grounded upon this point For proof see 1 Joh. 4.3 1 Tim. 4.1 2. Obj. Doth not the Apostle say that Antichrist shall not come untill there be a general Apostacy and untill that which with-holds him be taken away 2 Thes 2.3 what is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which hindred him A. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was not the Roman Empire for that was not taken fully away many hundred years after and it is still not wholly taken away but stands upon its two Leggs the Emperor of Turkey and Germany but the things which with-held him was indeed the Emperor himself when the Emperor Constantine removed from Rome to Constantinople then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was taken away the lustre of the Emperor that Monarch of the World and that Antichrist could not stand together but so soon as the Emperor was departed from Rome Antichrist began to be revealed when as all the Bishops of the Christian World did meet together at the Council of Nice the Bishop of Rome requested by Letter came not pretending indeed the weaknesse of his body and Old Age but Bellarmin plainly tells us the reason It was not meet saith he the Head should follow the Members the Members were rather to follow the Head and if the Emperor were present it was likely he would take his place above the Pope which was not meet the Pope being the Spiritual Head therefore because of this and some other inconveniences the Pope in his discretion thought it meet to absent himself At this time Antichrist began to be revealed to the full for though after that time some godly men were in that Seat as Gregory the Great and some others yet the question is not of the Person but of the place Obj. But the Apostle saith that Let must be first taken away which with-held Antichrist and St. John saith here that many Antichrists were come already how can these two stand together A. Though the Antichrist was not then revealed yet the Mystery of Iniquity did then work in many men when St. John wrote this Epistle and Saint Paul his second Epistle to the Thessalonians for then men began to observe the Traditions of men and the Laws of the Church must be as well kept as Gods Laws against whom St. John wrote in his second Epistle vers 5 6 7. besides some then exalted themselves above their Brethren as you may see in his third Epistle and so did put out their Brethren this was the Spirit which made way for the Bishop of Rome exalting himself above other Bishops as the Emperor was above Kings and Princes this Mystery by degrees encreased now as the King may be said to come when he is yet in his Chamber but some Parliament men go before and the King follows soon after so it is here because Antichrist was not to come nakedly but with Pomp therefore way was made and the Apostle wrote against the spirit of Antichrist then working though Antichrist himself was not so fully revealed till afterwards and so it is plain that which was spoken of Antichrist is in some part fullfilled Vse 1 Confutes a conceit of the Church of Rome that cannot yet discern Antichrist but say Antichrist is some singular person But we say Antichrist is a state that hath many fore-runners and followers and the Pope himself is one of them Obj. But the Article signifies a certain singular person A. Somtimes it doth so yet not always for sometimes it signifies a State as we say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the King made this Law here we understand the Kings afore or present or them that shall come after Mat. 13.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sower went forth here it is not spoken of one singular Minister Paul or Peter but of every Minister of the Gospel Obj. 2 Thes 2.8 A. True he shall continue till the coming of Christ and shall be abolished by the spirit of his mouth and therefore it cannot be said of one singular person no man liveth such an Age as is from the Council of Nice to the coming of Christ Vse 2 Learn hence the near fellowship that is betwixt Antichrist himself and all that make way for him as all Hereticks do Simon Magus Menander Ebion Pelagius Arius c. they all wrought the coming in of Antichrist and though himself hath condemned many of those Errors yet he so corrupteth the lives of men that Charity waxeth cold and false Doctrins are received some of those Errors this Antichrist still holds when the King himself comes the people will give more room than for the Noble-men that went before so when Antichrist comes himself the people most of all yeild to him though formerly they had received many Errors and therefore it must teach us not to keep any error or superstition for there is a strong Combination betwixt Antichrist and Heresies that wee cannot seperate one from another though we use many stroaks at a Tree before it falls yet every blow makes way for the fall of it so every error makes way for Antichrist and corrupts the true Religion and godlinesse is not seen when the Church was infected with many Errors even then Antichrist arose the way was ready for him to corrupt all Doct. Such is the condition of these last times that they cannot be long without an Antichrist For the Apostle argues reciprocally from the last times to Antichrist and from Antichrist to the last times Antichrist is come therefore it is the last time and it is the last time therefore there must be Antichrists 1 Joh. 4.3 2 Joh. 7. for his relation to the last times 1 Tim. 4.1 in these latter times the Spirit speaks expresly Q. What is the condition of the last times that is so prepared for an Antichrist A. This mutual reference proceeds 1 From the state of the times in the Apostles times there was an itching ear after new Doctrine inwardly loathing the truth and affecting any new Doctrin they can hear 2 Thes 2.10 11 12. 2 Tim. 4.3 4. so that the radical cause of the arising of Antichrist is the itching humour of men after new Doctrin therefore God would send such as should deceive and if you survey the whole Body of Popery it consists either of curious speculations of the School-men whereby they deceive Scholars and the Secular Priests fill the common people with idle Fables and so deceive the whole people 2 From the abundance of knowledge that shall be revealed in the last times as Isa 11.1 to 9. now where there is much knowledge and emptinesse of Grace and Faith there is a world of pride in such 1 Cor. 8.11 2 Tim. 3.1 to 8. for want of faith with their knowledge the time was fit to receive new Doctrins 1 Tim 4.1 2. men of knowledge but no conscience and then no marvel if men entertain Errors 1 Tim. 1.19 Hold faith and a good Conscience which some having put away have erred from the faith whilst some have neglected to keep their Conscience clean
at first by Christ and after by his Apostles Luke 1.2 There are three Graces especialy whereby Gods Word is said to continue in us for it is not enough for a Christian to have it rest in his judgement and assent the Devil himself knows and beleeves that Antichristian Doctrin is a lye and he knows the truth yet because he continues not in the truth he hath neither fellowship with the Father nor the Son nor any hope of Salvation therefore there are some more speciall Graces whereby the Word is said to continue in us as David saith I have hid thy word in my heart Psal 119.11 1 By faith 1 Thess 2.13 when ye received the Word ye received it not as the word of man but of God c. men then receive the Word aright when they beleeve it and when they think it effectuall to Salvation able to save their souls Jam. 1.21 when we receive it as the word of life when we receive it as our stock and portion then it dwels in our hearts by faith let a man receive the Word as true only and not as good it will not continue in him the Devils receive it as true but do not receive it as good but think it mischievous to them and therefore they get no good by it 2 It dwels in our Consciences by an holy awe and fear of this Word unless the Word awe us and rule in our hearts we have no fellowship with it Psal 119.161 the heart is taken for the Conscience in the Old Testament we read not of the word Conscience although his heart stood in awe of Princes as when he cut off Sauls skirt yet it was the Word that over-awed him that he would not hurt him this awe of the Word over-awes that authority we might use to evill so Job when he had it in his hand to do wrong yet the fear of God kept him from doing any wrong Job 31.13 14 15. even to the least servant or maid he had Jer. 32.40 3 Obedience keeps the Word in our lives and our lives in the Word Teach me O Lord the way of thy statutes and I shall keep it to the end Psal 119.32 if a man take liberty to live sometimes by the Word sometimes beside it he will break off from fellowship Herod for a while kept an awe of John but in his life he would not exercise it therefore he shaketh off John and his word and cleaves to his lust so that the Word abides in us by faith fear and obedience Q. What is meant by continuing in the Son and in the Father A. 1. It implies communion with them a man cannot continue in them without communion with them 2 It implies perseverance in them for ever so that he that hath the Word abiding in him hath fellowship with the Son he hath Christ for his Saviour his Brother his King Priest and Prophet and he hath God for his Father an All-sufficient God blessing him with all blessings He shall persevere in this estate for ever What are the Reasons why such continue in the Son and in the Father Reas 1 From the intercession of Christ Joh. 17.20 21 22. without which we neither could have fellowship with them nor eternal life Christ himselfe hath prayed for this and doth and he was heard alwayes Joh. 11.42 therefore when he prays that all they that believe in his Word may be one with him and with the Father they shall have union with them and glory everlasting and so vers 24. Obj. You will say Christs intercession for himself was not sometime heard did not he pray that the Cup of his Passion might passe from him A. He prayed against it and yet did drink it but he prayed conditionally if it might stand with his Fathers Will therefore he had his desire because he fulfilled Gods will Hebr. 5. Secondly He prayed not so much that he might not taste of it as that he might not be over-whelmed by it and so he was supported by his eternall God-head so that he was saved in death and from death therefore Christ having prayed for our union with him and eternall glory we shall attaine it Reas 2 From the effectuall power of found heavenly Doctrin it is the power of God to Salvation it is called the arm of the Lord Joh. 12.38 it is called the glorious ministration of the Spirit 2 Cor. 3.8 2 Corinth 10.4 5. Jam. 1.21 so that this Doctrin is the Ministration the mighty power of God to conveigh to us the Spirit of God which gives us fellowship with the Father and the Son and eternal life the breath of the Word breathes the Spirit of God into us and makes us live spiritually here and gloriously hereafter Vse 1 May shew us what an hard thing it is to persevere and abide in the Doctrin of the Apostles which appears from this strong exhortation one would think that the honesty and purity of the Word should prevail with us to cleave and abide in their Doctrin but yet we see that is not enough but the Holy Ghost useth as strong motives here as any can be he knows the World might over-reach us some come and tell us if we continue in the Word we shall lose our Friends and Goods and may be our Life and why then will you be singular now seeing that the World offers so largely to with-draw us therefore he gives a farre larger offer such an offer as all the World cannot give he out-bids the World and even promises Fellowship with the Father and the Son or Eternall life therefore that we might be established against all the subtilties of the World he offers us such Promises as may eternally establish us in the truth Vse 2 Exhorts us to take hold of this Doctrin while we may have it if we preach no other Doctrin but what hath been delivered from the beginning why then if you would have fellowship with the Father and the Son and eternall glory cleave to this Word abide in it receive it with Faith and fear and expresse it in obedience Lord thou hast the words of eternall life therefore whither should we go from it Prov. 19.16 he that keeps the Commandement keeps his own soul but he that regards not his wayes whether he walk according to this rule or no he shall dye What encouragement would it be to keep a Pill if the Physician should say keep this and you keep your life cast it up and you dye why truly such is the Word of Christ keep it and you keep your life but if you despise the Commandement care not how you live you shall certainly dye this is the promise that if we receive and keep this word we shall not only keep a long life but even a life for ever and ever that is a promise God hath given you even eternall life why this is more than all the World can give this is an argument that countervails all other Arguments Vse 3 Of
