when other mens hearts shall quail and tremble for fear and shake like the leafs of a tree Isa 7.2 then a loving Christian may lift up his head with joy because then he knows his love shall be consummate and when others are ashamed of their riches learning and honors he is not ashamed of his love a loving Christian is safe and bold both in life and death look at all the straights of a Christian if they be upon any ground it s for want of love he that neglects this duty of love God and his conscience will take him by the throat and exact the due debt because he walked with a private spirit in the publique world whereas if we doe but walk in a spirit of love and helpfulnesse to our brethren and learn to walk with a publique spirit neglecting private respects the Devill and thy conscience shall find nothing to accuse thee of but thou shalt meet death and judgement in the face without fear or shame 1 JOHN 4.18 There is no fear in love but perfect love casteth out fear because fear hath torment he that feareth is not made perfect in love VErse 17. he â—roved that such as love one another may have boldnesse in the day of judgement this he proved 1. From the likenesse to God v. 17. 2. He proves it from the contrariety that is betwixt fear and love There is no fear in love which he proves by an effect of love perfect love casteth out fear and therefore perfect love and fear cannot stand together this he proves by a double argument 〈◊〉 fear 1. Fear hath â—â—â—ments therefore love a peaceable grace casts out fear 2. Because he that feareth is not perfect in love therefore he that is perfect in love fears not In this 18. verse 1. Observe the estate of a soul troubled with fear and that is a state of torment 2. The unsound and uncomfortable condition of such a soul he is not perfect in love 3. The remedy of this estate perfect love casts out fear 4. The exemption of perfect love from all fear or the comfortable condition of a soul so healed by love There is no fear in love Doct. A fearfull conscience lies in torment Fear hath torment and he speaks of the fear of death but specially of judgement where that fear is there is torment the word translated torment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is elsewhere so translated Mat. 25. ult The torment here spoken of is such a kinde of torments as hell is not for measure but for kind For the handling of this we may see what the Scripture speaks of this torment in the severall descriptions and metaphors First This torment is sometimes called pricking of conscience Acts 2.37 they were pricked at their hearts with fear and shame for sin though but a little before they scoft at the Apostle v. 13. yet now they were struck with such torments as they knew not what to doe Secondly It s called a wounding of the spirit Prov. 18.14 which wounding is a larger gash then pricking and so implyes more anguish fear and shame Thirdly It is compared to the sting of a Scorpion Rev. 9.5 the Jesuites doe so sting men with torments of hell and horrour of conscience and God gave them not power to heal themselves again hence they thought every thing little enough to satisfie their conscience and so they suck out their estates in building Hospitalls and bestowing on their Cloysters Fourthly The wrath of God in the soul is compared to venomed arrows Job 6.4 Fifthly This torment is called the rending of the heart Joel 2.13 Rend your hearts and not your garments the heart and thoughts are so rent and distracted that one thing will not hang by another David calls this melting of spirit Psal 119.28 as if the heart were like wax and Gods wrath like burning fire therefore a man in this case is in a bitter estate Job 13.26 Thou writest bitter things against me Isa 38.15 I shall goe mourning in the bitternesse of my soul for this the soul is troubled Psal 77. and sorely vexed Psal 6.3 Why doth a soul lying in fear lye in torment Reas 1. Consider this fear in the effects of it this fear sometimes brings men into trembling of body so that all the spirits flie inward 2. If it continue it leads oft times to inward Consumptions of body or burning Agues Hab. 3.16 Psal 30.4 5. 3. Sometimes it causeth terrible dreams which doe amaze and affright us Job 13.14 4. It causeth wearinesse of life so that a soule long exercised with this kind of fear cryes out in bitternesse and heartily wisheth for death Job 7.15 My soul chooseth strangling rather then life if he might have his choyce he would rather choose strangling then life there are worse effects then those proceeding from this fear when Satan sets on withall against us 1. Sometimes Satan so follows us with fears and horrours that though a man be oâ— a large measure of patience yet he is able to bear no longer but breaks out in impatience Cursed be the day that ever I was born Job 3.1 2 3. and this is a sinfull effect 2. It breeds in some a flying from the presence of 〈◊〉 that they dare not read or pray they are afraid the earth should swallow 〈◊〉 up and God suddenly consume them so Cain when he was pursued witâ—â—orror of conscience he fled from the presence of God from Adams family from the Church 3. This fear sometimes brings destruction when the soule is so wearied with sence of horrours with cares and watchings that the brain growes frenzy so that you can be able to doe them no good till God puts in his help Psal 88.15 16. This was Hemans case through the terrours of God he was distracted yet when God healed his spirit he grows one of the wisest men upon the earth except Solomon 4. Sometimes upon this fear follows despaire the soul is perswaded it shall never see the light of Gods countenance again but that its utterly cast off Psal 3.6 7. Psal 77. but this was but for a time but sometimes this despair is finall as Judas his was 5. From hence followes sometimes selfe-murther as in Judas Mat. 27. Reas 2. From the properties of this fear its incomprehensible when Job would expresse it he could not tell how to set it forth but O that my afflictions were laid in the ballance Job 6.2 3. Lam. 1.12 13. Is there any sorrow like my sorrow 2. It s insupportable A wounded spirit who can bear Prov. 18.14 the stoutest heart is not able to stand under it 3. It s immoveable nothing in the world is able to remove it no balm can cure the conscience but the bloud of Christ Reas 3. From the causes of this fear which are two 1. The sence of Gods wrath here and the expectation of greater hereafter Psal 90.11 Who knows the power of thy wrath 2. A terrible expectation of violent fire to consume
spring from common Graces such as may be in Hypocrites Matth. 7.22 23. they wondered why they were not received because they had done many good works and Prophesied in his Name and cast out Devils c. therefore they doubted not of acceptance so from these common Gifts it often falls out that we have a good conceit of our selves that God will accept us And for carriage a man may so carry himself as if he were a good Christian 1 A man may professe Religion for worldly respects as many became Jewes Hâ—st 8.17 it may be for fear of the Lawes or Friends many love Christ for Loaves for Profit because there is fullnesse in Christ Joh. 6.16 2 Common Graces may make us professe Religion as a man that hath been enlarged at the word he is willing to come to it as those Joh. 5.35 and yet were but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 4.20 and the stony ground 3 Some are drawn on through meer compulsion of conscience and yet live in darknesse some have gifts in prayer and preaching and zeal as Jehu had and joy in the word as Herod yet because they walked in darknesse they had no Fellowship with God Vse 1 A ground of comfort to such as are afraid that they are Hypocrites and are much discouraged and think they have no fellowship with God why this may comfort them if there be some that say they hav Fellowship with God and have not so contra some may think and say they have no Fellowship with him and yet may have Vse 2 It confutes the Papists that say we teach that mens opinion is Faith and a man is justified by persuasion but we do not say that every opinion and persuasion is a good argument of justifying Faith but that kind of persuasion and opinion that is built upon Gods Testimony upon the Testimony of the Word and Spirit that is a divine justifying Faith otherwise we say many a mans persuasion is built on self-love or some Common Graces Vse 3 It may exhort such as have a good opinion of their own estate and make a profession of it it may teach all such seriously to consider whether they be well grounded for a man may be deceived in it if we say we have fellowship and yet walk in darnesse we lye a man would be loath to be cozened in a piece of gold why what are thousands of gold and silver to have all his estate and body current and strong and to have his heart unsound and counterfeit all current but his own soul what greater confusion than the cutting off a mans hopes for a man to live all his dayes in a good hope and at death to have his hopes to fail him this confounds his Spirit therefore take not all for gold that glisters Vse 4 It teacheth us not forthwith to be deluded with the opinion of others but consider whether they be not deceived that hee takes for good or they be not sound whom he takes for Hypocrites do not easily take them for our Brethren and Sisters that carry a shew the Church had never more wrong than by false Brethren that have spyed out their liberty and informed against them take not every Professor for a Brother men may say they have fellowship with God and yet walk in darknesse therefore take heed of entertaining such into thy good opinion and fellowship 1 It will dishonour God when such have been imbraced by such and such people of God and now what is become of them 2 It will bring prejudice to Gods Saints many times they are more wronged by them than any that carry it closely and at length break out 2 Cor. 11.26 so David complains Psal 55.12 13 14. it was a commendable practice of the Apostles Acts 9.26 they would not easily admit of Paul and it is commonly said if a man or woman carry a Bible or come to good duties why they begin to be esteemed but others that make not such a shew are lesse respected Doct. A life led in ignorance and uncleannesse is a certain signe of Hypocrysie to live so and professe Religion or profession of Religion joyned with a life led in ignorance and ungodlynesse is a sure signe of Hypocrisie Darknesse implyes both ignorance and ungodlinesse darknesse hath a four-fold signification sometimes it is put for Ignorance the people that satâ— in darknesse c. Mat. 4.16 2 It is put Prophanenesse and Ungodliness every sin is called darkness 2 Cor. 6.14 Ephes 5 8. 3. Sometimes it is put for horror of conscience and confusion of Spirit Isa 50.10 4. For obscurity and dishonour confusion and desolation Pro. 20.12 for as light is took four wayes so is darknesse Light is put sometimes for Knowledge sometimes for Grace sometimes for Comfort sometimes for Glory Col. 1.12 13. so contrary darknesse is sometimes put for darknesse of ignorance of ungodlinesse of discomfort and of dishonour and obscurity The two last are not here meant a man may walk in much discomfort and yet have fellowship with God Isa 50.10 Matth. 12.20 the bruised reed will he not break c. a man in such a condition walks in darknesse and yet God will not break and quench fuch 2 Many a Child of God walks in much dishonour and basenesse and yet have fellowship with God 1 Cor. 4.13 Psal 22.6 David complains he was a worm and no man a reproach and scorn of men and yet was a good man and had fellowship with God therefore it cannot be meant of these two for those that are in such a condition are ordinarily most sound and sincere whereas others having more comfort walk more loosely and carelessely but if we live in Uncleannesse or Ignorance we have no Fellowship with God Prov. 19.2 God is a God of Light omniscient and how can he have fellowship with God that hath no light in him Hos 4.6 my people perish for want of Knowledge Ignorance is a certain note of destruction Prov. 29.18 where no vision is the people perish that is where there is no means of seeing Matth. 15.14 Reas Why Ignorance cannot stand with the fellowship of God because where there is no knowledge the light of the Word is wanting the Word is a light and a lanthorn now as one in an house cannot do work without light especially a stranger he knowes not what to do so a man is a stranger within himself that hath no light and how can he order himself tell what to do if he hath no light in him He that knowes neither himself nor Christ nor the way to him how shall he be saved by him many do think their estate good but if they had light they would not think so others think their estate bad but cannot get out of this they have no light to get out of it and therefore cannot have fellowship with God 2 For Uncleannesse and Ungodlinesse that cannot stand with Fellowship with God 2 Cor. 6.14 implying an impossibility Psal 94.
restrained it from any fellowship with them 2 As Chirurgions apply Corrosives so Christians to mortifie their lusts apply such Corrosives may subdue their lusts Rom. 8.13 If ye walk after the flesh ye shall dye but if ye through the Spirit mortifie the deeds of the body ye shall live either kill your lusts or else you will kill your souls therefore mortifie your lusts through the Spirit that you may live which is a notable Corrosive to mortifie them by the Spirit of God so another Corrosive is when a man applies the threatnings of God to his soul and against his Lusts if you shall lay to heart all the dangers of your lusts it will eat out the corruption of the flesh Another special Corrosive is the Death of Christ when we consider Christ dyed for us and we are dead in him how then should we live any longer to sin Rom. 6.1 to 6. 3 As Chirurgions cut off that Member that is thus mortified so Christians that they may not love their lusts must cut off those lusts and cast them away Matth. 18.8 9. were our lusts as near and precious to us as our right eye were they never so convenient or necessary even as our right hand though we should dis-inable our selves in our Callings yet cut them off it is better you should be lame in your businesse better you should goe with reproach and shame in the world than at length be cast body and soul into Hell fire cut off the members of sin which are as near and dear and necessary unto you as right eyes and hands in regard of your worldly employments yet away with them mortifie them Like to this phrase of Mortifying is the Crucifying of the flesh with the affections and lusts Gal. 5.24 they that are in Christ have crucified the flesh with the affections and lusts they have crucified the whole body of sin partly in the affections which are not sinful in themselves but as they are inordinate but they keep in their affections and passions in such order that they sinne not in anger or joy or love c. and partly their lusts of the flesh also covetousnesse pride vanity wantonnesse they are crucified they look at all their lusts as Crucifying Christ and they look up to Christ for the pardon of sin and so also for the healing of sin for pardoning and healing goes together Hos 14.3 4. 1 Joh. 1.7 8. they that are Christs looking up to the vertue of Christs Death they find their lusts not only pardoned but healed crucifying of our lusts hath some resemblance with Christs Death as 1 They attach Christ seek him out and are content to give money rather than to find him so will a Christian doe in regard of his lusts 2 He layes them open as enemies to Caesar to the great God and desires vengeance on them 3 He considers that Christ is dead for him and he is crucified with Christ therefore what hath he to doe to live to the world or the lusts thereof Reas 1. Why all should be weaned from lusts from the enmity which these lusts have against God which is a sufficient motive to weane us from the world Gal. 5.17 if they be enemies to God then a Christian hath reason to hate them as enemies to his best friend and indeed he cannot love God and those lusts too He that loveth the world the love of the Father is not in him he is not fit for any duty he that loves the world cannot accomplish the will of the Father every lust hinders spiritual duties hearing of the Word Prayer receiving of the Sacrament any one lust tolerated or lived in hinders all Spirituall duties Reas 2. From the enmity they have against our souls 1 Pet. 2.11 Dearly beloved as strangers and pilgrimes abstain from fleshly lusts which fight against your souls they fight against your souls and so fight that either you must kill them or they will kill your souls either mortifie them or they will mortifie your souls either captivate them or they will captivate your souls Therefore seeing they are so contrary to God and any Spiritual life and our own souls as we would not have our lusts hinder our peace with God and eat out our grace as we would maintain our communion with God and the life of our souls Love not the world nor the lusts of the world Vse 1. To teach us it is not enough for us to abstaine from outward gross sins but love not your lusts thou mayest refrain from the outward acts of sin but yet thy heart may be strongly affected towards sin and thou mayest delight therein if thou dost thou lovest the world and the things of the world therefore labour to cleanse your selves from secret lusts Circumcision was the cutting off the fore-skin of a secret member and yet God would have another Circumcision more secret and that is of the heart we must not content our selves with outward reformation but circumcise our hearts Levit. 3.3 4. God took speciall care that he might have all the Kidnies and Fat the Kidnies and Fat are our strongest desires and lusts why when we come to offer Sacrifice we must bring them before the Lord and burn them there is no savour so sweet in Gods nostrils as the burning of our strongest lusts the more our lusts stink in our nostrils the more sweet smelling savour it is to God so long as our lusts smel sweet in our nostrils so long we are loathsome to God Vse 2. It must teach us it is not enough to cut off some lusts but those that we love most a good husband that hates prodigality you shall not need to exhort him to frugality so prodigality cannot endure covetousnesse it hates basenesse and pinching he cannot abide it it is not his own lust so another he cares not for this pride and bravery so he may ly close at the pot or an Harlot why this is no great matter to cry out against those lusts that are not ours but it is a Christian duty not to love our own lusts covetousnesse is not thy lust but if prodigality be thy lust doe not thou cry out against covetousnesse and thou which art covetous doe not thou stand out against another mans prodigality but strive against thy own covetousnesse there are lusts which are to us as Eves apple fair to the eye such lusts as our souls lust after Rev. 18.14 look thou to these lusts which thy soul lusts after let them depart from thee Vse 3. This reproves our aptnesse to cherish and nourish our own lusts when we are commanded not to love them to mortifie them not to make provision for them if we then provide for them we are justly to be reproved Job 24.15 Prov. 7. Woe be to them that draw iniquity with the cords of vanity and sin as it were with Cart-roaps Isa 15.18 that take occasion to fulfill their sins that draw them on with Cart-roaps that give way to such
Peter James and John Mat. 26.41 when Christ called on them to watch and pray he comes and finds them sleeping what saith he the spirit indeed is willing but the flesh is weak even then when he had most need and themselves also of watchfullnesse they fell into drowsinesse and so fell into Temptation that they all left Christ and Peter especially Simon sleepest thou whom Sathan desires to winnow For thee now to Sleep is a Lust of the Flesh Let us therefore so look at Sleep and Ease as that we must give account of It s a common fault of Gentlemen that live of their own Means they may Live at Ease and rest they think what is a Gentleman but his Ease and Pleasure God forbid that we should be like that Fool in the Gospel Soul take thine Ease thou hast Goods laid up for many years you must not think that God hath given great means and estate to live at ease the glorious Angells are ministring Spirits doing their duties with all agility and chearfullnesse Adam who was Lord of the world yet was set to till the ground from the highest creature to the lowest all have employments appointed them by God Dangers of Idlenesse 1 It will bring you to poverty that you shall be suddenly Beggars and that without remedy 2 It distempers your Bodies and Stomachs 3 It will make your Souls naked and ragged that is plain the field of the sluggard is over-grown with Thorns and Thistles all your impatience vanity idlenesse all your dullnesse unprofitablenesse in your life it springs from your sluggishnesse of heart you have not stirred up your spirits 4 It will make you a Brother to a great waster you waste your outward patrimony and your patrimony of Grace when Peter was once fallen into drowsinesse how wofully was he bankrout how poor and naked Simon sleepest thou and we see Temptation came on him suddenly and strongly 5 Such as do their businesse with a slack unbent hand cursed be that man if you see a sluggish hand God leaves him to himself he curses both himselfe and his businesse therefore be diligent and fruitful and strengthen your selves you shall finde the blessing of God going along with you prospering your estates and Souls Thus we see what are the Lusts of the flesh they are such as the body affects and is satisfied with as intemperancy incontinency love of pastime and love of idlenesse and sleep these are the lusts of the flesh Now for the Reasons why we should wean our selves from these Lusts which may be as so many motives to disswade us from them Rea. 1 All these Lusts are so many Enemies to our Souls 1 Pet. 3.11 they are the diseases of our Spirits now if we satisfie any disease in our body wee feed the disease and make it worse So wee cannot satisfie any of these Lusts but the more we feed them the stronger they grow They are like the Dropsie the more you drink the more you may so satisfying encreases the disease the more you obey a Tyrant and submit your selves to him the more authority he claims over you and the more will be Lord it over you so if you once give up your selves to obey these lusts and let them reign they will Lord it over you and keep you in greater subjection Rom. 6.12 so that when a man pleads for his Lust but this once that I may fullfill my Lust and I hope I shall never do it again but I will bid farewell to it if I now take leave to go into evil Company for one merry meeting I shall hereafter deal with them no more why take this course against a Lust do but once give way to any Lust and instead of satisfying it you will adde fuell to it this will be a way to ingage you to a further commission of that lust many have a conceit may I but now tipple with a customer and get a good bargain I will give it over why give but once way to a lust and it will make such a gap that all the lusts in the Forrest may break in make but one little crevise in the bank of the Sea thinking to abate the rage of the Sea why it will make it wider and overflow all so if you give but a little way to a lust to a little Gluttony or Intemperancy you will never give over modo modo non habent modum the more fuel you give the stronger the fire of lust burns Reas 2 The heavy distempers that bodily lusts put upon the soul of man they do aggravate the diseases that Christians most complain of it is the common complaint of Christians oh the deadnesse and dullnesse and hardnesse and coldnesse of my heart and spirit oh that I could but get a soft heart why the lust of the flesh so overcharges our hearts and makes them so heavy that we have no desire to good Luk. 21.34 take heed that your hearts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you shall find that whereas our spirits have been enlarged and comforted in Gods ordinances and in his service it is strange how little affection or comfort we find in these if our hearts be overcharged with Intemperancie or Wantonnesse or Voluptuousnesse or Idlenesse it is like lead at a Birds heels what we feed on we grow into the nature of it let a man feed on earthly things he grows earthly and unsavoury so if a Christian gives way to any sensuality he shall find his spirit grow so sensual and worldly that it is made very unfit for spiritual things Reas 3 From the end of these lusts if we affect any pleasure of the World for it self it is a lust of the flesh to cleave to the Creatures now we shall find that none of these lusts commend us to God neither meat nor drink nor pastime nor sleep if we affect any thing for it self it never commends us to God or makes us draw near to him though we had all these pleasures in the largest measure as Paul saith of them 1 Cor. 8.8 now if these draw us not to God but many a poor soul that wants these hath far more fellowship with God than such as enjoy abundance thereof why then a Christian should thus reason am not I a whit the nearer God for these why then should my heart affect them 4 Nay as they do not commend us to God so 1 Cor. 6.13 Meat for the belly and the belly for meat they are all corruptible both the chear we affect and our bellies both corruptible therefore let us set our minds on eternal incorruptible things Vse May dehort both old and young from affecting the lusts of the World you see from the Father they are not but from the World and the means to help us against these lusts are 1 Abstain from fleshly lusts as Peter speaks Rom. 13.14 make no provision for the flesh take heed of all occasions I have made a Covenant with mine eyes saith Job not
