselves strict observers of the Law of Moses Such a one was that young man that came to Christ Mat. 19.20 but Christ convinces him that he was not perfect Such were the Catharists of old a sect in the Church that thought themselves pure from all sin It reproves likewise the Libertines that counted themselves perfect keepers of the Law Such are the Papists that say the Virgin Mary was without sin she doth not say it her selfe she acknowledgeth a Saviour and therefore had sin And so all they are deceivers of themselves that so live as if they were free from sin that conceive well of themselves in a carnall Estate and such is the body of the World they will it may be say they are sinners but why then doe they not repent and mourn for sin why they see no need of that I have lived honestly all my life and I hope my Estate is good and so deceive themselves Vse 2. Hence we see a necessity laid on Ministers to peeach the Law or else how shall people see their sins by the the Law comes sin to be revived Rom. 7.7 Vse 3. If it be so wilfull and dangerous an Errour then it behoves contrary judgements to carry themselves as those that are of another opinion doe you believe you are guilty indeed of many sins why then professe it and carry your selves so and that by an inward renouncing of all your sins mourn for them strive against them otherwise you do not professe your selves to be sinners unlesse your hearts prize the bloud of Christ desire to be bathed in it and if you doe think your selves to be sinners daily get more hold of Grace you are yet sinfull and miscrable therefore need more Grace Vse 4. If we be all sinners then let us learn to bear Gods hand patiently Micah 7.9 is any froward and impatient in affliction he professeth he is no sinner he that practiseth Impatience professeth Innocency for if a man be Innocent
the Saving Truths of God are comprehended 1 In Repentance for Sin 2 Some lead on to Faith for pardon 3 Some lead to Mortification of Sin 4 Some tend to Sanctification from Sin to be accomplished in due time now if a man be without sin to what purpose are all such exhortations to Repentance To what purpose are all Scriptures tending to faith in Christ To what purpose are such as tend to Mortification or Sanctification so that he that denies sin to be in him he not onely sins against God and makes him a Lyar but he doth also Heretically erre in overthrowing all saving Truth the Doctrine of Repentance of Mortification of Faith of Sanctification all these are over-thrown If a man apprehend or professe perfection in himselfe it is impossible a man should have any truth of Grace believing he hath no need of Repentance or Faith in Christ or Mortification or Sanctification this is a terrible point St. John may well be called Boanerges a son of Thunder for these are thundering speeches he that saith he hath no sin is a Lyar against himselfe against God a Blasphemer an Heretick Vse 1. To confute perfect obedience to the Law as the Papists hold that Justification is by Works were there no other Errours but this it is Blasphemous Atheisticall and Hereticall and overturns the foundation of Religion for what is the foundation of Religion but the Doctrine of Repentance and Faith and if any be justified by Works he hath neither need of Repentance or Faith if righteousnesse be by the Law then Christ dyed in vain and his bloud is of no effect Gal. 5.14 therefore that opinion is vain that Popish Religion and ours may be reconciled let St. John put in his judgement he tells you that he that saith he hath no sin that he hath fulfilled the Law and is justified by Works there is no truth no saving truth in that Religion that teacheth so therefore it is impossible he should have any saving Religion in him that holds Justification by Works that holds Merits he makes God a Lyar and his Word is not in him For 1 God then should send his Son in vain Gal. 2.19 20. 2 Christ himselfe should be in vain and should lye for he teacheth us to pray Forgive us our debts now if we have none Christ lyes in saying so 3 The Holy Ghost should be a Lyar when he was sent to convince us of sin and there is none in us he should lye unto us 2 It shews the wickednesse of their Opinion who say the Virgin Mary had no sin if she had said so her selfe she had been a Lyar and no truth had been in her 3 It reproves the Catharists of old Vse 2. It shews us a necessity of taking up daily such a perswasion as this that this day we sin this day we have need of Christ and need of Faith we must daily take up this perswasion or else we have no saving truth in our hearts and if every day we be possest with a perswasion that we are subject to sin not onely Venial but Mortall that we have need of Christ of Repentance of Faith and that we can never say This is the day wherein I have not sinned if we be thus possest it will lead us on to all that saving Knowledge of God and of the Word as may keep our hearts alwayes in an holy frame such a man will be ready to think I have need to renew my Repentance to day I have need to lay hold upon Christ I have need of Mortification therefore the Apostle would have us take up a daily continuall perswasion of this that we are sinners therefore we are daily to consider with our selves wherein we have failed and to renew our Repentance and to look up to God for pardon of such and such sins and for sanctification otherwise we shall weaken our grace and Divine truth daily if we daily take not up such a perswasion we shall begin to sit loose from the saving truths of Gods Word and the power of it in our hearts not but that many Christians may sit loose from this truth yet so far as we neglect this so far we dishonour God and weaken our grace Vse 3. It will serve to teach us that whosoever walks in the sence of his own sinfulnesse is possest of it and conscious of it such glorifie Gods Truth and magnifie the power of his Word in their hearts God hath said it and we witnesse it in our hearts we bear witnesse that Christ was not sent in vain that the Holy Gost was not sent in vain Mat. 21.31 Publicans and Harlots enter into the Kingdome of God before you Why because Publicans and Harlots were sensible of their sinfulness and so would soon be convinced of their sinfull estate and so acknowledge their need of Repentance of Faith of Mortification and Sanctification whereas the Pharisees that thought themselves just they were not sensible of their sinfull estate and so saw not the need of Repentance c. Vse 4. And because St. John writes this Epistle that their joy might be full that the joy of a Christian may be always like the Moon in the Full never in the Wain and Eclipse as any Christian therefore desires such fulnesse of joy let him be daily sensible of his sin what is the reason that many Christians faile in thir confidence and fall into doubts concerning their estate I would ask you whether you have walked in a sence of your sinfulnesse daily If not no wonder though your joy be over clouded and Eclipsed Saint John would have us strongly perswaded of this If we say we have no sin we make God a Lyar c. therefore if any Christian can go all the day without any sence or remorse for sin his heart startles him not if it be thus no wonder though his joy be eclipsed On the contrary if you go on continually in a sensible apprehension of your sinfulnesse and so renew your Repentance and Faith and Mortification this will make you still to cleanse your selves daily and so you would keep your joy renewed daily We never had cause to complain of our estate but it was by reason of hardnesse of heart and how come our hearts to be hardned sin gets within us and we perceive it not and so we are hardned by it and then our joy is overclouded Heb. 12.13 14. Heb. 3.13 therefore if we would keep our hearts from hardnesse let us labour to spy out our sins and be humbled for them daily and so you will keep a soft heart and a soft heart is commonly peaceable 1 JOHN 2.1 2. My little Children these things write I unto you that ye sin not And if any man sin we have an Advocate with the Father Jesus Christ the righteous And he is the propitiation for our sins and not for ours onely but also for the sins of the whole world VPon the former points delivered might arise an
