other arguments that the ensuing Sermons were preached by Mr. John Cotton whose name is so deservedly precious among the Saints of God that it cannot but incourage them to read them and hath invited me to allow them to be printed for the publick good Edmund Calamy Books lately printed for Thomas Parkhurst at the Sign of the three Crowns over against the great Conduit at the lower end of Cheapside A Learned Commentary or Exposition upon the first Chapter of the second Epistle to the Corinthians by Dr. Richard Sibbs published for publick good by Thomas Manton Folio There is newly come forth Mr. William Fenner his Continuation of Christs Alarm to drowsie Saints with a Treatise of effectuall Calling The Killing Power of the Law The Spiritual watch New Birth A Christians ingrafting into Christ A Treatise on the Sabbath which were never before printed bound in one Volume Fol. and may be he had alone of them that have his other Works as well as bound with all his former Works which are now newly Printed in the same Volume with this Truth brought to light and discovered by time or an Historical Narration of the first fourteen years of King James in 4o. The Journal or Diary of a thankful Christian wherein is contained Directions for the right method of keeping and using according to the Rules of Practise a day-Day-book of National and publick personal and private passages of Gods providence to help Christians to thankfulnesse and experience By John Beudle Minister of the Gospel at Barnstone in Essex large 8o. Mr. Robinsons Christians Armor in large 8o. Book of Emblems with Latine and English verses made upon Lights by Robert Farly small 8o. Grace to the Humble as preparation to the Sacrament in five Sermons by D. John Preston Picturae Louventes or Pictures drawn forth into Characters 12o. A most Excellent Treatise containing the way to seek Heavens Glory to flye Earths vanity to fear Hells horror with godly prayers and the Bell-mans summons 12o. Johnsons Essayes expressed in sundry Exquisite Fancies The one thing necessary By Mr. Thomas Watson Minister of Stephens Walbrook 8o. Sion in the house of mourning because of Sin and Suffering being an Exposition on the fifth Chapter of the Lamentations by D. S. Pastor of Vpingham in the County of Rutland Groans of the Spirit or the Trial of the Truth of Prayer A Handkercher for Parents Wet-eyes upon the death of their children or friends The Dead Saint speaking to Saints and Sinners living in several Treatises viz. On 2 Sam. 24.10 On Cant. 4.9 On John 3.15 On John 1.50 On Isa 58.2 On Exod. 15.11 Never published before By Samuel Bolton D. D. late Master of Christs Colledge in Cambridgs Four profitable Treatises very usefull for Christian practice viz. The Killing power of the Law The Spirituall Watch The New Birth Of the Sabbath By the Reverend William Fenner late Minister of Rochford in Essex Peoples Need of a living Pastor at the Funeral of Mr. John Frost M A. by Mr. Zach. Crofton A Treatise against the tolleration of all Religions By Mr. Thomas Edwards Chatechizing Gods Ordinance in sundry Sermons by Mr. Zachary Crofton Minister of Buttolphs Aldgate London the second Edition corrected and augmented A coppy-Coppy-book methodized and ingraven by Thomas crosse wherein fair writing is exprest by which one may learn to write of himselfe that can but read Dr. Stoughtens thirteen Sermons containing the form of sound words and some other Treatises The godly mans Ark. or City of Refuge in the day of his distresse discovered in Divers Sermons the first of which was preached at the Funeral of Mrs. Elizabeth Moore Whereunto is annexed Mrs. Elizabeth Moores Evidences for heaven composed and collected by her in the time of her health for her comfort in the time of sickness By Ed. Calamy B. D. and Pastor of the Church at Aldermanbury Enchiridion Judicum or Jehosaphats Charge to his Judges opened in a Sermon before the Right Honourable the Judges and the Right Worshipful the Sheriffe of the County Palatine of Lancaster Together with Catastrophe Magnatum or King Davids Lamentation at Prince Abners Incineration In a Sermon meditated on the Fall and preached at the Funeral of the Right Worshipful John Atherton of Atherton Esquire High Sheriffe of the County Palatine of Lancaster By John Livesey Minister of the Gospel at Atherton There are going to the Press some new pieces of Mr. William Fenners late of Rotchford in Essex never yet printed preserved by a special Providence one of which is a Second part of his wilfull impenitency being five Sermons more that he preached upon the 18. of Ezekiel and the 32. verse Now in the