extreame and deadly 3. It is new and rare because they have been wonted to no such thing Vse Let the world know that Gods people have more cause to think strange of the world then the world of them they give the world no cause to hate them Acts 17.6 Doct Gods children are not to marvell at the worlds hatred 1 Thess 3.3 Reas 1. God hath appointed you to it you must take notice of it God hath done it for many ends How else should you shew forth your patience how should you be kept off from bad company God will lay bitter pills to the breasts of the world that so you may be weaned from it Psalm 119.115 2. The world many times doth it out of ignorance The world knows it not therefore we may take it the better that we are ill dealt withall A King takes it not ill to be badly dealt withall at strangers hands 3. The world hated Christ therefore no marvell if it hate us 4. It is no new thing it hath continued from Cain 5 From the inclination of your own hearts if you were in the worlds case you would doe the like Therefore marvell not Tit. 3.2 3. Vse 1. Of instruction to such as live in places of Religion If we be hated wonder we not at it We shall condemne the generation of Gods people The cause is partly from the tempter partly from the wickednesse of the world Vse 2. Do not lay down Religion for fear of the worlds hatred This is not the way fear not the hatred of the world Some Subjects will not feare the body of a State so they may have the Kings favour Much lesse should Gods servants fear though the whole body of a Countrey should fall foule upon them 3. This should teach Gods servants to walk so much the more circumspectly humbly lovingly If a man were to walk amongst his friends he would care the lesse but if he live among his enemies he will looke to every step so soon as you trip you shall have mouthes enough open against you Therefore Daniels course was notable he so walked that they could not taxe him Daniel 6.1 to 7. 1 JOHN 3.14 We know that we have passed from death unto life because we love the Brethren he that loveth not his Brother abideth in death THe Apostle layes down this as a second reason why they should not marvell implying that they that know they have passed from death to life need not marvell though the world hate them Doct. Gods people have passed from death to life Gods people are opposed to the world they are translated out of the world John 5.24 They are redeemed out of the world by death he means a contrary state to life Death and Condemnation are Synonymaes By death is meant death for sin and death in sin the naturall estate in which a man lives whilest he is in this world which is called a state of death in a fivefold respect 1. All death presupposeth life to go before We do not say that a stone is dead Death is a privation of life A man that hath no life but what the world gives he is dead because he had a life at least in possibility in the loyns of Adam Ephesians 2.3 2. Death in the proper notion of it is a separation of the soul from the body We are said to be dead Gal. 2.20 because our souls and bodies which are capable of life are separated from the Lord Jesus the fountain of life Eph. 4.17 18 19. 2.12 3. From the definition of life which is a power to move it selfe in it's owne place When we see a thing to move it selfe in it's owne place we say it is quick and hath life A man may do many things yet not from an inward principle as Judas and Jehu Matth. 27.18 19. 2 Kings 10.15 16. is this life There are some motions from common grace but it is not spirituall life unlesse it aim at spirituall ends and upon spirituall grounds As if a man be humbled for sin because it is displeasing to God Judas was troubled in his conscience not for sinning against God for then he would not have grieved God by hanging himselfe It was not an inward motion and voluntary so Jehu he did it to establish his owne Kingdome he regarded not the commandements of the Lord 1 Kings 10.30 31. 4. In regard of the binding over to eternall death as a condemned man is counted a dead man John 3. ult 5. From the power required to make such a man alive 2 Cor. 5.17 There must be a new a breathing power The state of grace is called life 1. Because we have received fellowship with Christ he lives in us and we in him Gal. 2.20 John 15.1 2. We have an inbred power in our selves to move upon spiritual grounds and for spiritual ends Rom. 8.2 Mat. 5.3 to 10. Passed from death to life from the hatred of our Brethren to the love of them There are these steps of it from one to another 1. A man is a poor man and that 1. In debt 2. Hath nothing 3. An hard creditor 4. No surety 2. He begins to mourn bitterly for this his estate 3. He becomes meek 4. He hungers and thirsts and prayes for grace and cannot be satisfied without it 5. He begins to be mercifull he pities every soul that is in a state of nature and under a spirit of bondage 6. He is pure in heart abstains from sin doth Gods commandements 7. He is a peace-maker he is at peace with God and with his own conscience and now he labours to make others at peace 8. He will now suffer persecution for righteousnesse sake Vse 1. This convinceth all the works of the Heathens as dead works Some are famous for courage justice c. But all these are but dead works Gods pure Martyrs have suffered not for any glory of theirs but Gods glory 2. It refutes a main ground of Popery the doctrine of Free-will which gives a man power to be converted when he will If a dead man can rise from death to life then may a dead man in sin come to the life of grace 3. Gather hence how our estate stands We come to Church it may be repeat Sermons and do many good duties Would we know whether our life be a dead life or no Consider we upon what principles we do good duties if we do good duties because they are pleasing to God if we have respect to all Gods commandements if there be a change in our hearts which makes us willing this is a signe we are passed from death to life 4. To teach us not to rest in our naturall condition for then thou art but a dead man although thou hast all morall grace 1 Cor. 13.2 3. 5. This may be a comfort to every soul that hath passed from death to life God is his God and he shall never come into condemnation Math. 22.23 John 5.24 Doct. The love of our
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
they are in darknesse when they are in darknesse much more may we know we are in light when we are in light of the two it is the easier now he that is in the state of darknesse knows it Ephes 5.13 Gal. 5.19 the works of the flesh are manifest 4 He saith those things which are in a man essentially he knows they are in him now Graces are essential in a regenerate man that is the essence of them is there therefore he may know that Repentance and Faith c. is there if they be there what is in a man is known to be in him if he have a judgment he knows he hath it if he hath a will he knows he wills so if a man hath Graces in him he may know that he hath them as a Woman with child doth know that she is with child Gal. 4.1 and takes it not upon others report but upon her own sure Knowledge so if Christ be conceived in us the stirring motions of Gods Graces be in us we may know it thus Aquinas confutes himself Vse 2 Refutation of an unjust complaint they do make against us they say that we discourage men from good works this complaint is unjust for though we do not say they justifie us yet thereby we know that we are justified and that is no small encouragement my good works do not justifie me but yet they justifie my justification nay further we say to them that they discourage men from good works who say when a man hath done what he can and fullfilled the whole law yet he cannot certainly know that he is in Christ and so what profit will it be for a man to take pains and do much and suffer much and yet knows not whether God loves him or not but we on the contrary say if a man walk in a constant course of obedience to Gods Commandments he may thereby know that he is in Christ and this must needs be an encouragement to good works Vse 3 For tryal 1 Whether we keep Gods Commandments 2 Whether we be in Christ or no. 1 Wouldest thou know whether thou keepest Gods Commandments as thou shouldest dost thou keep them as thy Way as thy Treasure c. if thou dost I declare to thee thou art in Christ and thou either dost or shalt know Christ And if thou wouldest know whether thou be in Christ why thou maist know it if thou keep Gods Commandments Vse 4 Of Consolation to every such soul as keeps Gods Commandments there is a double benefit to such 1 Thou art in Christ 2 Thou knowest thou art in Christ and this is fullnesse of joy for if thou be in Christ thou hast no condemnation belonging to thee Rom 8.1 and thou maist also know it how ill then do they deal with their own souls who know they are in Christ and yet every discouragement puts them off from comfort it is a shame that Christians that have such a priviledge as to be in Christ and know it should be so discouraged therefore those that would keep a continual festival unto Christ let them get into Christ and learn to know that they are in Christ and this may be a comfort unto them against all discouragements Doct. It is the duty of all such as professe Fellowship with Christ to walk as Christ walked or the profession of Fellowship with Christ ought to be joyned with imitation of Christ Q. What is it to walk as Christ walked A. Christ hath walked in some wayes as God in some wayes as Meadiator God and man and in some wayes as man 1 Then he wrought some works as God he fasted forty dayes and forty nights he fed five thousand with five loaves and two fishes he walked on the water c. God never calls us to imitate him in these works but he calls learn of me for I am meek and lowly Q. 2. Doth he call us to walk in those ways which he walked in as Mediator A. He doth not call us to walk in the same kind but in resemblance to them as hee dyed for us and rose again so in resemblance hee calls us to dye unto sin and to rise again to the life of Grace so to dye to the World as he dyed to nature and to rise to newnesse of life as he arose from the dead Rom. 6.16 2 As he was a King Priest and Prophet unto God so he would have us Kings to over-rule our temptations to rule over our families to rule over our Tongues to rule over our Hearts he hath called us likewise to be Priests to offer up sacrifices of prayer and praise and alms and to offer up our bodies and souls an acceptable sacrifice unto him Hos 14.3 Heb. 13.16 17. Rom. 12.1 2. and to be as Prophets to teach our Children and Servants and Families and instruct them Act. 2.17 3 Some works he wrought as man and so he was either a Minister of Circumcision or as a Servant of God a good man and in these we are to imitate him 1 As a Minister so Ministers should follow him 1 In undertaking his Calling from him as he did his from God he saw Gods call he was sent by his Father so we should see his call otherwise to undertake it without a call from him is the way to bring a curse upon our selves 2 In his Calling he performed his Ministry with all Faithfulnesse he did bring in the stray heal the sick instruct the Ignorant c. Ezek. 34.16 and his inward care was that they might have life and have it more abundantly Joh. 10.10 11. so should Ministers dispence the word of life strive to beget the life of Grace in the hearts of their people to help the weak comfort the distressed inform the Ignorant c. 2 As a private Christian a good man we must imitate him in his doing and suffering 1 For the matter of his doing it was alwayes Gods command Joh. 14. ult 2 The manner of his doing 1 It was in obedience to Gods command Joh. 5.30 2 He did it with chearfullnesse it was his meat and drink to do Gods will 3 The end of his work was Gods Glory Joh. 17.4 1 So for his suffcrings 1 They were all in Innocency 1 Pet. 2.21 2 With much patience 2 Pet. 2.23 3 He suffered with much profit he learned obedience by his temptations and sufferings Heb. 5.8 he profited by his Agony by his despising by his buffettings by his crucifying and in these things we should labour to imitate and follow him Q. Why should we be like him A. 1 From Gods predestination Rom. 8.29 he hath decreed that we should be like him 2 From the near Fellowship we have with him it is meet the Members should be conformable to the Head the Branch to the Root Vse 1 An evident conviction of that Popish Doctrin of the merit of works and satisfaction and super-errogation if so bee when we have done all that we can and walked as Christ
walked as perfectly as hee did if wee could then wee had done no more than our duty God hath no cause to thank us and we deserve nothing Luke 7.9.16 Now what is our duty We ought to walk as he hath walked now a Servant looks not for thanks for his dayes work so we have not merited thanks for the works me have done and if when we have done what we can we have done but what we ought to do then we cannot do more than we ought and so are far from superarrogation and for satisfaction if our best works be our debts then we cannot satisfie for our sins by our duties suppose a man owed another a great debt and besides owed him all service for some great benefit for redeeming him from Captivity c. the doing of his service would not satisfie his debt because he owed him that besides so we were all Captives unto Satan and God through Christ delivered us and for that we owe to God all we have and if we were in debt besides by our sins all our service will not satisfie for our sins for wee owe that besides now one debt will not pay another Vse 2 Of direction and exhortation to all that desire to walk answerable to that knowledge they have do you desire to be in Christ and know you are in Christ Why conform your selves to walk as Christ walked if thou dost so thou maist keep a good Christmas all thy life thou shalt keep Christs honour all thy life in remembrance if thou walk as Christ walked therefore Christ died that we might dye unto sin 1 Pet. 4.1 2. whatever corruption is in you let it die in you mortifie pride and anger and uncleannesse and covetousnesse c. learn to dye to these and live to God make it your chiefest pleasure to do Gods will rise from all deadnesse and sluggishnesse of Spirit have you been unable to rule over your Spirits Now put on the Spirit of Kings over-rule your passions and corruptions rule your Families be as Priests to offer up sacrifices of prayer and praise and alms to offer up body and soul to Gods service every work do it in obedience to Gods Commandment do it with chearfullnesse and meeknesse do it to Gods glory and if you be called to suffer suffer Innocently not for any sinful carriage not for murther or theft c. but for Righteousnesse sake and then suffer patiently and meekly and whatever you suffer be sure that you profit by it by temptation by crosses by persecution c. learn obedience and so you shall walk as Christ hath walked be stirred up to walk in imitation of Christ 1 Cor. 11.1 set this pattern before you to imitate him both now and all the year look upon Christ aime at him work as he did suffer as he did and so for Ministers walk faithfully help the weak bring back the stray comfort the distressed walk as Christ hath walked 1 JOHN 1.7 Brethren I write not a new Commandment unto you but an old Commandment which you have had from the beginning the old Commandment is the Word which ye have heard from the beginning FRom the 6th Verse the Apostle had taught It is the duty of all Christians to walk as Christ hath walked now this Commandment the Apostle amplifies verse 7.8 1 By denying the newnesse of it it is no new Commandment to presse upon all that will be saved it is no new Commandment 2 He admits it may be called new in some respects verse 8. In the seventh Verse we have these parts 1 A loving compellation Brethren 2 A denyal of the newnesse of this Commandment I write no◠〈◊〉 you a new Commandment 3 The antiquity of it 4 A declaration how it shall appear not to be new all the Doctrin which you have heard from the beginning is no other but this that all must walk as Christ hath walked Doct. The Ministers of Christ are to acknowledge even their little Children as their Brethren Compare this Verse with the first there he calls them little Children and here Brethren so Paul doth expresse himself thus Rom. 15.14 1 Cor. 2.1 2 Cor. 3.1 Reas Because he and they do partake in all things wherein Natural Brethren partake 1 They have the same God and Father that begets them Ephes 4.6 Jam. 1.17 18. 2 They have one Mother the Church Gal. 4.26 and he speaks of Jerusalem on earth though he calls it Jerusalem which is from above because it is above an earthly condition and John himself was a little Childe to some as they were to him Gal. 4.19 And so sometimes private Christians they do labour and travel in begetting children to God it is a wonder to see many times how some are put to pangs to beget their friends to God sometimes by Prayer by exhortation by reproof by all means they use much pains therefore the Church is called The Mother of us all because some in the Church beget us 3 They all partake in one Immortal Seed by which they are begotten unto God 1 Pet. 1.23 this immortal Seed for the Materiall part it is the Word for the Spiritual part it is the Spirit of God Joh. 3.5 so it is not so much the Letter of the Word as the Spirit of God whereby all are begot to God 4 They are all begotten to the same eternal inheritance 1 Pet. 1.3 and so they are all both Ministers and People called Brethren Vse 1. To teach Ministers so to look at their Spiritual Fatherhood as not to forget their Spiritual Brotherhood ver 1. he calls them little children not that Ministers should shew dominion over them as Lords over them 2 Cor. 1. ult 1 Pet. 5.2 3 4. so then their Fatherhood must not make them Lords but the name of Brotherhood must binde them to communion they have indeed a kinde of power but not to subdue their Spirits to them not to believe as they do or walk as they do only so far as they are like unto Christ 1 Cor. 11.1 otherwise Christians are not to be led by them Vse 2 This must teach both Ministers and People to maintain brotherly love and affection if you be Brethren Let brotherly love continue Heb. 13.1 1 Pet. 2.17 therefore what kinde of desire and comfort there is in brotherly Communion what mutual joy when they meet the same should be in Christian Ministers and People Now the fruits of Brotherly love are chiefly three 1 Unity that they should keep the unity of the Spirit in the bond of peace Col. 3.14 Ephes 4.3 2 Equality not to take away different respects but to make our selves equal to others in affection to conceive that though we have more gifts yet they may have lesse corruption they may not have so much grace but they may make better use of it Phil. 3.13 we should always conceive of others as equal or better than our selves 3 Spiritual Communion that is mutual dispensing of help one to
weaned from but civill customes spring from the light of Christ shining in us in morall oeconomicall and politicall vertues 2. When there is a lust in Gods children against them though many receive them their hearts are secretly set against them this is a signe they are carnall and we must turn from them Reas 1. These cannot satisfie our soules they are transitory and our souls eternal what should an high soaring Eagle meddle with such flies an eternal soule must be set upon an eternall object 2. These are corporall and feed the body onely in the midst of these the soul is blind carnall foolish these are disproportionable to the nature of it and therefore cannot strengthen it 3. They are not of the Father and therefore lead us not to the Father a man cannot work above the sphear of his calling so give up your hearts to these and you will never reach higher Vse 1. Shews we may conform to the civill customes of the World the Holy Ghost doth not forbid those 1 Cor. 9.20 21 22. Paul became all things to all men so that in pretence of mortification we must not fill our spirits with morosity and rusticall rudenesse good manners and civill respects stand well with Christianity 2. This shews that we may have a lawfull use of honours and pleasures and riches we are to use them as from God and to God 3. It teacheth us what is in the World and of the World that we are to be weaned from viz. from corrupt Customes they are of the World and are transitory and corporeall and lead us not to the Father Thus much for the Generall now because these lusts before mentioned are the springs of all the lusts in the World therefore we will speak of them in particular Doct. Old-men and Young-men are to be weaned from the lusts of the flesh For he writes to Old-men and Young-men Love not the World nor the things of the World for all that is in the World the lust of the flesh c. Quest 1. What are the lusts of the flesh The lust of the flesh is an affection to satisfie the flesh as Col. 2. ult whatsoever therefore the flesh the body of man not taking it for the whole corrupt nature for that includes all these sins but these lusts are bodily lusts such as the body desires to be satisfied with Now the body stirs up first to intemperancy whereof two parts Gluttony and Drunkennesse 2. The body tends to Incontinency Whoredome and Adultery 3. The body desires ease and pleasure Gluttony and Drunkennesse in meat and drink Wantonnesse Whoredome love to Idlenesse and pastime all these are included here and to Children he doth not speak for they are not usually given to eat much or drink more than needs but when they have enough they cease and for inconstancy they are not tempted to it and for ease it cannot be Idlenesse in them though they spend much time in pastime and play Zech. 8.5 for their bodies are too weak to labour and their minds to study are too shallow but when they come to riper years let them be imployed but even the first seven years are spent in pastime and God looks not much at it but you young men and old men love not intemperancy incontinency or idlenesse 1 The body distempered with meat is Gluttony with drink is Drunkennesse Now a man may sin in Gluttony and Drunkenness or Intemperancy either when his appetite is carried to an unfit object as 1. When a man hath a longing desire to those things which are hurtfull unto him as if by the Physician Wine be forbidden or salt meats to some bodies yet there is a lust in mens natures to affect these it was a lust of intemperancy in the old Law to desire after any unclean meats forbidden Lev. 8. and God reproves it Isa 65.4 they lusted after Swines flesh and abominable things so that though a man exceed not in the measure yet in the object this is intemperance such a lust was that in our first Parents Gen. 3.6 here was lusting after a meat forbidden because she saw it was faire 2. This lust shews it selfe not so much in the nature of the meats or drinks as in the the measure of it for a man may exceed measure in eating and drinking 1 Beyond health when it is not for strength Eccl. 10.16 17. it is a lust forbid to eat in the morning excessively and glut themselves this is beyond the strength of the body the same may be said of drinks in excessive manner Luke 21.34 when the Lungs and Liver are distempered and inflamed and health hurt Prov. 23.26 this is an excesse 2 When we covet meats and drinks beyond the measure of our estate when we lust above our means Prov. 23.20 21. when by costly meat and drink he weakens his estate Prov. 21.17 if a man be given to costly fare he shall surely come to poverty 3 A man may exceed when he exceeds the measure of due order when they compell men to eat and drink more than willingly they would 4 When we exceed the bounds of reason when we so eat and drink that we forget our businesse and reason is quite disturbed as Lot was so drunk that he defiled his Daughters Gen. 19.33 35. and Noah was so far drunk that he could not cover his nakednesse in Lot his reason was wholly taken away in Noah partly and now whether reason be disturbed in part or in whole it is a lust of the flesh 5 He may exceed the bounds of his Calling when he eats or drinks so much as makes him unfit for his Calling this is a lust of the flesh that hinders either our generall or particular Calling Luke 21.34 and for particular Calling we read Exod. 32. They ate and dranke and rose up to play so that the meat and drink that should strengthen a man utterly disables him to follow his Calling 3. If we be carried to meat and drink with no other end but to eat and drink and satisfie our appetite this is a lust of the flesh a satisfying of the flesh and looking no further than to serve the body this is oft the failing of many that abhor Gluttony and Drunkennesse yet ask them why they eat and drink it is onely to satisfie their appetite this is onely to fulfill the lusts of the flesh Col. 2. ult 1 Cor. 10.31 Whether ye eat or drinke doe all to the glory of God therefore not onely to please Nature but to make you fit for Gods service either in your generall or particular callings Let this be the last end of all your meat and drink to glorifie God to make you more chearfull and strong about the businesse God calls you to not that it is a sin to satisfie the appetite for God hath not made the appetite frustrate and it is of God to be hungry and thirsty and we may chear our bodies but we must not terminate all this in eating