with this You say an hopefull Christian abstains from all sin how comes it then to passe that so many teach otherwise To this St. John answers Let no man deceive you Here is 1. A loving compellation Little children which comprehends babes young men and old men 2. The exhortation a warning against deceivers 3. Two doctrins clean contrary unto them 1. He that doth righteousnesse it righteous as God is 2. He that commits sin is of the Devill Which he proves 1. From the practice of the Devill 2. From the contrary end of Christs coming 3. From the conrary practice of those that are born of God Doct. It is the duty of all sorts of good people to take heed they be not deceived in judging who be righteous men The question was who were righteous The false Teachers said A man may be righteous and yet live in sin Be not deceived saith St. John Phil. 3.2 We must as much beware of conterfeit righteousnesse as of dogs they are not so apt to bite men as these to do the Church hurt Reas 1. From the easinesse of being deceived by the pretences of righteous men in all ages Gal. 2 4. Under the mask of righteous men may walk men unrighteous 2. From the necessity that lies upon our selves to have communion and fellowship with them Psal 16.3 Gal. 6.10 doing good offices to them 1 John 4. Yea we are commanded to walk in their steps Phil. 3.17 3. From the danger of walking with unrighteous men Prov. 17.15 4.14 15. This we may easily do unlesse we know them Vse 1. To reprove such as think all they live amongst are righteous wherefore was this exhortation how should a man be deceived if all were righteous Numb 16.2 3. 2. To teach us all to pray to God that we may grow up in a spirit of discerning There is an inflinct in the servants of God whereby they are able to relish the spirits one of another A dog will sent out his way with more dexterity then all men can reason it out A man can open the whole Law but when he comes to discerning he knowes not who is righteous and who not 2. Grow we righteous our selves and to a great measure so shall we the better discern of others A woman that hath conceived she will the more easily discern of another So when thou feelest the work of righteousnesse in thine owne heart how shalt thou comfort thy self that thou arâ— righteous because thou lovest Gods children How shall I know who is righteous A righteous man is known by his righteous wayes St. John speaks not here what makes a man righteous but what declares him to be righteous The Jesuites grant this 7.18 19.21 If a tree bring forth grapes it is a vine if figs a fig-tree What is it to do righteousnesse The contrary to what it is to commit sin He doth righteousnesse That walks in Gods commandements when his judgement and heart is for it 2. When Gods laws are his rule of righteousnesse 3. Whose end is righteousnesse Hallowed be thy name 4. When we doe unrighteousnesse it is a burthen and grief and we recover our selves Obj. But righeteousnesse doth not consist in the bulke of the work but in the heart and an hypocrite may have as fair an outside as a true righteous man Answ True But God hath given a spirit of discerning to a Christian that he shall discern the main sway of a mans heart 1. If thy affections worke as well as the outward man Psal 51.6 his griefs cares desires see with what affection they come off 1 Chr. 29.9.17 He saw such joy when they came to offer as if they would have offered more if they had had it 2. See whether they they come off with some facility forced things are not naturall John 4.34 3. Consider the evennesse and constancy of a mans way Violent things will not last unlesse there be a continuall supply sent Hos 6.4 If when we have done good workes we kisse our hands and sacrifice to our owne nets this is unrighteousnesse Obj. In times of religion Gods ends and ours may be levell how then shall we know a righteous man Answ Observe when those ends part which will be at one time or other When two men walk together a dog follows them you know not whose it is but let them part then the dog will follow his Master So it is here Vse 3. To avoid the Doctrin of the Papists of justification by works He saith not that good works make a man good but we may know a man is righteous by his righteousnesse lest they should run away with this that the habit of righteousnesse make us righteous We answer imperfect righteousnesse cannot make us perfecly righteous Isa 64.6 1 Cor. 13.8 to 12. This which you say will neither hold in covenant of works nor covenant of grace In the covenant of works not the habits of grace but works of righteousnesse do justifie And in the covenant of grace we are justified by faith without the works of the Law Now a signe of tryall of our owne righteousnesse and others is when in ordinary course we give God and man his due when we go about good duties in Gods name and for his glory Obj. It may be I do it for the stopping of conscience and that I may be well thought of Answ So may you do and yet be sincere I may please men and my own conscience What if you please men will you not still stick to God If you do good duties freely constantly and humbly though you do them to satisfie your conscience to please men yet are you righteous So may you judge of other men It is not enough to do good duties but to see with what affection they do them if they cleave to God though for their own ends they are righteous 1 JOHN 3.8 He that committeth sin is of the Devill for the Devill sinneth from the beginning for this purpose the Son of God was manifested that he might destpoy the works of the Devill AGainst the wicked principles of false Teachers the Apostle arms them wiâ—h these two principles of Christian religion 1. Who doth righteosnesse is righteous 2. Who doth commit sin is of the Devill He that makes sin his work makes himself the childe of the Devill So in the Originall Q. What is it to commit to work sin Answ Jam. 3.2 In many things we sin all Yet a man is said to sin whose ordinary course is not sin but a righteous and good way 1. When a man makes his course a trade of sin 2. He allows himself in sin justifies and excuseth himself doth not hate his sin nor himself for it In proper sense a man is said to commit sin 1. When he imagineth deviseth plotteth sin as a Poet his fictions 2. Acts it 1. By travelling in birth as a woman with child 2. By bringing it forth in due time Psal 7.14 He that doth not righteousnesse is
should teach us all not to comfort our selves because we are members of the Church that we live under such a Minister and are baptized we must not here rest as if we were of God for all this while we go no further then flesh and bloud and worldly respects lead us we savour all this time of the world we may live civilly and painfully in our Calling and yet have no higher plantation in the Church no higher Offices then worldly but what are we the better for this What doe noysome humors in the Church what though we be ornaments and supportants we are not the better for this we are not all this while members of the Church but labour we to be so in the Church as we may be of the Church that we be in that place in which God hath set us that we doe daily derive sap and strength from the root Christ Jesus we must thus try our hearts and the spirits of others and except this frame of spirit be in us we are not true members of the Church And have overcome They overcome therefore there is a conflict Doct. That godly hearers and worldly teachers have a conflict Jude v. 3. He shews them that when corrupt teachers should break into the Church he would not have godly hearers sit down but contend and wrestle earnestly for the faith Paul stirs up Timothy to war a good warfare to hold faith and a good conscience 1 Tim. 18 19. Which shews there are two things which good Ministers and people and worldly Ministers and people doe contend for viz. faith and a good conscience else of faith thou mayst make shipwrack and a good conscience you may turn away Quest In what manner is this conflict acted between bad Ministers and good people A. 1. When bad Ministers contend with good people to pervert their faith 2 Tim. 2.18 19. or else they labour to destroy their good conscience if they see good Christians make a conscience of keeping the Sabbath of performing family duties and abstaining from sin bad Ministers will doe as much as they can to pervert their faith to destroy their good conscience now the people of God contend for both 1 They wrestle with God for a better faith and a better judgement Rom. 15.30 31. if they did so for Paul then much more for themselves 2 They doe observe such as doe corrupt their faith and so are better armed against them Rom. 16.17 18. and so are the better able to overcome 3 Good hearers doe admonish bad teachers to look better to their doctrine Col. 4.17 and conversation 4 If none of those will prevaile they argue with them and deale seriously with them as the blind man and therefore no great Schollar did reason with the Pharisees about Christ and affirmed that he was a good man because he did open the eyes of the blind John 9.7 to 34. if all this will not prevaile then they avoid their doctrine Mat. 22.3 4. and their leaven Luke 12.1 2. They have a care either to remove altogether from their Congregations or else depart from them on the Sabbath day The Levits left their Suburbs and Possessions and came to Judah and Jerusalem 2 Chron. 11.14 and those that could not sell their possessions took horses and rid whither the Word was faithfully and sincerely taught when the Shunamitish woman asked her husband an Asse and a man to goe with her to the Prophet he said Wherefore wilt thou goe to him to day it is neither new Moon nor Sabbath day 2 Kings 4.22 23. which shews you that if it had been either new Moon or Sabbath day she should have had liberty to goe And so should men that live under bad Ministers take their horses and ride to such places where the Word of God is faithfully taught not that people must goe from their Ministers when they preach the Word of God in truth Vse 1. This shews how much people are left without excuse who are ignorant and gracelesse when their Ministers are so the worse your Ministers are the more should you contend to hold fast faith and a good conscience you must not plead that you are ignorant men are you more ignorant then the blind man he was never book-learned if you would shew your selves to be Christians you must hold forth faith and a good conscience 2. To exhort people to contend with their Ministers when they are not of God Ye are of God little children and ye have overcome them Doct. As there is a conflict between godly hearers and worldly teachers so godly hearers doe overcome Who so is born of God doth overcome the world John 5.4 the world not onely of vain glory and reproaches of covetousness injury and losses but the world of false Teachers also In what doth this victory stand A godly Hearer overcomes worldly Teachers First By trying and examining their doctrine and finding it to be false if he doe discover him he overcomes him Rev. 2.2 by this means he puts them to shame as those that have lost the field Secondly When they stand fast in the doctrine of Gods truth and liberty of Christian profession whatsoever those false teachers say James 4.7 Resist the Devill and he will fly from you so those false teachers if you yeeld not to their doctrine you overcome them Gal. 2.4 5. Thirdly When Gods servants grow so much the more fervent resolute and zealous Christians by how much the more they see themselves opposed as David when he danced before the Ark of the Lord Michal the daughter of Saul laughed at him but saith David I will yet be more vile then thus 2 Sam. 6.20 22. Fourthly A man gets ground when he is able to prevail either by avoiding them or by being content to suffer extremity under them by avoiding them as the Levits left their possessions and went to Judah and Jerusalem 2 Chron. 11.15 16. when a man cannot overcome them to hold constant to the death and so vincit qui patitur Reas 1. From the bloud of Christ whereby we are sprinkled Luke 1 74. we are delivered from the hand of our enemies verse 68. they overcome by the bloud of the Lambe Rev. 12.11 Col. 2.13 14. Christ hath triumphed over them openly so that we come to fight with wounded enemies Christ hath broke the Serpents head we come to finish the victory that Christ hath begun for us were the Devill and ungodly teachers let loose in their great strength they would be too strong for us but now their teeth are broken 2. From the mighty power of God that dwells in Gods children I write to you young men saith St. John because you have overcome the wicked one they are so balasted with promises and threatnings as that they doe not sin against God if the Devill or the world promise them earthly things they have a great many better promises 3. From the glories of him that dwells in godly hearers in respect of him