true fellowship with him 1 For the First a man that knows Christ may and ought to come to know that he knows him or hath fellowship and communion with him hereby we know that we know him here is actio reflexa the Senses they do not reflect themselves the eye sees other mens faces not its own but by reflection in a Glasse but in our Spiritual knowledge we may more sensibly discern our Spiritual estate than our faces in a Glasse for we see not that but in another Meâ—lium but a man knows his knowledge of Spiritual things directly he not onely knows but knows that he knows what is meant by these To know Christ is not only to know his Nature and Person and Offices that he is God man and that he is our Advocate and Reconciler and Propitiation the Devil knows thus much so that a Spiritual knowledge is not superficial but such a knowledge as is opprative not dead but lively not naked but such a knowledge as is joyned with acquaintance such a knowledge as works us to obedience Psal 9.10 Isa 53.11 and that works us to Mortification Gal. 6.14 such a knowledge as makes all the World dead to us As a man that hath set his affections on a woman it deads his affections to all others 1 Sam. 2.12 the Sons of Eli knew not the Lord and Exod. 5.2 Who is the Lord saith Pharaoh I know not the Lord neither will I let Israel go they knew not the Lord that is they had not this lively operative knowledge joyned with obedience so then true knowledge is operative begets trust and confidence and joy in God Jer. 10.23 and is likewise joyned with obedience 1 Chron. 28.9 so then we see it is such a knowledge as makes us trust in him fear him honour him serve him cleave to him and yeild obedience unto him and no wonder for verba sensus accipienda sunt cum effectu affectu I have seen the oppression wherewith the Egyptians oppresse my people Israel Exod. 3.9 I have seen that is not only looked on it but have compassion and intend to deliver them so Remember thy Creator c. that is bend thy affections to him and honour him so to know Christ is to affect him to honour him to cleave to him to obey him to acquaint our selves with him for by knowledge is here meant acquaintance and familiarity What is this Knowledge to know that we know him It is an Act of Understanding by which upon good ground he doth discern that he doth know God and hath fellowship with him no man calls that Knowledge which is only a Conjecture nay this Knowledge is more than a true faith for they are two distinct things though they stand together 1 John 4.16 We have known and believed c. so that this Knowledge is more than a true faith for faith is a persuasion or trust a man takes upon the credit of Divine testimony if I take it upon mans testimony it is credulity but when I take things on Gods authority that is faith but here is something more we know and believe and we know that we know which is an Actus judicii and more than opinion or faith Knowledge is such an acknowledgement as ariseth Ex principiis scientificis such as proceeds from certain Principles as I know that Fire burns from the light and heat so then I know it by experience all knowledge ariseth either from causes or Effects such effects as cannot delude us if it may it is but conjecture but what we know it is upon sure grounds and experience that is Knowledge So then we know that we know him this implies that a man that knows Christ may not only think so and have such an opinion and believe so but he may know he knows Christ and that by two effects 1 By feeling in his own heart that having been oppressed with sinne hee finds his soul comfortably pacified if hee find Christ pacifying his soul he knows that he knowes Christ such a man whose spirit hath been oppressed with the consciousnesse of sin if this mans soul be comforted and pacified then he knows that he knows Christ he is now acquainted with Christ one that was never troubled with sin knows not the worth and vertue of Christ but a man that hath been afflicted in conscience for sin and is now pacified now he knows that he knows Christ he had hold of him before but he now plainly sees him Job 42.5 I have heard of thee by the hearing of the Ear but now mine Eyes see thee as if all his knowledge before had been but as the hearing of him but now he comfortably finds Christs presence he now sees his worth and excellency Cant. 5.10 a man knows that this is Christ because he knows that nothing in Heaven or Earth could pacifie him but Christ 2 He knows that he knows Christ not only by the pacifying of his conscience but by the purifying of his conscience Act. 15.9 purifying it from the lusts of sin whereas before we were covetous we are now heavenly minded whereas before vain now serious in serio and look at Trifles as Trifles before unclean now holy and chaste before intemperate now temperate before disordered now our hearts are cast into another mould and frame both the inward man is purified and the outward the words and actions are purified thus we know that we know him if we keep his Commandments so that they that know Christ may say I know that I know him Vse 1. To refute that Popish Doctrin that teacheth that none can be certain of his Salvation nay they say it is Heretical presumption and many worldly men think it is impossible and others think it is needlesse to be attained but such may be convinced from this Doctrin and what saith the Apostle Peter Give all diligence to make your calling and election sure 2 Pet. 1.10 how shall we make it sure if we know that we know it 1. Cor. 2.12 God gives us his Spirit that we may see the grace he hath given us Joh. 3. ult St. John speaks it here of little Children that they may know it so that this Knowledge is both possible necessary and may be certain They say we may have a conjectural Knowledge but no certainty of faith it is a speech which implies a contradiction if it be conjectural it is no Knowledge that which I only conjecture I know not we do not know that we onely conjecture if I ask you if you know such a one If you say you think you know him you do not know him so that when they say we cannot have knowledge of faith we do not say they may only believe it but they may have certainty of feeling Faith may admit much doubting but Knowledge excludes much doubting Vse 2 To consider whether we can say thus we know that we know him do you know that you have acquaintance and fellowship with Christ do
be strong indeed to let the Word abide in you thus Joseph though he was much tempted to uncleannesse yet he did not consent but lookt at it as a breach of Gods Word how can I do this wickednesse and sinne against God none so able to resist temptations as those that have the Word of God abiding in them therefore if you would overcome pride wantonnesse c. let the Word of God dwell in you receive it in your Judgements in your wills memories affections do not think it weaknesse for men to have the Word abiding in them they are strong hee that fears God fears not any Commandment or threatning in respect of Gods hee that is affected with Gods promises regards not all the flatteries of the World Doct. Such young men as have the word of God abiding in them they overcome the wicked one this is one reason of their victory the abiding of the Word in them There are three special temptations of Satan either against Repentance or Faith or Sanctification now the Word of God is mighty through God to repell all these 1 Against the temptation of repenting so soon there is a Word that binds him Eccl. 12.1 a Word that threatens the contrary Eccl. 11.9 there are promises Prov. 8.17 there are comfortable examples as Josiah Timothy and these resist this temptation 2 If a man do give up his heart to God and will set on a good course yet he will make him live in pensivenesse and fears and doubts now against this the Word is powerful there are Commands to believe 1 Joh. 3.23 1 Joh. 5.1 Mat. 11.28 there are Threatnings if a man believes not Joh. 3. ult and there are notable Promises to him that believes Joh. 3. ult many Examples Paul believed on God and he was pardoned so Mary Magdalen and others 3 If a mans heart be satified in the pardon of