4 When we look at a wrong end when as in our pastime we look at no higher end than our own pleasure whereas Paul saith Whatsoever ye do do it for the glory of God we should hereby be the better fitted for Gods service Lastly When we abuse our pastime in regard of gain though carding were lawfull yet to make a gain of it Aristotle could reprove it as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for pastime should be for our delight and not to make a gain of it is not a vendible matter to pay for our pastime that a man should sell his pastime is filthy lucre indeed if you play for no more than you would spend betwixt you or give to the poor it is not unwarrantable but to make a gain of recreation is an abuse of the pastime The last lust of the flesh is the lust of Idlenesse or ease or sleepinesse for it is the body that craves sleep and ease and is satisfied with it sleep begets drowsinesse and case begets Idlenesse now these both young and old are to be weaned from Q. 1. How is a man carried inordinately to ease or sleep First Either in unseasonable objects or secondly In excessive measure or thirdly when we use them not to a right end 1 When we sleep at such times as are unseasonable to sleep and be drowzy 1 In holy duties when we are so drowzy that we cannot attend to them the very inclination to sleep is now a sinfull lust this lust fell heavily on Eutiches Acts 20.29 an heavy sleep fell on him and an heavy hand of God followed it which shewed his judgement though he restored him because he would not have such assemblies scandalized but alwayes some hand of God or other falls on them either in body or soul however the spirit gets such a cold by such sleepinesse and drowsinesse that a man findes it lustfull 2 So in the duties of a mans calling if a man be drowzy this is a lust of the flesh Prov. 10.15 He that sleeps in harvest is a shamefull Son he shames himselfe and his Master and indeed the fitnesse of his work implies that in harvest he should be at it early and late not but that a man may take a little sleep to fit him for his work but when the Sun is risen and calls him to his businesse he loves his bed this is a lust of the fl sh and this is called deceitfull working Cursed is he that doth his work deceitfully that is with such deceit as comes from slacknesse for so it is interpreted Prov. 10.14 and the Metaphor is taken from a bow that is slack bent which deceives Psal 68.57 a man never reaches the mark he aimes at because it is not strongly bent so when a mans heart is not strongly bent to his businesse he will never reach to his businesse throughly to purpose and so it is a deceitfull work cursed is he that aimes at any businesse with a slack bent hand Prov. 29.9 He that is sloathfull in his businesse is Brother to a great waster a sloathfull man and a prodigal are both of one womb bred of the same lust of the flesh and so wasts that which he might have increased Eccl. 4.5 6. Better is an handfull with ease c. saith the sluggard but such a one shall come to beggery Prov. 26.21 Idlenesse will cloath a man with rags rags will be their rayment Prov. 19.15 he doth not onely mean that an Idle person shall want outward means but were he of better means yet he shall finde his body shall be so distempered that he shall have no stomach to his meat so that an idle person shall either want meat or a stomach to eat it when as a diligent shall have both but that is not all for it may be extended to the soule by rising late and being drowzy he is so distempered that he either omits good duties or else he findes no favour nor life nor strength in them In Gods ordinances we complain of sluggishnesse but is not the fault in our selves better fares a sluggish soul with an handfull with ease c. so a sluggish man rosteth not that which he catcheth in hunting it hath no warmth no spirit in it our bodies and souls should be as a burnt sacrifice therefore must not be cold and to this end he exhorts us not to be sluggish in businesse Eccl. 9.7 whatsoever thou doest doe it with all thy might therefore when we have any work to doe that requires diligence yea though it were to slaughter the enemy as he understands it Jer. 48.10 Cursed be he that doth the work of the Lord deceitfully that keeps back his sword from blood 2 It is a lust of the flesh when a man is carried to sleep above due measure Prov. 5.9 10 11. poverty comes on such a one suddenly and strongly most mens natures require seven hours sleep some eight and that is the most and if we observe it we shall finde the same distempers arise from too much sleep that arise from want of sleep it makes the body drowzy and the brain dull and makes a man unfit for any thing 3 This love of Sleep and Rest is a lust of the flesh when we use it not to a right end now the end of all Sleep and Rest is to refresh the Spirit and strengthen the body and help digestion like the unbending of a Bow to make it stronger if a Bow stand always bent it weakens it therefore so much Sleep as may help digestion and comfort and refresh a mans body and spirit God allows God knows all the Comforts of this life are little enough to uphold us against vexations and discouragements but when a man is grown to love Sleep and Ease a little more Sleep a little more Slumber one ease after another and never looks how to imploy it to Gods service now he propounds no right end but we ease our selves that we may be eased and never look further than Ease and Sleep and so we rest in the Creature and never look up to God to whom all our Ease and refreshment should tend otherwise it s a Lust of the Flesh because we look no further but to satisfie the Flesh Prov. 26.14 As a door sometimes turnes this way and that way but is never off the Hinges so a sluggard would tosse himself from one side to another the door hath some end in turning upon the Hinges to open and shut but a Sluggard doth no good by it but rowls himself from one side to another after he is satisfied with Sleep but cannot get up and then when he is up hee doth nothing but rowl himself from one thing to another hee hath no setled businesse to imploy himself about but takes care what to do he goes from one Company to another from one Game to another till he shuts out the day and then he returns to his Rest and Ease and sleep again as it was with
Fellowship of the church God gives them up to Apostacy that he might make it appear they were not of the church 1 King 12.24 fight not against them for this seperation is from me so this Apostacy of these first teachers is from God and his end is to manifest that they were not of the church Doct. 5. It is the holy end that God aims at in giving up seducing corrupt spirits to Apostacy from the Church that he might discover them that they were Hypocrites whilst they lived in the Church God punisheth Hypocrites with Apostacy What should move God to discover the Hypocrisie of men by Apostacy a fearfull sin to forsake the Ordinances of God the Covenant of the church and what should be the cause moving God thus to work 1 By this means God manifests the integrity and sound-heartednesse of his own servants God would have his name sanctified by his servants and it is never more sanctified than when their sincerity is approved when others fall off 1 Cor. 11.19 it is needful that heresies arise that those which are approved might be made manifest among you as in winnowing time when there comes a good wind it carries away the chaff but the wheat lyes on a heap more clean Mat. 3.12 so Christ hath a fann to winnow his church and cleanse out the chaff that it may be more clean 2 That so he might prevent the corrupting and seducing of his weak servants least any should be mislead by them therefore God timely discovers them 2 Tim. 3.9 they shall proceed no further though they had led away some simple women laden with many lusts yet they shall proceed no further they shall glean no more then some weake judgments or corrupt hearts but they shall be discovered their folly shall be manifest to all men so carefull is God that when his church is negligent in casting out such why God in a speciall care to his Vineyard gives up such to defection voluntarily 3 He gives them up to Apostacy that he may preserve the purity of his ordinances and law Mal. 3.3 4 5. as if he should say as long as corrupt teachers live among men they so pollute Gods Ordinances that they are not so pure and sweet therefore God takes a course to refine them from their drosse that is not only Ministers though when their spirits are refined their Ministry is more savoury and fruitfull but further he will make a difference between Hypocrites and those that are sincere that so his ordinances may be refined and this was fulfilled in John Baptists time who came before Christ Mat. 3.7 8 9 who discovered the Pharisees to be Hypocrites that should renounce Christ and Christ himselfe said Mat. 23. Woe be to you Scribes Pharisees Hypocrites so that by their defection the Christian Congregations and the Ordinances were more pure and refined Prov. 25.4 5. so take away the drosse from the Ordinances they come forth more pure 4 To exempt his people from many scandals and aspersions that would be cast upon the Church if these corrupt persons should live among them Jude 12. therefore that these spots might appear to be corrupt humours and not members of the body it pleaseth God that they depart and so carry away these spots and scandals with them that so his Church may not be defamed 5 A fifth end is this it tends to the just punishment of Hypocrisie it is a just judgement of God to leave such spirits to be discovered and revealed Matth. 12 33. it is more acceptable to God to have things seem as they are God will have the Tree known by his fruit at length there is no great difference between the Crab and the good Apple-Tree by the leafe or the blossom therefore it must be known by the fruit Rev. 3.16 I would thou wert either hot or cold that I might know what thou art Vse 1. It may teach us that even the falls of the sons and daughters of men are mannaged and ordered by the wise and good hand of Gods providence so you see here is a hand going quite beyond all the ends of men they went out that they might be manifest and God hath alwayes challenged this to have an hand in the sins of men not to work but to punish one sin by another if God sees envy in Josephs Brethren he stirs them up to sell him into Egypt and God challenges it Gen. 47. Gen. 50.20 2 Sam. 11.12 Ezodus 7.3 so Act. 4 28. 2 Chron. 32.21 Isa 10.5 the worst evills that have been in the Church God hath had an hand in it 2 Sam. 24.1 not as an Author but by accidental occasion he gives them up to take such courses if David be Idle God gives him up to Adultery if Pharoah vex Gods people God leaves him to hardnesse of heart if David commit Murther and Adultery he gives up his Son to fratricide and incest If Judas be covetous he gives him to betray his Master if they be his own Servants he doth it to cleanse them if wicked he doth it to punish them therefore let us fear that God that is not only able to cast both body and soul into Hell but also into sin which is worse than Hell by propounding â—uch temptations as may leave a man to run into desparate courses therefore give not way to any sin thinking to recover your selves but feare God will leave you to runne into worse 2 It may teach Gods people not to admire and be offended at it first if they see men of good esteem and profession fall off wonder not such were never of the Church 2 Tim. 2.17 18 19. Prov. 10.25 the righteous are as an everlasting foundation which God hath founded and every one of them hath this seal The Lord knows who are his and therefore be not discouraged when you see others whom you thought better of than of your selves fall for the foundation of God standeth sure 2ly let not other men be offended if they see some that were professors fall off into vile courses say not they are all of one Sect they are all of the same Spirit none better than other this is the course of them all say not so for God gives them up to these bâ—se courses to manifest it that they were not true Members of the Church God would have it thereby manifested that these spots of the face of the church are not spots of the Body of the church but spots in the Vizards of the church but God keeps his church unspotted and undefiled so that even Balaam could say How goodly are thy Tents O Jacob therefore if you see any in the church grow corrupt and defiled it implies they were never members of the church God hath nothing to doe with such therefore he turns them out that it may appear what they are if God at any time leave his people to any scandalous course that God casts shame on them which is very rare if he doe he
〈◊〉 〈◊〉 Isa 48.17 and if God undertake to teach us to profit he is able to do more than any other teachers they may teach but they cannot give a dullard wit but God can open our understandlngs and enlarge our hearts with wisdom so that he will clear the object the Medium and the faculty Psal 119.13 I have more understanding then my teachers so vers 97. Vse 1 A ground of singular comfort to any poor Christian that whatsoever is needfull for him expedient for him he hath a teacher every poor Christian hath a Counsellor within him that teacheth him all things and this is better than the Vrim and Thummim and Ephod to counsell at we have an unction which is worth all we have an oracle in our breasts which if we would but rub up would reveal all things to us 2 Here is ground of tryall to all art thou a true Child of God thou mayest know it by thy knowledge dost thou find thy heart prepared to receive Christs voyce and dost thou discern of things that differ and dost thou still think thou knowest nothing is thy knowledge clear particular and effectuall doth God give thee knowledge according to thy calling and present imployment why then certainly thou art a Child of God and hast received an unction from the holy one but if it be contrary with thee thou canst not be assured that thou hast received an unction from the spirit and so the least in Gods Kingdome is greater and hath received more knowledge than thou Vse 3 May teach every Child of God what course to take to get knowledge and use it and increase it if you want knowledge give up thy heart to God labour for that spirituall eye salve that may inlighten thine eyes one dayes teaching in Christs School is able to teach thee more than thou canst learn all thy life time from other teachers if you neglect this though you should spend much time in Schooles and Universities you shall not find so much as the poorest Christian can teach you And for you that have received this unction make use of it it is not for you to hide and smother this light it is for you to consult at this oracle and take heed by all means that you grieve not this spirit by any vanity or sin you cleave unto for then you shall find this oyntment very much straitned and you shall be put to great straights therefore keep your hearts empty and humble hungring after the wayes of God and gladly receive his motions he will be ready to fill empty Vessells and to guide an humble soul in his wayes Lead me O Lord in thy wayes saith David he speaks as a blind man that wants some body to lead him such souls are sensible of their own blindnesse and depend upon God and are ready to walk according to the counsell he gives the Lord will be ready to reveal all things to them necessary and expedient and yet think you stil have need of help but yet take heed of trusting to any motion but what comes from the spirit Vse 4 Here we see of what use it is to consult with Christians in cases of difference 1 Cor 6 1. to 6. for the weakest Christian is more able to discern than the greatest heathenish Phylosophers or Counsellors God doth provide that there shall be some differences in the judgements of his Children but in the main they shall hold no error hurtfull therefore let us search more into this oyntment and labour for it more than ever we never had more need of knowledge than in these dayes and our Children will have more therefore let us labour to establish them and our selves in the truth 1 JOHN 2.21 I have not written unto you because you know not the truth but because yee know it and that no lye is of the truth THese words are an answer to an objection that might arise from the former verse why might they say if we know all things what need you write to us concerning such and such things or thus if we know all things what need you write to us if we know not how can we be said to know all things to this he answers in this vers I write unto you not because you know not the truth c wherein we have the cause of his writing 1 The Negative not for their Ignorance 2 The Positive cause because ye do know and because veruw est Index sui obliqui therefore ye know likewise what is not of the truth that no lye is of the truth Doct. The Apostles writings were rather directed to such as know the truth then such as know not the truth Or thus It is not the ignorance of the truth but rather the knowledge of it that occasioned the Apostles writings Observe all the Apostles writings they were never written to any Country or Town or person that did not know the truth before but they were already brought on to the knowledge of the truth Rom. 15.14 so the Corinths he speaks to them as to a Church of God 1 Cor. 1.1.2 8 9. so Gal. 2 3 4. and chap. 3. so Ephes 4.21 Phil. 1.6 Col. 1.12 13. so the Thessalonians he blessed God for their election 1 Thes 1.9 so Timothy and Titus he writes to them as to his naturall sons in Christ Heb. 6.9.10 11. so the Apostle James chap. 1.2 3. so 1 Pet. 1.2 3 4. so this Apostle St. John I write unto you because you know the truth 2 Epist 1. and third Epistle 2.3 so the Epistles Christ wrote to the seven Churches of Asia he wrote to them as such as knew the truth of Christ and profest his name so that this is an universall truth that not the Ignorance of the truth but the knowledge hath occasioned the Apostles writings Reas 1. From God who hath not sanctified their writings to this end to the conversion of the Gentiles but to their establishment the Apostle here speaks of them that knew the main truth though they were Ignorant of many particular truths if men be converted to the truth and brought to prize Christ and walk in obedience there may be great use of the Apostles writings to establish them in the truth we never reade that they wrote to any Kingdomes where themselves had not been or sent they wrote not to Persia or Spaine or France but to such places as they had been at and if God had sanctified their writings to the conversion of the Gentiles it had been more fit to write to such places where they were not likely to come rather than such places as they came at 1 Cor. 1.2 but we see that God hath so ordered it that men should be called by the foolishnesse of preaching Rom. 10 13 â—4 15 and not of writing it is not his writing to them but he must be sent to them so that the work of conversion is wrought by the preaching of the Gospel Reas 2. From the
of any certain knowledge and thus Antichrist denies his Prophetical Office For the Priestly Office of Christ which consists first in offering sacrifice secondly in intercession for the application of his sacrifice Now the Church of Rome evacuates his Priestly office first in his sacrifice 1 By adding other sacrifices and so they make his not to be sufficient and they add two Sacrifices first the Sacrifice of merits and they say they merit first by works done as building of Churches Monasteries c. which they say satisfie for mens sins and secondly they merit by suffering as Pilgrimages and Purgatory and so by indulgences and Pardons 2 They evacuate the Sacrifice of Christ by evacuating the Redemption of Christ 1 By making it not plentifull whereas the Redemption of Christ is a plenteous redemption both for body and soule they say he redeems us from eternall pains but not from temporall from Purgatory 2 By making it not gracious for they say the grace of Redemption is applyed to us not invincibly but according to the will of the Creature 3 By applying it not by faith but works 4 They say a man cannot know his Redemption by Christ surely and certainly but probably 5 This grace they dispence not spiritually but elementally by imposing it on Sacraments so that without Sacrament no grace and some grace is given ex opere operato 3 They evacuate his Sacrifice by making it not eternal so that this grace is not certainly eternall but he that hath been washed in Christs blood may finally fall away and become a reprobate 4 In making it not necessary in respect of some as the Virgin Mary 2 They say it is not necessary in respect of temporal punishments 2 They evacuate his Priestly Office by discouraging people from coming to God in the name of Christ but to approach to God by the mediation of the Virgin Mary and some Saints they would have us direct our prayers to some Saint and so deny the sole mediation of Christ 3 For his Kingly Office they deny it partly by denying his Head-ship they deny his absolute Soveraignty they will not make the election to be of Free Grace 2 By setting up another Head in the Church the Pope which God never appointed as he that sets up another King without his consent doth as good as deny the other King so here is as much dishonour to Christ in setting up a new Head as in cutting off the true Head to set up one that may rule all Nations have the deciding of all Causes c. 3 They deny his Kingly Office in his great work of Conversion by makeing it not to depend on the Soveraignty or prerogative of his Kingly Office but on the liberty of our wills 4 They deny his Kingly Office by defacing his Kingdome which is his Body his Church they deface his Church his Body and transforme it not into a christian state but Antichristian and so make it no Church of Christ and so deny his Kingly Office They deface the Church of Christ whether Militant or Triumphant The Church Militant whether you look at it as a Catholick Body for that 1 They teach that the most erroneus notorious livers are truly Members of the Church but we see Christs Kingdom consists of spiritual people they are but ill humours 2 They give false notes of the Church antiquity universality prosperity which may agree to some Heathenish places 3 They make the Church infallible and this they confine to the church of Rome so that if Rome fall the church of Christ falls 2 For the parts of the church either in a council 1 They say a council is uncapable of errour 2 Subject to the Pope 3 That they may make Laws to binde the consciences of men Or else in the several parts 1 For the Head the Pope they set two heads on the Body and so make it a Monster For the middle Members the Priests 1 They say they may not marry and so are unclean 2 Exempt them from the power of civil Magistrates and so are an inordinate generation 2 Their regular Priests as Monks and Fryers they are all of them abominable not planted by God and professe poverty and chastity which exposeth them to uncleannesse For the lowest Members the Lay-men whether Magistrates or private men 1 For Magistrates they make them not heads no not in their own Kingdoms but subject to the Pope and he desposeth them 2 For the people he can dispence with their Oath of Allegiance 3 From both they with-hold the Scripture in the known Tongue and the cup. For the Church Militant in Purgatory they make a Church God never acknowledged For the Church triumphant they make the Saints as so many Idols in praying to them visiting their Relicks making them partakers in Christs mediation such a Kingdome as this Christ would loath and any true christian derest So that we see though they doe not deny his Man-hood nor his God-head yet they deny him to be the Christ that is the anoynted for they wash off all his Unction Vse 1. It may discover to us the depth and the danger of Popery the Doctors of their Church say it is impossible any should be saved out of their Church but you must know you cannot give up your selves to an Antichristian Doctrin but you turn an enemy to Christ you take away his Offices make him no Christ no Saviour therefore let none say Popery and the true Religion may be reconciled they may as well combine Light and Darknesse as Christ and Antichrist Vse 2. It may be an use of thankfulnesse to God that hath delivered us from this darknesse and brought us to know the truth as it is in Jesus the true King Priest and Prophet of his Church therefore let us sanctifie God in our hearts let us walk as men that are redeemed and taught of him learn we to rest on him for pardon for teaching for direction and guidance Doct. 3. Antichristian teachers deny the Father and the Son Before he had said they deny the Christ but he goes further and saith They deny the Father and the Son because he that denies the Son denies the Father the reason is because of that neer relation that is betwixt them vers 23. and so contrariwise the truth of this appears in Saint Johns time for some made themselves the Christ and some God the Father as Simon Magus and Menander made themselves the Christ and so took away the Father-hood and the Son-ship some againe taught that the Father came down and took flesh and was buried and so often descended into cloven Tongues so that they denied the several Persons But that great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Antichrist of Rome he denies the Father and the Son 1 He denies the Son if you speake of the God-head of Christ 1 They say we are in an errour to say Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but from God from the Father and they will not