formerly been a professor of the truth who afterward made shipwrack of faith and a good conscience and withstood Paul and therefore Paul prays against him Some think he did it as discerning by extraordinary revelation that he was in a state of reprobation but that is not likely he leaving his prayer as exemplary to all after comers Gal. 5.12 I would that even those were cut off that trouble you that subvert or unddermine you those he wisht they were utterly cut off from Church and Common-wealth Those false Apostles they would have overthrown the Gospel of Christ and brought in another Gospel and because those false Apostles were all alike the Apostle discerned them to be in a state of damnation as being enemies to the Crosse of Christ Phil. 3.18 19. At the first they preached the Gospel but afterwards turning aside to earthly things they began to magnifie themselves and vilifie the Apostles and so hindered the preaching of the Gospel and therefore he looks at them as deserving to be cut off he looks at them as dogs Phil. 3.2 1 Cor. 16.22 If any man love not the Lord Jesus Christ let him be anathema maranatha that is the greatest curse that can befall a man There was a threefold Excommunication in the primitive Church 1 A mere restraint from the Sacrament of the Lords Supper of such as were ignorant till they were better instructed 2 There was Excommunicatio major when they cut them off from all fellowship with the Church from the Word and Sacraments and Christian communion and from eating with them This ought to be inflicted upon notorious scandalous sinners 3 Let him be Anathema Maranatha was a greater curse then any of those for in the former Excommunication though they excluded them from their fellowship yet they ought not to count them as enemies but might admonish them and bring them on to repentance that they might recover themselves 2 Thess 3.14 15. There was hope of such for they did therefore excommunicate them that they might be saved 1 Cor. 5.5 And when it was rightly dispensed it was a notable means to humble them when they considered that if the Church saw cause to banish them from their society God might see much more cause to banish them from heaven But yet there was a greater Excommunication Let him be Anathema Maranatha that is let him be accursed untill the coming of the Lord surely then their sin is a sin against the holy Ghost Obj. Some will say Paul loved not Christ at first Answ True He speaks not of men without the Church but within the Church Obj. Why are there not many carnall men in the Church that love not Christ that desire him not that never look towards him Answ I take it to be a kind of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this slender expression he intends much more then he expresseth If any man love not that is if any man hate the Lord Jesus Christ if he have partaken in the gifts and graces of Christ if he have received nor onely Baptisme but tasted of the sweetnesse and goodnesse of his grace if after he come to oppose and maligne Christ and his wayes Let such a man be Anathema Maranatha Reas 1. From the despight such persons doe to the chiefe means and help of prayer one is the Spirit of grace for the Spirit of grace is the Spirit of supplication Zech. 12.10 Now they that despight the Spirit of grace the Spirit is so grieved that it will not assist us in any prayer we make for such Heb. 10.29 Reas 2. From the like despight they offer to the other principall help of prayer that is asking in the name of Christ upon those two wings our prayers fly up to heaven viz. upon the mediation of Christ and the Spirit of grace with these two they prevail now these men that sin against the holy Ghost they make a scorn of Christ Heb. 10.29 They trample under foot his blood and put him to open shame Heb. 6.6 that is they put him to open and exemplary punishment as the most notorious malefactor Now if a man shall know Christ and afterwards hate him what doth he but shew that Christ was a notorious malefactor and suffered not for other mens sins but his own Therefore there is no hope Christ should lend his Name to be a Mediator Reas 3. Where Christ is not a sacrifice of propitiation for sins there be cannot be expected to be an intercessor for such Now there remains no more sacrifice for such Heb. 10.27 If the sacrifice of Christ reach not to such then he will never make intercession for them 4. From the incouragement God is wont to give his servants in their prayers He will fulfill the desires of them that fear him Psal 145.19 And this is their confidence that whatsoever they ask in the Name of Christ they shall receive and therefore God will not so much dishonor his promise nor discourage us as to give us hearts not to pray when we shal be answered we may pray for wicked men whom we know not in what condition they are but then our prayers shall return into our own bosomes Psal 35.13 But if men be profest enemies to Christ then we doe not shew our selves to be Gods friends if we shew friendship to them or pray for them and therefore our prayers will doe them no good and our selves harm Vse 1. To teach us that sin unto death may be discerned even of common Christians for else why doth he write to common Christians to all believers in generall Verse 13. That if his Brother sin a sin unto death then he should not pray for him Vse 2. It may therefore teach Gods people to learn the nature of this sin left they pray unawares for such whom their prayers shall doe no good If therefore you see professors that have tasted of the grace of God if afterward they maligne and oppose those wayes and the servants of God in this case save your labour in praying for them your prayers will doe no good but harm But how shall we discern when they are inlightned and convinced We may indeed discern their malignity and opposition but it may be they doe it of ignorance In this case our Saviour and Stephen prayed for their adversaries because they knew not what they did therefore three thousand after they were convinced that it was the Christ whom they had persecuted they were pricked in their hearts and brought on to repentance Therefore if you discern they doe this out of ignorance pray heartily for them But how may we discerne they commit this against the light and knowledge of the truth Answ If they doe expresse in their speech and conversation that they are affected with Christ and the wayes of his grace and convinced that those are the right wayes and yet afterwards they maliciously oppose those wayes then pray not for them Mat. 21.28 The Pharisees knew Christ to be the heir
10. The Disproportion between worldly lusts and Gods Children should wean us from the love of the world 2. 17. E The Easinesse of Gods Commands a sure note of our Love to God 5. 3. Easie is the yoake of obedience to them that overcome the world 5. 4. The Epistles were written to Believers only 5. 13. A permanent Estate is their portion who doe the will of God 2. 17. Eternall life is the gift of God 5. 11. Is laid up for us in Christ Ib. Good example an effectuall motive to purge sin 3. 6. A Believer must Eye the sins of his Brethren 5. 16. and with what Eye Ib. We must be wean'd from the lusts of the Eye 2. 16. wherein this stands Ib. F How Christ was with the Father 1. 2. Faith is the great Commandement 3. 23. Faith in Christs Divinity helps to overcome the World 5. 4 5. Faith in God and in the Son of God goe together 5. 10. Difference between the three acts of Faith namely learning in Christ rouling towards Christ and coming to Christ 5. 10. Why Fathers may be suspected 2. 7. The Feast of Christs Nativity no command but a custom 2. 5. Fellowship with God is inward and consists in love 4. 12. G The future Glory of Gods Children is hid at present 3. 2. Till Christ appear Ib. Christ is God 1. 1. God is the Author of no sin 2. 16. Gods accidental work about sin Ib. Gods Children must be the men of our Love 3. 2. God knows us better then we know our selves 3. 20. Growth in Faith and Love effectuall in order to audience 3. 23. Is one end of writing the Scripture 5. 13. H He that Hates his Brother is and ever was in Darknesse 2. 9. Hatred of the Brethren in any should effectually move us to love them 3. 12. The world is given to Hate Gods Children 3. 13. At which Gods people marvaile Ib. but should not Ib. Hatred is murder 3 15. and such are devoyd of eternall life Ib. Hatred of our Brethren argues our Love to God to be Hypocriticall 4. 20. As we hear God so he hears us 3. 22. Every childe of God Hopes to be like Christ 3. 3. Every Hoper is a self-purger Ib. I Idlenesse is a lust of the flesh 2. 16. It s danger Ib. Ignorance of Christ and reigning sin are inseperable companions 3. 6. Imitation must accompany profession of Christ 2. 6. In judging who are righteous be not deceived 3. 7. K Gods Children Know they shall be like Christ 3. 2. Saving Knowledge is able to wean old men from the love of the world 2. 14. yea though backt with Antiquity and Authority Ib. Not ignorance Knowledge occasioned the Apostles writings 2. 21. How Knowledge and faith differ 4. 16. L The days of the New-Testament are the Last times 2. 18. Life Signs and means thereof 5. 12. Why Christ is called Life eternall 1. 2. Life eternall is given by promise 2. 25. Gods people have past from death to Life 3. 14. this is evidenced by Love Ib. How God is called Light 1. 5. Light how taken 1. 7. By seeing Christ we shall be Like him 3. 2. Little children must be acknowledged as Brethren 2. 7. He that Loves walks constantly and inoffensively in the state of grace 2. 10. Our love must be wean'd from that which is not of the Father Love must be reall and not only verball 3. 18. The sincerity of our Love is the security of our Estate 3. 19. Love is a great Commandement 3. 23. The rule of brotherly Love under the Gospel is not self Love but Christs Love Ib. We must exhort to mutuall love and why 4. 7. As is our Love so is our knowledge of God 4. 8. God doth both Love his people and manifests his Love to them 4. 9. God Loved his people before he sent his Son to make reconciliation for them Ib. Gods Love to us is free 4. 10. 19. and a president of our Love to our Brethren 4. 11. Where Love dwells God dwells 4. 12. By mutuall Love we see and testifie that the Father hath sent his Son 4. 14. Loving Christians doe not only believe but also know Gods Love to them 4. 16. God is so Loving that he is love it self Ib. Constant Love is a sure evidence that God dwells in us and we in him Ib. Such as Love each other are in this world as God himselfe is 4. 17. Those who love perfectly may have boldnesse in the day of judgement Ib. True hearted Love casts out all fear of evill from the hand of God 4. 18. An heart possessed of Love is dispossessed of fear Ib. Gods preventing Love to us is the effectuall cause of our love to him 4.19 It s behovefull for our comfort that we know we Love Gods Children 5. 1. The Love of God and keeping his Commandements is an undoubted evidence of our Love to our Brethren Ib. What makes a Lye 2. 21. M Christ true Man 1. 1. 1. 2. How Christ was manifested Causes of Marvaile 3. 13. What requisite to Merit 5. 11. The Gospel is a Message 1. 5. The doctrine of mutuall love is an ancient Message 3. 11. â—ry Minister is carried away with one Spirit or other 4. 1. Ministers are discovered by their confession about Christ 4. 2. As also by their holding forth Christ veyled under humane infirmities 4. 3. According to the descent or extraction of Ministers such are their severall doctrines and severall hearers 4. 5 6. In what cases people may leave their Ministers 4. 4. Playing for Money how far forth lawfull 2. 16. N Two Natures in Christ 1. 1. Neglect of a Christian course a manifest sign of a Childe of the Devill 3. 10. Newnesse of doctrine in what case commendable 2. 7. In what sense the Commandement is New 7. 8. Novelty in faith and manners must be avoyded 2. 7. O Obedience keeps a good conscience and Gods favour together 3. 22. Preserves fellowship with Christ Ib. Sincere Obedience a clear evidence of our fellowship with Christ 2. 3. and of our perfect love to God 2. 5. and of our being in Christ 2. 6. Old men must be honoured as Fathers by all yea even by Ministers 2. 13. It s the honour of Old men to know him that was from the beginning Ib. Opinion of perfect holinesse is pernicious 1. 8. yea a blasphemous errour v. 10. Opinion no sure signe of Piety 1. 6. Opinion of knowledge without obedience a sure sign of a Lyar and Hypocrite 2. 4. P God Pardon 's for his Names sake 2. 12. Pardon is the portion of all Gods Children Ib. Pardon and cleansing goe together 1. 9. Perfection what 2. 5. and 4. 12. The love of God is Perfect in such as act Brotherly love 4. 12. There are three Persons yet but one God that witnesse the Divinity of Christ 5. 7. Perseverance in the Apostles doctrine a sure pledge of Perseverance in grace and of attaining glory 2. 24. The promise
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-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-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