presse A Theatre of flying Insects wherein especially the manner of right ordering the Bee is excellently described with discourses Historical and Physicall concerning them with a Second part of meditations and observations Theological and Moral in 3 Centuries upon the same subject by Samuel Purchas M. A. in 40. The Gale of oportunity and the Beloved Disciple by Thomas Froysell in 8o. A COMMENTARY UPON The First Epistle general OF JOHN 1 JOHN 1.1 2 3 4. That which was from the beginning which we have heard which we have seen with our eyes which we have looked upon and our hands have handled of the Word of Life c. THE Children of God as in the whole course of their lives they are exercised with many conflicts of Conscience so with this Doubt especially at their beginning to enter into a course of Christianity Whether they indeed doe belong to the election of Grace and are indeed amongst the number of those that belong unto God And because Faith is very weak then in them for the most part it cometh to passe that their doubtings are strong they doubt much of this their Estate And from doubtings ariseth trouble of mind and terror of conscience When the Sun is in its full strength and shineth brightly there are no Clouds or Vapors or Mists arise but onely when it is low at rising or setting so is it with Faith and Doubting for the removall of which and for the setling of our souls in the assurance of Gods love and for the pacifying of our consciences with the Peace of God and filling our hearts with joy in the Holy Ghost St. John moved by the Holy Ghost penned this Epistle as Chap. 1. v. 4. And because our joy cannot be full except we injoy union with him and communion with his Children Therefore that end also he openeth verse 3. And because these are both begun and preserved by First Receiving of the truth of Doctrine Secondly Walking in holinesse of life And Contrariwise hindered and interrupted First By Error in Doctrine Secondly Wickednesse and uncleannesse of life Therefore he every where inserteth instructions both for First Inlightning our minds with truth of Doctrine Secondly directing our steps with precepts of holinesse of life And from both he teacheth us to gather marks to our selves of
13.14 3 To establish them in knowledge received and to confirm them 4 To stir them up to practise those things they knew and remembred and were established in 2 Pet. 1.12 13. 5 Moses gives the reason Deut. 17.19 20. he would have the King to read the book of the Law that he might learn to fear God and keep his Commandements c. 6 That by this means their joy might be full when they thus understood and remembred and practised it would increase their joy which was the end of St. Johns writing this Epistle Vse 1. To refute the Papists who with-hold these writings from the Common-people to what end did they write them if little children might not read them Fathers Young-men Babes St. John wrote to all and would have all read them Vse 2. To stir us up to constant reading of the Scripture daily how often why the greatest man in the Kingdome must read them once a day at the least Deut. 17.19 it will help our knowledge our memories establish us stir us up to practise help us to fear God to grow in joy and fulnesse of consolation what an help was it to the Bereans that they read daily it wonderfully helped their faith and comfort therefore many of them believed and were confirmed in Grace what if we be in a Journey or Sick what then why in this case we must mediate in the Law of God Psal 1.2 I write unto you because your sins are forgiven Doct. All the children of God have their sins forgiven them Acts 10.43 Ephes 1.7 sometimes remission of sin is called the covering of sin Psalm 32.1 2. if sin be forgiven it is covered it is not imputed unto us Sometimes it is called the throwing of them into the bottome of the Sea Micha 7.18 19. God when he forgives iniquity and sin drowns them as deep out of sight as things in the bottom of the Sea Sometimes it is called a changing of them Isa 1.18 Come let us reason together though your sins were as scarlet they shall be as white as snow they are quite changed though they were deep scarlet sins yet they shall be made as white as snow Sometimes it is called a washing away of sin Psal 51.8 Sprinkle me with Hysop it is an allusion to the Bloud in the Law sprinkled with Hysop so when we are sprinkled with Christs bloud our sins are washed away Sometimes it is called a blotting out of sin as a thick Cloud have I blotted out your sins Isa 44.22 As when the Sun appears in its brightnesse the Cloud is suddainly vanished and cleared