but the spirit of the old Adam the spirit of pride and malice and covetousnesse truly this is not the Spirit of Christ that makes us like him this is not that Spirit that Christ purchased for us by his Death and Ascension but suppose we had some of the Spirit of God the spirit of Wisdom as Achitophel the spirit of joy as Herod the spirit of Zeal as Jehu the spirit of fear as Felix had yet we have not this Unction of the Spirit unlesse it dwell in us What is it to be wrapt with a spirit of a Balaam or a Saul it was only for a fit and what comfort was it to them it was a shuttle spirit by starts and did not abide in them therefore let us try whether we have received the Spirit if we have received a dwelling spirit it is a true spirit Obj. But some may say Alas what then will become of me it may be now I pray but ere night wholly unabld now inlarged then straightned I have now a spirit of zeal and courage soon after all cold and weak and dead wonderfull was the zeal and courage of Elias in slaying four hundred of Baals Prophets openly 1 Kings 18.40 he went through it with such zeal and speed as if he had been sent from Heaven yet Cap. 19.1 2. when Jezabel sent to him he fled for his life and was so weary of his life that he wished death now his Spirit was cold and discontent aad weary of his life So David Psal 119.24 David said he had made the word his delight yet ver 25. he saith his soul cleaves to the dust and prays to God for quicking A. This Spirit that is so to abide doth not always abide in the same measure nor in the same measure of expression but we must know though there be several garments yet the Soul is never naked a man hath not always his Holy-day garments sweetly perfumed but sometimes homely mean garments so Elias when he slew Baals Prophets was cloathed with zeal and Holy-day garments afterwards he remitted of it and yet had he the Spirit of God on him he was not naked though he was not cloathed with the Spirit in such a measure even so sometimes we have even poor ragged homely garments and much of our nakednesse appears and sometimes again may be when God hath greater businesse for us to do cloathes us with better richer garments a greater measure of the Spirit but yet consider though we have not the same measure yet always some garment of the Spirit rests on us be it but the spirit of love to our Brethren or grief for the want of it yet we are not left naked Vse 2 May exhort su if we have this Spirit dwelling in us then let us use him honourably and courteously as an in-dweller he is come from farre even from Heaven sent from our Father and he brings joy and comfort with him therefore let us give him honourable entertainment he is sent to guide us in all our ways to be a pledge of our eternall inheritance therefore let us not entertain him like some guest that we are weary of in two or three days you must know this guest came not for a day but to dwell with us for ever John 14.16 therefore take heed of grieving him Eph. 4.13 he comes for your good and benefit for your redemption When a man keeps a Ward and for keeping him keeps a great estate a Kingdome he would be very carefull so the Spirit is such a Guest that if you keep him you keep Life and Salvation you keep an eternall Kingdom by him therefore take part with Gods Spirit joyne with the Spirit of God quench it not what an heavie complaint made Stephen Acts 7.51 Isa 63.10 the Spirit may be so grieved and vexed by men that he will depart from them Q. How shall we keep our selves from grieving the Spirit A. As God hath given him to guide you so look that you be guided by him if you entertain him kindly he will comfort you if you grieve him he will grieve your spirits 2 Be carefull to nourish him do not strave this Guest neglect not the Word and Ordinances which are the food of the Spirit Quench not the Spirit despise not Prophecie 1 Thes 5. as if the despising of Prophecy were the quenching of the Spirit therefore feed the Spirit of God with-draw not food from it prefer not outward things before it it is a wonder how leane our souls will grow if we do not nourish the Spirit 3 Take heed especially of living in any known Sin for that damps and deads the Spirit therefore David wofully camplains Psal 51.8 to 12. Restore c. as if it were quite gone his very bones were broaken that is not of his body but his soul i. e. the strength and staff of his spirit the Spirit is like fire every grosse sin is like water cast on it it quencheth it Vse 3 A ground of much consolation to Gods servants you can never say you dwell alone and want company you cannot want good company if the holy Spirit dwell in you I am not alone saith Christ but the Father is with me so may a Christian say I am never alone the Spirit of God dwells in me he is an in-dwelling and abiding Spirit Doct. 3 The annoynting of the Spirit teacheth us all things of which you heard verse 20. It teacheth all things needfull to salvation needfull to life and godlinesse 2 Pet. 1.3 and not only so but needfull to our places and callings and ages Doct. 4. The anonytment of the Spirit is so plentifull and sufficient that we need not be taught better things nor in a better manner than the Spirit teacheth Jerem. 31.32 not that we need not Magistracy or Ministry but he speaks comparatively you shall not be so helped by any Instuctions without the Spirit as with the Spirit the Spirit shall declare the Truth in Jesus For Explication 1 The Holy Ghost teacheth fully 1 Cor. 3.9 10 11. the spirit of a Christian is inquisitive concerning all things now the Spirit helps him to search even into the deep things of God so that the Spirit is a full teacher 2 The instruction of the Spirit is plain and clear 1 Tim. 4.1 Joh. 16.25 Christ spake in parables but after his ascension the Spirit revealed things clearly Three things go to clear discerning the object must be clear the medium clear and the eye clear and then we may clearly discern now the Holy Ghost plainly reveals the Counsells of God and then opens our judgements to discern it and then cleares all the mediums so that a Christian may plainly discern so that the Tpirit is a clear Instructor no men need be taught more clearly 1 Cor. 2.4 5. 3 The Instruction of the Spirit is a certain Instruction scarce any truth but a Christian can tell it by experience as a woman that is breeding a Child feels such qualmes and
and favour shall follow them all their dayes and therefore they are confident 2 Tim. 4.7 8. what makes Paul thus bold because he knows he shall receive a Crown of Righteousnesse at his appearing Secondly From the effects of their confidence 1. They love the appearing of Christ and therefore manifest they look for it with confidence 2 Tim. 4.8 2. As they love Christs appearing so they pray for it Cant. 8. ult and therefore it is a sign with confidence they expect it Rev. 22.20 Did you ever know any Malefactor write to the Judge to hasten his coming to the Assizes No but they would rather prevent his coming but if they hasten his coming they are confident it shall go well with them the Prison is a burthen to them and at his coming they are confident to be freed Many Afflictions as so many bolts lie on Gods children many vexations therefore they desire the Lord to hasten his coming to rid them out of all their misery and revenge them of their enemies 3. As they are confident so they are not ashamed they professe his name here without shame and therefore Christ will not be ashamed of them at that day Vse 1. It reproves and refutes a Popish Doctrine of uncertainty of Salvation how could Christians love and pray for Christs coming if they did not know it should be well with them at that day this love and desire after it shews they are confident of their good estate Vse 2 Of tryall whether you abide in Christ or no why see how thou standest affected to the coming of Christ art thou bold and confident at the hearing of the last day art thou reverently bold and lolvest and prayest for his coming then it is a sign thou abidest in Christ but if the hearing of it strikes terrour into thee and thou wouldest gladly put it off surely thou art not in Christ the Day of Judgement to the Godly is a day of Marriage and therefore the Spouse longs for it to the wicked it is a day of Execution and therefore they tremble at the thought and hearing of it it is a day when he will shew himselfe marvellous in mercy to every Christian and in flaming fire to the wicked and ungodly consider then how thou art affected to this Day is it a day thy soul desires Come Lord Jesus come quickly even so Amen But is the consideration of it dreadful to thee that thou knowst not how to meet it then thy spirit is corrupt and not upright before God Obj. How comes it to passe that many a godly soul fears and trembles at death was not Hezekiah and David afraid of it Psal 30.9 Did not he say that though he walked in the shadow of death he would not be afraid and he is now afraid A. In two cases Gods children may be afraid to die 1. When they have loosly and negligently laid up the evidences of their estate as a man at the Assizes that is to try his Evidences if he have them to seek he desires the Assizes were put off 2. Sometimes he is fearfull when he knows he had lived somewhat loosly and his heart hath run a Whoring from God by some carnall delights so that he would gladly gather up himself better before he go hence and be no more seen because our hearts have gone whorishly from God we are affraid not that he will cast us off but that we shall not find that welcome which otherwise we should if we had time to recover our selves So David Psal 39. ult he was in some grievous Disease and somewhat conscious his spirit was not perfect but he had much weakned his grace therefore he prayes O spare me a little that I may recover my selfe before I go hence and be no more seen Hence oft Christians at their conversion are afraid of Death and Judgement because their Evidences are not so good and others afraid because they have blurred their Evidences by some sinfull delight and sitting loose from God but yet their fear differs from wicked mens wicked men tremble because they have no evidence at all but a godly man knows he hath evidences but he hath them not so ready and therefore desires to be deferred Vse 3. It may stir us up all as ever we desire to live comfortably and dye gloriously so to have a care to abide in Christ otherwise you will dye both with fear and shame but if you abide in Christ you may with boldnesse look Death in the face therefore abide not in your Naturall estate Civil honesty but abide in Christ It is a prophane and false speech of some Politicians that say Religion makes men cowards and never famous Warriors no doth that make us cowards that makes us look Death in the face and Judgement also were those cowards that have lookt Fire and Faggot and Torments in the face therefore it is not Religion but want of Religion that makes men cowards therefore strengthen your Faith and so you shall expect Christs coming with confidence and boldnesse and courage 1 JOHN 2.29 If ye know that he is righteous ye know that every one that doth righteousnesse is born of him IN the former Verse he had exhorted all to abide in Christ and that from an Argument of boldness and confidence at the day of Death and Judgement In his Verse he proves that such may have boldnesse they that are born of Christ are children of God may lift up their heads with joy at his coming a Childe is not afraid but glad of his Fathers coming but such as abide in Christ are born of God Ergo. But how doe they know they are born of God why they that doe Righteousnesse are born of God but those that abide in Christ doe Righteously how appears that they that know that Christ is Righteous they know that such as doe Righteousnesse are born of God Doct. 1. Jesus Christ is Righteous Isa 53.11 Mat. 27.19 24. That just one Acts 22.14 1 Pet. 3.8 Reas 1. From his Righteousnesse and innocent Conception and Birth he was not begot as other men but the Holy Ghost over-shadowed the Virgin 2. From his innocent Life he fulfilled all Righteousnesse Mat. 3.15 Heb. 4.15 John 14.30 Sathan could finde no sin in him to take advantage of 3. From the necessary use of his Righteousnesse he must be Righteous 1. To overcome the sorrows of Death one sin would have kept him under death Acts 2.24 25. but by his innocency he overcame death 2. That he might be an holy High Priest to us and a perfect Sacrifice for us Heb. 7.26 27. had he not been innocent and harmlesse he could not have been so the Priests in the Law were to be without blemish Lev. 2.17 to shew that the great High Priest should be so so was the Offering to be without blemish Lev. 27.7 and therefore requisite Christ should be so Heb. 9.4 3. It was needfull he should be righteous for the use and end of his
righteousnesse his righteousne is imputed to us for righteousnesse 4. That he might work inherent righteousness in us that we might do righteousnesse had Christ been blemished in one sin he could not have begot us righteous to God Q. What is it to be righteous A. Holinesse gives God his due Righteousnesse man his due but righteousnesse put alone implies both giving due to God and man so Christ he gave to Caesar what was his due to the Pharisees their due and every one their due Vse A ground of wonderfull consolation to every poor soul that is burthened with his own unrighteousnesse though we are unrighteous yet Christ is righteous and what is wanting in our parts is supplyed on his this comfort Elihu gives to a man in extreamity of body and soul Job 33.23 to declare where his righteousnesse is to be found that is it is not to be found in himselfe God will say of such a soul deliver his soul from going into the pit for I have received a recompence what though we have cause to complain as the Church Isa 64.6 yet if we know Christ is innocent and pure and holy why then his righteousnesse is imputed to us what though we were born sinfull yet Christ was born without blemish what though our lives be unclean and wicked yet Christs life was innocent and harmelesse what though we should have dyed for our iniquities as the good Thiefe said Luke 23.41 yet this man hath done nothing worthy of death verse 47. certainly this is a righteous man so every soule that is sensible of his own unworthinesse as the good Thiefe said verse 40. Fearest thou not God c. if a man fear before God and tremble at his wrath in such a case Christ will say as he did to the good Thiefe this day shalt thou be in Paradice or at least have right to it Obj. Christ is righteous but what is that to me doe all wicked men receive righteousnesse from him alas I have nothing to move God to impute his righteousnesse to me Ans If thou canst but find this in thine heart that thou fearest God because of thy sins and art humbled why then if Christ be righteous thou needest not fear his coming for his righteousnesse shall veil thy unrighteousnesse and thy estate shall be happy Obj. Was not Judas afraid of the horrors of Hell when he had betrayed Christ did not he fear sin and it was a â—â—rror to his soule Ans Judas was afraid of that sin but he was not afraid of all sin for then he would have been as much afraid of hanging himselfe as betraying his Master therefore he feared the horror of that sin but not of all sin but take a man fearing God for all sin and fearing other mens sins as the good Thiefe afraid least Children and Servants should sin and looks at Christs righteousnesse this is a supersedeas of all danger at death we may expect death and judgement with comfort and joy 2. It is a ground of comfort likewise to such as having found comfort heretofore in the righteousnesse of Christ are now in that case that they doubt of their Estate why what though you faile in many things yet look up to Christ he is pure and righteous and so being cloathed with his righteousnesse we may lift up our heads with comfort and this Paul comforted himselfe in Phil. 3.7 8 9. in that he counted all dresse and dung in respect of the righteousnesse of Christ here is the comfort of a Christian he should not look to his own righteousnesse never think to get any thing by your own works but if you lay hold on Christs righteousnesse you may know that you are born of God and so may expect the last day with joy and comfort Doct. 2. Such as work righteousnesse are born of Christ 1 John 3.10 The manifest difference between the children of God and of the Devill is working of righteousnesse Reas 1. From the weaknesse and impotency of nature to bring forth a righteous work Rom. 8.3 4. Rom. 7.18 3.10.12 none of the famous Heroes among the Heathen but their best actions were splendida peccata Deut. 32.32 33. Gods people had corrupted themselves and the Spirit of God was not upon them their sweetest works were like the Grapes of Sodom and Gomorrah which are fair to the eye but if touched vanish away there is a fair outside but no nourishment none so opposite to Christ as men of best naturall abilities Acts 17.32.19.20 Rom. 11.17.20 Phil. 3.6 though Paul was clean in his own and others eyes yet did he persecute the Church of God there is no power of nature can reach to a supernaturall work Rom. 6.16 17 18 19.20 2. From the impotency and weaknesse of common Graces Mat. 12.33 Heb. 9.14 untill Christs blood hath sprinkled our consciences all our works are but dead works every work that is spirituall must 1. Spring from Faith Gal. 3.14 Rom. 14. ult 2. The end must be the glory of God 2 Cor. 10.13 nature never works higher then its own glory Brutus when he heard his Sons conspired with the Tarquins he sent for them and cut off their heads whereof the Poet spake thus Vivit aemor patriae laudumque immensa cupido had this been bounded in Gods glory it had been good let Saul Prophesie let Jehu set upon reformation with great zeal let Herod hear John Baptist gladly yet all these detain the truth in unrighteousnesse 3. From the necessity of abiding in Christ to the performing of every duty John 15.5 he doth not say without me ye can doe no great matter but without me ye can doe nothing 4. From the resemblance that is between Christ and such as work righteousnesse there is such a resemblance as is between Father and Son John 3.2 we are the seed of Christ and are made like him as a child is known to be born of such a man by his look speech carriage such as work righteousnesse their works will own them Isa 61.1 2 3. Isa 9.6 Q. How are we said to be born of Christ A. He is sometimes though he be our elder Brother called our Father we are born of his Seed his Word and Spirit and we resemble Christ as well as the Father Rom. 8.29 Vse 1. This reproves the Jesuits and Franciscans Doctrine that hold that by strength of common graces a man may receive justifying grace when it is offered a man must be born of God that will doe so good a work it is therefore a Doctrine contrary to the Word of God Vse 2. Those that are in state of nature or common grace should not rest there Vse 3. Such as are born of God should make use of their new birth walk in the life of the new birth else thou dost nothing Gal. 2.20 we must doe all out of the strength of the new birth if the Sun should shine into our houses and we shut up all the doors and windows to keep
in slippery places And then vers 22. he condems himselfe for his ignorance 2. This should teach the children of God not to misjudge of themselves in regard of their inward estates for some of them will be ready to doubt and say Surely I am not a child of God because I find much of pride in my heart and much rebellion and corruption in my spirit Surely if I were born of Christ I should be like him But what saith St. John here we are the Sons of God even now though there be much unbelief in our hearts and much weaknesse and many corruptions in us But how shall I know that I am the childe of God The answer is laid down in v. 3. Every man that hath this hope in himself purifieth himself as he is pure So that though he seeth much filthinesse in his spirit for the present yet he labours to purge himself from time to time and is ashamed of his hardness of heart and unbelief that he hath so long stood out with God and now he being sensible of his own misery and wretched estate which he lies under by nature he doth strive dayly to get out of it and therefore he labouring to purifie himself as Christ is pure he is the child of God But it doth not appeer what we shall be Doct. 3. That the future glorious estate of Gods children is for the present an hidden estate Col. 3.3 4. It is therefore said to be hidden because it is hidden with the veil of corruption temptation and affliction which do overshadow our future glorious estate A Christian many times hath many desertions in his spirit and hath many temptations from the world the devill and his flesh many corruptions in his nature as hypocrisie lukewarmnsse c. And many carriages which are unbeseeming the Gospel of Christ And therefore in regard of all these well may their present estate be said to be an hidden estate Reas 1. Is taken from the conveniency betwixt Christ the head and us his members Heb. 4.15 Though Christ was without sin yet he was counted a sinner yea a conjurer a friend of Publicans and sinners But as for Gods servants they are oft times overtaken with many grosse sins and God will have them to be overshadowed with much weaknesse that so the glory of his grace may be seen in their weaknesse and also that they might not be too much lifted up with the conceit of their own worth 2 Cor. 12.7 8. If God should have purged and cleansed us from all our sins then we should not have believed that our hearts were so desperately wicked as indeed they are and as we in processe of time do finde them to be in that we see God ever going along and taking pains from day to day to purge and cleanse our hearts As God did not make the whole fabrick of the world at once though it was not impossible to him being a God Almighty but in the space of six dayes So doth God deal with his children in creating in them a clean heart first he suffers their hearts to be as a rude and massie lump full of darknesse and then God sends his holy Spirit into their hearts and it doth illuminate them and drive away those black clouds of darknesse and ignorance and then breaths in the sweet air of his Spirit that a man may perceive the gracious providence of God leading him along in his Christian course Reas 2. Why God suffers his children to be veyled over with many infirmiâ—ies in this life is That so they might have a better tolleration to live in the world If God should suffer them to be perfectly holy in this world the men of the world would not suffer them long to live amongst them Deut. 7.22 As our eyes cannot endure to behold the light of the Sun so wicked men cannot endure to see the candle-light of grace in Gods children 3. That God might keep his people in exercise God will have the Canaanites to remain among the Israelites that so they may be stirred up to stand upon their guard and watch that so he may have their graces exercised Vse 1. To teach the children of God not to judge of their spirituall estate by outward appearance but to judge righteous judgement that is to judge as the thing in it selfe and not according to what befalls a man in his outward or inward estate for oft-times a wicked man meets with lesser temptatitions then many of Gods childrens and hence the proud Pharisee judged his estate to be better then the poor Publicans Luke 18.8 to 11. But God judgeth not according to the outward appearance but he judgeth the heart Luke 16.15 16. What though there be a lust of pride or arrogancy in the best of Gods children what though the Canaanites be powerfull within him and he hath much adoe to get from amongst them so that he begins to think he hath cleansed his heart in vain yet if he do but endeavour to keep himselfe pure and unspotted of the world to purge himselfe as Christ is pure he shall at length come to a blessed and happy estate in the heavens Vse 2. Of consolation to all Gods children What though our future condition be hid yet it is safe enough for it is laid up with Christ in the heavens If in this life onely we had hope in Christ then we are of all men most miserable If the Christian should have no more joy and happinesse then he hath in this life then the vilest wretch in the world should be more happy then he But our happinesse doth not depend on our present condition Vse 3. This should teach the children of God to sit down contented with their present estate though a hidden condition What though they do not enjoy so much pleasures riches honors and esteem as many men of the world do Let them be content it will appear what they shall be They shall be Kings and Princes and therefore it must be their daily care and labour to be fitting and preparing themselves for that Kingdome to be purging themselves as Christ is pure Doct. 4. That when Christ shall appear in glory then shall our glorious estate appear with him Col 3.4 This our glorious estate which consists in our likenesse to Christ doth appear 1. In our bodies 2. Our souls 3. Our outward estates For in all those Christ shall be glorious so shall we see him as we are capable 1 Cor. 13.12 1. For our likenesse to Christ in our Body The Apostle saith the body is sown in corruption and is raised again in incorruption Our bodies while we live in this world are subject to many sicknesses diseases agues c. But in the life to come there shall be no noyse of corruption heard of our bodies shall then be so hardened and strengthened as that they shall be no way capable of corruption or change yea the bodies of wicked men shall be so hardened that they
shall not again return into the matter of which they were first made but they shall be so hardned ad poenam as to subsist under everlasting torments But the bodies of the godly shall be so strengthned as to receive an eternall weight of glory 2. Our bodies are sown in dishonour but shall be raised again in glory when we are dead Though in our life time our bodies were made so come y and favourable yet then they are changed and subject to putrefaction so that we cannot endure to have them long above the ground unburyed by reason of the unsavaory smell that comes from them And you may read that Abraham bought a field to bury his dead Gen. chap. 23. verse 4. But in the world to come we shall be as the Sun in the Kingdome of our Father Matth. 13.43 3. Our bodies are here sown in weaknesse but they shall be raised again in power You see old men here need a staffe to sustain their feeble joynts but at the day of Judgement then we shall need no staffe for then we shall be stronger then the strongest man that ever lived stronger then any of David's Worthies one of which slew 300 men 2 Sam. 23.18 4. Our bodies are sown naturall bodies but they shall be raised spirituall bodies Our bodies here must be sustained with meat and drink else they cannot continue but there we shall stand in need of none Our meat and drink there shall be to do the will of our Father which is in heaven Our bodies now are subject to descend but then they shall be made so light that they shall ascend and passe from place to place even in a moment we shall be quick to dispatch the businesse we are sent about As the Sun doth now move with much celerity so fast that it doth in the space of a day run over many millions of miles Now if a naturall body be so quick shall not then a spiritual body be endued with much more celerity 2. As our bodies shall be then changed so also shall our souls now our souls are much stayned and polluted with ignorance pride wantonnesse impatience and full of infirmities but then we shall be perfect in strength and knowledge 1 Cor. 13.12 Now whilest we live here our souls are as it were drowned in sin Ezr. 9.6 But then we shall not have any combating or striving between the flesh and the spirit but then the flesh shall in all things be subject to the spirit We are now full of imperfections so as the good duties that we perform even in the best manner we can are full of much humane frailty and weaknesse Now our naturall affections do whirle us about and carry us away from the performance of good duties oft-times but then it shall be our constant course to be performing of good duties we shall then know our Christian friends and acquaintance and rejoyce mutually together John 4.36 3. We shall be like Christ in our estates And first Then will our Saviour say Come ye blessed c. Math. 25.34 to 41. 2. Then will our Saviour lay open before our eyes all our good performances Luke 12.2 Eccl. 12.14 2 Thess 1.10 Matth. 6. from 1. to 16. 1 Cor. 4.5 3. We shall sit on the throne of God and shall judge the world and the Angels 1 Cor. 6.2 3. 4. We do now count it a great mercy and matter of great joy to see the face of Christ in the Gospel in his ordinances how much more will it be joy unspeakable to see Christ face to face And if the seeing Christ in the Gospel in his ordinances doth in some manner transform us into his likenesse then how shall we be transformed into his image when we shall feer him face to face Heb. 12.23 It shall then be our meat and drink to doe our Fathers will Reas 1. From the day of Christs coming to judgement It shall be our Marriage day now we are but betrothed to Christ we are now so coy that Christ hath much adoe to get our good will the Ministers of Christ travell in birth of us and when they have got us to give our consent it is their labour to fit us and trim us against that day 2 Cor. 11.2 For we are now full of whorish and adultrous lusts wherefore the Apostle exhorts the Corinthians 2 Cor. 2.7.1 and in them all us to cleanse our selves from all filthinesse of flesh and spirit 2. Although when we have done all we can we are but unprofitable servants Luke 17.10 yet Christ at that day will give us a Kingdome 2 Thess 2.6 7 to 10. 2 Tim. 4.7 8. 2 Cor. 4.17 18. Rom. 2.6 to 9. Vse 1. This may be a matter of great consolation to us when we shall know of our departure hence it shall be for the better and not for the worse then shall we be every way perfect then shall we receive our rewards according to our deeds Rev. 20.12 2. This should exhort us all to be fruitfull in every good word and work 1 Cor. 15.8 as knowing our labour shall not be in vain in the Lord. 3. This may exhort us to patience For what though we do meet with much hard dealing here let us yet gird up our minds with patience for there will a day come shall pay for all when Christ shall reward every man according to his works Rev. 2.16 17. 2 Tim. 2 11. 4 To exhort every one that would see a joyfull and a comfortable end and receive a crown of glory in the world to come to have a care that he become the childe of God here Rom. 8.11 and not to set our affections on the things of this world Jam. 4.4.5 You that are to choose make your choice now whether you will have Christ and a poor base miserable life or cleave to the world and be in endlesse torments for ever hereafter If those Virgins that were brought to the King had twelve moneths time for their purifying six moneths with oyl and six moneths with odours Ester 2.6 to 12. Then how ought we all our life to be decking and purifying our selves that so we may be taken up into the Presence chamber of the King of heaven Doct. 5. We know we shall know him because we shall see him and this seeing of him shall make us like him Job he is confident of this Job 19.27 This thing was much desired of Zachariah Luke 19.4 John 12.21 Reas 1. Is taken from the prayer of Christ John 17.24 and whatsoever he prayed for his Father heard him John 11.41 42. 2. From our estate here We are now but espoused to Christ as Princes send Ambassadors into far Countreys to make matches for their Sons and Daughters so the Lord Jesus doth send his Ministers to us to win us to him and to get us to be betrothed to him and at his coming to judgement shall be our marriage 1 Thess 4 17. Vse 1. This may be a ground of much