It is many times an exercise to Faith to be commanded to believe what we see not but to see what we belive not is a great strengthning to a weak Faith Again a greater measure of knowledge is a notable means of a greater measure of Faith And if you object against this Heb. 11.2 I answer That the meaning of the place is this that though things be not seen yet Faith maketh them evident not that whatsoever we believe by Faith is not seen Stephan saw and believed the same Acts 7.55 There is a threefold light of Sense of Reason of Faith when a thing is obscure to both the former Faith will make it evident Thirdly Their Peace of Conscience also hereby was more setled and established Luke 2.29 30. for he saw now Christ was come to accomplish that work of reconciliation which before was promised and to make up our Peace with God In these regards the glory of the second Temple was greater than that of the former Hag. 2.10 the second Temple wanted five things of the former Aarons Rod the Pot of Manna Vrim and Thummim fire from Heaven and yet it was greater than the former because these three Knowledge Faith and Peace of Conscience were so much increased not to a few as it was before but generally even to the simple Vse 1. Hence we have just occasion to meditate of our blessednesse also above that of the old Church for all those grounds of the Apostles blessednesse by seeing and hearing Christ remaine to us as 1 Means of Knowledge clearer to us than to the old Church by the Apostles preachings and writings we even see Christ crucified Gal. 3. 2 Means of stronger Faith 1. Because of greater means of Knowledge 2. Because that is already accomplished to us which they hoped for 3. Means of setling greater Peace seeing Christ is not onely come to make our Peace as he was to Simeon but hath already done it And therefore a shame it were for us to be more Ignorant Faithlesse perplexed in conscience than they were and therefore for 1. Knowledge let us be no longer babes 1 Cor 14.20 the times require it Heb. 5.12 Isa 11.9 2 Faith let us strengthen it First For Promises past we have not now received them Secondly For Promises to come of the resurrection he so long foretold was at last seen and then belongs to us that 1. Blessings John 20.29 2 Joy 1 Pet. 1.8 3 Peace let that possesse and rule us Col. 3.15 in life and death as it did Simeon Vse 2. To Stir us up to pity the Estates of such poor people as sit still in darknesse and in the shadow of death having no means of Knowledge of Faith of Peace John 7.49 Vse 3. How great then is that blessednesse prepared for us in Heaven where we shall see Christ as he is and then 1. Our Knowledge shall be perfect 1 Cor. 13.12 2. Our Faith shall be joyned with Fruition yea we shall see what we believe 1 Cor. 12.12 3. Our Peace shall be passing understanding Phil. 4.7 unspeakable and glorious 1 Pet. 1.8 á fortiori It is good to feed on these spirituall joyes and then these carnall delights will soon grow out of tast and relish Doct. Christ in himselfe and to us is the word of life Here is to be shewed in what respects he is called 1 A word 2 A word of life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here is a metaphor and every metaphor is a short similitude and it must not be expected that any similitude should agree in all poynts But Christ is called the word of God in four respects as he is the wisdome image interpreter and promise of the Father First The wisedome of the Father as reason floweth from the soul or minde of man and is not any accident to it but of the same nature with it though there is an accidentall wisdome in us which is habituall yet there is also an essentiall wisdome in us namely our Reason which is naturall so Christ who is the reason and wisdome of the Father flowed from the Father was begotten of him and is of the same nature with him hence he is called the wisdome that dwelleth with God Prov. 8.1 22 24 25. 1 Cor. 1.24 and the Holy Ghost may seem to have reference to this place John 1.1 2 3 4 5. because the description which he maketh of the world it seemeth he took from that description of wisdome if you compare these places Prov. 8.1 with John 1.1 Prov. 8.3 with John 1.2 Prov. 24. to 30. with John 1.3 Pro. 8.34 with John 1.4 Prov. 8.35 with John 1.5 and chap. 1.22 24 c. Secondly As the words or speech of the man is a character of his minde for out of the abundance of the heart the mouth speaketh a rotten heart begetteth and streameth forth unsavoury speeches an holy heart breatheth out gracious words so is Christ the character or engraven forme of the Fathers person Heb. 1.3 Thirdly As the speech or word of a man doth declare the will and meaning and Counsell of the speaker so doth Christ of the Father John 1.18 Mat. 11.27 Fourthly Christ may very well be called the word of God or the speech of God because he it was of whom the Lord spake from the beginning that is the word of promise which he made to Adam to Abraham to Isaac to Jacob to David c. hence Christ is called the Promise Heb. 11. hence he who is called a Servant 1 Chron. 17.19 is called the word 2 Sam. 7.21 that is a servant spoken of or promised Secondly Christ is called a word of life 1. Because he hath especiall life in himselfe John 1.4 John 5.6 2. Because he communicateth life and he communicates 1 Naturall life which to us men is the light of Reason Joh. 1.4 this former we have from him as an author these following as an head or root 2 He communicates spirituall life and that he doth 1. By dying for us for his death is our life as by his wounds we are healed Isa 53.5 so by his life we live now the life we live by Christs death is 1 Justification that is forgivenesse of sins Col. 1.14 Ephes 1.7 therefore he is called the justification of life Rom. 5.18 we without his death were dead meer Children of death as condemned persons and Christs death procuring us pardon procured us life 2 Mortification it is the first part of spirituall life inherent in us to die to sin and that was procured by Christs death Rom. 6.6 Gal. 2.19 2. He communicates spirituall life to us by rising for us for as we have been like him in dying to sin by his death so doe we live to God by his life Rom. 6.5 10 11. now the life we live by his Resurrection is 1 Vivification or newnesse of life Christ now living in us by his Spirit Gal. 2.20 1 Cor. 6.17 Hence as living trees of Righteousnesse we bring forth fruit unto God
3. Bloud is most mentioned because it is an evident Testimony of death because in bloud is life 2 because it accomplished all the legall types Heb. 9.22 Quest 2. Why is it called the blood of Jesus Christ his Son Ans Because that Christ that shed his bloud was the Son of God and that added efficacy to it Heb. 10.4 not the bloud of sinfull man Heb. 2.26 27. it must be therefore the bloud of an infinite power Acts 20.28 Quest 3. How is this blovd said to cleanse Ans 1 As it Justifies 2 As it Sanctifies 1. As it Justifies us by his bloud are we cleansed Rom. 5.9 Ephes 1.7 we are justified by it because it frees us from the guilt and punishment of sin 1 From the guilt of Sinne guilt is that whereby we are liable to the Curse 2 It frees us from the punishment of sin so that now there is no condemnation to us Rom. 8.1 Rom. 4. ult 1 Pet. 2.24 2. We are cleansed from Sin by a sactifying power in the death of Christ that is it whereby our Consciences being sprinkled we are freed from the stain and lust of sin Heb. 10.29 and are endued with supernaturall grace so that we are afraid to commit any sin Q. What is meant by all Sin A. That is from original and actual sins from sins of Omission and Commission it cleanseth us from the sins of our Birth and of our Life of Youth and of riper years Rom. 5.9 now we could not be justified if any sin were unpardoned Heb. 9.14 if it be a dead work or sin of Omission our Conscience is purged from it for if the bloud of Bulls and Goats cleansed from all sins of the flesh much more the bloud of Christ from all sin no sin but we are cleansed from by Christs bloud except the sin against the Holy Ghost Heb. 10.26 because v. 29. they tread under foot the bloud of the Covenant For the proof of this point see Rom. 8.1 2. Rom. 6.6 Reas 1. From the wonderfull efficacy of Christs bloud in respect of the Divinity of his Person the reason why it is so effectuall is because it is the bloud of the Son of God Heb. 9.14 Reas 2. Because he stood in our Persons on the Crosse through the acceptation of God God accepted him as a Surety for us Heb. 7.22 Isa 5. ult 1 Pet. 2.24 therefore it is as much as if we had done it in our own persons John 10.11 He had no need to shed his Blood for himselfe for he had never sinned Vse 1. To reprove the Papists who teach that the Masse being celebrated for the dead and living justifies from sin but if the bloud of Christ cleanse us from all sin there is no need of the Masse to cleanse us from any sin and they teach that the Masse is an unbloudy Sacrifice now it must be a bloudy Sacrifice that must cleanse Heb. 10.10 14. but if it be often offered it doth not exceed the Sacrifices of the Law Heb. 10.1 to 5. Vse 2. To refute the Popish Purgatory if Christs bloud cleanse us from all sin what need a Purgatory to expiate any sin This is a Blasphemy against Christs bloud Q. Do not Temptation and Affliction and Word and Sacraments and Faith and other Graces purge us from sin and purifie us It is said of Afflictions Heb. 12.11 A. It is true there are many means to purge us from sin but no efficacy in any of them except by virtue of Christs Blood therefore those in Hell have no benefit because Christs bloud reacheth not thither so that if any be bettered by Afflictions or Word or Sacraments it is from the virtue of Christs bloud and if Christs bloud be sprinkled on Purgatory we will not reject it Vse 3. Of refutation of the opinion of many godly Divines that hold we are purified from the sinne of our Birth by the purity of Christs Birth from Sinnes of Omission by his active obedience from Sinnes of Commission by his passive obedience but we must know there is thus much in the purity of his Birth in his Obedience in his Passion that it makes us fit to be cleansed but yet we must hold the Bloud of Christ cleanseth us from all sin that brings this fitnesse to perfection A Lamb defiled in the old Law was never accepted though it were slain for a Sacrifice and if it had been without spot and blemish yet if it had not been slain it would not have been accepted neither so had not Christ been a Lambe spotlesse and undefiled his death would not have cleansed us from our sins and though he were spotlesse and undefiled yet he must be slain or else we could not be cleansed neither the purity of Christs Nature doth not cleanse us from sin but we must take all joyntly together all his active obedience was passive and all his passive obedience was active Gal. 4.4 5. that he was obedient to the Law was part of his Passion and by the obedience of Christ to the death we are cleansed from all sin Vse 4. To refute some that say we are justified by faith as it is a work in us they say we are justified not by the works of the Law but by faith Rom. 11.5 6. but if we be justified by faith as it is a work in us how doth the bloud of Christ cleanse us from sin but it is faith as it lays hold on the bloud of Christ Vse 5. For comfort to all such as walk in the light let them not be discomforted you will say your hearts are full of impatience and coveteousness and uncleannesse these are great sins indeed but the bloud of Christ cleanseth from all sin there is no number nor measure limited Object He cleanseth not all men how shall I know whether my sinnes be cleansed A. Why do you walk in the light as God is in the light if you do then his Bloud cleanseth you from all sin therefore if a man would have comfort he must consider whether he live in any sin voluntarily and walk in darknesse if he doe he hath no part in Christs Bloud but if there be no sin but he is willing to avoyd it no duty but he desires to perform it and amend all it is a signe he walks in light if you see what is amisse and labour to mend it then you walk in the light and then assure your selves the bloud of Christ will cleanse you from all your sins Vse 6. For instruction if Christs bloud cleanseth from all sin then no sin is venial is that sin venial that cannot be cleansed but by Christs bloud Vse 7. To shew us the reason why the bloud of Christ is called precious 1 Pet. 1.19 it is more precious than the bloud of Bulls and Goats c. so all silver and gold in the world cannot remit one sin or save one soul from Hell Psal 49.6 7 8. Heb. 12.24 Vse 8. To teach Christians notwithstanding all
more dusky and dark you will say why should not a soul come to some setled peace true but it will never be perfect day with us St. John was an old christian and yet you see what he saith the darknesse was but going and the light coming so that we by degrees get hold of God and strength against corruption you have some Summer mornings more lightsome than all the dayes of the year besides so it is with some christians in this morning of their first conversion they see more clearly their own Estates by far than others in their whole conversation and though all have partly darknesse and partly light yet some get more light in one thing some in another such a christian it may be though he doe not get such hold of Peace yet some corruptions as Wantonnesse Pride Covetousnesse he subdues and gets greater hold of the contrary Graces as it was with the pillar of the Cloud Exod. 14.20 unto which the Apostle alludes Heb. 12.1 just so is it with the spirits of Gods servants something there is in them that is cloudy something in them that is lightsome old Peter John 21.18 would not have gone to Martyrdome and yet he would partly willing and partly unwilling thus it is with the Spirit even of the best christian he hath some unwillingnesse to some good duty that God calls him unto Vse 2. To teach us somewhat the more to bear with one anothers infirmities and eclipses Jam. 3.1 2. be not of an unruly imperious and censorious spirit over piercingly and censoriously judging others as we have streams of light so streams of darknesse vapours therefore bear with and succour one another and helpe one another out of this darknesse as in a Lanthorn there is a pane of light and a pane of darknesse so in every good quality we have all some darknesse Rev. 12.1 the church is compared to the Moon which when she is at the full is fullest of spots and yet we do not neglect the Moon because she hath spots but make use of the Moon because she hath light so neglect not any christian because of his spots but make use of his light of that good he hath also be something forbearing of carnal men for ye were sometimes darknesse as they are Tit. 3.1 2 3. Vse 3. Let no mans life be an absolute patrern to you to follow but so far as they are light in the Lord 1 Cor. 11.1 see how this in the Text proves what the Apostle speaks of follow Christ why because our perfection is but imperfect we are but darknesse passing if you follow us in all things you may take us on the blind side and so fall Vse 4. To teach us to be driving away darknesse and to be trudging out of it as it is with a Candle the least snuffe in a Candle doth not onely dim the light but doth waste the Candle so it is with our spirits the least snuffe of Corruption doth waste that oyl of Grace which is in our hearts and dim and damp the light which is in us therefore snuffe we our hearts often take we the Thief out of the Candle let us shew forth the vertues of him that hath called us out of