so our sins when they are forgiven Isa 43.25 Jer. 31.34 I will remember your sins no more Jer. 50.20 when God pardons sin he doth so utterly blot it out and it so vanisheth that it is no more to be found there is no such thing extant Q. How comes it that when your sins are forgiven they are so througly purged Reas Because all are washed away in Christ our sins are imputed to him and his righteousnesse is imputed to us Isa 53.5 2 Cor. 5. ult our sins are his and his righteousnesse ours Vse 1. To reprove the Popish opinion who teach That the sins of the godly though they be forgiven yet they are not utterly forgiven but with reservation of a Temporall punishment partly here and partly in purgatory but it is a false Doctrin for if he cover them if he wash them away if he throw them into the bottom of the Sea if he blot them out as a thick Cloud if he remember them no more they are throughly forgiven without any reservation of punishment Vse 2. It reproves their Doctrin that say The afflictions of Gods children are punishments for sin but we must know if sins be not accounted ours punishments are of another nature if sins be changed then punishments also all the sins of Gods Children are not accounted as sins but diseases of the soul and so all the afflictions of Gods servants are not as punishments but as medicines and purges to root out distempers Dan. 11.35 so that now afflictions doe not come out of Gods justice in way of revenge but in mercy in way of cure 3 It confutes purgatory If God pardon sins so as he remembers them no more then what need of purgatory to punish the reliques of sin in Gods Children Vse 4. It may teach all that desire to have their sins forgiven to be of Child-like dispositions free from ambition and malice and revenge to frame themselves to humility and innocency and meeknesse and simplicity and contentment and resting on promises and hopes if it be thus with us God will forgive us our sins what is the reason why we doubt of Remission but because we faile in this condition 5 It may comfort all Gods Children they have this white stone that is Absolution for sin and in that a new name written that is Adoption and if we be of a meek humble innocent simple frame of heart we have this comfort Vse 6. Of exhortation and 1. If God hath thus freely forgiven us let it teach us freely to forgive others and it is an argument of our own remission Mat. 6.11 12. 2 It must stirre us up to be carefull that we offend God no more if God when he pardons our sins remembers them no more let us be carefull not to offend him any more 1 Joh. 5.18 As a woman when her cloaths are washed very white she would be loath that they should be spotted or mired so after God hath made us white like snow let us take heed of polluting our Consciences any more it is a good argument our consciences are pure when we are afraid to spot them 3 It must teach us to walke fruitfully and be aboundant in Gods service Luke 7.47 Lastly It must teach us to be exceedingly thankfull to God that hath thus forgiven us Psal 103. Doct. God forgives the iniquity of his Saints for his name sake Isa 43.25 For his own sake he blots out our sins 1 For his own glory that his name may be magnified and feared Psal 130.4 Psal 103.1 2 3. 2 For the honour of Christ he doth it that he may be honoured through Christ Ephes 1.6 7. 3 For his own sake that is without any desert of ours yea sometimes without any desire of ours Isa 43 22 23 24 25. Thou hast not called upon me nor offered sacrifices unto me c. yet I even I am he that for mine own names sake putteth away thine iniquities and will remember thy sins no more Vse 1. To teach us to be aboundantly the more thankfull to God to feare him the more to serve him the more to honour and praise him the more that for his own sake hath blotted out our iniquities if we had run further into a mans debt than we were ever able to get out and he freely forgave it we would be loath to offend him we would honour him and be ready to