the whole man the understanding will and affections 2 Cor. 7.1 1 Thess 5.23 Well then may it be called a lively fruitfull hope Reas Hope comes to all the ordinances of God with expectation that it shall finde benefit from the Word prayer and good company Hope waits on God for good in every ordinance and then it never goes away empty it strive before it comes to prepare the heart and to cleanse it from all filthinesse Vse 1. This may discover unto us the wonderfull loathsomnesse of sin If sin were not an excrement why should we purge it out We purge out nothing but filthy loathsome things and therefore when hope is said to purge it implyes that sin is loathsome 2. Hence discern the soundnesse of our hope Do you finde your hearts daily striving to â—leanse your selves if not thy hope will make thee ashamed If thy hope do not set thee on work every day to cleanse thy heart truly thy hope is nothing but a vain delusion and nothing will more sting thee at the last day when thou shalt hope for heaven thou shalt be cast out of Gods presence 3. Let it teach all Christians as they would not be ashamed of their hopes to make their calling and election sure Let their hopes make them purge and cleanse themselves And let not Christians think it is enough to purge themselves but they must purge their families A Christian must suffer none in his family to be uncircumcised God would have killed Moses because he had one uncircumcised Magistrates must cleanse their Towns and places where they live Good Josiah when he was to celebrate the Passover he set himselfe with all his heart to purge Jerusalem and Judah Doct. 3. The purity of Christ is the pattern of every Christians purity Or thus Every hopefull Christian makes Christs purity the pattern of his 1 Cor. 11.1 Heb. 12.12 Be ye followers of me as I am of Christ Set before you a pattern of a cloud of witnesses 1 John 2.6 He that abides in Christ ought to walk as he hath walked Why should every Christian make Christ the pattern of his purity 1. From the end of Gods predestination He hath predestinated us to be conformed to the image of his Son Rom. 8.29 And God in all things requires that we should grow up to the fellowship of the stature of Jesus Christ 2. From the perfection of the pattern All other patterns of godly men will fail us in some things but Christ is a perfect pattern he will fail us in nothing Vse 1. This should teach us to reject the society of such men as inwardly loath the name of Puritans alas if they cannot endure the name of purity in poor weak Christians how would they hate the purity of Christ If they cannot endure the brightnesse of a candle how will they endure the brightness of the Sun and yet they say they love Christ But if they have not purity how can they love Christ and if they love not Christ they are accursed for ever 2. This reproves those who though they do not hate purity yet they think themselves very well if they exceed the worst sort of men they are no whore-mongers nor theeves nor deceivers Alas if there be no more then morall honesty they shall come far short of Heaven 3. This reproves the Romish Church that think ordinary Christians are not bound to so strict a pattern as their regular Christians Did ever any of them reach higher then Christ and is not every Christian exhorted to set Christ as a pattern 4. This reproves another sort of Christians who if they have got but such a measure of grace as they are assured to be in a state of grace they never look further but now they look out for themselves in the world as if they might rest in what is behinde and never presse forward to what is before them contrary to Paul Know O Christian it is not enough to get truth of grace nor some purity but you must grow pure as Christ is pure Vse 2. This may exhort us all as we would maintain our hope to be made like Christ hereafter so to strive to this exactnesse of purity to purifie our selves as he is pure If you would be hopefull Christians you must be growing Christians growing up to the measure of the purity of Christ decay in growing and you decay in hope No Christian so full of joy and hope as he that is every day getting something and growing up to perfection 1 John 2.6 Phil. 3.12 13 14. Motives to stir us up to grow in grace 1. So soon as you slack this care your hope faith and grace waxeth weak If we see our bodies do not voyd excrements for many dayes we think our bodies are not in a good state but some diseases lye on us How can we have an healthfull soul when we purge not our corruption many a day 2. From the great uncomelinesse that is in us if we do not strive to be pure Is it not an uncomely thing to see the head to be of gold and the members partly brasse partly clay and dirt 3. It 's very grievous to the Spirit of God that we should be no better for all it hath dwelt so long in us When Christ had been long with his Disciples and they were not bettered by him he up braids them O foolish and slow of heart to believe how long shall I be with you It was a griefe to Christ that he should be long with his Disciples and they not to grow up to strength of grace Obj. But doth not virtue consist in a golden mean Ans Virtue consists not in a mean between two degrees but in a mean between two extreams You may exceed the bounds of righteousnesse and so be unrighteous but you cannot exceed the degrees of righteousnesse Christ saith Be perfect as your heavenly father is perfect Can you then be too pure and holy No you cannot though you were as full of gâ—ace and holinesse as Christ himselfe 4. As ever you desire to be worthy partakers of the Sacrament then labour to purifie your selves The reason why many a christian comes to the Sacrament and finds no comfort is because they grieved the Spirit of God before they came by neglecting to cast out those obstructions which hinder the influence of the head to the members 1 Cor. 11.30 31. Means to help us to purifie our selves 1. Be perswaded that you are not in a safe estate till you are grown up to some good measure of purity You would think him in a poor case that should live 200 years and yet for want of evacuation should live in sicknesse and weaknesse And so a christian is in an uncomfortable estate unlesse he purge himselfe 2. Be very watchfull over thy wayes 3. Use the ordinances of God constantly Say not after conversion It is no matter whether we be alwayes conversant in Gods ordinances but at some times when the
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
Brethren is a known and undoubted evidence that we are passed from death to life What is it to love our Brethren Love is an affection whereby we desire communion one with another and communication of good one to another A man in nature prizeth his Brethren and will do more for them then any other So it is in grace Acts 4. ult 2.42 44. Phil 1.2 We must affect to be of one heart Eph. 3.3 4. There must be brotherly equality if we be Brethren You are of the same Father Gal. 6.26 one Mother one Seed 1 Pet. 1.23 one Inheritance 1 Pet. 1.4 We will desire to communicate brotherly offices to the inward man Rom. 2.11 12. and to the outward man if need be Acts 2 44. Reas 1. From the naturall pronenesse which is in our nature to strangenesse envy c. We doe not naturally seek any mans good but our own or so far forth as reacheth our own ends 2 From the affection of every mans heart to liberty Now a man delights onely in such company as are like himselfe because otherwise he is restrained If Gods people be the men of your delight and counsell you were never so well as wirh them Psal 115.115 16.3 This is a sign we are passed from death to life 3. From a mans backwardnesse of communication of brotherly offices Gal. 6.10 4 From the great distance that is between us and the love of our Brethren and how many steps there are before we come to it Matth. 5 3. to 9. Vse 1 Of tryall of our own estates whether we are in a state of death or life It is one of the plainest notes in Scripture and most evident Gal. 6.10 If our love run in an equall channell to all men if we know not Gods people we know not Christ 1 John 3.1 2. If you know them how doe you affect them Do you think it were good if the Town were cleansed of them Gen. 49.4 5 Psal 101 we are not as yet born of God Obj. Doe not many love Gods children and honour them and yet are not the children of God Gen. 27.29 Acts 5.13 That they did not joyn with them was a signe that they were not born of God Gen. 39.1 2 3. 2 To convince the doctrine of doubting Papists who say a man cannot know himselfe to be in a state of grace Eccl. 9.1 2. No man can know it by outward things They say here by knowledge is meant conjecturall knowledg not certain knowledge Answ This is a contradiction A man lyes if he saith he knowes a thing and is not certain of it There is no peace of conscience in this Religion 3 To exhort such as know not yet that they are passed from life to death to labour to love the Brethren Prov. 13.20 4 Of consolation to every soul that hath nothing in this world but this they love the Brethren This is such a thing as upon which thou mayest build a certain knowledge that thou art passed from death to life and therefore thou mayst take comfort He that loveth not his Brother abideth in death The Apostle in the former words did imply the world was in death for want of love And left any should think that he did but imply it and not directly expresse it he sets it down expresly Here is a description of a man that loves not his Brother 1 He is in death 2 Abides in death By death is meant the same that was meant in the former part of the verse Abiding implyes not only a being in that estate but continuance and residence in it Doct. The want of love to any of our Brethren is a sign of abidance in the state of damnation or in an unregenerate and carnall estate And he saith not he that hates but he that loves not and he saith not brethren but brother any or every brother Mat. 18.6 Offend not one of these little ones Christs little ones are such as have but little grace and great corruption Reas From the want of love that is found in such a one towards God and that is an argument of being in a state of death If a man love God in obedience to his commandements he should love his brother by the same commandement That commandement which requires me to love one Brother requires me to love all Jam. 2.10 11. Breake one commandement break all for who gave one gave all whoso neglects offices of love to one performes none to any nor to God It is a note of sincerity that a man hates all sin as well as one Psal 119.101 104 For it is an argument of love when there is no Brother or Sister but we enlarge our affections towards them Gal. 3.28 So much want of love so much hypocrisie 2. From the bitter or deadly root of want of love to this or that Brother It springs from two occasions 1. Either from his infirmities in himselfe Or 2. From spirituall injuries to our selves True a man will say such Christians I would away with but they have such unsavoury corruptions The first root of this is the condemnation of the generation of Gods people If a man may condemn this or that man for this or that corruption he may come to condemn the best of Gods servants because the best of Gods servants may be in the same failings for which thou hatest such a Brother Prov. 30.12 The greatest of Gods servants have shamefully faln David Peter Lot Noah The second root is from the enmity against Gods free justification of sinners Take away this and you take away all Christian religion If you love not a Brother because of some infirmities you doe overthrow the free justification of Gods grace of a sinner For God that hath justified the greatest hath justified as well the least as freely and as fully and wilt thou justifie some and condemn others God condemns none Rom. 8.1.33 34. If Christians doe beleeve the free justification of sinners then let us imitate our Father which is in heaven justifie whom he justifies The third bitter and deadly root If there be the least sparke of grace in his heart all his corruptions are his enemies and he but a shrimp in grace and hath many enemies What good nature is this when a man would love a man if he had no enemies but when he hath enemies and such as are ready ever and anon to beat him down he cannot love him The fourth want of a member like spirit for the more naked unseemly or deformed any member is the body is the more carefull of it if it may be it shall be healed if not it shall be covered 1 Cor. 12.23 24. If we want this it flowes from want of a member like spirit 2 Somtimes neglect of our Brother springs from some personall injury done to our selves We cannot love them This springs from this root want of forgivenesse of our own sins for we pray for forgivenesse upon this ground Mat. 6.12 15. Our Saviour
to expresse and abound in love taken from the great love of God to us Doct. The death of Christ for us is the manifestation of his love to us Such a manifestation as makes it a certain and known truth that he loves us Rom. 5.10 1 Joh. 4 10. He gave his Son to be a propitiatory sacrifice Eph. 4.5 Gal. 2.20 Reas 1. From the greatnesse of Christs self-deniall That which commends love is this to bestow so great matters and to come off freely with it Joh. 15.12 Greater love then this can no man expresse then to lay down his life for his friend But Christ did it for his enemies 2 Cor. 3.8 2 It farther magnifies his love if we consider the great benefit we receive as reconciliation pardon of sins 1 Joh. 4.10 Secondly adoption of Sons Gal. 4.4 5. Such favour as to be accepted as his Sons and Daughters 2. Our corruptions are deaded and mortified Heb. 9.14 Gal. 1.14 Wc are crucified to the world to all objects that draw us to sin temptations and snares 4 Christian liberty that by virtue of Christs death we should be delivered from the curse of the Law Col. 2.13 from the enmity we stood in against the Church Eph. 2.14.15 16. from hell and feare of death Heb. 2.14 that we should have liberty to call God Father enter into his Sanctuary have confidence our prayers are heard have assurance when we dye that we shall enter into the holy place that we shall have right and liberty to the Creation Rrm. 5.1 2 3. Heb. 12.19 This benefit will appear if we consider how miserable our estate had been If Christ had not done this we had been in our sins under the guilt of them and in horror and anguish of spirit 5 How freely hath God done it We gratified God with no kindnesse Some will recompence a small kindnesse with a great reward Rom. 11.35 But all we have done hath been to abuse every mercy of God to his dishonor Col. 1.10.20 Vse 1. It reproves such weaknesse of Gods servants in time of temptations that can see no love of God because he doth not gratifie them with something in this life Gods servants many times doe want necessaries the world abounds withall therefore David hath cleansed his heart in vain Psal 73. But what though Gods servants never see good dayes Yet here is abundant rich and inestimable love that when you were enemies strangers children of wrath Christ dyed for you God hath shewed you more love then the Angels for he laid not down his life for the Angels Heb. 11.14 And if he had done so he had laid down his life for his friends who never displeased him 2 To teach such as abound in outward things not to content themselves therein Eccl. 4.2 We can perceive neither love nor hatred by those outward things Psal 17.14 Labour you to say that God hath laid down his life for you â—â—se you cannot say he loves you 3 It teacheth us that the death of Christ was not the cause of Gods love Gods love is more antient then the death of Christ Where shall we lay the foundation of Gods love but in eternity He hath loved me and given himself for me Gal. 2.20 Gal. 3.16 Obj But doth not God attribute his love to the death of Christ 1 John 4.10 Rom. 3.24 25. Eph. 2.14 15 Col. 2.21.27 Answ In a double respect Christs death is said to make this reconciliation Hereby he hath slain the enemy and hatred on our part that we might be no more enemies to him Obj. But Christ is sent not only to make reconciliation on our part but propition on Gods part Answ 'T is true Christ by his death hath made a way whereby God might shew his love to us whilest sin was in the way he could not shew it Many a Father bears a tender affection to a childe yet will not seem to regard him shuts him out of doores and though he be intreated yet he thinks it not meet for him to expresse his love he will have his childe humble himselfe acknowledge his faults and will send some body to perswade his Son to humble himselfe So God sends his Son out of love to take a course that he might shew us favour notwithstanding his justice 4 Of exhortation to take a view of Gods love that we may be able to say freely We perceive the love of God Rest not in any spirituall duty nor in any common gift till you know that Christ dyed for thee How shall I know this Some will say that Christ dyed for all and so all may know True the sufficiency of Christs death reacheth to all but none can say Christ dyed for him till he find in his soul some fruits of the death of Christ 5 To encourage Gods servants to expect offices of love from God to us and ours all his dayes He hath given his Son what would you have more Psal 84.11 Lay hold on this love of God and plead with him upon his love All blessings are wrapt up in his Son Gal. 4.4 As God in fulnesse of time sent his Son so will he every other mercy 6. To teach us to abound in love to God and to his children hatred against sin Give up all to God work for him suffer for him he loves us being strangers and enemies Doct. Christian men ought to be ready to lay downe their lives for their Brethren The exemplary love of Christ in laying down his life for us ought to provoke us in like sort to lay down our lives for our Brethren Rom. 10.3 4. The Apostle doth extoll the love of Aquila and Priscilla as if all the Church and himselfe were bound to them that were so ready to lay down their lives Phil. 2.17 If I be poured out as a drinke-offering Râ—as From the example of our blessed Saviour He laid down his life for us This is an imitable practice of Christ this is none of his miraculous works but one wherein he sets forth himself as a pattern to us 2. To this add Christs command which binds us to the imitation of this John 13 34. 3. From the neer fellowship of our brethren with Christ We fulfill the sufferings of Christ for his Body Col. 1.2 4. He calls them Christs sufferings Christ suffered in him and he for Christ in his Saints 4. From the subordination of Gods eminentest servants to the Church of God as Christ is for God so Paul and Cephas for the Church God hath subordinated the life of his servants to the Church and the Church to Christ and Christ to God Christ the head of the Church the Church the head of the Members Phil. 2.17 5. From the rule of love God hath given in ancient time Levit. 19.18 We must love our neighbour as our selves Many a christian will lay down his life for himselfe therefore must in some cases lay down his life for the Church A man will lay down his life for his
own salvation and for honour therefore how much more for God and for the honour of Religion In what cases is a man to lay down his life Answ The Apostle meanes we should be ready to doe it for the service of the Church if it cannot be otherwise 1. In heat of persecution to confirme the faith of the people of God who would be ready to think much if he shouâ—d withdraw himselfe though he might escape yet a minister or eminent person is bound to goe before in sufferings So Paul if he be poured out as a dr nke offering every drop of blood in his body poured out if it be for the strengthning of the faith of weak christians he rejoyceth Phil. 2.17 The stronger must lay down their lives for the confirmation of the faith of the weaker 2. There may be a case wherein the weaker are to lay down their lives for the stronger Aquila and Priscilla were ready to lay down their lives for Pauls life they thought it better to expose themselves to the utmost extremity then that Paul should be hurt I must not spare my own life if it may be serviceable to God and the Church Rom. 16 4 5. 2 Sam. 21.16 17. 18.3 3. When we perceive it would much advantage the glory of God that we should rather perish then our brethren Rom. 9.2 3. He could wish himselfe accursed for the Jewes even his soul for a sacrifice Thus Moses Exod. 32.33 4. When a man doth see that the wrath of God is kindled against others for his sin he must rather offer himselfe to death then that that evill should be upon them that converse with him Jonah 1.22 2 Sam. 24. in David Vse 1. Learn we from hence to justifie our selves and others If we should be called to lay down our lives to suffer for our Brethren here is a direction how to suffer Phil. 2.5 God hath given us a commandement to love our Brethren as our selves Also God hath subordinated the members of his Church to the body of it 2. To teach us that though it be lawfull to fly in time of persecution yet if it cannot be without weakning the Church wherein we live we must in heart live and dye together 3. To teach ministers when they are called by God for the service of any Congregation not to dispense with themselves for air or health fearing the cutting short of his dayes You must not live from your meanes Either never take such a charge or make account you must hazzard your lives for the people of God unlesse upon tryall it appears you may doe more good in some other place 4. It reproves such as are so far from laying down their lives as that they will not lay down their estates nor the superfluities of their estates for their Brethrens necessities 1 Sam. 25.11 How shall such ever perswade themselves that Christ dyed for them 5. A ground of such thankfulnesse that God should not only give Christ to dye for us but also would have christians to be fitted to lay down their lives for their Brethren 1 JOHN 3.17 But whoso hath this worlds good and seeth his Brother hath need and shutteth up his bowels of pitty and compassion from him how dwelleth the love of God in him Doct. THere dwells no love of God in such a mans heart as having this worlds goods stretcheth not out his hand to help the necessity of his Brother What is it to have the worlds good In the Originall it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the life of this world this worlds living whereof to live whereof to maintain his life Bowels of compassion Because compassion is an affection of griefe and love stirred up in us by the sight and sence of one anothers misery as if we suffered with them our compassion is stirred up as well as theirs Heb. 13 3. To shut up bowels is to withdraw the affections and the stirring of the entrails A man many times hath little means to help but if he have not bowels to worke for him how dwells the love of God in such a man This is a peremptory question utterly denying all Reas 1 From the nature of love Such is love that God dwells in it 1 Joh. 4.26 There is no affection wherein God reveales himselfe more then in love 1 Cor. 13.4 Love is bountifull ready to be doing good succouring others in their need 2 Consider the nature of Brethren 1 They are more worthy then our estate one of their souls cost more then all our estates yea more then all the world How dwels the love of God in us if we love the world more then our Brother 2 Look at our Brother as a member of Christ hungry thirsty naked harbourlesse We could not but love Christ wheresoever we did see him Mat. 25.40 and they are members of our own body 1 Cor. 12.25 26. Vse 1. Of instruction and rules to order our lives aright or any work of mercy 1 Who shall relieve his Brother Answ He that hath this worlds goods that can live he must open his heart and hand This therefore will reach not onely to mens superfluities but if we can but live if we have but what we labour and sweat for Ephes 4.28 We must not only labour for our selves but give to him that hath need 2 Cor. 8.3 4 5. Luke 21.34 8.3 Joh. 13.28 29 12.6 2. To whom must we be helpfull Answ He must 1 Be a Brother 2 Have need 3 Every Brother Gal. 6.10 Beggars that are unable to labour and would gladly labour they must be relieved Luke 16.20 21. or such as though they doe labour yet cannot get a living 2 Thess 3.10 2 A brother that hath need Eph. 8.18 1 Tim. 5.4 5 Such are poor indeed as have neither hands friends nor maintenance A man is said to be in need not onely when he is utterly cast downe but when he is falling 3 Every Brother one as well as another Eccl. 10.2 Job 31.19 4 Consider the matter out of which we must give out of this worlds good Eccl. 10.1 When we have unjustly gotten we must restore Prov. 5.16 17 5 The time when we must give when we see our Brother hath need that we may see it our s elves bestowed It is a vanity to leave almes after our death to be bestowed by others 1 Sam. 20.15 2 Sam. 16.4 19. If we give almes while we are alive we shall have the benefit of them the loynes of the poor shall blesse us and though they have no heart to pray for us yet the warmth of their loyns will blesse us When we are dead their prayers will do us no good Luke 16.8 9. 6 Give alms with compassion give from within as well as from without Isa 58.10 2 Cor. 9.7 Give heartily let your bowels work 7 Give almes out of love to God fetch your love deep even from the love of God who hath given thee a hand to give and him to receive