sin then Satan will tempt him with some base Lusts that may defile and wound his Conscience now against this the Word hath First Commands 1 Thes 4.3 1 Pet. 1. Be ye holy as I am holy Mat. 5. ult Secondly Promises Rom. 2.6 to 8. and Threatnings to discourage him and Examples to encourage him as Paul Act. 24.16 I exercise my self to keep a good Conscience Q But how comes the Word to be thus powerful to overcome all the enemies of Salvation A. 1 Because it is the sword of the Spirit to cut asunder all lusts and temptations Ephes 6.17 No man hath more need of a sword to defend himself or offend his enemy than young men have of the Word to defend themselves and resist Satan and it is not so much the Letter of the Word as the Spirit of the Word that doth this the Word cuts off all temptations there is no place for invasion Vse 1 To teach us as we desire to walk in the World as Masters of the Field so as not to be beaten out and kept off either from Repentance or Faith or Sanctification let this be our care to have the Word of God ingrafted in us this is all our strength against temptations Q. But how shall I get the Word of God to abide in me A. 1. Be sure you keep your hearts broken and clean and if it be broken and clean the Word will abide there and will have the rule and dominion for the Word of God dwells in a trembling heart Isa 66.2 if we receive it with fear and reverence this very reverence will over-rule us Psal 119.161 what is the reason why Princes could not prevaile against him because his heart stood in awe of Gods Word so that is an antidote against all temptations and persecutions What if Princes rise against you that Prince of Darknesse Satan and his Angels if the Word dwell in you it will help you to resist them what if evil company come against you if the Word dwell in you it will help you How shall I do this great wickednesse c. the Word of God dwells in broken vessels and withall keep the Vessel clean keep your hearts pure come to the Word resolved not to keep any Lust that is the reason why Herod came not on because he clave to his Lusts to his Herodias wherefore lay aside all filthinesse and superfluity and receive with meeknesse the ingrafted Word of God Jam. 2.1 if you come to the Word with a broken and clean heart it will abide you 2 Look at the Word as wonderful as very effectual to do great things and that will make thee keep the Word in thee thus saith David Psalm 119.129 the sence of the great efficacy of the Word to humble you and cleanse you c. will make you keep the Word 3 Another means is to look up to God to send his Spirit that may bring to minde those things which you have need of and fasten them to your hearts though you forget the Word for the present yet when you are tempred to any Lust the Spirit will bring it to your remembrance Isa 30.21 You shall hear a voyce behind you saying This is the way walk in it 4 Ponder the Word of God in your hearts which was Maries practice Luke 2.19 and this made her an eminent Christian 5 Confer of the Word it is a great help to make it abide in you teaching it to others searching the Scripture Act. 17.11 12. 6 If you would have the Word abide in you give up your souls to a conscionable obedience of whatsoever you hear if you resolve to keep it it will mightily keep you against the World against Satan against your Lusts he that would keep his heart in a good frame let his heart stick close to the Word and the Word to it let them be riveted together that you may love the Word and rejoyce in it this is the very way to have the Word abide in you as therefore you desire to be Conquerors Let the Word dwell richly in you Col. 3.16 Isa 11.9 that so you may grow up to abundance of knowledge look at it as a wonderfull Word and submit your souls to it ponder on it conferre about it and this will help you against all Temptations 1 JOH 2.15 Love not the world nor the things of the world c. THe Apostle having exhorted to many Duties as keeping the Commandments and walking as Christ walked here hee removes an impediment which might hinder all and that is Love of the world and he writes here to young men and old men chiefly to little Babes he writes verse 18. In this verse we have a prohibition of Love in respect of a double Object 1 The world 2 The things of the world This prohibition is grounded on a three-fold reason 1 From the removal of the love of the Father from such 2 Love not the things of the world because whosoever is in the world is either the lust of the flesh the lust of the eyes or the pride of life and is not of the Father vers
punishes them Job 34.9 10 11 12. Rom. 1.18 19. Gal. 5.17 the flesh lusteth against the Spirit of God therefore God is against them But what is the reason why they cannot challenge their Original from God Reas 1. From the purity of God Hab. 1.8 he is of pure eyes and so abhors all sin What fellowship hath light with darknesse what fellow ship hath filthy lusts of the flesh with a pure God what fellowship hath a â—â—vetous heart with a liberal God a proud heart with the great God a proud man will be his first cause and last end and therefore hatefull to God Psal 5.4 5. Reas 2. From the basenesse and indisposednesse of sin to the service of God Jam. 1.13 14. there is nothing in sin for which God should desire it or respect it or make use of it Obj. Doth not the Scripture manifest that there is no sin but God hath a great hand in it why did Josephs Brethren fell him was it not from envy and from pride and yet he saith it was God that fold him Gen. 45.7.8 was it not from envy that the Pharisees crucified Christ and yet it was but what God fore ordained and for Judas was it not from covetousnesse that he betrayed him and yet God had decreed it and for the lusts of the flesh doth not God speake plainly That he would give Davids wives into the hands of Absalom so that no sin but it is from Gods hand nor pride nor covetousnesse nor voluptuousnesse how is it then that no lust can challenge its Original from God they are not of the Father Ans They are of the Father as of the World but not in that sence as they are of the World they are not from him as an Author or Fountaine or causa per se for the good God can worke no evill but yet there is no sin but he is the occasion of it though the cause of no sin all good things come from God as a cause all evill as from an occasion thereof as the Gospel is a Gospel of peace and from the God of Peace yet it is made a fire-brand of contention to set men at variance and strife Mark 10. but it is not the proper worke of the Gospel but of the corrupt distemper of men that abuse it to the contrary end there is no work of sin that doth per se propagate by God but by occasion Now the accidental work of God in sin stands 1 In a leaving men to themselves 2 In leaving them to Satan 3 In propounding good occasions and objects which they pervert to sin First So God would hearden Pharoahs heart How by leaving him to himself as wax left to it selfe will grow hard how much more the stony heart of man God not ruling and working in his heart it grows hard Secondly He left him to Satan he suffered Satan to helpe his South-sayers to doe the like miracles as Moses did Exod. 7.13.22 and because he saw his Enchanters could doe so much he thought they were no better than his Magicians Thirdly He hardens our hearts often by many comforts mercies and outward blessings and these often harden our hearts as respite from Judgements did Pharaohs Exod. 8.15 when it should lead us to repentance Rom. 2.4 5. yet by occasion it hardens our hearts so for other lusts How did God tempt Absalom First by leaving him to his lustfull heart Secondly By leaving him to ill counsell Thirdly By giving the Kingdome into his hand so that he took liberty to commit that wickednesses to lye with his Fathers Concubines So how did God work Josephs selling into Egypt First By turning his Fathers love towards him above his other Brethren Secondly By his dreams which stirre them up to sell him so that God only gives the occasion and propounds objects which they abuse to sin so God stirred up the Pharisees and Judas to Crucifie and betray Christ God left him to himselfe then 1 Satan fil'd his heart