make known your estate unto him or else you fall in your duty 3 From the duty he tenders unto them he writes unto them all I write unto you Fathers I write unto you young men I write unto you Babes from hence observe this poynt of Doctrin Doct. It is the duty of all sorts and ages of Christians to be conversant in reading of the Scripture To what end doth he write to old men if old men do not read what he writes and so young men and Babes it was the charge put upon the very Kings of Israel Deut. 17.19 that they should read the book of the Law all the dayes of their lives and when they have not opportunity to read then let them meditate on the word Psal 1.2 Reas There is great use of reading of the Scriptures 1 It helps Knowledge much 1 Tim. 3.15 2 It helps to make a right use of what we hear yea it sets such an edge on the Word heard that though the preaching did not so throughly affect yet by reading they come to quicken Faith Act. 17.11 12. though the Word prepared their hearts and made them attentive yet till againe they read and revised and meditated on what they had heard their Faith was in suspence but after they saw the agreement of his publick Doctrin with the word then many of them beleeved not that God doth ordinarily beget Faith by reading without hearing but when we have heard reading exceedingly quickens our spirits and Faith 3 There is a further benefit from reading the Word Deut. 17.19.20 a man shall find himselfe thereby framed to the fear of God to humility c. that day a man neglects reading of the Word of God he shall find his spirit more loose and unbridled lesse conscionable he doth not stand in awe so much 4 It is a means to confirm us and establish and help our memories and stir us up to holy dutyes 5 It makes the Word more ready in times of temptation what a marvellous use our Saviour made of the Word when Satan tempted him Ephes 5.17 a man in temptation will find need of many passages of Scripture 6 Lastly another use of reading the Scriptures is that our joy may be full 1 John 1.4 reading doth fill our hearts with comfort and consolation not that reading is sufficient to salvation no ordinance roots out another Rom. 10.17 Faith comes by hearing but though that especially begets faith yet for sundry other Graces reading is of speciall use at least to quicken and stir up grace we do not read that God ever blessed reading alone to beget Faith for God doth not usually blesse it alone but when it is joyned with hearing the Word preached in any congregation where there is only reading of the Word what one soul is begot to God comes on to Faith to Gods fear to humility to patience c. not but that in such places be found good Christians but it is because they goe abroad otherwise it fares with reading as with the Eunuch that knew not what he read Act. 8.30 31. till Philip declared the interpretation But yet I say you old men read and you young men read and you Children read and it is a great fault to neglect it and put it over wholly to little Children as a petty childish exercise but what doth St. John write only to Babes no but he writes to young men and therefore they are to read what he writes and to old men and therefore they are to read what he writes when God laid the charge upon the Kings of Israel Deu. 17.19 he did not impose it only upon Babes but whatsoever their imployment be whether they be in war or sitting in the seat of Judgment they must let no day passe without reading the Law no person but let him read we shall understand the Word better and the better remember it we shall be more stirred up to fear God to keep his Law we shall be the better furnished against many temptations which otherwise will prevail against us In a word seeing he wrote to them that they might learn to walke as Christ walked hence you may comfortably expect by reading the Word by laying it up by praying for a blessing you may be helped to walke even as Christ walked I write unto you Fathers because you have known him that was from the beginning Who are these Fathers they are such as are opposed to young men and Babes therefore he speaks of old men 1 Tim. 5.2 3. why doth he call them Fathers not that they were his Fathers to beget him to God for before he had called them Brethren neither is it meant of his natural Father but he calls them so even out of very reverence to their age Doct. It is the duty of all Christians yea even of Ministers to carry themselves to old men as their Fathers For this duty belongs to all christians as well as Ministers God hath speciall care to the reverence of old age for he would have ministers to rebuke with all authority and yet he would not have them easily rebuke an Elder Tit. 2 15. much lesse is a private person that hath lesse authority and commission to deale roundly with elder years Levit. 