still waters of comfort and consolation such a man will goe out conquering and to conquer and in prospering to prosper 2. This should instruct the people of God to search the Scriptures daily that so they may be the better able to try the spirits of their Ministers labour they also to try their own hearts 3. To exhort people to be earnest with God that they may be endued with his Spirit Try the spirits Doct. That the people of God are first 〈◊〉 try the spirits of thâ—â—r Ministers before they trust them they must first try the 〈◊〉 Beloved Try the spirits as if he would take them by 〈…〉 exhort them to try the spirits of their Ministers try how they 〈…〉 whether they do◠〈…〉 mighty power of God in humanâ—â—â—â—ties Def 〈◊〉 not prophesie try all thing◠〈◊〉 laâ—â—â—st that which is good 1 〈…〉 you 〈…〉 your hearts from 〈…〉 Spirit 1. By trying the 〈…〉 â—ut honour upon it 〈◊〉 doth not try a small piece of money but if 〈…〉 a great piece he will try this 2. In so doing you â—â—ll keep your hearts from 〈…〉 â—he Spirit Acts 17 〈…〉 of Berea when they 〈◊〉 heard Pau◠〈◊〉 whom they might have believed if they had known him 〈◊〉 they 〈…〉 the Scriptures daily 〈◊〉 such things as he preached 〈◊〉 so or no finding his doctrine true they believe it and 〈◊〉 of them belived it was not 〈◊〉 counted a Conventicle for them to meet together to see what they could â—â—member of of what they had heard 〈…〉 was it counted any disgrace for great men to be conversant in good dutieâ— What is it 〈…〉 Spirits 〈◊〉 â—heir Ministers They must try the spirit of a mans Person Calling Doctrine Applâ—â—â—ions 1. There mayâ—â— a false spirit of a mans person Matth. 7.15 16. 2. 〈◊〉 spirit of their Callings Christ saith to John and James You know not of what spirit you are Luke 9.55 56. yet they were pillars of â—â—e Church Gal â—â— 9. men of excellent gifts and graces one of them was this John which wrote this Epistle you know not what spirit you are proving of what calling you are of your calling is the same with mine now he tels them That he came not to destroy but to save as for Eliah and Elisha they were Ministers of vengâ—â—â—â—e Ministers of the law they might curse but 〈…〉 seek to save â—ry the spirit of their doctrine for they may be sometimes carryed away with 〈…〉 truth 〈…〉 spirit of errour Mat. 16.16 compared with 〈…〉 receive 〈…〉 the Kingdome of Heaven was he therefore kept from 〈◊〉 No he spake with a 〈◊〉 spirit in the morning 〈◊〉 with 〈◊〉 spirit in the afternoon he rebuke◠〈◊〉 Master and what saith Christ to him then Get thee behinde me Satan 4. You must try the spirit of â—â—eir application Bad Ministers 〈◊〉 misapply the 〈…〉 â—od they will make 〈◊〉 hearts of 〈…〉 God would not haâ—â— made 〈◊〉 Ezek. 13 2◠〈…〉 mis-apply the Word of God like Job 〈◊〉 47. â— 7 8. they spake from a spirit of truth but not from a spirit of 〈…〉 when you shall see a man to 〈…〉 like courses 〈…〉 apply the prâ—mises but rather 〈…〉 to him and 〈…〉 you may not apply â—â—reatnings to â—â—ounded conscience for 〈…〉 speak a right of God Belieâ—◠〈…〉 Answ 〈◊〉 believe is 〈…〉 of the truth Heb. 11. â—â— 2. To apply 〈…〉 1 John 1.21 3. Wâ—â—ust to it 〈…〉 There are two things in a promise 〈…〉 truth and trust upon the gâ—â—â—â—â—esse Psa◠〈◊〉 â—4 Reas 1. Taken from 〈…〉 of God by the neglect of this duty 1 Kings 20 3◠〈…〉 the Prophet spake whether he spake in the name of the Lord or 〈◊〉 hearkned not to the word of the Prophet therefore a Lyon slew him 1 Kings 13.15 to 25. on the contrary 2. From the danger in regard of the Prophets themselves Matth. 7.15 2 Pet. 1.2 3. Rev. 18.13 Reas 2. From the easinesse of Prophets to delude Gods people 1. Because the 〈◊〉 great store of false Prophets 1 Kings 22.21 22 23. a man is easily deceâ—â—d by a multitude 2. They may delude by their calling many men may think surely their Minister is right 3. From the hyâ—â—crisie of their Ministers Matth. 7.15 They come to you in sheeps cloathing but inwardly are ravening Wolves Vse 1. To refute the Doctrine of the Church of Rome they would keep men in ignorance thinking it to be the Mother of Devotion 2. This 〈◊〉 â—â—ir up all the people of God to search the Scriptures that so they may 〈◊〉 the spirit of their Ministers do not take every thing as true from your Minister because he is your Minister no though he be a man that fears God but try his spirit try every word follow him from first to last if you doe not try the Word you will not trust it so that all that is delivered to you is â—â— water spite upon the ground How shall I try the spirit of our Minister 1. Try them by the Word of God Esa 8.20 acquaint your heart with the Word of God Heb. 5. alt 2. Labour for the oyntment of the Spirit of God 3. Consider whether it make you more conformable to the Word of God or no whether it make you obey the Word of God more carefully then before whether it make you more like to Christ if it work these effects it is the Word of God that is preached Doct. That many false Prophets even in the dayes of St. John the Apostle were gone out into the world There 〈◊〉 severall false Prophets as Ecclesiastical storiâ— relate What is a false Prophet He is not every one that teacheth false doctrine for we know but in part and prophesie but in part 1 Cor. 13.9 to 12. 〈…〉 â—art we may prophesie falsly A false Prophet then is such a one that preacâ—â—h some doctrin that overthroweth the doctrine of the Christian faith when he doth seduce others to believe false doctrine whoâ—â— words fret as a Canker 2 Tim. 2.17 18. 1. When men preach such doctrine as cannot be delivered without peril without damnation except they afterwards repenâ—â— 2 〈◊〉 2.1 2 3. Such are called ravening Wolves â—atth 7.15 they destroy both the souls and bodies of those that believe them they root up the Church of God like wild Boars 2. They seduce others to believe the 〈◊〉 2 Pet. 1.1 2 3. they sell such mens souls for nought 〈◊〉 it 's said They should deceive if 〈◊〉 were possible the very elect 〈◊〉 24.24 3. Such as 〈…〉 of their errours and yet will not yeeld Tit. 3 10 11. such are to be 〈◊〉 being perverted and sin being damned of their own souls a man iâ—â—hen convinced when he will â—light the poiâ—â—â—n which he is convinced and if you hold him to it that he cannot start 〈◊〉 he will fall out with you 〈◊〉 Apostle â—sheth that such men were even cut off Gal. 5.17 〈…〉 only have divisions among Christians that so the spirits of his faitâ—â—es may â—e
discerned but also he will have heresies that so they may be â—eâ—â—ed in judgement as well as in affections 2. That so 〈…〉 made manifest as by the wind you may â—ee the difference betweâ—◠〈◊〉 and â—haffe 2. From the envious man who sowed tares while the husbandman that sowed good seed in the field slept Matth. 13.24 25. 3. From the ignorance and darknesse of the minds of professors Rev. 9.2 those Locusts were false teachers which came out of the smoake of the bottomlesse pit Vse 1. If in St. Johns time there were so many mists 〈…〉 reproves such men as when they see such variety of opinioâ— in Religionâ— do sâ—t down till all men be agreed but doâ—â— St. John make this 〈…〉 Prophets are gone out into the world therefore sit down 〈…〉 true Teachers No but rather makes this use of iâ— to 〈…〉 of their Ministers because many false Prophets are gone out 〈…〉 2 This may teach us not to wonder although many also Prophets be gone out in these dayes in the light of the Gospel 〈◊〉 they durst look such â—lorious sight in the face as were St. Jâ—â—â— and Paul 〈…〉 dayes there is not such power of godlinesse in the hearts 〈◊〉 Profeâ—â— but Christians now are given to much worldlinesse and many rest in 〈◊〉 therefore wonder not though the â—â—ce of the earth be 〈…〉 with heresies 3. This should teacheth of 〈◊〉 to take heed of opening a door to 〈◊〉 Prophets Take heed of ignorance in your judgement of ambition and sensuality this is the smoak of the bottomelesse pit 4. Try the spirits of false Prophets in these dayes and take not up every instruction at the first blush but try them there are sundry spirits oâ— false Prophets you shall find in Popery a spirit of presumption doubt despaire hypocrisie not one point in Popery but is carryed 〈◊〉 some of those wings 1. They teach a man cannot be assured of salvation this is doubting yet a man may merit salvation this is presumption they worship stocks and stones 2. The spâ—â—â—ts of Arminians are a spirit of bitternesse 〈…〉 the brethren a spirit of emulation of disloyalty to â—â—â—ir Prince of liberty and security 3. Among the 〈…〉 shall find a spirit of unconformity and whoredome 4. There is a doctrine of faith and 〈…〉 which doth and 〈◊〉 the doctrine of Jesus Christ Rom. 8.2 3. 〈◊〉 doctrinâ— of free grace is maintained to free a man from prayer preaching and anâ— Christian duty that God â—ath ordained to maintain grace 〈…〉 not David pray God 〈◊〉 create in him a 〈…〉 and to renew a riâ—â—â—â—irit within 〈…〉 therefore a man ought to 〈◊〉 that he 〈…〉 of God qâ—uickened in him this doctrine of faith and 〈…〉 secretly withdraw a man from the Ordinances of God Lastly There is a spirit 〈◊〉 â—omâ— on Protâ—â—â—nt which fashion their Religion according to the 〈…〉 their profit and case they follow â— course of the Court and 〈…〉 1 JOHN 4. â— Hereby know ye the Spirit of God 〈◊〉 spirit that confesseth that Jesus Christ is come in the flesh is â—â— God IT is not rightly translated come 〈…〉 that Christ was come in the flesh as the 〈◊〉 of Balaam and the Nâ—â—laitans Hymeneus and Philetus but it should 〈…〉 translated thus Christ that hath come in the flesh Christ veiled over with â—â—mane 〈◊〉 Doct. That the people of God may well 〈◊〉 the spirit of their Ministers by the confession which their spirits make of Christ come in the flesh What is it to confesse There is a threefold confession in Scripture 1. To acknowledge the truth doctrine and worship of Christ even before Rulers Matth. 22.25 to confesse is to professe to bear witnesse of the grace of Christ 2. 〈…〉 of a mans Ministry as it is said of John John 1.20 3. There is a confâ—sion of a mans work Tit. 1.16 that is by our life or 〈…〉 be Saviour Matth. 1.21 the anoynted of the Lord 〈…〉 Prophet and King Jesus Christ the second Person in the Trinity 〈…〉 in the flesh which is a great mystery 1 Tim. 3.16 What is it 〈…〉 spirit of a Prophet to confesse Christ Jesus By spirit is not 〈…〉 for body 1 Thess 5.23 but the iâ—â—mation both of soul and body 〈…〉 else it is carnal sensuall and devillish when the spirit 〈…〉 the beâ—t both of soul anâ— body the inclination of 〈◊〉 whole man doth â—old forth Christ Jesus that is the mighty saving 〈…〉 revealed in humane infirmities What is Pauls meaniâ—â— when he saith I desire to know nothing 1 Cor. â— 3 4. He means he desires to expresse nothing in his life and 〈…〉 Christ Jesus revealed in the flesh in 〈◊〉 infirmities whâ—â— the Corinthians 〈◊〉 a sign of Christ in 〈…〉 acknowledgeth that for his outside he was weak but yet he did exâ—◠〈◊〉 the mighty â—â—ving power of Christ crucified in his Ministry 2 Cor. 13.3 â— 5. and he tels the Galatians They knew that through 〈◊〉 infirmities of the flesh he preached the Gospel at the first Gal. 4 13 14 15. Was any doctrine weakly delivered he speaks of his bodily presence for in his life he shewed such a mighty power of Christ as that they looked at him as an Angel of God yea they did so affect him that if it were possible they would have pluckt out their eyes to have doth him good Reas 〈…〉 â—is cannot 〈◊〉 from mans nature for mans spirit comes short of it Phil. â— 20 every man sâ—â—ks his own Demas hath forsaken Christ and embraced this present world 2 Tim. 4.10 Some men look too high they look to their own profits and preferments in 〈…〉 and account the seeking to save souls a matter nâ—t pertainin◠〈…〉 if they preach they 〈◊〉 some moral discourse â—hich 〈…〉 â—hose that are looking towards the wayes of grace 〈…〉 the mighty saving power oâ—â—â—rist Jesus is not 〈…〉 their Ministry 2 It 's not from the spirit o◠〈…〉 spirit far exceeds his spirit he câ—vâ—â— own Châ—â—â—â—â—sus Ezekâ— â— 22. he speaks with envy against Christ therefore it must needs â—e the 〈…〉 that confesseth Christ Jesus come in the flesh Vse 1 To teach Gods people 〈…〉 acqâ—ainted with the Lord Jesus or else they will not be able to discern 〈…〉 their Minister in doctrin 〈◊〉 and carriage it is 〈…〉 Saints to expresse their carnall excellencie◠〈…〉 complains of the Galatians that they made a fair shew 〈◊〉 fleshâ—◠〈◊〉 â—â—at make a fair shew iâ— the flesh when they come to 〈…〉 out their spirits will not bear it a Christian should saâ— of those outward 〈…〉 Daâ—â—d of Sauls armour if any man will come after Christ he must 〈…〉 wisdome life and carnal excellency God â—â—ts hoâ—â—â—r upon many Christians and gives them carnal excellency but they must take heed that they doe not darken the power of the Lord Jesus Christ 〈◊〉 by 2. 〈◊〉 tryal â—â—ur estates 〈◊〉 whether the bent of our carriage doth hold forth the Lord Jesus in 〈…〉 infirmities God is not
to send Christ Rom. 5.8 John 3.16 Christ saith God so loved the world that he gave hu only begotten Son into the world c. Reas He dyed for us to make an atonement for us Christ did not come unsent he was sent before he went Heb. 5.45 Quest How can this be seeing the death and blood of Christ is the Originall of our reconciliation Rom. 5.10 Rom 3.24 25. Answ 1. Christ by his blood wrought reconciliation because God loved us before yet we loved not him before for there must be a mutuall fellowship in reconciling us to God 2 Cor. 5.16 not so much in reconciling himselfe to the world in the 20. verse he saith we pray you in Christs stead which shewes you that Christs blood did not so much reconcile God to us as us unto God that we seeing the blood of Christ shed for us we might be stirred up to love God who out of the abundance of his compassion takes a course that we may be brought unto him 2 Because though he did bear love to us before yet his love was secret and he did not breake forth into a manifestation of his love to us untill he sent his Son into the world though God did love us with an everlasting love Jer. 31.3 yet God did not manifest it to our conscience neither could it stand with his Justice so to doe untill he had given his Son the Lord Jesus Christ to dye for us Quest What kind of love was it that God bare to the world in that he sent his Son Tit. 3.5 was it his love towards mankinde by which he did love the whole world or a peculiar love which he bare to the people of the Election of grace Joh. 3.16 The Arminians say that he bare a love to the World and this love was generall to all before the sending of Christ and therefore all may be saved The truth is that God bare a love to the world a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reaching to all but he bare an antient love to his owne people had he onely bore a generall love as they say all men might have perished for if God sent his Son that whosoever believed should be saved was it in the will to believe or not yes say they he gave them means but they might will or not if this was a generall love then there was a greater love then the sending of Christ which is contrary to Scripture Greater love then this hath no man Vse 1. Let us magnifie the love of God to us in Christ we esteeme much of ancient love it like wine is the best God loved us before he did send Christ before the foundation of the world was laid Jer. 31.3 This love was without reason on our parts for we were enemies to him 2 This exhorts us to accept this love shall God send his Embassadors 2 Cor. 5.20 and shall we still stand out with God 3 If God so loved the world we ought to love one another Doct. God sending his only begotten Son into the world is a manifest token of Gods love to us John 3.16 God so loved the world this love is manifest 1 If we consider that God doth not only send us bodily bread every day but the bread of eternall life not so much the gift as the giver himself 2 Consider upon what tearmes we stood with God when he sent us his on Even then when we provoked him to his face and were enemies to his Majesty Rom. 5.8 3 Consider we that God looked not at the Angels but the seed of man God passed over Angels left them in chains of darknesse Heb. 2.16 but of man he said shall he fall and not rise again Consider we were strangers and enemies to God dead in sins and trespasses and so we did neither desire nor deserve love yet us he hath reconciled Col. 1.21 Ephes 2.4 5. 4 Consider Christ who was sent had it been a morsell of dayly bread it had been a great mercy but in Christ he sent an horn of salvation Psal 89.19 Luke 1.69 Consider Christ not as a servant but a Son and a well-beloved Son in whom he was well pleased and such a Son as thought it no blasphemy to think and say he was equall with God Phil. 2.5 6. 5 Consider whither God sent his Son into the world our salvation could not be wrought in heaven it was no place for suffering no place for a man to be born in therefore needfull that Christ should come down Consider the world did not put on Christ that honour which was due unto him but rather dishonour a Crown of thorns Consider the more the world knew him the more they hated him in heaven they adore and honour him but you have known me and hated me saith he John 15.18 This is the heir come let us kill him Vse 1 Learn hence to acknowledge the Divinity of the nature of Christ he is called the only begotten Son of God therefore of the same nature with God Phil. 2.5 6. 2 This shewes you the love of the Father to us in that he sends his Son to be a ransom for us when all other signes fail you if God give you his only Son that is a true token of Gods love Eccles 9 1. 3 This shewes us the woeful misery that we naturally ly in when as Christ must come down from heaven or else we could not have heen saved no man nor Angel could doe it 4 This should stir us all up to accept of this love of God that God sends forth such a manifest token of his love to us and shall not we accept of it We should accept a small gift from a Prince 5 To perswade us all that if God gives Christ he will deny us nothing Rom. 8.32 we may goe boldly to the throne of grace and he will fill our mouthes 6 This should cause us to returne back again to God manifest pledges of our love to him let us give body and soul to God since he hath not been wanting in his love to us doth not love require love Psal 116.12 Train we up our children to know God and draw we as many as we can to know God there is no greater dishonour to God then to refuse this manifest love of God The end for which God sent his Son into the world was that we might live through him Doct. That our life was the end why God sent Christ Or thus God therefore sent Christ that we might live by him Joh. 1.10 11. Quest What is the life that Christ came to procure for us Answ 1. A life of Gods favour in poynts of Justification sanctification and consolation that is the chiefest life for the soul of a christian the manifestation of Gods love to his conscience though God loved us before he sent Christ yet we knew not so much there is a life of Justification Rom. 5.18 that is the pardon of our sins In his favour is life Psal 30.5
The Sun is the life of many Vermine take away the Sun and they dye as flyes but when the Sun shines in its season they live let God take away the Sun-shine of his favour from us we can neither pray nor preach we live a life of grace of holinesse Prov. 16.14 15. Rom. 8.2 Ephes 2.4 5. there is life enougst in Christ to procure us life 2 There is a life of glory of which it is said John 10.27 28. That Christ gives to his sheep eternall life 1 Cor. 15.4 5. John 5.24 28 29. so many whose souls receive life by the Word of the Gospel their bodies shall rise to eternall life How did Christ procure us this life He procured this by his death Rom. 5.9 10. while we were yet enemies we were yet reconciled by the death of Christ We received life of grace and holinesse by his means I will pour out my Spirit of grace upon all flesh Reas 1. It was unpossible our corrupt nature should fulfill any law of God Rom. 8.4 Gal. 3.21 2 The glory of Christ requires that as the Father quickneth so he also John 5.21 Vse 1. This shewes us what our condition is without Christ if God send Christ that we might live through him then in Gods fight without Christ we are dead as dead flyes dead wormes in a cold frost we are utterly dead without true peace we are like thorns that give a blaze but we lye down in sorrow Isa 50.11 Christ is our life without him we can doe nothing we are not able to put forth any spirituall action 2 Let us try our estates Whether can we say that God sent his Son into the world and hereby manifested his love to us Doe you live in Gods sight without him we are but dry bones untill we can say we live in Christ we cannot say we have any sense of Gods favour 3 It teacheth such as have any evidence of life in Christ Joh. 10.10 to come into Gods presence as dry bones intreat God that he would so speake the word as that those dry bones may live 4 To teach all such as have received this manifest token of Gods love to acknowledge the Lord Christ to be their life Phil. 1.21 For me to live is Christ and to dye is gain now Paul is crucified with Christ Gal. 2.20 and now for him to live is Christ now every day he lives he doth the more expresse Christ 1 JOHN 4.10 Herein is love not that we loved God but that he loved us and sent his Son to be the propitiation for our sins Doct. THe love of God to us was not procured by our love to him but his own good pleasure he therefore loved us because it pleased him So that in these words we have the freenesse of Christs love he loved us freely because he loved us when we loved not him we did not begin in love to him but he to us and this is set out by the effect and end of it the pardon of our sins What is that love God bare to us before we loved him Answ There is a threefold principle of love which God magnifies and manifests to his people before they love him 1 That love whereby he chose us to life and to redeem us by Christ 2 Tim. 1.9 and the choyce to life was not according to workes but free grace 2 Gods love in redeeming us by Christ was before any love of ours to God Joh. 3.16 3 His love prevented us by effectually calling us drawing implies unwillingnesse therefore it prevented all good affections in us he must draw us out of presumption then out of despair Reas From the difference between the care of Gods love and of our love self love is so â—iveted in our hearts that we cannot love any unlesse it be for some cause concerning us a natural man loves none any further then tends to profit or pleasure but a Christian is inlarged to all Gods children he loves them all and the ground of this is because we know such to be incorporated into the same body with us and so as we see them in some kind our own and so we should never have loved God unlesse we had found his love to us Object A christian comes off freely to many â—ffices of love to them that love not him Answ True but it is because he knows God can abundantly recompence it they sometimes may lay down their lives for their brethren and for the Truth but they know that Christ hath done it for them before 2 From the eternity of Gods love now Jer. 31.3 an everlasting love can have no cause the cause is alwayes before the effect no temporall thing can be the cause of an eternall love 3 From the end of Gods love that he might bring us to walke in love Ephes 1.4 Tit. 2.14 The love of God to his people of old is a fir president to all his children Deut. 7.8 9. compared with Deut. 9.4 5 6. Vse 1. Refutes a popish and Arminian conceit that God chooseth none to life but out of foreseen faith and good works else he had chosen none to life but this is a mercenary love let a servant labour never so hard yet he knows he shall be well paid at the years end and therefore it is servile love this is that love which they would put upon God 2 It exhorts all to begin betimes to love God begin never so soon God hath prevented us Rom. 11.35 it was an early love of Josiah at twelve years of age when he sought after God but Gods love was up before him you cannot be in your love before him though you begin as soon as you are warm in the womb John Baptist was very early when he leaped for joy in the womb yet Gods love was before him an Angel had appeared to his Father and had promised a blessing before John was begotten 3 To teach old people if God have prevented them with love long before how should this stir them up to love God and to be humbled for the want of love to God that hath loved them so long Shall we be to seek in our love to God and cleave to worldlinesse in our old times and let God stay till our children be provided for What an unworthy dealing is this with God This should exhort all Gods servants that have had experience of Gods love to acknowledge the freedome of Gods love Job by Gods testimony was a man that feared God and eschewed evill What saith the Devill Doth Job serve God for naught No but though God had stript him of all as he did yet he had shewed such marvellous love to his soul as that he had just cause to love God for ever if God should not have bestowed on him one dram of wealth 4 This should teach Gods children to be as observant in love to Gods children as God is to them to love them freely to doe kindnesse to them freely Psal 16.2 3.