Joh. 13.2.27 and God gave a fit opportunity to take him so the Pharisees they envied him they saw he would take away their glory and credit therefore they envied him but those were but such occasions as they might have resisted he laid them by them but rhey needed not have taken them up he tryed them by it but he did not tempt them to doe it So Adams sin God led him into a Temptation but it was but of trial not of seducement it was Temptatio probationis not seductionis he propounded a goodly tree to him and the fruit faire to the eye but the cause of all was their own consent and mutability which they might have resisted And for Gods Decree though they did nothing but what God decreed Gods purpose never decreed any sin should be wrought otherwise than as it is wrought by the propounding objects and occasions and leaving them to themselves and Satan but he never decreed to force any to sin therefore let God and his Throne be guiltlesse let iniquity rest on the wicked but Gods hand is not with it Vse 1. Is a just refutation of the Papists that impute it to us as if we made God the Author of Sin whereas we teach and beleeve that there is no sin in the world that is from the Father but from the world let no man when he is tempted say he is tempted of God for he findes nothing in sin to desire it but his care is to shew the wisdome of his Providence and Justice we say there is no sin but God gives occasion to if Shimei curse David the Lord bid him that is gives him opportunity so the Lord stirred up the Pharisees to Crucifie Christ but all this was not from God as a proper cause Suppose a man were Master of many Horses and one falls lame what shall not the Master ride on him because he halts it is not the Masters fault that the Horse halts but from some distemper or disease in the Horse and he knows it too yet he will not leave off using him for that what if God know if he send showers there will grow as well Weeds as good Corn and Herbs what then must he therefore restrain the showers no it is meet his Providence should be fulfilled what if the dunghill stinke by the Sun beams shall not the Sun therefore shine the Sun causes not the stink properly but the filth in the Dunghil so there is nothing but Gods Providence worketh what if his Providence turn many things to sin the fault is not in Gods Providence but mens corruptions but he is as far ftom the Sin as the Sun from stench Vse 2. To reprove all such foolish men as wrong Gods Providence that if they fall into any sin they impute it to destiny and if it be it is from God hand or else it had not been Deus impulsor fuit what a prophane thing is this for a man to impute his sin to God God is no more the cause
he is not to be excluded but he is not principally meant here Jhon 15.6 and it is true that they know Christ that have received this Unction John 6.69 But here by the truth is meant the Doctrin of the Gospel Ephes 4.21 which is called the truth in Jesus that truth which teacheth us to finde Christ to prize Christ and you know it in a special manner as it is in Jesus in a Crucified manner you know it as it is in Jesus which raiseth you from death to life it is sometimes called the word of truth Col. 1.5 Gal. 2.4 5. so then you that know the truth you know the worth of Christ the means to finde him yea you know him in a Crucified manner in his Death and Resurrection Q. 2. What is the knowledge of the truth A. Three things make up the knowledge of the truth 1 The understanding of it 2 Approving of it and consenting to it 3 Because a man may consent to it either as probable or as certain and evident knowledge therefore it is not only an understanding of the truth but a consenting to it and that not as a probable thing but as an undoubted certain truth Judicium contingentis axiomatis est opinio necessarii scientia if it be from the causes then it is scientia if by the effects cognitio And thus these Babes know the truth you understand it you consent to it you yeeld to it as a certain and undoubted truth and that all those concur to knowledge we may see by Scripture 1 For understanding see Luke 24.45 2 They approve and consent to it and follow it John 10.4 5 27. 3 They do not only understand it clearly and approve of it but receive it as a certain undoubted truth so John 6.69 We know and are assured that thou art the Christ There is as much difference between knowledge and faith as betwixt hearing and seeing if I hear a thing from an undoubted testimony I beleeve it but when I see it my self I know it more evidently Stephen beleeved that Christ sate at Gods right hand but when he saw it he knew it certainly so that these Babes by some sight and experience know those things that they beleeve Heb. 11.2 this knowledge is one of the chiefest things that perfects the mind of a man Isa 11.2 what spirit is a spirit of wisdome and understanding understanding apprehends it Wisdom judgeth of it and discerns of the truth hereof Knowledge sees that they are most certainly true and then he beleeves it John 6.69 we know and are sure for none can know a thing but those that are sure of it Q. What is the reason that by virtue of this Vnction babes come to know the truth Reas 1. Because this Spirit is an eye-salve to make them understand by nature we are flow and dull of understanding but as soon as God hath dropt in some of this Spiritual eye-salve we strongly see the deep things of God yea even those which were dull to understand before 2 He vouchsafes to them Wisdome whereby they imbrace and approve the truth as the very truth of Christ and they have a spirit of faith to believe it therefore have knowledge of it 3 He gives them experience that their hearts do as plainly feel as their understandings know nay these Babes they fetch their understanding from the feeling of their hearts they know the danger of sin and the worth of Christ and this puts them to reach after Christ and look at him as the most excellent of a thousand and so they come to finde true fellowship with Christ by puting into them a spirit of peace 1 Pet. 3.8 so that they know it not only by faith but by experience and so they know the truth as it is in Christ you may have men by hearing and study come to know very largely of the wayes of Grace the Doctrins and points of Divinity nay they may come to approve of them and may convince an adversary but yet this is not properly a knowledge of these things but an understanding of them a man that wants this Unction may say he understands these and beleeves them but he cannot say he knowes them by any sensible worke of God on his own soul Vse 1 May exhort all in the name of the Lord that intend to receive the Sacrament to a conscionable care and endeavour to get knowledge it is not a priviledge of Scholars but even of very Babes if they have received this Unction therefore let none excuse themselves for if the Apostle acknowledge it in Babes it may shame elder people if they be ignorant of the rudiments of Religion therefore labour to grow up to a knowledge of the truth there is no hope that you should either finde comfort in Gods Ordinances here or in the life to come if you be ignorant of the truth Isa 27.11 it is a fearfull judgement These people have no understanding therefore their Maker will shew them no favour that is no gnace in Christ they shall neither finde mercy nor favour and mark how he prevents an Objection He that made us will surely save us no if you be ignorant he that made you will not save you therefote if you would ever get any good to your souls above all gettings get understanding for without it look for no mercy and above all understanding get this wisdome which is infused by the Unction of the Spirit And so Parents and Masters as you desire to get favour of God for your Children and Servants be careful to instruct them in the ways of truth and for such as have got knowledge labour to grow up in this Spiritual knowledge Col. 2.2 3. Three things did Paul conflict for 1 That their hearts might be comforted nothing more useful for a Christian than comfort but when Christians have got comfort it is easie for Christians to fit loose one from another and not to regard one another therefore 2 His conflict was that they might be knit together in the bond of love 3 That they might grow up to fulness of knowledge c. so that we see it is matter of great Conflict to the Apostles with God that they might be brought to the riches of full assurance and shall Ministers thus Conflict for their people and shall not people themselves labour to grow up to fulnesse of knowledge and not be remiss and know some pieces and parts of the truth but to come to the riches and fulnesse of understanding It would be a great conflict to a faithful Minister to see people poor in knowledge to have only a few remnants and shreds of knowledge some superficial kinde of knowledge therefore let people labour for the riches of the full assurance of understanding which is properly true knowledge we see therefore how much Parents and Masters are to blame that are so far from having conflicts for the knowledge of their Children and Servants that they have no care