darknesse into his marvelous light 1 Pet. 2.9 Ephes 5.8 Rom. 13.12 away with darknesse all darknesse of doubtings of unbelief of pride c. this darknesse is passing away from us we must not call it back again doe not again draw the curtains of darknesse about us when the Sun is risen and a man begins to sleep and draw the curtains about him again it is a sign he means to slug it out so when new light shines in our hearts and we draw our old corruptions about us again it is a shame fot us Gal. 3.12 2 Pet. 3.18 helpe one another out of darknesse helpe thy Wife and children and Servants and Friends and Neighbours out of it 1 Cor. 13.9.12 we cannot practise better than we know but we know but in part therefore pray admonish exort cleanse thy self and cleanse others from the mist and shaddow of darknesse as much at may be Vse 5. Of comfort to a Christian 1. Against troubles which many undergo in regard of darknesse of Spirituall estate it is a common thing for Christians to complain of darkness of pride of unbeliefe of dulnesse fear lies upon us with what should we comfort our selves we think no body is so yes here is some comfort for thee all are so in some measure it is so with the best they have but a mixed estate one crossing and thwarting another the fairest day hath dark Clouds 2 Is our darknesse deeper than others but doe you not yet find it passing away doe you not finde more faith more obedience doe you not make more conscience of your thoughts words and actions this is a comfort your darknesse is going away it wasts apace 3 Here is a comfort against death the time will come when all darknesse shall vanish away Death will be but the breaking of our earthen Pitchers and our light shall breake forth Epictetus came forth one day and saw a Woman mourning for breaking her pitcher the next day he came forth and saw another weeping for her Son and he said Yesterday an earthen pitcher broken and to day a mortall body dead as if it were the same to have a Pitcher broken and to dye Vse 6. Of tryall of our estates would you know whether your grace be true or no whether doe you finde your darknesse passing away and light shining a man may walke in a condition of darknesse and see no light viz. of peace and comfort Isa 50.10 I but doe you not then walke in a greater light of innocency and watchfulnesse and obedience When a man is in the dark he goes slowly and warily and lifts up his feet high every step Prov. 14.16 a godly man is afraid of something in the way but a wicked man goes on boysterously and confidently he knows his way as well as you can tell him but he is but a foole for his labour 1 JOHN 2.9 10 11. He that saith that he is in light and hateth his brother is in darknesse untill this time He that loveth his brother abideth in the light and there is none occasion of evill in him But he that hateth his brother is in darknesse and walketh in darknesse and knows not whither he goeth because that darknesse hath blinded his eyes THe custom of this Apostle St. John is after he hath delivered any Doctrin to make some application of it for the joy of Gods children for the end of his writing to them was that their joy might be full cap. 1.4 and so he doth here for having in the former verse said that in the Children of God darknesse is passing and true light now shining here he gathers a sign whereby he may know whether our darknesse be passing and our light springing and that is from brotherly love in
Sin is called errour from the Law Isa 63.17 Jam. 5.20 Prov. 21.16 He that wanders out of the way of righteousnesse shall rejoyce among the dead Vse 1 Of refutation of the works of Popish supererogation which are held forth as better and more perfect then the Law for the Law never commands such things such are those monkish vows of perpetuall virginity and voluntary poverty if these be above the Law then they are transgressors of the Law Isa 1.12 13. Will a man be wiser then his maker holyer then the Law-giver Josh 1.7 8. To devise a worship better then God hath appointed is worse then to faile in breaking Gods Law This is meer impotency the other is arrogancy casting aspersion on Gods wisdome 2. They further hold some sins to be veniall in themselves some mortal If they be sins then they fall under the curse The wages of sin is death 3. That originall sin in the regenerate is no sin but David saith that he was conceived in sin and original sin in whomsoever it is found it is a transgression of the tenth Commandement 4. They say that mans Law doth binde the conscience and the transgression of mans law is sin We answer and grant when these laws are grounded on Gods Laws they binde not otherwise If the breaking of mens lawes is a sin then the keeping of them were a virtue but this is hypocrisie Isa 29. We must be subject for conscience sake 2 Against those that hold that infants are without original sin but the Scripture saith they are conceived in sin 3 To reprove the familists who hold that godly and regenerate men are in no wise subject to the Law but are freed from the condemning and commanding power of it But if they sin then certainly they are transgressors of the Law Vse 2. Of instruction 1. That all the sins and good things found in the whole Bible are to be ranked within the compasse of the ten Commandements 2. That all nations are under the Law 3. That the Law and Gospel mutually thus agree That the Law of Moses is included in the Gospel and yet the Law and Gospel are not confounded founded together The Gospel requires that in the way of thankfulnesse we should keep the Commandements of God Ezek. 36.27 3 This should discourage us from all sin and encourage us to labour to purge our selves from all sin All sin is the transgression of the Law of God Let not pleasures profits or credit allure us to sin against God Shall we for our own ends sin against God and so transgresse his holy good and righteous Law we must take heed how we meddle with that we have no Law for We must prove all our paths by the stony Tables of Gods Law Psal 119.105 Obedience is the fulfilling of the Law and hath great recompence of reward 1 JOHN 3.5 Christ was manifest to take away our sins and in him is no sin THese words containe in them the second and third reason why every hopeful Christian should purge himselfe as Christ is pure The second reason is taken from the end of Christs coming into the world and that was to take away our sins The third argument is taken from the pattern of Christs righteousnesse for in him is no sin From the second reason which is the ends of Christs coming into the world Doct. That the end of Christ coming into the world was to take away our sins By the manifestation of Christ we must understand the coming â—f Christ in the flesh 1 Tim. 3.16 He came for this end to take away our sins Joh. 1.29 Q. But what did Christ for us to take away our sins Answ He became our surety he willingly took upon him the burthen of our sins 1 Pet. 2.24 Isa 5.44 2. As Christ took the burthen upon him so God laid it upon him 3. Christ did take away our sins by imputation as in the old Law every man was to lay his hand on the head of the burnt-offering and to confesse their sins and so by that means their sins were taken away So now in this time of the Gospel we must lay hold on Christ by a true and lively faith challenging Christ to be our Saviour Lev. 16.21.22 2 Cor. 5. ult Thus Christ taketh away our sins by justifying us from the guilt and by sanctification he cleanseth us from the spot and staine of them Ezek. 36.25 1 Joh. 1.8 This he doth three wayes 1. By his death he overcame the principall enemies of our salvation as the Devil Heb. 2.14 and he hath overcome the world which was strong to carry us captive by flattery and fear Gal. 6.14 He hath crucified the body of sin and corruption in us Kom 6.6 2 By sending such ordinances into the Church as might cleanse us Ephes 5.36 Prov. 13.20 Isa 27.9 The fruit of afflictions is to purge away sin 3 He hath sent his holy Spirit into our hearts to change us A Spirit of faith purifying Act. 15.9 and of hope and love 1 Joh. 3.3 Gal. 3.14 We receive the Spirit of grace which makes Gods ordinance effectuall to eleanse us Vse 1. Of instruction to every one that is afflicted in conscience for sin and knowes not how to be eased and purged It is not fair buildings musick and merry company that will take away sin This course will make thee worse But this thou must doe consider to what end Chtist was manifested and sent into the world was it not to take away our sins But I finde not this wrought in me I find the world and lusts of my heart prevaile against me Christ takes away the burthen and debt of sin by undertaking to accept and bear them 1 Joh. 2.2 Mat. 11.28 The Father hath laid on Christ the iniquity of every weary and broken soul Now we must get to Christ and confesse all our iniquities and leave them upon him calling upon him for grace and mercy 2. To comfort those that depend upon Christ for mercy and have confessed their sins to him If he have taken away sin it is done effectually Heb. 10.1 to 10. 3 To teach every soul that believes that Christ came to take away our sins to renounce and abhorre all sin and to cleanse themselves from all filthinesse of slesh and spirit Let us not take Christs coming into the world in vain but give all diligence to purifie our selves as Christ is pure And in him is no fin This is the reason which is taken from the spotlesse innocency of Christ Doct. That Christ is spotlesse and pure from sin Luk. 23.22 41. Pilate and the Centurion acknowledged him to be so Heb. 4.15 Joh. 14.30 1 Pet. 2.21 22. 1.19 20. Reas 1. In regard of the purity of the divine nature If there had been sin in the humane nature of Christ it might have been said that God was a sinner 2. That he might fulfill all the legal types and sacrifices which were to be without blemish 3. From
our nature and impossibility to love God before we trust God and before we be perswaded that our sins are forgiven The end of the commandement is love Whence comes this love From faith unfained 1 Tim. 1.5 John 14.1 Christs disciples were much troubled because he was to leave the world but he labours to comfort them saying Believe in God believe also in me but verse 6. No man must think to believe in God before they believe in Christ Vse 1. This reproves a sinfull error of the Doctors of the Church of Rome who say that Faith may be severed from Love A man may believe in God and yet not love him Which is contrary to this great commandment We do no sooner believe in God but we love him 2. To exhort every soul as they would desire to do any thing pleasing to God to make this their greatest duty to believe in the Lord Jesus Faith and Love are correlatives Let no man flatter himself in this That he is born of good parents that he lives in the bosome of the Church and that he enjoyes Gods ordinances but trust thou on the name of the Lord Jesus Christ Psal 9.10 Now we cannot trust on God before we know him 3. It teacheth this That this believing on the Name of Jesus Christ is a divine thing For Christ Jesus is no creature but equall with the Father John 14.1 4. Of comfort to every soul that believes in the Name of the Lord Jesus He fulfils this great commandement Is not this a great comfort to a man when he knows there is little that he can either do or suffer but yet this he is perswaded of that he abides in Christ Jesus and trusts in God Doct. 2. The second great commandement is that we love one another When the scribe asked Christ What was the greatest commandement of the Law Mat. 22.36 Christ answers him And the second is like to it Thou shalt love thy neighbour as thy self John saith here to love one another Reas 1. From the large extent of it The is no duty or office of love which we perform to man but is comprehended in this Thou shalt love thy neighbour as thy self Love is the fulfilling of the Law Rom. 13.10 Love not your neighbour and you break all the commandements of God 2. Because whatsoever we do perform without love is unprofitable As without faith no duty profits Heb. 4.2 So without love we cannot profit our Brethren 1 Cor. 13.1 2 3. Neither can we profit our selves The Apostle exhorts that all be done in love 1 Cor. 16.14 Love edifieth Ib. 8.1 3. Love makes all other duties honourable to our Brethren They are best entertained of those for whom we do any office of love By love we should serve one another Gal 5 13 Love makes a Nurse very painfull about her childe you shall not have so much service from any servant you keep as that service a Nurse performs she doth it freely and readily love will make us serviceable without measure Vse 1 Let us all be stirred up to have great respect to this great cammandement If it be a worke of love it is that which God requires By love we perform all the commandement of God at once Love is the fulfilling of the Law Whatsoever a man doth without love it neither profits himself nor his brother Whatsoever duty you performe to any Brother if you do it not out of love you will soon be weary of it that is the truest hearted duty that is performed in love avoyd we therefore such occasions as hinder us from loving one another which is sometimes strangenesse sometimes enmity sometimes because of the wickednesse of others sometimes self-love For the first avoyd strangenesse one towards another God loved us when we were strangers to him Col. 2.1 So ought we Consider also we may be strangers It 's an ill quality in a dog to fly on strangers It is a Nabal-like nature to neglect any office of love to a stranger 1 Sam. 25. 