where is much forgiven there is much love Luk. 10.43.47 where we have a thousand forgiven we shall be ready to forgive an hundred Ephes 4. ult 2 He purges filth If our hearts be purified from uncleannesse and sinfull distempers there the heart runs clear in love and there dwels 1 Pet. 1.21 But if the heart be full of mud it will run foul in hatred 3 He works love If we love our brethren it must be from the love of God in us if there be love it is from God if there be hatred it is from the Devill Judg. 9.23 it is said That he sent an evill spirit between Abimilech and the men of Shechem Where Satan dwels he will set all on fire all hatred and wrath is from hell and it will so kindle that it will consume one another Fire from hell doth not warm it scorcheth Ephes 4.17 If we give way to sinful wrath we give place to the Devil Love cannot be from the Devil 2 This love is not from the world Jam. 4.4 3 This is not from our flesh Jam. 4.5 Therefore it must spring from God who makes peace pardoning our sins and mortifying our corruptions Quest But may there not be peace where Satan is Luk. 11.21 Answ He dwels in peace but a false peace for the wrath of God lyes on that soul as a mans house when it is on fire he being asleep he sleeps but not securely 2 This peace is a peace of a mans own conception Obj. There may be much peace and much love and I have known much true hearted love amongst men that have nothing but the light of Nature much more where is the light of Gods common grace shall we say God dwels not here Answ The Spirit speaks not of civill love but of such a love as wherein God dwels pardoning sin and mortifying sin which he never doth in natural men there may be found good nature in men but that love which evidences pardoning and healing of sin is not found in natural men this love differs from carnal love 1 This love reacheth not to the body onely but to the soul Lev. 19.16 17. If we love not the soul of our brother our love is not true love 2 Christian love reacheth to strangers and enemies as well as neighbours and friends good natured love may reach to strangers but not to enemies 3 Christian love will be stronger to our brethren then worldly love though Christian love may be damped yet it will over-flow good natured love that comes from a little fountain a little thing will stop it but Christian love springs from heaven and no man can make a dam to stop it Vse 1. Of tryal of Gods fellowship with us whether God dwell in our hearts or no where God once dwels he always dwels John 10.27.28 who shall put him out he is stronger then all Quest How shall I know whether God dwell in my heart or no Answ Ask thy soul whether God dwell in thee or no not good natured love but that love which desires peace of conscience and purity of thy owne heart and of thy brothers 2 Cor. 7.8 9 10. 2 This should teach us all to walk in a frame of brotherly love to abound in tenderness of spirit to one anothers souls not to provoke one another to wrath and seduce from ways of salvation but to be helpful one to another in our spiritual estate God loves to lye in a bed of love God will not dwell where love dwels not therefore keep open house for the spirit of love God is where he loves and he loves to be where love is wrath malice and hatred smoaks God out of doors a man performs no duty pleasing to God while wrath is in his heart Doct. That such as love in brotherly love the love of God is perfect in such vers 16 17. His love is perfect in us he doth not mean that love which God hath shed abroad in our hearts for there is no love of God but is perfect in every man but his love is perfect that is that love by which we love God If our love be not wanting to our brethren our love is perfect towards God What is meant by perfect Perfect is diversly taken sometimes it is taken for sound and unfaigned thus Amaziah did not that which was good in the sight of the Lord with a perfect heart 2 Chron. 15.2 But David and good King Hezekiah did that which was good in the sight of the Lord with a perfect heart 2 King 18.3 that is without hypocrisie and rottennesse Let a man professe love to God and not love to his brother his love is not true but hypocritical but if a man unfeignedly love his brother he doth soundly love God a man cannot finde God pardoning his sins healing his infirmities but he will love his brethren and do good offices to them 2 Perfect is all one with entire as a childe is then said to be perfect when he hath all the parts of a man this perfectnesse is opposed to that which is maimed so his love is perfect which is entire to God and man All our duty is to love God and to love our neighbour as our selves 1 John 4.21 He hath shewed thee O man what is good and what doth the Lord thy God require of thee but to walk humbly with thy God that is to expresse thy love to God and to do justice and love mercy that is to our brethren Mic. 6.8 This is perfection of spirit Rom. 13.10 Therefore saith the Apostle He that loves fulfills the Law the law of the first and second Table and God would have the chiefest part of our love to him expressed in our love to our brethren 1 Cor. 13.12 the chiefest of those is love we do God more honour by faith and hope but we edifie the Church more by love so that God requires as we see 1 Cor. 13.1 2 3. our love to him to be expressed by doing good to the sons of men Hence our Saviour will reason with the sons of men at the last day Come ye blessed of my Father Matth. 25.34 to the end so that all the love God expects we should shew to him should be poured out to our brethren if thou be righteous what dost thou then give to God Job 35.6 7 8. 1 Cor. 11.10 I have abounded more then they all saith St. Paul by the grace of God and that good was by doing many good offices to the Brethren hence God would have all the sons of men to serve him in their general callings with such graces 1 Cor. 16.14 as they may shew forth in their particular callings in doing all their duties in love when David was earnest with God for the pardoning of his sins Psal 51.8 vers 18. and 12.13 shewes you that as he would spend himself in Gods praise so he would labour to bring on others in the ways of grace 3 Perfection of degrees which he
unto Christ Doe you sanctifie him in your hearts Zach. 12.10 If you be obedient children unto God you shall injoy intire fellowship with God 3. Of comfort to such as have prevailed with their hearts and lives to make such a confession Doth any man desire everlasting life Let him look up to Christ there is none from whom you should look for salvation but Christ wrestle with God by prayer that you may find Christ in all the Ordinances you partake of so shall you be sure to have God dwelling in you and you in him so shall you not goe from home whither soever you goe 1 JOHN 4.16 And we have known and believed the love that God hath to us c. THese words contain a third argument to prove a proposition laid down vers 12. That they that love one another God dwels in them and the argument is taken from the knowledge and faith that such have of the love that God hath towards them and it stands thus they that have known and believed the love that God hath to them such dwell in God and God in them but they that love one another do know and believe the love that God hath to them Ergo Doct. That loving Christians doe discern the love that God hath to them as well by knowledge as by faith We have known and believe the love that God hath to us this love is wrapt up in the bosome of the Father and no man can discern either love or hatred by any outward thing but yet this love is manifested by faith and knowledge faith and knowledge are both acts of the judgement for both are Scientia axiomatis certi the knowledge of a certain truth for it is not divine Faith unlesse it be of such a truth Cui subesse falsum non potest Quest How thou doth faith and knowledge differ Answ Faith is the judgement of a certain truth but certain by divine testimony whether of the Spirit or of the Word the apprehension we have of a truth by the authority of a divine testimony is faith but knowledge is the judgement of a truth certain not only by a divine testimony but either by sense or experience or evident reason experience is but an observation of divers Sciences and so most of the rules of practicall Art are knowne by experience or by evident reason such are Mathematical rules gathered by certain principles of evident reason such therefore as love one another have a certain perswasion of Gods love to them by some divine 〈…〉 3 A loving 〈…〉 love of God to him by evidâ—â—â— reason by artificial argu◠〈…〉 judgement of Gods love to him First From 〈…〉 in a Christians heart when he is once be◠〈…〉 exhorts them to be loving and geâ— to a◠〈…〉 â—metimes foolish disobedient and 〈◊〉 one another Iames 〈◊〉 do you think the Scripture speaks in vain the 〈…〉 in us lusteth after envy the frame of our natural temper lusteth after envy emulation as the sparks flye upward 〈◊〉 therefore we find this temper subdued that we can think well and speak well and doe good meeâ— to our brethren way this is an evident argument that God hath shewed love to us or 〈◊〉 the could never have so freely loved others 2. From the knowledge 〈…〉 may have of 〈…〉 in Christ because they see us expressin◠〈…〉 Iohn 13. 〈…〉 this shall all men know that ye are the Disciples if 〈…〉 men forward and ready 〈◊〉 â—elpfulnesse to their 〈…〉 â—ill say surely he is 〈◊〉 that company iâ— therefoâ—◠〈…〉 to be Christ 〈…〉 may not 〈…〉 it our selves â—â—ay not 〈…〉 discern love to 〈…〉 all 〈◊〉 world knows it Vse 1. Of refutaâ—â—â— of â—â—â—e Popish 〈…〉 that faith is rather defined by 〈…〉 the evidence of things not seen but we 〈…〉 and 〈…〉 well stand together 〈◊〉 we 〈◊〉 know a 〈…〉 we can believe when Steven saw Christ 〈◊〉 at the right 〈…〉 what did he not then believe it For that place Heb 〈…〉 not a definition of faith but a description of 〈…〉 of the 〈…〉 that it makes things evident that we 〈…〉 as by faith 〈…〉 though we 〈…〉 his feeling 〈…〉 not his faith but helpeth it John 20.27 28. 2. Bellarmine and most of the 〈◊〉 say that 〈◊〉 iâ— spectalis misericorâ—â—â— is not 〈…〉 but praesumptiâ—â—â— certainly their errour is presumptuous for doth not the Apostle plainy say We 〈…〉 the love that God hath to as Vse 2. This may be a strong 〈…〉 to be abundant in love and tender heartednesse one to another little doth a man know how he disturbs the 〈◊〉 of 〈◊〉 own conscience that disturbs another mans peace true it is 〈…〉 wrong his brother in evill 〈…〉 hard speeches in doing evill 〈…〉 and he goes 〈…〉 other times and thinks all is right as 〈…〉 that the Lord is departed from him so that there is as 〈◊〉 difference betwixt himself now and himself at other times as betwixt a man found and a man fainting away with some evill disease or betwixt a Vine of September and December formerly full of sap and 〈…〉 now dead and 〈◊〉 Why what 's the matter the heart is so straight and heavy Why our bowels have been shut up towards our brethren and therefore God shuts up his favour and helpfulnesse from us therefore we hear much and profit little receive the Sacrament often and little good done as you desire therefore to keep Gods love fresh and springing up in you so let love to your brethren grow up and spring in you Many a soule is in feare and doubts of Gods love to him Why what must he doe Why stir up your love to God and your brethren and God will manifest his love to you 〈◊〉 2.13 Mercy rejoyceth against judgement If a man have an heart pitying the miseries of others whether in their bodies or in their souls at the day of judgement when others tremble and quake merciful men shall rejoyce Matth. 5.7 1 JOHN 4. â—â— God is love and he that 〈…〉 in 〈…〉 1. The 〈…〉 contain a 〈…〉 those 〈…〉 one 〈…〉 as he 〈◊〉 said down 〈…〉 and therâ—◠〈…〉 words 〈…〉 parts 〈…〉 1. The 〈…〉 2. The 〈…〉 constant 〈…〉 dwell 〈…〉 one an another 〈…〉 God observe 〈…〉 〈…〉 part of him whosely 〈…〉 it is called it that is the object 〈…〉 Christ 〈◊〉 the object of 〈…〉 Psalm 7â—â—â— In the 〈…〉 not but it 's 〈◊〉 to in 〈◊〉 there 〈…〉 lovely 2. God is love effect 〈◊〉 he is the 〈…〉 of love 1 〈…〉 Christ is called Wisdome because he gives 〈…〉 so God 〈…〉 if there be a 〈…〉 to 〈◊〉 1 John 4 â—â— and so if any shew love to 〈…〉 3 God is love 〈…〉 God full of love and mercy we 〈…〉 is wisdome it selfe or love it selfe without a 〈…〉 Acoâ—deus non predicatur de 〈…〉 man wisdome or a 〈…〉 but â—â—re God transcends all 〈…〉 abstracts God is love from where may be 〈…〉 it's of the divine Essence we may 〈…〉 God is a Spirit that
perfect love to God and their brethren they may have boldnesse in the day of judgement This Paul confirms 2 Tim. 4 7 8. he is confident that God would give him a crown of righteousnesse who had fought the good fight of faith and had finished his course had abounded in love to God and man which is our righteousnesse to 〈◊〉 God and man his due and this crown of glory God will give not only to him but to all that love his appearing James 2.13 Mercy rejoyceth against judgement which is a fruit of love for mercy is nothing else but love compassionating our brothers distresse the judgement day is terrible to all bitter cruel and harsh spirits but mercy riseth against judgement Matth. 25.34 to 41. We see what encouragement he gives to his sheep on this ground because they shewed him kindnesse in being kind to his brethren Reas 1. From the esteem the Lord Jesus bears to such before whom they are to appear in judgement for such as love Christ and his members have found Christ dispensing himselfe to them not as a Judge but as a Saviour or else they could never have loved him nor others now they that are to meet with a Saviour have cause of boldnesse in that day or if he come as a Judge it 's but as a Judge to plead their cause and right their wrong and take vengeance on their enemies 2. A loving Christian hath a further ground of confidence in his heart that the day of Christs appearing shall be as the day of his marriage now a marriage day is a day of the gladnesse of the heart Cant. 3.10 Now they that love one another are espoused to Christ here by their effectuall vocation but the day of judgement is as the marriage day Christ here adorns and beautifies us that so at the last day we may be represented as fit Spouses for himselfe Such as are in marriage love how do they desire and long after the marriage day and so doe all true Christians that have kept their hearts chast to Christ how doe they pray for the hastening of that day Beloved be like a Dove or young Hart upon the Mountains of spices Cant. 8. ult This day is called the day of refreshing Acts 3.19 and it 's the work of the Ministers of the Gospel to drive a match between you and Christ that so at that day they may look them out and present them to Christ Loe here am I and the children that thou hast given me Isa 8.18 2 Cor. 11.1 2 3. It 's therefore the day of the comfort of Gods Ministers and all his servants therefore a day of boldnesse 3. It 's a day of much comfort and boldnesse because then they shall be freed from all discouragements from all persecutions and malignities from slanderous tongues and hard speeches from all fears and sorrows nay more from all temptations and corruptions this must needs give boldnesse to them it 's all the cause of boldnesse we have in this life because at that day all our sins and sorrows shall be put away it 's a day of universal freedome from all sin 1 John 3.2 we shall then be like him in grace and glory and freedom from all evils Vse 1. To reprove a grosse errour in Popery which is that no man can be certain of his salvation in the day of judgement but we see it 's no other doctrine but St. John here delivers is it not a word of boldnesse and confience that Paul hath 2 Tim. 4 7 8. I know from henceforth is laid up for me a crown of glory true say they Paul was an extraordinary Christian but he addes not for me only but for all them that love his appearing were not Christians confident against that day how is it that they so earnestly desire that day The Spirit and the Bride say Come and every one that is a thirst sayes Come Lord Jesus come quickly be like a young Roe which shews plainly they doe not look at it as a day of terrour but as a day of boldnesse and comfort Object Have not many of Gods servants been afraid of the face of death and troubled at it What was Hilarius his speech Egredere anima mea quid trepidas Egredere septuaginta annos Christum colui jam mortem times Answ The words of Hilarius shew that he checks this fear he thought he had no cause to be afraid therefore he bids his soul goe forth 2. I grant that a mans nature may shrink at death though he knowes that he hath been a faithfull servant and is not afraid of judgement for death is an enemy to nature though a friend to grace 2 Cor. 5.12 Paul himselfe desires to be cloathed with glory 〈…〉 unclothed of his body so Christ told Peter John 21.18 〈…〉 thee whither thou wouldst not he means to martyrdome implying if he could have shunned martyrdome with a good conscience he would have â—orded it because its an enemy to nature but yet this 〈…〉 â—â—ture is after aggravated by temptâ—◠〈…〉 so that as 〈…〉 so to 〈…〉 will 〈…〉 times taking away all mattâ—◠〈…〉 he wâ—â— conâ—â—â—dent o◠〈…〉 all 〈◊〉 of comâ—â—â—◠〈…〉 him 〈◊〉 that day shall 〈…〉 examination and possese him 〈…〉 youth that his 〈…〉 Psal 30.7 〈…〉 his face 〈…〉 is the 〈…〉 and Johâ— â—0 〈…〉 yet this 〈…〉 love may 〈…〉 in that day though 〈…〉 wh◠〈…〉 with temptatiâ—â— and 〈…〉 it may be 〈…〉 and so other Christians in his 〈…〉 â—emper 〈…〉 Christ 〈◊〉 to him Psal 3.6 I will not be afâ—â—◠〈…〉 about 〈…〉 St. Ambrose I have not 〈…〉 am ashamed to 〈◊〉 any longer neither doth it irk me to die 〈…〉 a good Loâ—â— so Paul professeth Phil. 1.21 〈…〉 â—â—â—ved so Job 19. â—â— 26. 〈…〉 but even of every one whose loâ—◠〈…〉 that thâ—◠〈…〉 in that day Vse 2. Shews the dangerous estate of such whose love to Go◠〈…〉 brethren is not perfect for if they whâ—â—â— love is perfect may have 〈…〉 then such as never sought 〈…〉 his favour never loved the â—ell 〈…〉 of his servants in tha◠〈◊〉 where 〈…〉 Obj. I have knowâ—â—◠〈…〉 â—â—ve never troubled themselves with matters of Religâ—â—◠〈◊〉 yea scornfull 〈…〉 boysterous men yet as little afraid of death and hell 〈…〉 Isa 22. â—â— Answ That which the Papists condemn as hereticall 〈…〉 God 's servants that may be called 〈◊〉 presumption in such men 〈…〉 who never shrink at death or judgement and indeed it proceeds from 〈◊〉 profound ignorance and deadnesse of their hearts who nenver 〈…〉 of God nor the terrours of hell Dâ—â—â—e bellum in ex pertis but if one 〈…〉 â—ome to see that dâ—y then shall they call to the moutainns and hills to coveâ—â—â—â—em from the wrath 〈◊〉 the Lamb. Vse 3. For those that would live comfortably and die peaceably take this ready way be perfect and sincere in your love to God and his Saints and that will breed 〈…〉 marvellous boldnesse against that day
fear him but it casts out all tormenting fear it casts out the fear of the day of judgement and so consequently of Gods wrath 2 Thes 3.5 He prays that the Lord would direct their hearts into the love of God Why what is the fruit of that And into the patient waiting for of Christ when a mans heart is once directed to the love of God he is prepared to wait for the coming of Jesus Christ Jude vers 21. Keep your selves in the love of God looking for the mercy of the Lord Jesus Christ unto eternall life So much love as you keep in your hearts towards God so much expectation you keep in your hearts against the day of his appearing the like may be said of keeping our hearts in love to our brethren Jam. 2.13 Mercy rejoyceth against judgement Reas 1. From the proper nature and effect of love Love thinks no evill 1 Cor. 13.5 This is the work of love in the heart it bows the heart to take all in good part that God doth against it so that though we find much disquiet and anguish and torment yet love makes the soul take all in good part so that it thinks no evill of God For particulars 1 The soul thinks thus though I feel much smart and anguish yet I cannot but think it well that God should apply such corasives to my wrankled festered wounds 2 The soul takes it well that God shews him all the danger before times of sicknesse or death that he shews him this out of Hell and awakes him before he comes there it 's a great mercy that I have yet time of mercy that Hell hath not swallowed me up but that he hath given me so fair a warning to prevent it 3 A loving soule takes Gods dealing in this kind in very good part as being a notable preservative against many sinful distempers he should have fallen into by these anguishes he drives me from the world and putting off GOD for after-times this makes us seek God speedily there is no man when grace knocks at his heart that quite rejects the motion but defers it but these tormenting fears are like hooks in a fishes belly they draw us to God presently 4 The soule takes it in good part in that by these fears of conscience he is brought better to attend on Sermons to be conversant in the Scripture more to like good company better This though it quite casts not out tormenting feare yet it makes all to be taken in good part for that the soule hereby grows more meek and lowly and by this means he begins to find rest to his soule When a man begins to take Christs yoke and beare it patiently and learn of him to be meek and lowly he finds rest to his soul then he is not in torment 2 Effect of true hearted love it stirres up a man to seek him whom I â— soul loveth and the very seeking prepares the heart to rest for such a soule when he hath found Christ will not let him go till he be possessed of his love Cant. 3.4 Whereas the soul that wants love runs away from God as Adam and Cain Saul fled from God in their distresse but love is in the midst of all these tormenting feares gathers up the soul that it runs not to musick nor mirth or any evill means to quiet it but provokes the heart to seek God by all good means and so casts out fear 3 Love of God makes us afraid of all sin and conscionable to obey in all things All that love God hate sin love maketh us hate sin and affects us with a desire to keep Gods Commandements and to be doing good John 14.23 Now both these lead to tranquility Psalm 79.10 11. There is a double ground of comfort to those that begin to hate evill out of love to God First The Lord preserveth such a soul Secondly Light is sown for such which in time will sprout up to manifest comfort therefore Psalm 79.12 he saith Rejoyce in the Lord ye righteous Love likewise provokes us to be fruitful in goodnesse and if we be so Christ promiseth that he will manifest his favour and familiarity to such John 14.23 Reas From the object of love which is alwayes some good and if the soule love good God will be good to it Psal 79.1 Truly God is good to Israel In the midst of many fears and doubts and griefs in the midst of all like the Sunne through a cloud he breaks out yet God is good to Israel Now when a man in the midst of evill can looke at God as good this makes way to quiet all as he expresseth vers 24 25.28 29. When the heart conceives of God as good it scatters all doubts und fears wherewith the soule is possest that though his heart and flesh faile yet God is his portion for ever Vse 1. Of direction to them that have to deale with troubled spirits where they may apply comfort a man comes and complains bitterly of the burthen of his soule Why as yet there is no sure ground of applying of comfort but when you can discern any fruit of love in their expressions if you finde them taking all in good part and blessing God that by this meanes he is pleased to break them off from their owne sinful wayes and draw them closer to himself then you may safely apply comfort but otherwise if you see men murmuring against Gods hand why truly that feare hath torment and that soul is not sound-hearted This is true love to love God when he is angry and to take it in good part that God should deal frowardly and crabbedly with a froward and â—â—ooked heart Vse 2. For them that find their hearts overwhelmed with fears doubts and yet are unwilling to come to his frame of spirit that think they have not lived so badly as some have done convince them they have deserved more then this that so they may take all in good part 〈◊〉 then if they be possest of Gods love in this and apprehend â—â— there is way 〈◊〉 â—â—mfort and peace Vse 3. For you that finde disturbance and anguish of soule it may be a ground of consolation and direction to you 〈…〉 heart pricked with the torment of sin consider how thou findest thy 〈…〉 to God doth thy soul say to God in 〈◊〉 deepest anguishes as 〈…〉 Thyâ— art just in all that is come upon us thou hast done righteously but we have done foolishly Dost thou take it in good part and blesse God that in very faitfulnesse to thy soul he hath afflicted thee If thou 〈…〉 thy self to God and puttest thy mouth in the dust willing to be turned any way so that he will set thee in a good way Why then there is a spirit of love in thee which in time will cast out all fear there are now 〈◊〉 of light and joy sown which ere long will sprout forth to thy endlesse comfort Vse 4. May teach them
Christ liveth in me and the life I now live I live by faith in the Son of God live upon Christ daily fetch all your help and comfort and life from him and for eternall life seeing it is laid up in him let us lay claim to it in his Name and lay up the security of all our life in him that so though it be unsetled yet in him it may be sure 1 JOHN 5.12 He that hath the Son hath life and he that hath not the Son hath not life THis Verse contains the third record God hath given us of his Son and that is the subject of this eternall life to whom this life is given and that is onely to the true believers He that hath the Son hath life and he that hath not the Son hath not life Doct. Vpon our having or not having of Christ depends our having or not having life Prov. 8.35 36. He that findeth me findeth life but he that hateth me loveth death Eph. 2.11 12. Without Christ we are aliens from life and strangers from the Covenant Quest Why doth our life depend upon the having of Christ Reas 1. From the insufficiency of all the creature to give life Heb. 10.1 4. For it is impossible that the bloud of Bulls or Goats should take away sin Besides should we die for our sins our selves yet we could not satisfie for our sins because we could never overcome death neither can our obedience to the law give us life Gal. 3.21 23. David speaks it fully in the Name of Christ Psal 22.29 No man can keep his soul alive he cannot keep naturall life much lesse a spirituall yea Adam in innocency was taught to look for the preservation of his life out of himselfe and therefore he was to eat of the tree of life implying that the maintenance of that life he then lived could not have been in himselfe but he must eat of the tree of life a type of Christ How much lesse could Adam fallen keep this life in him Quest Why is the creature insufficient to give life Answ 1. From the preciousnesse of that price which was to be paid for our life the matter of our justification is the price paid for our redemption Psal 49.8 The redemption of souls is precious and it is beyond the power of the creature it was onely the obedience of Christ as suffering to the death that could give a sufficient price for us and none but Christ could doe it because he thereby declared himselfe mightily to be the Son of God 2. For our life of Sanctification and Consolation that proceeds from the Spirit of God within us springing up in us to everlasting life John 16.7 John 4.10 Now its onely Christ that can give us this life it s he that must ascend up to heaven and send down the Comforter it s he that sets open this living Fountain 3. For eternall life that can onely be given by Christ in regard of the difficulty of it above all humane reach no man is able to deliver his soul from the grave Psal 49.7 8. Death is the passage to eternall life now for a man to die and aftewards to raise up himselfe is above created power John 11.25 Reas 2. From the good pleasure of God that hath appointed That in Christ should all fulnesse dwell Col. 1.19 Col. 3.4 All the springs of life flow from him onely there is no deriving of life from any other fountain Vse 1. From hence we may have an evident ground of tryall whereby we may know whether we be alive or dead why if we have the Son we have life if we have not the Son we have not life For the understanding of this we are to consider 1. What it is to have Christ 2. What it is to have the Son 3. Shew some signes of life For the first we are said to have Christ four wayes 1. By way of service 2. By way of purchase 3. By way of Covenant 4. By way of acceptance 1. By way of service or worship a man is said to have God that worships God as some Princes are chosen by the peoples adoration so by our adoring of God we have God Exod. 20.3 Thou shalt have no other Gods but me that is Thou shalt worship no other Gods but me if thou worship me you have me Psal 45.11 12. For he is the Lord thy God and worship thou him we receive Christ to be our Lord by worshipping him This Moses sang at the red Sea Exod. 15.2 3. to exalt and worship God makes him our God the worship of God is performed in our minds in our wills in our liveâ— 1. In our mindes we then have Christ when we have him in high estimation Cant. 5.10 My Beloved is white and ruddy the chiefest of ten thousand who is like unto thee among the gods Psal 8.7 Exod. 15.10 11. when the soul prizeth Christ above all then we have him this is the difference between spirituall and earthly things a man may prize gold and silver and riches and yet not have them but we never prize spirituall things especially Christ but we have them and this is worship for all worship stands in exalting another and debasing my selfe now if I give Christ divine esteem its divine worship now when the soul thus esteems Christ as the highest and debaseth himselfe to the lowest it hath Christ John 1.27 John the Baptist he so advanceth Christ that in comparison of him he thinks himselfe unworthy to loose the lachet of his shoe no mortall man so great but another may be worthy to loose his shoe but Christ is so highly advanced that we are not worthy to doe him the meanest service when a mans heart thus advanceth Christ and thinks himselfe most unworthy of the meanest service about him much more of having Christ himselfe when once we have Christ in such high esteem we have him indeed and this high prizing of Christ may a poor soul have when it can expresse little else and this is an evident argument of our having Christ when we can think the worst thing in Christ honourable and precious this was Moses his faith that he lookt at the very reproaches and afflictions of Christ as greater riches then the treasures of Egypt Heb. 11.25 26. 2. We honour Christ in our minds when we esteem nothing more worthy knowing then Christ 2 Cor. 2.2 For I determined to know nothing among you save Jesus Christ and him crucified John 17.3 and to know Christ is to know the vertue and worth of Christ as Paul knew him Phil. 3.7 8 9. that is to esteem all his best outward priviledges as base and filthy in respect of the knowledge of Christ an evident sign that Paul had him In Nature we never have a thing but we desire to know the worth and use of it Phil. 3.10 so every one that hath Christ desires to know what the power of his death is and the vertue of his Resurrection and