Sin is called errour from the Law Isa 63.17 Jam. 5.20 Prov. 21.16 He that wanders out of the way of righteousnesse shall rejoyce among the dead Vse 1 Of refutation of the works of Popish supererogation which are held forth as better and more perfect then the Law for the Law never commands such things such are those monkish vows of perpetuall virginity and voluntary poverty if these be above the Law then they are transgressors of the Law Isa 1.12 13. Will a man be wiser then his maker holyer then the Law-giver Josh 1.7 8. To devise a worship better then God hath appointed is worse then to faile in breaking Gods Law This is meer impotency the other is arrogancy casting aspersion on Gods wisdome 2. They further hold some sins to be veniall in themselves some mortal If they be sins then they fall under the curse The wages of sin is death 3. That originall sin in the regenerate is no sin but David saith that he was conceived in sin and original sin in whomsoever it is found it is a transgression of the tenth Commandement 4. They say that mans Law doth binde the conscience and the transgression of mans law is sin We answer and grant when these laws are grounded on Gods Laws they binde not otherwise If the breaking of mens lawes is a sin then the keeping of them were a virtue but this is hypocrisie Isa 29. We must be subject for conscience sake 2 Against those that hold that infants are without original sin but the Scripture saith they are conceived in sin 3 To reprove the familists who hold that godly and regenerate men are in no wise subject to the Law but are freed from the condemning and commanding power of it But if they sin then certainly they are transgressors of the Law Vse 2. Of instruction 1. That all the sins and good things found in the whole Bible are to be ranked within the compasse of the ten Commandements 2. That all nations are under the Law 3. That the Law and Gospel mutually thus agree That the Law of Moses is included in the Gospel and yet the Law and Gospel are not confounded founded together The Gospel requires that in the way of thankfulnesse we should keep the Commandements of God Ezek. 36.27 3 This should discourage us from all sin and encourage us to labour to purge our selves from all sin All sin is the transgression of the Law of God Let not pleasures profits or credit allure us to sin against God Shall we for our own ends sin against God and so transgresse his holy good and righteous Law we must take heed how we meddle with that we have no Law for We must prove all our paths by the stony Tables of Gods Law Psal 119.105 Obedience is the fulfilling of the Law and hath great recompence of reward 1 JOHN 3.5 Christ was manifest to take away our sins and in him is no sin THese words containe in them the second and third reason why every hopeful Christian should purge himselfe as Christ is pure The second reason is taken from the end of Christs coming into the world and that was to take away our sins The third argument is taken from the pattern of Christs righteousnesse for in him is no sin From the second reason which is the ends of Christs coming into the world Doct. That the end of Christ coming into the world was to take away our sins By the manifestation of Christ we must understand the coming â—f Christ in the flesh 1 Tim. 3.16 He came for this end to take away our sins Joh. 1.29 Q. But what did Christ for us to take away our sins Answ He became our surety he willingly took upon him the burthen of our sins 1 Pet. 2.24 Isa 5.44 2. As Christ took the burthen upon him so God laid it upon him 3. Christ did take away our sins by imputation as in the old Law every man was to lay his hand on the head of the burnt-offering and to confesse their sins and so by that means their sins were taken away So now in this time of the Gospel we must lay hold on Christ by a true and lively faith challenging Christ to be our Saviour Lev. 16.21.22 2 Cor. 5. ult Thus Christ taketh away our sins by justifying us from the guilt and by sanctification he cleanseth us from the spot and staine of them Ezek. 36.25 1 Joh. 1.8 This he doth three wayes 1. By his death he overcame the principall enemies of our salvation as the Devil Heb. 2.14 and he hath overcome the world which was strong to carry us captive by flattery and fear Gal. 6.14 He hath crucified the body of sin and corruption in us Kom 6.6 2 By sending such ordinances into the Church as might cleanse us Ephes 5.36 Prov. 13.20 Isa 27.9 The fruit of afflictions is to purge away sin 3 He hath sent his holy Spirit into our hearts to change us A Spirit of faith purifying Act. 15.9 and of hope and love 1 Joh. 3.3 Gal. 3.14 We receive the Spirit of grace which makes Gods ordinance effectuall to eleanse us Vse 1. Of instruction to every one that is afflicted in conscience for sin and knowes not how to be eased and purged It is not fair buildings musick and merry company that will take away sin This course will make thee worse But this thou must doe consider to what end Chtist was manifested and sent into the world was it not to take away our sins But I finde not this wrought in me I find the world and lusts of my heart prevaile against me Christ takes away the burthen and debt of sin by undertaking to accept and bear them 1 Joh. 2.2 Mat. 11.28 The Father hath laid on Christ the iniquity of every weary and broken soul Now we must get to Christ and confesse all our iniquities and leave them upon him calling upon him for grace and mercy 2. To comfort those that depend upon Christ for mercy and have confessed their sins to him If he have taken away sin it is done effectually Heb. 10.1 to 10. 3 To teach every soul that believes that Christ came to take away our sins to renounce and abhorre all sin and to cleanse themselves from all filthinesse of slesh and spirit Let us not take Christs coming into the world in vain but give all diligence to purifie our selves as Christ is pure And in him is no fin This is the reason which is taken from the spotlesse innocency of Christ Doct. That Christ is spotlesse and pure from sin Luk. 23.22 41. Pilate and the Centurion acknowledged him to be so Heb. 4.15 Joh. 14.30 1 Pet. 2.21 22. 1.19 20. Reas 1. In regard of the purity of the divine nature If there had been sin in the humane nature of Christ it might have been said that God was a sinner 2. That he might fulfill all the legal types and sacrifices which were to be without blemish 3. From