2. We must love those that are our enemies Rom. 5.10 Thus did Christ whilest we were enemies he dyed for us Will a man hate such a member as is painfull to him No he will rather labour to heal it Shall we not be compassionate to those members that make us sick or disquiet us 3. We must in no wise hate those that do evill in Gods sight or ours but rather pity them 2 Thes 3.14 15. 4. The fourth enemy of love to our Brother is self-love We must love our selves but we must not determinate our love in our selves When men cannot love others but for themselves such men may have a forme of godlynesse but deny the power of it 2 Tim. 3 1 2 3 to 5. The greater any cammandement is the more ready we are to break it But as we desire our prayers should prosper in heaven so let us love one another and let us do all that we do in love This will do both our selves and others good 2. Love we our Brethren in obedience to Gods commandement this must be the rule of our love There are many cankers in love which this love in obedience to Gods commandment heals 1. All carnall love springs from our nature and so we love no farther then serves our owne ends but love in obedience to Gods cammandement is spirituall 2. If our love be not from a commandement it is faithlesse now whatsoever is not of faith is sin Therefore our love must be in obedience to Gods commandement 3. There is an immoderate love which is not out of conscience to God 4. There is a licentious love which is lawlesse but our love must be ruled by the commandement of God We must love where and because God hath commanded us 5 There is an inconstant love When men will love fervently for a time be ready to put me in their bosome but after a while their love grows cold These love according to their minde Gal. 4.14 to 17. This is not according to the rule 3 Let us love the Lord our God so much the more because he is carefull to lay this commandement on us though a stranger an enemy a wicked man God cannot endure the rank breath of hatred As he hath commanded us This is the rule of our love How is thar We ought to love our Brethren as Christ hath loved us Joh. 13.34 16.12 Doct. The rule of our love one to another is not now as we love our selves but as Christ hath loved us Indeed the rule in the Law was Thou shalt love thy neighbor as thy self Lev. 19 18. But now a new commandement so called because it is given by a new rule As he hath given commandement 1 Christ denyed his own case and pleasure that he might save us from pain 2 He denyed himself in his owne profit He laid downe his owne soule 2 Cor. 8.9 He laid down both earthly and heavenly profits that we through him might be
know he abideth in us by the Spirit which he hath given us In the second place we come to speak of the means whereby we may discern that God dwels in us and that is by the Spirit which he bath given us Doct. That the Spirit of God bestowed on us is an evident signe of Jesus Christ dwelling in u. He doth not say we believe though this be a great word for faith is the evidence of things not seen but he saith we know it now scire is rem per causam cognoscere What is that Spirit that being bestowed on us is an evidence of Christs dwelling in us Did not the Spirit of the Lord come upon Saul and he prophesied 1 Sam. 10. Yet it is not said that Christ abode in him for ch 16. verse 14. it is said that the Spirit of the Lord departed from Saul and an evill Spirit from the Lord troubled him Answ There be sundry degrees of Gods Spirit which may be given to a man and yet be no evidence of Gods dwelling in him or he in God 1. There is a Spirit of illumination whereby a man may prophesie as Saul did But a man may have this Spirit of God and yet fall away so as to sin against the holy Ghost Heb. 6.4 5 6. 2. A Spirit of administration of Church or Common-wealth 1 Sam. 11.6 3. A Spirit of power to do many wonders Matth. 7.22 23. And yet Christ acknowledgeth that he never knew them they did never abide in Christ nor he in them 4. There is a Spirit of renewall of many affections which may befall any man 1. A Spirit of Zeal as in Jehu Come and see my zeal for the Lord 2 Kings 10.15 16. and yet he took no heed to walk in the Law of the Lord verse 31 32. 2. Of Joy in Herod Mark 6.20 3. Humility in Ahab 1 King 21.29 4. Fear in Felix Act. 24.25 What is then the Spirit whereby we know that we keep Gods commandements and have fellowship with him Answ It is the Spirit of life which is in Jesus which frees us from the law of sin and death Rom. 8.2 This is the Spirit of adoption vers 15. of grace and supplication Zac. 12.10 What doth this differ from the former for they were the Spirit of God Answ It exceeds in this Because the former Spirits of God did rest only upon the outwards of a man as his Tongue Memory Affection but this bids defiance unto all the enemies of his salvation the Heart and Will which are the Castle wherein Christ abides are given up to Christ Pro. 23.26 God requires the heart if we give the heart to God we give all Prov. 4.23 Life springs not from good affections nor good actions but from the heart Q. What doth this Spirit more in my heart then did the other How shall I know that the holy Ghost hath gotten possession of my heart Answ If the Spirit of God hath taken possession of your hearts it lifts up your hearts for to prize the Lord Jesus above all other things in the world it makes thee willing to do and suffer Gods will with patience it will cause you to resigne your selves and your desires to the Lord Jesus now all your affections and whole heart is for the Lord. If Paul now sin he doth that which he would not Rom. 7.16 17. Having given us this Spirit we dwell in Christ and he in us 1 John 4.13 Because by this Spirit we keep his commandements If we keep his commandements it shall go well with us and with our children after us for ever Deut. 5.29 Reas From the free covenant of grace by which he hath promised everlasting fellowship to those that keep his commandements Jer. 32 40. Isa 55.2 3. Obj. This may make us believe but not to know as we believe Vnity in Trinity and Trinity in Vnity but we cannot know it But you say here We do not only believe but know Answ There is a difference between faith and knowledge For a man may believe a thing is true because he doth not doubt of the authority of it but yet we do not know all truths that are spoken though we believe them for stnowledge is of a certain conclusion we know this to be so partly by faith partly by sense and reason for though faith believe things before we know them it being the evidence of things not seen and so a man may believe that God is gracious before we know it yet when faith hath laid hold on the promises it sets reason on work This Spirit of God works in us an evidence of our abode in Christ for 1. this Spirit of God works peace of conscience Phil. 4.7 which passeth all understanding though it doth not always abide yet it keeps garrison always it bears witnesse to a man that Christ is in him and he in Christ 2. It works a change in all Christians it changeth them from the power of Satan to the power of God Gal. 5.19 20 21. And though the peace of conscience and consolation of the Spirit abide not always yet the Spirit of regeneration and sanctification doth always abide and doth change the whole man 2 Cor. 5.17 Before a carnal and fleshly Spirit but now the Spirit of glory and grace rests upon us which makes us relish Christian communion and Christian society This Spirit doth alwayes abide and so we know that Christ abides Rom. 8.9 Obj. I may think there is a through change but yet it may be it 's only of the outward man Answ Consider how it changeth thy heart Is thy heart with God and wholly for God Dost thou long for peace with God Wouldst thou not forgoe it if thou hadst it for all the world Is the Word of God more precious to thee then thine appointed food No profit pleasure or preferment shall hinder thee from following of Christ When a man hath horrour of conscience he would give his life for peace but then a man doth not affect God so much as his own peace Thus Cain Gen. 4. When Saul had a spirit full of trouble then David must play a fit of musick When wicked mens hearts are at rest then they never regard God but then they close with the world and sensuall lusts But when the Sun of righteousnesse doth arise in a mans heart he will scatter abroad all those distempers of spirit that hang about him and frame his heart to an holy care of keeping Gods commandements Vse 1. To reprove a Popish opinion that no man can know whether Christ abide in him or no. But why doth St. John then say Hereby we know and he speaks to old men young men and babes to try themselves These men condemn the whole generation of the just Such a woman as cannot tell her child who is his Father is a strumpet and so is the Church of Rome 2. It reproves others that think it impossible Some think it not worth the knowing others think it
loving spirits are full of fears and terrours as Joâ—â— 4 So Heman and Paul complaâ—â— 2 Cor. 7.5 that 〈…〉 without and terrours within if such glorious Saints may be feaâ—â—st will you say they were unfound Answ There may be found such fears even in Gods Saints that have â—â—perience of his love 〈◊〉 and the world experience of their love 〈◊〉 consider what kind 〈…〉 it is the fears differ much from 〈…〉 of unfound hearts First The fears of the godly spring not so 〈◊〉 from the expectation of death and hell as from some inwaâ—â— trouble for want of Gods favour Psal 80.3 4. Turn us again 〈…〉 thy 〈◊〉 to shine and we shall be saved it s for want of the 〈…〉 that they so grieve otherwise we read not of the fears 〈…〉 judgement now here is a great difference 〈…〉 of love mixt with 〈◊〉 fears 〈◊〉 it s the love of God they 〈…〉 the contrary 〈…〉 is not so much affected for the way 〈…〉 for the sence 〈…〉 and judgement and expectation 〈…〉 Secondly to the 〈…〉 there is 〈…〉 maâ—◠〈◊〉 support 〈…〉 thought within â—e 〈…〉 heart he hath no 〈…〉 wrath 〈◊〉 mixt with 〈…〉 but susâ—◠〈…〉 for 〈…〉 Thirdly â—â—here 〈…〉 the effect 〈…〉 from God as 〈…〉 from 〈…〉 other means 〈…〉 â—tresse sometimes 〈…〉 sometimes he 〈…〉 as run to an 〈…〉 science falls to 〈…〉 But the fear of 〈…〉 use 〈◊〉 right me 〈…〉 his 〈◊〉 came 〈…〉 exceedingly What 〈…〉 he to Wiches â—â—â—â—laters No 〈◊〉 himselfe to seek the Lord 〈…〉 him for help 2 Chron. 20.3 So 〈…〉 seem very 〈…〉 will throw themselves into his armes they run to the horns of 〈…〉 these if they 〈◊〉 â—â—erish will the 〈◊〉 and indeed the heart 〈…〉 found in love then when it 〈…〉 and it argues the 〈…〉 cleave to him when we see 〈…〉 Obj. May we not find many 〈…〉 defie death and judgeâ—◠〈…〉 no more afraid of hell then if it were a â—â—le Answ True there are such â—â—terous spirits theâ—â—either 〈…〉 man are not afraid of hell and ye◠〈◊〉 from any 〈…〉 differs from the boldnesse of Christians For 〈…〉 First It s without root Secondly Without fruit whereas the true 〈…〉 Christians proceeds from faith in Christ Eph. 3.12 Rom. 5.1 2 3. 〈…〉 from searednesse and benummednesse of conscience 〈…〉 such neither fear God nor 〈◊〉 whereas the boldnesse 〈…〉 them reverence God and fear sin the more Thirdly Their fearleâ—nesse is fruitlesse thâ—y are not more fruitfull by it but more licentious and such men ordinarily at death are desperately licentious then halter or dagger or any thing to rid them out of the horrour of conscience Vse â— May teach all them that will be possest with a spirit of boldnesse and confidence let them maintain sound hearted live to their brethren and indeed there is no 〈◊〉 that befalls Gods servants â—ut it proceeds either from bemudding themselves with the world or else for want of love to their brethren As a wiâ—â— when her husband hath been long abroad and her heart hath gone after her lovers his coming is the lesse welcome she could 〈◊〉 his comming defer'd so when we have let our hearts run loose from God and our brethren why then our hearts grow full of doubts and fears gladly could we desire that God would defer his coming and respite us a little that we might recover our selves before we go hence and be no more seen therefore as you will finde your hearts comfortable and unmoveable at death and judgement when the Mountain quake and the Seas roar would you then be chearfull grow up in love to God acquaint your selves with him let your desires be toward â— him and withall joyn the love of your brethren or else his coming will be uncomfortable Even as children when their Parents have been abroad and they have fallen out and fought and hurt one another 〈…〉 their Fathers coming which otherwise would have been 〈…〉 if you fall out with your brethren and stain their good names and wrong them you still finde your hearts afraid of Gods coming and would gladly have God to defer it a while It 's a direction therefore to all the sons of men how to be prepared for death and judgement it is not building Hospitals that will fit you for it but this is the best way love God and love your brethren and you cannot dye uncomfortably No man dies more fearfully then a contentious or covetous man a wrangling contentious man never dies with peace and comfort if therefore thou findest an heart afraid of death and judgement if thou wouldst help this labour to cleanse out all enmity and want of love Vse 2. Of consolation to such as finde their hearts fearful and uncomfortable and yet find their hearts sound in love to God and their brethren why consider if there be not an evill root of bitternesse in you and if thou findest thy heart free from envy and wrath and hatred then consider what good offices thou dost labour not only to be sincere but to 〈◊〉 up to fruitfulness and if God give you to see that your fear is rather for want of his favour then for hell and wrath this is not the fear of hypocrites Isa 33.14 but proceds from want of experience Vse 3. It is a ground of much comfort to those that are either fearlesse of death and judgement or sound in love if thou findest thy fearlesnesse arise from longing after God and making thee more fruitful Why it s an evidence that thou art sound-hearted in love And again if thou findest a loving heart why thou hast a just ground of fearlesse boldnesse soundnesse of love and boldnesse goe hand in hand And how should we labour for that grace that will help us against all fears and doubts Wee have formerly heard of the torment of feare and the hypocrisie of fear Now the third thing is the remedy of this feare But perfect love casteth out feare Doct. 3. True hearted love to God casteth out all feare of evill from the hand of God So that though at first the conscience of a young Christian be fearful of the wrath of God and judgement yet as love grows so feare is casting out Perfect love casts out feare he means not without imperfection For we know but in part and love but in part but he speaks of love without hypocrisie and dissimulation True-hearted love fears no evill from the hand of God Now this love casts out feare Not as soon as ever it comes into the soule but by little and little as a man that goes to cleanse a pit he cannot do it presently but he is casting it out till it be all cleansed Fear is a deep pit compared to the sinking into deep mire now love comes to cast out this fear but it 's not done the first hour but by little and little it will get rid of all fear it doth not cast out the fear of God for the more we love him the more we