19.32 he gives speciall Commandement to all men to rise up before the hoary head and reverence the person of the old-man and dread thy God implying that the fear of God requires this duty as who should say there is no fear of God in such men as doe not reverence the persons of old men Reas God hath stampt on old men the image of his Eternity as on Magistrates the image of his Soveraingty God himselfe is called the ancient of dayes so that an old man bears a blush of the image of God rich men carry the image of Gods Allsufficiency Magistrates of his Soveraignty old men of his Eternity Vse 1. To teach us to honour old men as our Fathers 2 It proves the rudenesse of some young men that look at old men as base and contemptible he speaks of it as a sign of confusion Isa 3.5 to those persons when they see the hoary head passe by rise not up nor reverence him 3 It may stirre up all young men to reverence old age and that by a threefold respect 1 In rising up before them Levit. 19.32 2 You must shew them reverence in speech as St. John here calls them Fathers 3 In silence in their presence not to put forth your selves Job 32.6 7. but to be silent till at least they have spoken Vse 4. This should teach old men seeing God hath put such honour and respect upon them how much the more should they think themselves bound to God Shall he be so respective to thy honour and wilt not thou honour the ancient of dayes would you have all to rise up and expresse reverence in speech and carriage to you and ought not you then to come before God with reverence and speake
came to good And they that did not love Joseph for his goodnesse sake could not love Jacob nor Abraham A man may hate and distaste some injury offered but if once the corruption of any childe of God shall prevaile with me to hate him more then his goodnesse to love him it is a sign there is a distemper in my heart Vse 1 See a manifest difference between the children of God and of the Devil If there be any Brother thou lovest not from whom thy heart is girded up whom thou canst not affect thou art not born of God I know provocations may be such as may weaken affections and turn the streams as that it shall not run so fully nor strongly yet a childe of God dares not allow himselfe but he doth take a course to remove matters of enmity and he takes himselfe as much bound to hate himselfe for neglect of his Brother as he found cause to neglect his Brother A man may be angry towards those he loves without sin But this want of love will do more injury to your spirit then the injury that is done to you A man may be angry but when his passion is over his love returns again What is it not to love any brother There are two things in love 1. A Communion with them 2. A communication of good to them In some things a man desires communion with others other things there be wherein though a man desires not communion with them yet he desires communication of good to them Vse 1. This should exhort us to stretch our love universally to every soul You were better bestow your love upon some base hypocrite then restraine your love from some poor Christian You cannot neglect one Christian but it will hazard your whole generall estate In judgement of Charity if they abstain from grosse sins and do good duties we think well of them and we had better lose our love upon them then neglect a childe of God Psal 35.12 14. And indeed it is not lost for it shall return into his bosome It is a signe I love a man if I love his picture so though a man should be an hypocrite yet if we love the shew of grace it is a signe we love grace indeed Never say thou lovest a Christian unlesse thou lovest the picture of a Christian What a miserable thing is the want of this such a man is not born of God but of the Devill And what a poor case is a man in that makes his spirit the spirit of Satan 1 JOHN 3.11 For this is the message that ye heard from the beginning that we should love another THe Apostle in the former verse had given us two manifest differences between the children of God and of the Devill The latter mark the Apostle proves to be a manifest difference It is a message and an ancient one which we have received of God as who should say He that is born of God will hear the Word of God But this is a message The duty of brotherly love is set out by a message and that by its adjunct from the beginning Doct. That when we read or hear the Word of God we should look at it as a message sent from God This Phrase is no where used but in 1 John 1.5 And what saith Saint John of it shewing what Christ delivered at large The Apostle sets the stamp of message upon it Reas 1. From the scope of all the Scripture Whatsoever is written is written for our instruction Rom. 15.4 There is not in Scripture something for some men of parts and other things for meaner men but all things are for our comfort and instruction If we read the Magistrate to be called to such and such duties it is for our instruction for our comfort that we may know what care God hath of us no calling but