the reins distempers men so the stone in the heart distempers the heart and judgment God looks at this as the disease of his children Vse 1. To shew a broad difference betwixt those that are born of God and those that are not 1. Those that sin unto death are not born of God God keepeth his from that sin 2. They that take pleasure in sin and make a trade of sin Gods children doe not so 3. If men live in secret sins against knowledge and conscience they are not as yet born of God their will and affections are not with God but against him Vse 2. To teach us all to make a favourable construction of the failings of Gods people we must not beleeve every one that reports evill of them Those that are born of God when they commit any great sin their repentance is as exemplary as that sin as is seen in David and Peter 3. For comfort to such christians as finde their judgments and wills upright hating and abhorring the sins they commit complaining and shaming themselves for them If the judgment and heart be with God and against sin God looketh at them as not sinning But this must not make us secure and carelesse of repenting and being grieved for sin From the scope St. John aimeth at in this discourse to wit that he that is born of God sinneth not and therefore this ought to be a motive to such as hope to see Christ and to be like him to purge themselves note thus much Doct. That the exemplary walking of the children of God ought to be an effectuall motive to every Christian not to walke in the wayes of sin but to purge themselves 1 Cor. 11.16 When the Apostle dehorts men from wearing long hair and women from shearing their hair the argument he useth is We have no such custom which argument were of no force except the examples of Gods servants were an effectuall motive to stir us up to the same wayes 1 Cor. 14.33 There is a decency in all churches of God therefore he pleads against their confusion Let all things be done with decency comely and without confusion Psal 52.9 This is a reason why we should wait upon God because it is good in the eyes of his Saints Reas 1. God commands it God hath set this as the royall way Phil. 3.17 This is the high-way to heaven God would have all to walke in the trodden path of his people 2. It is a matter of comfort to our souls it will excuse us from many doubts of our own hearts and many slanders which might be cast upon us If a member have a motion not guided by the body you look at it as a Palsie distemper that we have 3. From a discomfort we put upon our Brethren when we Walke in such wayes as are contrary to them they walke in a blamelesse course if we shall walke in sinfull wayes we put upon them breaking of heart Philip. 3.17 18. When the Apostle saw men walke in wayes contrary to Gods it was the griefe of his heart Vse 1. This is a notable comfort to every soule that stands in a mammering what way to take Walke in holy wayes like Gods people think not they are solitary wayes and singular ones no if you walke in good wayes you shall not goe alone all good company have gone this way some will goe out of their way for good company Walke in a way free from sin so shalt thou have good company and in this only 2. It disswades from sin gird up thy loyns from it When we walke in the wayes of sin none goe that way but had company and it will be a shrewd argument against you Mar. 7.23 3. To guide us to a wise observation of the wayes of godly men Though there be no godly man but hath his failings for which he blusheth before God yet none of them but have something in their wayes whereby you may purge your selves None of them but come nearer Christ in something then you there is something wherein they purge themselves more then you Have respect to the generality of their wayes God hath been alwayes wont to guide his servants into wayes of innocency If God guide them into good wayes then follow them Obj. May I not be deceived Answ True sometimes generally Gods people goe wrong Exod. 32.19 Aaron and most of the people dance about the Calf The people of God took up a custome of carrying the Ark in a cart from the Heathen the shoulders of the Levites should have carried it 1 Chron. 13.5 6 7. When David saw his error for he was troubled for Vzzah his death he said 2 Chr. 15.2 none should carry the Ark of the Lord but the Levites So true it is the generality of Gods people might goe wrong if they were all met together in a counsell but though they may goe astray yet take them not at theâ—r starts their ordinary courses are good David and his people though they went wrong yet presently after they saw their errour 2. Look at the pattern of Gods people so as that thou weigh them in the ballance of the Sanctuary Have your wits excercised in the Scripture that so you may discern of their wayes and that you may so far follow them as they goe right Doct. Whosoever sins had never any clear sound knowledg of the Lord Christ hath not seen him Sight implies cleernesse certainty know him he speaks of such a knowledg whose ground is experience Word Spirit Phil. 3.10 whose fruit is obedience 1 Joh. 2.3 whose end salvation Joh. 17.3 Reas 1. Men that have had an experimentall knowledge of God they have a spirit within them that they cannot sin Gal 5.17 If they doe their conscience will so smite them as that they shall be glad to be rid of it the Spirit keeps possession for God 2. From the perseverance of Saints or else they should never have fellowship Vse 1. To refute the doctrine of the Papists who say that a man that is in Christ may fall away St. John here refutes them If they sin they never knew him Stella cadens nunquam stella cometa fuit 2. As we would rivet this comfort in our soules that we have knowne and seen Christ let us keep our hearts innocent from sin 3. Of consolation to such a soul as hath formerly seen Christs death purging sin in him Though we be weak and think we shall not hold out yet God will keep us from sin and comfort us against the aspersions cast upon Religion by the sins of professors Whosoever sins never knew nor saw Christ 1 JOHN 3.7 Little children let no man deceive you he that doth righteousnesse is righteous even as he is righteous THE Apostle had shewed that all hopefull Christians do cleanse themselves from sin It might be objected We have false Teachers that teach otherwise as Simon Magus was let loose at that time and taught the free use of women The Apostle meets
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
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
Why do you think this a safe condition Would you not think him an infidel that would not believe that Jesus is the Son of God If a man be overcome of the world truly he believes it not that Jesus is the Son of God and can such a man be a Christian Obj. What say you Were there never any good men overcome of the world What say you to those that recanted in Q. Mary's dayes for fear and after repented and were burnt for their profession What say you to Peter Answ A godly man in a combate may be overthrown yet not overcome as it is in wrestling a man may get the foyl and yet afterwards rise up and get the victory so oft-times a foyled Souldier gets the day So Peter though he were foyled at that day and yet when he got up again and afterward was charged not to preach in the Name of Jesus he overcame all Whether it be meet to obey God or man judge ye Acts 4.19 Indeed if a man be thrown down and there he lyes and takes no care to get up again look at him as no true believer therefore look not at these as things that may stand together to serve God and man and the world too So respect the world as that you ever look at Christ to have incomparably more worth then all the world and let your chiefest love and endeavour be towards him Vse 3. Of consolation to them that maintain this principle that Jesus is the Son of God Why you may assure your selves that the world shall never overcome you Look up to him as your Saviour for your salvation Look so on him as to mourn for your sins and obey him as the eternal Son of God Keep this faith in exercise and you shall not be overthrowne or if you be it will so raise you up and recover you that you shall overcome at the last 1 JOHN 5.6 This is he that came by water and blood even Jesus Christ not by water onely but by water and blood and it is the Spirit that beareth witnesse because the Spirit is truth IN the former vers he had shewed that faith overcoming the world is faith in the divinity and Sonship of Christ Now in these words he describes Christ the object of our faith 1 By his manner of coming This is he that came by water and blood 2 By the witnesse that is born of him 1 In generall the Spirit v. 6. Then 2 In heaven and 3 On earth v. 7 8. 