his principle being given to Adam Doe this and live this still cleaves to us by nature and this is the Religion of all the Nations to look to be saved by the works either of the naturall or morall Law 2. Suppose you convince flesh and bloud that all his righteousnesse is unclean why yet far off was it from men in St. Johns time to look for salvation in a crucified Saviour this was a stumbling block to the Jewes and to the Greeks foolishnesse 1 Cor. 1.23 3. Suppose you prevail so far with flesh and bloud as to convince them their righteousnesse is unclean and that there is no salvation but onely in Christ yet nature will not be perswaded that Christ did all this for him but in anguish of soule nature runs to merry company to the world to the gallowes rather then it will come to Christ for help and wait on him and cleave to him if therefore a man be brought to believe on him as his Saviour and by his Priestly Kingly and Propheticall Office to look for salvation and trust on him for it is an evidence of our Regeneration Reas 1. From the mighty power of lively faith for St. John here â—oth not speak of a cold dead faith but of a lively powerfull faith now where such faith is it makes us live by our faith Heb. 2.4 The just shall by his faith live a life of justification and sanctification faith looks not at his own works for satisfaction but to him that justifies the ungodly Rom. 4.4 5 6. And so by faith we live a life of sanctification wâ—ether Gods will be to be done or suffered he lives by faith that is he will have a commandement for his rule no duty he takes in hand but he will have his warrent for it 2. Faith looks to the promise for strength when he goes about any Christian duty he goes not about it in his own strength but he derives strength from Christ Without me ye can doe nothing from him is thy fruit found Hos 14.8 9. he relies on the promise for help for comfort for acceptance he doth all in the name of Christ that is in his life and power and looks for acceptance in the name of Christ onely 3. If he suffers the will of God and lies under heavy temptations and afflictions why he waits on God he lives by his faith he knowes that he that will come shall come and will not tarry Heb. 10.36 37. in the mean time the just lives by faith that is quiets himselfe in dependence on Christ and expectation of his promise Vse 1. To refute a Popish Doctrine that teacheth That faith may be common to Gods people with Hypocrites and they professe no other faith then what may be common to Hypocrites and Devills and therefore they disclaim justification by faith because if faith justifie then the Devills and Hypocrites may be justified But the Apostle speaks of a faith that flesh and bloud cannot attain unto therefore that which they call Catholique faith to believe those Doctrines mala fide propounded by their Church is a fiction the Devill believes better then they he believes the word of God to be true but to believe this to be true by a true and lively faith is such a beliefe as whereby we are born of God Vse 2. Of tryall whereby we may take an estimate of our faith thou saist thou believest that Jesus is the Christ Why try that hath thy faith regenerated thee hath it brought thee into subjection to Gods will Dost thou live by thy faith that is if thou beest to doe any part of Gods will dost thou walk by a Commandement for thy rule and dost thou depend upon some Promise for strength if thou beest to suffer Gods will dost thou wait patiently on Christ and quiet thy selfe in him then thy faith is a regenerating faith Contrary if a man say he believes in Christ and yet makes no conscience to live according to Gods commandements relies not on him for strength in his performances is not patient under his hand such a beliefe as this is far from that which the Text speaks of Vse 3. Of direction what course he must take that would become a son of God born of him Why faith is the door wereby we are to enter into this happy estate there is a power in faith not onely to justifie but to sanctifie If therefore thou be convinced of thy filthy unclean state by nature and lookest up to Christ for cleansing if thou findest thy heart submitting to Gods will carefull to walk by a rule going out of thy selfe depending upon him for strength and if God hide his face thou canst waite patiently on him why this is the way to regeneration To believe on Christ and not to make use of him is to say we believe in him and yet believe him not If thou were told that in such a corner of a field there lay abundance of treasure and yet thou livest in penury and want and never goest about to dig it up every man would think thou wert not perswaded of the truth of it but that thou lookest at it as a fable So for a man to say that he believes on Christ and yet to let Christ lie by him as a refused commodity and never look to him for salvation and help who will believe that we are perswaded that Jesus is the Christ the anointed of God Vse 4. Of consolation to every believing soul we are ready to call in question our regeneration and adoption why if God gives us hearts believing that Jesus is the Christ and therefore thou goest about to dig up this treasure in him and therefore art resolved not to leave off till thou hast found him and trustest upon him daily for help and comfort dependest on him seekest him with all thy heart Why be of good comfort thy faith is a sufficient testimony to thee that thou art born of God 1 JOHN 5.1 latter part And every one that loveth him that begat loveth him also that is begotten of him Doct. EVery Christian that is affected with the love of God as a father is inlarged also with love to his brethren as those that are begotten of him This Doctrine is not delivered in these expresse termes any where else but something like is found John 20.17 I ascend to my Father and your Father He acknowledgeth his Father to be their Father reconciled in him and he looks at them as his bre hren therefore tell my Brethren He therefore that acknowledgeth God as his father and bears a child-like love to him by the same affection is he carried to love his brethren as those that are begotten of God Reas 1. Because he takes them all to be his Brethren And 2. Because he looks at God as their father as well as his so that he that looks at God as his Father and yet respects not his children as his brethren is a lyer he that loves his
in the Scripture that bears such strong witnesse to Christ Zech. 4.6 It s not by might or power but by my Spirit that any building of grace is built Answ There is in the Scripture 1. A Spirit of power 2. Of Perfection First Of power Luke 24.49 and it s that power that fell on them on the day of Pentecost which our Saviour intimated to them expresly John 20.21 22. so that their words remit sins and ease the conscience and bind it 1 Cor. 14.24 25. 2 Cor. 13.3 4 5. Now then the Spirit breathing in the Apostles though their outward man was base and weak yet their words were mighty and powerfull and even as Christ was most full of power when he was most debased There is a threefold power in the Scripture 1. There is a mighty power therein to convince men of their sinfull estate and of their need of Christ John 16 8 9. 2. A power to comfort the hearts of Gods servants in sence of his favour Rom. 8.15 hence the Spirit is called the Comforter John 14.15 and when the soule findes this successe it witnesseth that no writings are like them to cast down to hell and lift up to heaven again 3. There is a Spirit of power in the Scripture to cleanse us from all defilements to purifie our hearts to overcome the world to strengthen us against all temptations and discouragements This Spirit breathing in us letâ— us see that Christ came fully furnished for our redemption I can doe all things through Christ that strengthneth me Phil. 4.13 by the power of Christ I can learn to stand even in every condition of life and to walk in his fear Ezek. 36.25 26. Secondly In the Scripture there is a Spirit of perfection whereby the man of God may be perfect throughly furnished to every good work 2 Tim. 3.16 17. There is no calling but a man may finde abundant directions for it in the Scripture the Heathen Moralists have written concerning our carriages towards men but little towards God so the laws of men a man may fulfill them all and yet live an hypocrite and die a reprobate which shews their imperfection and therefore mens laws are often changed and altered if therefore a man find such a word as that when he understands it he finds sufficient directions to lead him in all his wayes and bring him to Heaven this shews the divine perfection of the Scripture that what once it delivers that is absolutely perfect and this Spirit bears witnesse to it 1. The Spirit bears witnesse to Christ as it breaths in our hearts for though the Spirit should breath never so strongly yet if we have not the evidence of it in our hearts we shall not know the truth of such a thing Now the Spirit breathing in our consciences is a Spirit of peace and purity both springing from Christ the Spirit of peace perswades our consciences of the vertue and power of Christs bloud had it not been for Christs bloud we should never have had peace but have been like Cain living in Nod in continuall agitation but Christs bloud speaks peace 2. As he came by bloud so he came by water and this is witnessed by the Spirit of Sanctification and there is in this Spirit a threefold work sutable to this water 1. A Spirit of refreshing as water refresheth the dry and thirsty soule Isa 44.3 so doth the water of the Spirit allay the heat and scorch of Gods wrath 2. As springing water washes and cleanses along as it goes so doth the Spirit of God wash us with clean water Ezek. 36.25 unlesse it be troubled with some obstructions which yet it will overgrow and run clear 3. As water hath a power to make trees fructifie about it Psal 1.3 so the water of life gives a Christian such supplying strength unto his heart that it makes him strong and fruitfull that whatsoever God or man requires he in some good measure is inabled to perform it so that a Christian soule by this Spirit breathing in him can plainly discern that Christ came by water and bloud Vse 1. May be a just refutation of Popery that places the ground-work of our faith upon the testimony of the Church ask them how they will be saved they will say by Christ ask them how came you to believe in Christ By the testimony of the Scripture But how know you the truth of the Scripture by the testimony of the Church say they But may not the Church erre Did the whole Church so dangerously erre as all to consent to the crucifying of Christ and may not they as well erre in putting on us false Scripture Are not all men subject to errours and therefore a Christian dares not build his faith upon humane testimony for their testimony can give but humane credulity but a Christian tels them be therefore believes the Scripture because the Spirit of God breaths in them by a Spirit of power and perfection and withall Gods Spirit breaths in him such peace as he knows Christ came by bloud and such purity as he knows Christ came by water Object Thus you will piâ— the Scripture upon your own private spirit Answ This is not our private spirit but the same spirit that breaths in the Scripture which witnesseth to our conscience the truth Vse 2. To teach Christians never to rest in any Scripture they read or Ministers they hear before they have examined things by the testimony of the Spirit it 's not the saying of all men that can assure you of this but it 's the Spirit of God in the Scripture and in your hearts that must testifie that Christ came by water and bloud if you doe not discern this Spirit in you all your faith is but humane credulity noâ— divine faith Vse 3. For tryal of our faith whether it be the faith of Gods elect or no. Dost thou believe that Jesus is the Son of God Yes thou wilt say But what witnesse hast thou to believe it Is it from the Scripture or because thou hast been taught so and so takest it up as a Principle Why this is no divine faith But dost thou find a Spirit within thee which convinceth thy conscience purifies thy heart Why this divine witnesse testifies that Jesus Christ came by water and bloud Vse 4. Of consolation in the testimony of the Spirit whereas the world 〈◊〉 â—est you â— is but a delusion and a fancy he not deceived This spirit 〈◊〉 truth and such a Spirit as witnesseth that true faith only trust not thy private spirit which agâ—ees not with the Spirit breathing in the Scripture and therefore both are to be joyned together the Spirit breathing in the Scripture and the Spirit breathing in our hearts 1 JOHN 5.6 the latter part Because the Spirit is truth THe Spirit which beareth witnesse to Christ is amplified by the effect witnesse bearing and by 〈◊〉 junct of truth which is the cause of his bearing witnesse he brâ—â—s witnesse