redounds to our benefit Whether I read threatnings commandements promises they are all a message to me though every threatning belong not to me yet thus far it doth to keep me from such and such sins and terrifie others And so though promises belong not to thee because thou art not in the state of grace yet 't is good for thee to know them that those promises may break thy heart to see what mercies thou neglectest 2. From the office and calling of the Pen-men of Scripture Mal. 2.7 2 Cor. 5.10 Vse 1. Of direction to those that either hear or read the Word Deut. 17.14 God calls the King to read it once a day If thou takest up the Book of God thou takest a bundle of messages as if God should round thee in the ears Understandest thou what thou readest Thou shalt read it in vain if thou look not at it as a mess a ge We are wont to receive the message so much the better by how much it comes from great men or friends 2. In hearing or reading the Word of God we must be led on to a twofold duty 1. To receive all with reverence Judg. 3.20 Acts 10.33 2. Whensoever thou hearest the Word of God consider how far it pertains to thee though all Scripture be for my comfort to know yet I must apply it to my selfe so far as it concerns me receive it as bread of my portion chew upon it Heb 4.3 God requires of us that we doe mix the Word with faith Obj. The Minister doth not know the frame of my heart therefore how should he know what to say to me I am a stranger to him Answ It is true If he speak out of his own minde and fancy many times we think that things are spoken by suggestion from neighbours true oft-times it is so but God knows better how such a thing is useful to us then we do 2 Kings 9.5 3 This should teach us conscionably to obey the Word it is a message sent from God therefore take it not ill at the messengers hands nor cavil at it For a Prince is not so to doe though an Herald of Arms come and pronounce open Wars against him he comes and goes peaceably telling the message of his Prince The Lord makes this a cause of captivity 2 Chron. 36.15 16. 4. This should exhort all to get them Bibles if they have none and if they have them every day to read something There are two wayes of parley between God and our selves 1. When we speak to God in prayer 2. When God speaks to us in his Word It is a fearefull thing when there is such strangenesse between God and us that he should seldome hear of us and we seldome hear of him Doct. The love of another is an ancient message that God hath sent us and hath continued to send us from the beginning He saith not in the beginning but from the beginning which implyeth a continuance of it I Theff 4.9 Rom. 15.10 Writing a Law he wrote nothing else but a Law of God Gen. 4.6 Thus God complains of Cain why dost thou lowre
people so they cast the imputation of ignorance upon God as if God had been mistaken when he sent his Word that believers might believe and they think that reading the Word would make them hereticks Vse 3. For you that do believe be frequent in reading the Word for to you it was written that you might believe Meditate there on day and night The blessed will finde a time to meditate on Gods Word every day and every night and this you shall â—â—â—le very effectuall to the increase of your faith The King himselfe whose employments were greatest the Lord â—aid a charge on him to read in the Book of the Law all the dayes of his life Deut. 17.14 And much more is every private man bound to it If these God hath sanctified to help us in our belief then as ever you would believe â—e diligent in hearing reading conferring examining and meditating on the Word all these are notable means to increase and inlarge our saith therefore if thou â—e wanting in faith consider whether thou hast not been wanting in this practise take away the Word and take away the fuel of your faith And for you that believe not though this Scripture was not so much written for you yet because hearing is the only way of faith 〈◊〉 10.17 be diligent in hearing the Word preached Prov. 8 3â—â—5 Blessed it be that heareth â—â— for whose findeth me findeth life And when you have heard be careful to search and â—â—amine whether the things preached be agreeable to Gods Word By this means many that believed not before have been taught to believe and be careful to conferre on the Word The Lord hath sanctified the Word preached and the Word examined and the Word conferâ—ed aboue to the begetting of faith and the Word read to the increasing of faith â—herefore be steâ—uâ—â— in these and withall joyn hearty prayer to God 1 Tim. 4.4 â— that he would open