1 For the furniture of his coming He came fully addressed for the works of our redemption he came by water and blood By water is not meant their legal oblations for he speaks of such a water as bears witnesse that Christ is the Son of God to this day which they do not By this water therefore is meant the clear water of sanctification spoken of Ezek. 36.25 26. wherewith our Saviour Christ came abundantly furnished fit to be our redeemer By blood is meant the blood of his sufferings Doct. That Jesus Christ came to execute his office by the water of sanctification and by the blood of redemption It is he that came to overcome the world to redeem us How By water and blood Why by water and blood both 1 From the end of his coming that he might fulfill the types of the Law In the old Law no Priest might enter upon his office upon pain of death but he must first wash his hands and feet Exod. 30.19 20. Which shews how carefull we should be to come with clean hearts and hands to Gods service and it typed out that when the Lord Christ should take upon him his Priestly office he should come free and spotlesse from all sin and he did so so that â— guile was found in his mouth Pilate himselfe testified of him I finde no evill in him 2 As they came by water so they might dot enter into the holyest place except they were first sprinkled with blood Which signified that it was needfull that Christ should come by his own blood to expâ—ate our sins Heb. 9.7 to 12. More particularly Q. 2. Why shoald he come by water that is throughly watred from all sin Answ 1. It was fit he should be such a one that he might not expiate for his own sins Heb. 2.25 to 29. Had there been found the least sin in Christ all the blood he spilt would have been little enough for himselfe 2 That his sacrifice might be available for us Had he been unjust himself he could not have redeemed us 1 Pet. 3.18 But being just himselfe there was no need he should dye for himselfe but for us Q Why was it needfull he should come by blood Answ Had he come never so purely sanctified yet this would never have made attonement for without shedding of blood is no remission Heb. 9.22 He came by blood therefore 1 That by his blood and sufferings he might purchase out of his Fathers wrath a Church unto himself Acts 20 28. And by that blood not onely the elect but all the creatures are purchased at least to be serviceable to the Church Christ bath bought all things quick and dead either for his Churches comfort or affliction 2 Cor. 3.22 23. All power in heaven and earth is given into his hand Psal 2.8 2 That he might make at onement for our souls It was impossible that the blood of Buls and Goats should expiate for our sins but as they look at Christ his blood is given to be an atonement for our sins Heb. 9.12 13. And it makes an atonement not only between God and us but also between Jews and Gentiles Eph. 2.17 18 19. Whereas before the Gentiles would not become Jews by reason of their hard ordinances now Christ took away that wall of separation 3 That he might procure not only Gods favour but this fruit of it the remission of our sins Mat. 26.28 4 That by the price of his blood he might purchase the inhabitation of his Spirit to us that he might procure it for us that our consciences might be purified Heb. 9.14 This blood purifieth our consciences The blood of Christ cleanseth us from all sin 1 John 1.9 And that is done by putting in us a a Spirit of grace which purgeth us from all uncleannesse and sin and adorning us with the contrary graces of piety humility patience Christ by his cursed death for us hath procured a Spirit of â—race for us which purifies our consciences from the guilt and from the stain of sin Heb. 9.14 5 That he might confirm his new covenant the New Testament to us Mat. 26.28 This is the blood of the New Testament which is shed for many for the remission of sins Now without the death of the Testator no Testament is in force Heb. 9 1â— to 21. It 's accounted a sacrilegious thing to violate the Testament of the dead So it is with Christ for a man to call any of his promises into
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
have committed this sin and they know God is not able to break his word Mark 9.22 There comes a poor man to Christ for help for his son and said If thou canst doe any thing have compassion on us What saith Christ If thou canst believe all things are possible to him that believeth viz that I am able why saith he Lord I believe help my unbeliefe he believed God was able to help him and yet was not certain of it neither and yet this faith procured this blessing from God Quest How can this be called believing on Christ when the heart is not grounded on Christ nor rests on him Answ As to believe on Christ is to rest on him as a stone on the foundation so there is a believing on Christ when the heart yet rests not one Christ but rowls it selfe on Christ and that may be done while the heart is yet in motion Resting is a setlednesse of condition but rowling is an unsetled tumbling about sometimes rowls one way sometimes another yet such a Christian believes on Christ because he is rowling towards him that so he may lie on him Psal 37.5 Commit thy ways to the Lord in the original rowl thy ways upon God lean thy soul that way that is done by rowling thy selfe towards him that thou mightst rest on him Prov. 3.6 Trust on the Lord with all thy heart lean not on thy own wisdome a man may be said to lean that way whereon he is not yet setled Quest When is a man said to lean on Christ Answ 1. When a man is perswaded that God is able to help him yet doubts of his willingnesse and yet comes to him leans towards him craves his help as Mark 5.25 there comes a woman to Christ with a bloudy issue she came neither doubting of his ability nor will If I may but touch the hemme of his garment I shall be made whole this was a resting on Christ But the poor Leper was not come so far as to assure himselfe that Christ would doe it but he believes his power and useth the means to make him willing Lord if thou wilt thou canst make me clean 2 A man may be said to lean on Christ when he believes not his willingnesse nor yet confidently his power and yet desires God to help his unbelief this is a rowling upon Christ If thou caâ—â—â— doe any thing help us in Scripture phrase this kind of rowling upon Christ is called a coming to Christ it 's one thing to be coming to Christ and another thing to rest on him but yet he is a believer if he doe but come to Christ Math. 11.28 this coming to Christ is believing on him for to such he promiseth that he will refresh them and he refresheth none but believers Joh. 6.35 37 67. By coming to Christ we believe on him and he that cometh to him he will in no wise cast out if a man be but coming onwards humbled for his sins and perswaded that God is able to help him if not yet if he be grieved for his unbelief and prayes to God to help his unbelief this is coming to Christ that is making towards him and this is faith Suppose a man tell you in such a field of yours is a rich treasure if you believe the man will you not goe about to dig it up but if you doubt of the truth then you let it alone so God tels you all the treasures of life and grace are laid up in Christ this record God gives of his Son now if we believe this record we will use all good means to attain this eternal life otherwise if we doe not use the means to get this treasure we make God a lyar as if his record were not true Vse 1. It reproves the dangerous sin of such as neither relye on Christ nor rowl towards him St. John tels us we make God a lyar a fearfull thing for mortal men to make the God of truth a God of lyes now if we make God a lyar we make him no God at all if we live in unbelief we live in Atheism all such as find not their hearts resting on God or rowling towards him they make God a lyar and there is no truth in them for if we did but believe that eternal life were to be found in Christ we would not rest till we were assured of it if we know of any Inheritance left us we will â—ow from one end of the land to the other to obtain it so if we believed that the treasure of salvation were laid up in Christ we should never rest rowling towards him till we had got possession thereof Vse 2. May stir us up never to rest till we have brought our hearts to relye upon Christ to lean on him to rowl towards him if we doe not this we are Atheists therefore as we desire to make God a God of truth let â—s never rest till we