is the Son of God Gal. 2.19 20. Let Christians observe when we walk in the strength of our own spirits and graces we shall grow so dry and barren that not one good fruit comes from us and this is because we suck from our owne graces and so spend on the stock and so soon draw our selves dry for want of living by faith in the Son of God but a Christian that hath the water of Sanctification let him doe all in the Name of Christ and suck life from him daily and he shall be sufficiently inabled to every duty that God requires we never found this water till we believed on Christ and this water no longer runs fresh and full then we renew our dayly dependence on him and if we did so dayly we should alwayes find it full Sea in our hearts 3 Bloud is a third witnesse on earth and that is the bloud of his sufferings that doth bear witnesse to our souls that Jesus is the Son of God And it bears witnesse to us 1. by pacifying our conscience Heb. 12.24 There is a louder cry in the bloud of Christ to pacifie our souls then in the guilt of sin to bring wrath upon us and this is so lively a testimony that a Christian knows were it not for the bloud of Christ all the things in the world would not have quieted his conscience 2 The bloud of Christ purchaseth us to become his Acts 20.28 Now when we can find our selves the purchased ones of God the peculiar people of God this bloud of purchase witnesseth that it was the Son of God that redeemed us from the world and our own corrupt hearts 3 The same bloud doth therefore bear witnesse that Jesus is the Son of God because it 's a bloud of purity sprinkled upon every Ordinance and creature every thing was purified by bloud Heb. 9.19 to 23. this bloud of Christ on every thing makes it pure To the pure all things are pure so that to such a one his calling and company his meat and drink doe not insnare him as they doe other men set further off from God but by this bloud it is and the blessing of God that we are made more fruitful and serviceable to God yea were it not for the bloud of Christ our very graces would corrupt us it 's the bloud of Christ that makes them all usefull and savory and turn to our good Doct. These three witnesses the Spirit the Water and the bloud are in one Not only in this witnesse but they are all one for one work in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is they all consent to one truth And 2. they all goe an end and conspire in one work of our Redemption so that one would be of small use without the other Vse 1. To establish our hearts in this testimony that Jesus is the Son of God and so to believe it that we may overcome the world In the mouth of two or three witnesses every truth shall stand how much more when three in heaven and three on earth testifie the truth and it 's not enough to believe this upon the authority of the State or thy Parents or upon the universal consent of all men for this is no part of divine testimony and this beliefe will never help thee to overcome the world and yet this is the testimony of the Church of Rome but these humane testimonies will beget but humane credulity Vse 2. For tryall whether you believe this truth aright or no if your faith be built upon the testimony of the Father the Word and the Spirit upon the testimony of the Spirit breathing in the Scripture and in your own conscience upon the water of Sanctification and bloud of Redemption if your faith be built on these principles it will stand Vse 3. Reproves that Popish doctrine that maintains a Christian can never attain to any certain assurance Why if a Christian have six such strong witnesses and divine as these will they not breed more then probable conjecture Six be â—est mens testimonies would breed more then probability And doe not God the Father Son and holy Ghost breed assurance in their testimonies It 's a dishonourable thing to think otherwise Vse 4. Of consolation to every one that hath found this witnesse in him it is a ground of singular comfort to them that that Jesus on whom they have believed will help them to overcome the world Vse 5. Since these three the Spirit the water and bloud doe bear witnesse to the Sonship of Christ it should teach us to keep our hearts and ears always open to these testimonies Two things hinder this testimony the noyse and tumults of worldly businesses so fill our hearts and hands that we cannot hear what the Spirit speaks Secondly the noyse of our lusts doth so fill our souls that we cannot listen to the peace Christs bloud speaks which speaks better things then our lusts therefore we should alwayes keep our hearts and ears open and free from tumults of the world or the noyse of our own lusts that so we might hear what Gods Spirit testifies to our own hearts 1 JOHN 5.9 10. If we receive the witnesse of men the witnesse of God is greater for this is the witnesse of God which he hath testified of his Son c. HAving spoken in the former verse of the manner of Christs coming and of the witnesse born to it three in Heaven and three on earth in these verses he excites us to receive the testimony of those witnesses by four arguments 1 A minori If we receive the witnesse of men how much the more ought we to receive the witnesse of God 2 From the divinity of this testimony whatsoever any of these fix witnesses speak their testimony is not from the earth but from God verse 9. 3 From the nearnesse of this testimony in the heart and conscience of every believer and therefore the rather to be credited because it is an inward testimony that we feel in our own hearts 4 From the dangerous condition that such fall into that doe not believe this truth they do no lesse then make God a lyaâ— for all these bear witnesse from God and therefore if we believe them not we make God a lyar Doct. The three witnesses in heaven and the three witnesses on earth are all of them divine and inward testimonies in the hearts of believers and therefore far more to be credited then the witnesse of all men in the world 1 That the Father Son and Spirit are divine witnesses is no question for they are the three Persons in the Trinity and yet are but one God Deut. 6 4. Therefore their testimony must needs be divine But the question is How doe these hear witnesse in our hearts to this truth he that believeth hath all these witnesses in himselfe 1 The Father as he is the Fountain of the God head so his work is a work of Almighty power and that is
thought Christ would then have come suddenly and therefore began to lay aside all care in their outward callings which Paul informs them in 2 Thess 2. The Galatians are wanting in believing justification by faith and therefore Paul writes that Epistle to them 2. There is something wanting in the habit or in the grace of faith therefore the Apostle prays for the Colossians that they might be rooted and established in the faith Col. 2.7 even as a young plant may be so weak that the least rub may root it up so a Christian may have some rooting in Christ and yet want sound rootednesse and firmnesse of faith there may be a want of that confidence and full assurance that is required 3 Faith may be wanting in the sense of it for a Christian may have attained to a great measure of lively faith and yet be in doubt whether he have any true faith or not now that we may be assured of it he had need to be built up in faith as the poor man said to Christ Lord I believe help mine unbelief he believed and yet knew not well whether he should call it faith or unbelief therefore Phil. 1.25 Paul trusted that he should continue with them for the furtherance and joy of their faith now so long as a Christian is doubtful of his faith he hath little joy or comfort in it therefore they had need to be brought on further that their faith may be a joyful faith 4 Faith had need to be increased in regard of the acts of it which are perswasion and trust on Christ those had need to be increased Peter when he walked on the water he was perswaded Christ would save him but when the winds began to be boysterous he was afraid and began to sink but Christ reacheth forth his hand to help him and reproves him O thou of little faith Matth. 14.30 31. The two Disciples that went to Emaus and were talking of Christs death they said one to another We trusted it had been he that should have delivered Israel we so trusted but now are afraid we are deceived for they looked that the Messias should abide for ever but what saith Christ to them O fools and slow of heart to believe so that faith had need to increase in the acts of it 5 Faith had need to grow in the fruits of it though faith may be of some strength and comfort yet it may be much wanting in the fruits of it one fruit of faith is love Gal. 5.6 Now a Christian may leave his first love and so far that withall he may lose his first works Revel 2.2 3. therefore a Christian had need to grow in the increase of the fruit of faith in their love and fruitfulnesse that their love may abound and that their last works may be more then the first Reas 2. From the marvâ—llous power that is in the Scripture to supply all those defects of faith in the Scripture whether read preached conferred examined or meditated on 1. The Scriptures preached they are the mighty power of God 〈◊〉 to Salvation Rom. 1.16 17. All their writings are good helps this way but yet their personal presence their preaching much more effectuall Therefore Paul prayes that he might come to the Thessalonians that he might perfect what was lacking in their faith 1 Thess 3.10 11. 2. The word conferred about is very effectuall to the increase of faith Luke 24.27 When the two Disciples were conferring together and their hearts were sad Christ he comes in with them and warmed their hearts so that their faith who confirmed that when they returned to Jerusalem they told the Discipleâ— The Lord is 〈◊〉 indeed Now they made no more doubt of it And you know how effectual Philips conscience was with the 〈◊〉 â—e was brought 〈◊〉 thereby to believed with all his 〈◊〉 Act. 8 37. 3 The word read 〈◊〉 of that force that by reading you may believe John 20 3â— By reading thâ— Scriptures believers are established in the Faith 4 The word examined that is when hâ—â—rers bring things to the â—â—llance of the Sanctuary when they 〈◊〉 the Masters doctrine by the Scriptures whether it be sound or not This 〈…〉 use to father our faith nay to â—â—get faith sometimes in those that 〈…〉 not before as it did in the â—â—reans Acts 17.11 12. Thâ—â—â—â—king this câ—â—efe many of them believed Many times when a Christian 〈◊〉 the Word of God his hearâ— fails him he is not well perswaded of what 〈…〉 his 〈…〉 examines it why oft-times the Word 〈◊〉 works and 〈◊〉 faith when the Word preached did not 5 The Word meditated on 〈◊〉 of special use to increase our faith to make 〈◊〉 more comfortable and 〈◊〉 and rooted old his faith Psal 1.3 â—â— When a man so delights in the Word that he meditates thereâ—â— on day and night such a one shall be as a tree planted by the river side well rooted well watered and so he becomes to be very fruitfull in every season his leaf fades not but in every condition of life he brings forth seasonable fruit Vse 1. Hence we may take a good tryal of a faithful Minister and a faithful Christian We see St. John when he had begun faith in them he would not leave them so as thinking that what he had begun God would perfect and therefore he would leave them and turn to others This was far from St Johns practise and 〈◊〉 it should be far from every faithful Minister 〈◊〉 leave believers that they have began faith in them but their care ought to 〈◊〉 to be desirous first to grow themselves in faith Lord increase our faith Luke 17. â—9 so to confirm and establish others in the faith So for Christians it 's a signe of a good heart not only to labour for truth of faith but also for growth of faith that â—s the Apostle prayed so ought every Christian to pray 〈◊〉 increase our faith or as the poor man cryed to Christ Lord I belive help my unbelief◠◠〈◊〉 need of a great deal of faith to be so plentiful in 〈◊〉 and to heal offences as Christ requires for on this ground the Apostle prayâ—◠〈…〉 faith Luke 17.3 4 5. So we have many temptations to meeâ— with therefore a Christian had need of strong faith Above al things take the shield of faith Eph. 6.6 the shield that covers the whole body No man would willingly go into the field with a weak 〈◊〉 but that had need to be metal of proofe to supply a man at every turn and every occasion it 's a signe of a lively faith if it be a growing faith 2 It reproves the sacrilegious ungodly and uncharitable practise of the Church of Rome that take away the Scripture from the people St. John writes those things that they might believe why then take away the Scripture you make them no better then Infidels under the faith of Gods elect And as they are injurious to the souls of the