thine eyes and cause thee to understand and bow thine heart to imbrace every truth that so every ordinance may be effectual to thee to the 〈…〉 and increasing of faith in thee 1 JOHN 5.14 15. And this is the confidence that we have in him that if we ask any thing according to his will he heareth us And if we know that he hear us whatsoever we ask we know that we have the petitions that we desired of him VErs 18. he had shewed a double soone of his writing thâ— atte◠〈◊〉 that they might believe on the Name of the Son of God This he exhorts Christians to vers 14 15 16. by three arguments 1 From the confidence such may have of the hearing of their petitions verse 1â—4 2 From the certain knowledge such may have that their prayers are granted 3 From the prevalency of our prayers with God that as we shall be assured of the granting of our petitions so we shall thereby obtain life for our Brother that both not sinned a sin unto death Doct. A prayer that is made well never speeds ill Or thus A prayer made according to Gods will God will grant according to our will Notable is that incouragement Christ gave to the Woman Matth. 15. â—6 O 〈◊〉 I great is thy faith Be it unto thee even as thou wilt As if God would let such into his privy treasury and grant them what they would For explication Q What is it to pray according to Gods will These two things it holds forth at the first view 1. When we pray for such things as are agreeable to Gods will viz. his revealed will we should ask nothing but what he commands us In the Lords prayer Christ tels us what he would have us pray for for those things we have warrant to pray 2. What ever we ask we ought to ask with submission of our wills to Gods will So did Christ himselfe Matth. 26.39 Not as I will but as thou wilt But for further inlargement 1. A man is said to pray according to Gods will partly as his will is exprest in his word and partly as his will is revealed in our hearts For the will of God exprest in his Word 1. God requires that we should ask for nothing but what he commands us to doe and therefore had need to pray for whatever duty God requires of us that we are to pray for So did David Psal 119.4 5. 2. Whatsoever we pray for God commands us to ask it in the Name of Jesus Christ Joh. 16.22 23 24. To ask in the Name of Christ requires two graces of us Humility and Faith Humility of spirit in prayer is exprest in four acts 1. We acknowledge our selves lesse then the least of Gods mercies Gen. 32.10 So that if God should grant him nothing he would justifie God 2. Another act of Humility is to pray in sense of our insufficiency to think a good thought much more to pray according to Gods will 2 Cor. 3.8 Rom. 8.26 3. A man prayes in Humility when he doth not desire God to satisfie any of his sinfull lusts but that Gods will may be done Matth. 26. vers 39. 4. To pray in Humility is to make mention of no mediation in our prayers but onely of Christ Col. 2.18 They made a shew of Humility as not being so bold as to have immediate accesse to God therefore put up their prayers through the mediation of some Angell but to goe lower then God allows is but pride of heart 2. To pray in the Name of Christ is to pray in Faith Which is exprest in four acts 1. Faith directs us to put up our prayers onely to him on whom we believe Rom. 10.14 But we believe only in God therefore neither Saints nor Angels nor the Mother of Christ the Virgin Mary are to be prayed to but we are to pray to our Father onely Gal. 4.5 6. Rom. 8.15 2. Faith makes us come with some child like confidence to God as our Father 1. By Faith we come to God as our heavenly Father in Christ and well affected to Christ as loving us himselfe Joh. 16.36 2. We come to him as a Father Almighty full of goodnesse readyer to give then we to ask 3. A third act of faith is for a man to come truly cleaving unto Christ not standing in demurre whether we had best leave our lusts or no whether we had best become altogether Christians or no. This wavering cannot stand with faith for it 's such a wavering as whereby he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a double-hearted man an heart for God and an heart for the world sometimes for God sometimes for his own lusts Let not this man think he shall receive any thing Jam. 1.6 7 8. 4. A fourth act of faith is to believe that what we have asked according to Gods will he will certainly grant Matth. 11.24 So far as you have asked with submission to his will so far will he grant according to your wills and though he deferre yet make account your prayers are heard
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