after another pitch one sin upon another till he be burthened with our sins and what parts and gifts and liberties God gives them they abuse to Gods dishonour And is not this monstrous rebellion for poor creatures to make God serve a wearisome service Wonder not therefore if he say Rebellion is as the sin of witchcraft 1 Sam. 15.26 As a Witch gives her soul to the devil to have her own liberty for a while so rebellious sinners are at league with the devil and hel to serve their lusts whilst they live 2 As a witch makes the devil serve her all her life but at death she serves the devill So God shall serve them all their life time but at death they would serve God and then they will do him the best service they can Why do you think God will accept our service when we dye when we have made him serve us all our life time 2 To have Christ for our Prince is not onely to serve him but we must give him Princely service such service as becomes so royall a Prince Mal. 1.8 Serve not him with blinde and lame sacrifices but with the best and fattest crucifie your fattest and dearest lusts to him let him have your best parts and best affections righteous Abel brought to God the firstlings of his flock and of the fat thereof Gen. 4.4 So let God have our first years and the strength of your affections give not him your old decrepit age 2 Sam. 24.24 I will not offer to God saith David that which cost me nothing Araunah indeed gave them all freely to the King like a King If a man give to a King he must give as to a King he must give as a King Nay saith David if you as a King give those things to me must not I then who am a King give as a King to that King of Kings Let God have all you have give up your selves and all your families to him For application Would you know then whether you have life Why if you have Christ you have life and if you would know whether you have Christ or no you must consider God hath exalted him to be both Saviour and Prince Dost thou finde thy heart looking up to him for help in all thy miseries Then thou hast him as a Saviour If in cases when thou knowest not what to doe yet thy eyes are towards him Why this very looking towards him is of an healing nature as was the looking towards the brazen Serpent Numb 21.9 The Conies are but a feeble folk and yet they make their nests in a rock so it 's good for us in our distresses to have recourse to the rock that is higher then we Again consider are there any lusts in us that we desire to be spared in and would not be saved from Why then we have not Christ for our Saviour So consider Have we Christ for our Prince Do we subject every thought unto him Dost thou not entertain an evill thought if they rush in upon thee dost thou strive to thrust them out Then thou hast Christ for thy Prince But if thou findest evil thoughts in thy heart and sufferest them to rest in thee Dost thou make God to serve a wearisome service from moneth to moneth and year to year and over burthen his patience and mercy Then Christi not thine If thou lookest at him as thy Prince he should have the best service thou couldst afford him A third head of signes whereby we may know whether we have Christ or no is exprest in the text He that hath the Son hath life For we may as well argue from having of life that we have the Son as from the having of the Son that we have use they are reciprocall he that hath the Son hath life and he that hath life hath the Son This Life is fourfold Of Justification Of Sanctification Of Consolation and Of Glorification If we have good evidences of the three former we may have assurance of the latter The signes of life are of three sorts our spirituall life may be discerned three wayes By the causes By the effects By the properties For the causes the holy Ghost gives us three causes of our spirituall life which if we finde we may assure our selves that we have life and so consequently we have the Son 1 Cause of our spirituall life is Gods own good pleasure Of his owne will hath he begot us Jam. 1.18 This St. John proves by denying all other causes of our begetting to life John 13 Not of bloud that is not of parentage for godly parents may have wicked children though Gods commandement do much yet it is not from their good parentagâ— but from Gods pleasure in the covenant Nor of flesh that is not of corrupt nature nor of the will of men that is not of the will of our best friends that desire it and pray for it unlesse God set in with all those of his good pleasure he shall not have life Ezek. 16.6 It was od that said to us when we were in our bloud Live This is an evidenâ— signe of the life of grace Such a mans heart acknowledgeth all the grace he hath to be of Gods good pleasure Take a naturall man he thinks well of him elf that he hath alwayes had a good nature and towardly and hopefull and all his friends could say no lesse But now a regenerate Christian acknowlâ—dgâ—th that he had no heart to goodnesse by nature onely some outward correspondency towards his friends to please them but he acknowledgeth what Paul doth Gal. 1.15 16. When it pleased God to call me by his grace and to reveale Christ in me then I lived but not before A living soul never attributes any thing to his good nature or towardlinesse but when it pleaseth God to call him to his grace A second cause of life is a word of promise for all that are of Abraham are not the Children of Abraham onely the seed of promise such as are begot of a word of promise as Isaac was and least you should think it belongeth to Isaac onely he makes it common to all the elect that they are all children of promise Gal. 4.28 But yet Isaac had the peculiar in that even his birth was by promise to Abraham and Sarah But the Apostle would thereby inferre that all our spirituall birth is by a word of promise Here therefore try thy life thou sayst thou livest but what word of promise wert thou begot of Faith comes by hearing Rom 10 17. Gal. 3.5 There is some word of promise dispearsâ—d in the word preached which the soul layes hold of and is thereby knit to Christ by faith Indeed many a good soul cannot tell what word of promise he was first begot of yet sure it was by a word of promise and though thou dost not know this promise yet there is no Christian but he sustains himself by some promise which shews plainly that he was bred
flexiblenesse a dead carkase is always stiffe So consider whether you be stiffe or no why if there be life of grace in you That wisdome that is from above is gentle and easie to be entreated James 3.17 There are four things in this plyablenesse First He is easily pleased with any indifferent indevours 1 Pet. 3.8 A gracious man is easily pleased if a man be froward and hard to please it s a signe such a soul is stiffe and dead Secondly If he be offended he is easie to be entreated James 3.17 It s a signâ— of a reprobate sence to be implacable Rom. 3.1 Thirdly If he have offended another he is willing to yeeld to that man whom he hath offended so much stiffnesse so much deadnesse Fourthly There is this gentlenesse in every living Christian he is willing to deny himselfe upon unequall terms when he might stand upon his right yet he yeelds his right rather then any offence should grow so Abraham did to Lot Gen. 13.8 9. If we finde it thus we are loving Christians but if men be hardly pleased like Nabal churlish hardly recall'd will not yeeld but stand upon their right to the utmost then they are in a deep swound or dead 3. Whilest the body is alive its savoury a dead carkase is very unsavoury mark your spirits every living Christian is a sweet savour to God his words are savoury Col. 4.5 6. Ephes 4.29 His works savour well in the nostrills of God and man Ephes 5.10 But if your speeches and carriages be unsavoury uncomely and profane are ye not then carnall 1 Cor. 3.3 But a good Christian so carryes himselfe that the bowells of the Saints are refreshed by him Unsavoury speeches and carriages argue the deadnesse of such a soul Vse 2. May shew us the dangerous and uncomfortable condition of every such soul that hath not Christ He that hath not the Son hath not life If we be without Christ we are dead in trespasses and sins Eph. 2.1 5. We may say of men by nature as was said of Senacheribs host Behold ye are all dead carkases 2 Kings 19.35 We by nature have not this act of life Five acts of life we heard of before by Nature we are wanting in them all 1. By Nature we have no spirituall motion all our works are but dead works Hebrewes 9.14 And so dead are we by Nature that we doe no good nay we can doe no good and which is worst of all we will doe no good Rom. 3.12 There is none that doth good no not one All the imaginations of our hearts by nature are wholly evill and that continually Gen. 6.5 And as all his thoughts are evill so are all his words Mat. 12.33 And so are all his works Mat. 7.18 We are as rotten trees we cannot bring forth one good fruit There is not so much in a naturall man as one good thought or word or action that proceeds from faith or is regulated by Gods Word or aymes at Gods glory nay if God should raise us up and inable us to doe good yet we would not Jer. 13. ult Oh Jerusalem wilt thou not be made clean When shall it once be The man that had a bodily disease on him when Christ askt him Wilt thou be made whole He said Yea Lord. But if God ask us the question Wilt thou be made clean we refuse it We finde shifts to put off Christ never could we finde that day wherein we could say This day I would be a Christian but we are either almost perswaded to be Christians or else it must not be this day as bad debtors they would not have the creditors set them a day lest they should break it so wee would be spared from setting God a day for surely we would break it indeed when we are pressed with some fore sicknesse indangering death what say we O! If God would but once restore me to health againe all the world should see I would become a new man and yet when he was in health he said I will seek God and turne to him in sicknesse and thus we put God off from Winter to Summer from Spring to Harvest when we are sick we promise amendment if God will send us health but why not now Doe you know whether ever you shall have health or no And will you hazard your soules And therefore God expects that in afflictions we should seek him 2. They feed not on Christ which was a signe of life but as God said of his superstitious people Isa 44.20 the same may be said of every naturall man He feedeth upon ashes a deceitfull heart hath turned him aside that he cannot deliver his soule nor say Is there not a lye in my right hand Every naturall man hath an idoll that he sets up in his heart and whoever he be that feeds not on the living God feeds upon ashes It is taken from children that for some evill humour delight to be â—â—â—bling upon ashes and coals So every naturall man he feeds upon ashes that is upon dry and unsavoury meat that will not profit the soule for the soul is spirituall and fed upon spirituall food profits and pleasures and honours are no more fit meat for the soul then ashes for the body Solomon complaines of the vanity of mankinde Eccl. 3.21 Who knoweth the spirit of a man that goeth upward or the spirit of a beast that goeth downward Who knows Who considers or takes it to heart that his soule goes to a better place then the beast Who provides better for his soul then the beasts Doe not they all feed on worldly comfort who should feed on immortall food We by nature all of us feed on ashes so that we cannot deliver our soules and say Is there not a lye in my hand Is not this a false course a lying vanity Will not profits and honours deceive me A seduced heart hath deceived him 3. A third act of spirituall life is growth Now a carnall man is far from growing in grace apt is he to grow in sin to proceed on in evill to increase in ungodlinesse 2 Tim. 3.17 Jerem. 9.3 From coveteousnesse to ambition from ambition to voluptuousnesse this is his best growth 4. A fourth act of life was expulsion of noysome lusts Now by nature we are loath to part with our lusts Jer. 4.14 O Jerusalem wash thy heart from wickednesse how long shall vain thoughts lodge in thee We by nature will never cleanse out our lusts but if we doe cast out any thing it s the motions of Gods Spirit we think them superfluous and burdensome and hinderers of our credit and pleasures so that all good motions and good counsells that have been put in us we cast them out Ahab is struck with fear and humiliation but he casts out all by calling a Councell for War Let Cain have a good motion he puts it off by building a City and so takes off his thoughts from once seeking to God to heal
your faith live dayly by faith and you shall not want life Vse 7. Of consolation to every soul that hath Christ If thou hast Christ thou hast life and shalt have it more abundantly he that findeth him findeth life and they that seek not Christ seek death 1 JOHN 5.13 These things have I written unto you that believe on the Name of the Son of God that ye may know that ye have eternal life and that you may believe on the Name of the Son of God WE are now come to the beginning of the conclusion of this whole Epistle wherein he sets down the persons to whom he writes These things have I written to you to you that believe 2 The end wherefore he writes these things to these the end is twofold 1 That ye may know that ye have eternal life 2 That ye may believe on the Name of the Son of God which he amplifies in the verses following These words afford three Notes Doct. 1. This Epistle of John was written and delivered to believers only This is evident not onely in the Text but sundry other places of the Epistle cap. 1.4 He wrote it to such as by reading this Epistle might attain to full joy This is evident likewise by recounting the several sorts of persons to whom he wrote cap. 1.12 13 14. Which were of three sorts Babes Young men and Fathers yet all believers so cap. 4.4 Ye are of God little children His second Epistle was written to the elect Lady and the third Epistle to his beloved Gaius vers 1 2. All his writings were directed to believers so were all the Epistles of the rest of the Apostles directed to believers to Saints to the chosen of God to their brethren as will appear in all their first greetings when our Saviour himself wrote he wrote to such in whom he acknowledged many special graces yea even in the worst of them in the Church of Sardis he acknowledged that she had a few names Now this gives us just occasion to enquire Why they were written to believers 2 Why to them only To Believers 1. In regard of the special help and benefit their writings afford the Church the benefits of their writing to the Church were 1 Teaching 2 Thess 2.2 2 Putting them in remembrance 2 Pet. 1.22 23. 3 Stirring them up to practice what they knew 2 Pet. 1.2 3. 4 To humble the spirits of them that were puft up 2 Cor. 7 8. 5 That they might be strengthned in their faith 1 John 5.13 6 That their hearts might be filled with joy 1 John 1.4 which was effected Acts 15.31 7 These writings have bin the foundation of the faith of all Christians to the end of the world because they have afforded matter of all the preaching of the Ministers for by them the men of God are fully furnished and made perfect to every good work 2 Tim. 4.16 17. 2 He writes to believers only the reason is taken from the little use or profit that unbelievers will make of these writings till they be brought on to believe which is so little that not one of the Apostles directs any of their writings to them but only for the believers sake amongst them it 's with the Apostles writings as with prophesies and not miracles Prophesies are not for them that believe not but for them that believe Miracles are not for them that believe but for them that believe not not but that Miracles may confirm believers but believers should chiefly attend to Prophesies Take a company of unbelievers it 's little good they get by reading their writings for no good is done without faith now faith comes not by reading but by hearing had God ordained that reading should be effectual to the conversion of men he would have confirmed it by Miracles as he did the preaching of the Apostles Again had their writings been sanctified for the conversion of men they would have sent them abroad to the most remoâ—e places of the world where they were never likely to come but we see they did not but rather took pains themselves to goe about the world Rom. 10.15 16 17 18. Object Sometimes God hath blessed the reading of the law to the conversion of men Deut. 31 10 11 12 13. He blessed it not only to them that knew the law before but to their little ones that knew nothing and why then should not the reading of the Gospel be as effectual now seeing of the two it 's fuller of power Answ You shall not read that God blessed the ordinary reading of the law to this end but the reading there spoken of Deut. 31. was a solemn reading of the law at the years of solemn release which was but once in seaven years and the reason of it was because that year of release was an acceptable year and typed out our redemption by Christ for in one of those years of release Christ was put to death therefore to denote that God could give an extraordinary blessing to the reading of the law even to little children and shew that those that are released by Christ they shall read with understanding and profit this solemne reading every seaventh year was instituted and blessed 2 He doth not speak of bare reading but of expounding and applying it likewise which ordinarily accompanyed their readingâ— of the law for so we read expressely that they did at that very feast Neh. 7. ult cap. 8.4 to 9. Ezra stood up and read and then gave the sense whereat they were so much affected that they all wept abundantly Vse 1. May shew us the reason why so many good books written by learned godly men have so little prevailed to bring on any of the Papists few or none converted by any of our writings and no wonder for the writings of the Apostles themselves were not sanctified to this end it 's true writings have ever been useful to the convincing of some to the establishment of others to the satisfaction of others but none have prevailed to the conversion of any Vse 2. The like may be said of our reading Ministers look at all the good that hath been done in such Congregations where they have only readings you shall find them as ignorant of Christ and empty of grace as if they had never heard of such things You will say this is an uncharitable saying But I would know whether is more uncharitablenesse to flatter you in your woeful condition to your destruction or to tell you of your danger 2 Chron. 15.2 3. Now for a long time Israel had been without the true God and without a teaching Priest it cannot be conceived but that they had the law read in their Synagogues for the very Judicial law of Moses was the form of the Government which they could not be ignorant in but yet they are said to be without God because they had not a Priest to teach Object Acts 15.21 For Moses of old time hath in every City them that
and drinking for then it is a lust of the flesh Gen. 27.3 4. Go and take thy Bow and take some Venison and make me savoury meat such as my soul loveth What did he onely look to please his appetite no but that I may eat and blesse thee that being refreshed by thy provision I may be strengthned to blesse thee a lively Pattern for all Christians so to eat savoury meat as that we may be fitted for prophecy if God call fit to pray if God call fit to hear fit for any duty God shall call us to and not to make us more dull and heavy Thus we see intemperance is a lust of the flesh and wherein it consists Next to that follows incontinency which is an affection to women which is inordinate Mat. 5.28 and that is a lust to be avoided of all And this lust expresses it selfe in three kinds 1 When it is carried to a wrong object 2 When it exceeds measure 3 When it aimes not at a right end For the first Sometimes the heart is carried to beastly unnaturall lusts against nature and order as with beasts Lev. 18. secondly If it be carried to kindred as when Ammon defiled his Sister Tamer and this lust lies in carrying it selfe to a wrong object thirdly When it is carried in women to men or men to women before consent of Parents though it may be a fit match yet it must be with consent of Parents though the Angell prospered Abrahams Servant in his way yet he durst not ask Rebeccahs good-will before he asked the good-will of her Parents 2 It is a lustfull affection in conjugall affection when it exceeds measure as when for it he omits his duty to God or denies his profession sometimes a man hath a good affection to Religion but the love of his wife carries him away Luke 14.26 a man may be so transported to his wife that he dare not be forward in Religion lest he displease his wife and so the wife least she displease her husband and this is an inordinate love when it exceeds measure 3 It is a lust of the flesh when they are so transported with affection that they look at no higher end than marriage it selfe to have conjugall affection 1 Cor. 7.29 the meaning is let such as have wives look at them not for their own ends but to be better fitted for Gods service and bring them nearer to God and then we so have wives as if we had them not every man is to look at his wife as a Talent sent from God and therefore he must look to restore it better by twofold at least that I may say Lord here is the wife thou gavest me and I am the more wise and humble and gracious and so Children and Servants when we affect them onely to doe our businesse and look at no higher end but our selves this is a lust of the flesh when in any thing we enjoy we look no higher but to please our selves therein 4 There is a lust of the flesh which is a lust of pastime or pleasure inordinately and this God threatens with poverty Prov. 21.17 There is a threefold lust in pastime 1 When we are set on unlawful Objects unlawful Games 2 In excessive Manner 3 To a wrong end 1 Our pastimes are unlawfull in respect of the Object if we make a pastime of every thing of such things as should be matters of devotion and sorrow and humiliation we may not jest in Scripture phrase neither may we make shews and pageants of Scripture stories as of Christ or other holy men this is unlawfull to make pastime of holy things when Moses drew near to God and God called to him I am the God of Abraham and Isaac and Jacob Exod. 3.5 God bid him put of his shooes for the place whereon thou standest is holy ground when men come into the presence of God you should put off your shooes that is your unclean affections if we come near to God we must not come with common ordinary affections we must not come with our old shooes so cards and dice we may not make a pastime of them if they be lots it is an ordinance of God and therefore not to be made a pastime of Obj. There are some religious lots some civill some indifferent if we should deal with divine lots we should use more devotion but the other a man may take more liberty in Ans I say all lots are religious whether they be about holy things as choosing Apostles or civill as casting lots about division of lands or any other thing to determine a controversy or the like as they cast lots on Christs Garments for it is not the object that makes a thing lawfull or unlawfull as whether we swear in Religious or Civill matters or Lusory because whatsoever we swear about we call God to be a witnesse so in all kinde of lottery whatsever it be about we appeal to God who is disposer of all things Prov. 16.33 for man being but causa per accidens of the event of the lot there must be some cause per se and that is God so that whatsoever it be about though matters of pastime or lusory it is a religious ordinance because it appeals to divine providence and therefore to be avoided 2 It is a wrong object when we set our pastime on other mens sins which should be matter of griefe and sorrow 2 Pet. 2.3 it was prophanenesse in Cham to make a mock at his Fathers nakednesse so it is prophanesse to make others drunk and then make a pastime of it and so for stage-playes to put on womens apparrell to make pastime so to make pastime by them who live without a calling 3 When men play with the Judgements of God Psal 119.120 if you see Gods Judgements on another make not a pastime of other mens infirmities in this regard it hath been thought unmeet for great men to keep fools and mad-men to make them pastime 1 Sam. 21.14 15. he thought it unmeet for the gravity of a King to make pastime of his folly not but that a man may smile at the simplicity of an Ideot but yet he should see Gods hand in it and be thankfull to God that he is not such a one so it is unlawfull to make a mear recreation of hawking and hunting seeing the enmity between the Creatures came for our sins and therefore it should be a matter of compassion 2 Pastime is unlawfull when it exceeds measure 1 Of time Ephes 5.16 when men spend whole nights and dayes in pastime 2 When men make an occupation of recreation as stage-players and musicians men should have a calling besides so then it is prophanesse for a man altogether to follow his pastime and recreation according to the Proverb What hath a Gentlemen but his pleasure six dayes should be imployed in the works of our callings 3 When we abuse it in excesse of our affections that our hearts are overwhelmed therewith
of God shining in our hearts the mercy of God pacifying our souls so that now we do not onely believe the promises belonging to us but the feelings of Gods love is a manifestation of Gods grace John 14.21 22. If any man love me saith Christ and keep my Word my Father will love him and we will come in to him and make our abode with him As we grow in love so the comforts of Gods Spirit grow in us The ground of this reason is taken from Gods nature who is love God is not said to be faith or hope but love and the more any man hath received of love the nearer doth he come to God and the readier is he to be doing good offices and to be helpful Reas 2. From the cause of love we know God dwels in us and wee in him because we have received a Spirit of love We could not receive a spirit of love if we did not receive a spirit of faith Gal. 5.6 We could not love our brethren if we had not faith to believe in Christ Now where faith is there Christ dwels Ephes 3.17 This reason is from the cause of love Vse 1. Of consolation to loving Christians they have manifest experience and knowledge of Gods love Hereby we know that God dwells in us and we in him The benefit of a loving spirit is this that it keeps fellowship with God and that entire fellowship A loving man doth not onely believe that he hath fellowship with God but he knows it he hath evident reason for it 2 To teach such as want the goodnesse of the promises they are not sensisible of Gods favour they have no sensible experience of it they may be perswaded that God will shew them mercy at the end but yet they do not know it If thou wilt know the fellowship between God and thy soule then pray more that the Sprit of love may dwell in thee as thy love grows so shalt thou grow in sensible experience of Gods love to thee God crowns faith with trust and confidence and assurance but he crowns love with experience If you want experience of Gods love then think surely there is some weed of envy wrath and hatred from which if thou cleanse thy heart thou shalt not onely have assurance but experience 3 This refutes the Papists that say a man cannot know that God dwels in him this is an evident signe that they have neither faith nor love if they had faith they should have assurance if love they should have experience 1 JOHN 4.14 And we have seen and doe testifie that the Father sent the Sonne to be the Saviour of the world Doct. THat such as love one another they have seen and do beare witnesse of the Father sending his Son to be a Saviour of the world John 13.4.5 Reas This word sight is more then believing for the Apostle put a difference between them 2 Cor. 4.3 We believe that Christ sits at the right hand of God but we have not seen it when he saith They have seen he would have you know that they have had experimental knowledge all sight is an act of sense and riseth from some ground of reason reason is from sensible feeling which every loving soule hath found that God hath sent his Son to be a Saviour of the world a Christian knows that except his heart be warmed with the love of God he cannot love his brethren The woman in the Gospel of whom Christ asked a little water when she saw that Christ was the Messiah and had convinced her of her sins John 4. she left her water pots vers 20. and ran into the City and saith to the men Come see a man that hath told me all that ever I did is not this the Christ Vers 29. and vers 39 40. When the Samaritans were warmed with his words they besought him to stay amongst them and many of them believed in him so that so much sight of Christ so much love Reas 2. From the knowledg that such have of Gods love unto themselves the Lord hath sent his Son to save the world the Lord hath sent his Son into the world to save us from his own wrath and shall we bear wrath and malice towards those that are his a Christian will be ashamed that his heart should be wrathful and malicious he will be reconciled to his hrethren when a Christian walks in love he hath seen the Saviour of the world and hath known him for that makes him love them because God sent his Son to save them They bear witnesse If a man refuse the love of his brethren he denies that God sent his Sonne to be a Saviour of his brethren from his wrath God sent his Sonne to save us from hell death and the grave and from all evill we may meet with God hath promised to with hold no good thing from them that feare him but if death and sicknesse be good we shall have them Psal 84.11 Now if we with-hold any good from our brethren we bear witnesse that Christ came not into the world to save them Vse 1. This should teach us to lay down all wrath and hatred and to be discouraged from harbouring any such distempers in our souls for else you proclaim before God Angels and men that God did did not send his Son to be a Saviour for shall Christ come to save his people from the wrath of God and from the Devil and shall he not free his people from my wrath Either make Christ a whole Saviour else make him no Saviour at all If Christ save from any evill he will save from all Agrippa was a Christian in part but Christ was not a Saviour in part 2 To exhort every soule to be loving to their brethren the more you abound in love to your brethren the more you testifie that God sent his Sonne into the world to be a Saviour and the more love will God expresse to your soules 3 Of consolation to such as love all men but especially to such as are of the houshold of Faith such a man hath seen that God hath sent his Son to be a Saviour of the world As Gods will is they shou d be saved so for his part his will is they should be saved such a man may be perswaded that God hath forgiven him his sins 1 JOHN 4.15 Whosoever shall confesse that Jesus is the Son of God God dwelleth in him and he in God THe 14 and 15 verses contain an argument of Gods love dwelling in us the proposition is laid down vers 14. the assumption vers 15. Doct. The confession that Jesus Christ is the Son of God is a true note or pledge of our mutual entire and constant fellowship with God They have entire fellowship because they doe not onely dwell one with another but one in another as members in the body as branches in the root Whosoever shall confesse Jesus c. So that this is one mark of
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