have found our hearts relying on him Psal 132. â— to 6. It was a notable resolution of David in the midst of all his â—â—bles that he would not give himselfe rest till he had prepared as habitation for God so let us never cease rowling towards Christ till at length we find our selves resting on him Quest What would you have us to doe to â—â—ing our hearts to relye and 〈◊〉 on God Answ 1. Rowl your selves to such places where you may have means of grace Faith comes by bearing Rom 10.17 2 Rowl off your hearts from all your sins come out of your sinful corruptions rowl your selves out of your bodâ— of security 2 Cor 6. two last verses 3 Rowl your selves so far from all worldly comforts as that you set not your hearts on them Psal 62.10 nor on great friends Psal 146.3 4 Cast your meditation on the mighty power of God which is able to heal such untoward hearts as yours 5 Use all the means you may and endeavour with all the strength you may that God may heal you 6 If you doubt of his will and are not confident of his ability pray that God would give you a believing heart Lord help my unbelief Vse 3. For them that have rowled themselves on Christ rest not in rowling there is no rest to be had in rowling therefore from rowling 〈…〉 come to establishment in Christ and thâ—re rest sit down in quietnesse and confidence now if thou wouldst have a stone lye on the foundation thou most cut off all the roughnesse and unsquarenesse or else it cannot lye 〈◊〉 there is none but either he hath some doubts that make him under or else pride that is a great swelling therefore we must lay down all our high thoughts and 〈◊〉 levell with Christ for he is meek and loâ—ly besides all hatred and 〈◊〉 is an uneven swelling in our hearts and how 〈◊〉 can they lye smooth in the building bowles and swelling bodies will not touch but in 〈◊〉 point smooâ—â— things lye flat what swelling of heart we
both sensible and experimentall knowledge of Gods favour and breeds certain knowledge of the hearing and having our petitions granted hearing that is of Gods accepting them Verba sensus cum affectu effectu sunt intelligenda and having that is of the performing and fulfilling of our desires chiefly of the ends and aims of our prayers Vse 1. Serves to take off our hearts from confidence in any worldly thing and incourages them to believe on the name of Jesus Christ why because hence you shall not only be assured of salvation which yet is more then all the travails and p lgrimages and devotions of our Fore-fathers could reach unto but by believing on the Name of Christ you shall have confidence that all your prayers are heard Vse 2. For them that doe believe in Christ here is a method whereby they may be assured of the granting their petitions 1. Make sure your adoption for that breeds much assurance in prayer 2. Meditate much on Christ that Christ is your Advocate and atonement for your sins 3. Labour for a Spirit of faith and hope and fear and obedience and so you shall grow up to confidence and knowledge that your prayers are granted Many a Christian falls short of this confidence because he considers not who helps him to make his prayers who makes intercession for him or else he is wanting in some of those graces and so his prayers are full of doubtings Vse 3. Of consolation to all that believe on Christ why This is our confidence that whatsoever we ask according to Gods will he heareth us How comfortable then is the condition of a beleever Be his estate never so miserable his wants never so great if he can but pray well he may goe on comfortably 1 JOHN 5.16 16. If any man see his Brother sin a sin which is not unto death he shall ask and he shall give him life for them that sin not unto death There is a sin unto death I do not say that he shall pray for it All unrighteousnesse is sin and there is a sin not unto death THese words contain a third motive to stir us up to believe on Christ and that is from another benefit we shall thereby be enabled to bestow on our Brethren and that is our prayer for him shall give him life Observe in them 1. A promise to such as shall pray for their Brother that sins a sin not unto death he shall give him life 2. An exception or restraining a mans prayer There is a sin unto death I do not say he shall pray for it 3. The prevention of an objection vers 17. All unrighteousnesse is sin and the wages of all sin is death Kom 6. ult And therefore this promise is of none efect for every sin is unto death Unto this St. John answers vers 17. 1. By granting all unrighteousnesse is sin yet there is a sin not unto death not but that every sin deserves death but every sin doth not cut off all hope of recovery but as Christ said of Lazarus his sicknesse Joh. 11.4 it was not unto death yet he dyed but he means it was not irrecoverable because he was raised to life again so every sin is unto death but every sin is not irrecoverable but that a man may be raised up out of it into life Doct. A beleeving Christian is not to hide his eyes from beholding and observing the sins of his Brethren If any man see his Brother sin he may see it and ought to see it Gal. 2.14 St. Paul did not turn away his eyes from seeing Peters dissembling but took notice of it and reproved him Heb. 3.12 13. Take heed lest there be in any of you an evill heart of unbeliefe He speaks not only of a mans selfe but of his Brother that ye have not an evill heart and therefore he propounds a means to help them and that is exhorting one another This the Apostle exhorts us to Heb. 10.24 Reas 1. From the love we owe to our Brethren God requires larger love towards our Brethren then towards our Oxe or Asse and yet God requires that if we see them lying under their burthen we should help them up Deut. 22.4 Now if God require so much help to their beast much more to our Brethrens souls that if we see them going astray or sinking under the burden of sin we should raise them up again 2. From the love we owe to our selves this benefit we shall reap by it we shall learn to keep better watch our selves when we see our Brethren fall Rom. 11.20 We must not by their falls grow high-minded and pride our selves that we are not so bad as they but their falls must be our fears Q. With what eyes should we look at the falls of our Brethren Answ 1. Look not at them wirh a partial or hypocriticall eye Mat. 7.3 4 5. But we must so look at the mote in their eye as to see a beam in our own we should see as great sins in our selves or greater if God did not restrain us for we all have the same root of evill and should break out into as bad distempers as any if God did not hold us back 2. We must not observe them with a curious and censorious eye for that is an imbred curiosity in us that we love to be prying into other mens sins not to heal them but to censure them This St. James reproves ch 3.1 2 3. Be not many M sters that is be not of a Master-like spirit be not busie in every mans matters and censorious of them 3 Look not at them with an envious malicious eye This Jeremiah complains of ch 20.10 All my familiars watched for my haltings That 's an envious eye when a man watches for an advantage to undermine his Brother 4. There is a wanton eye 1. When a man is not humbled at the sight of his Brothers sins but puft up by it like the proud Pharisee Luk. 18.9 10. he built his comfort on the falls of others This the Apostle reprehends in the Church of Corinth 1 Cor. 5.2 That there was fornication among them and yet they were not humbled but puft up they magnified themselves that they were honester men 2. A man sees his Brothers sin with a wanton eye when he thereby grows to imitate him if such a man venture into such a course I hope I need not stick at it This God gtievously complains of in the Church of Judah that though she saw what her treacherous Sister Israel had done and that God had therefore cast her off yet she feared not but went and played the Harlot also Jer. 3.7 8. Now all those heads of seeing our Brothers sins ought to be far from us Vse 1. Hence learn not to neglect the falls of our Brethren as if they belonged not to us and we would neither meddle nor make with them This was Cains spirit Am I my Brothers keeper Gen. 4.9 We should look at