extreame and deadly 3. It is new and rare because they have been wonted to no such thing Vse Let the world know that Gods people have more cause to think strange of the world then the world of them they give the world no cause to hate them Acts 17.6 Doct Gods children are not to marvell at the worlds hatred 1 Thess 3.3 Reas 1. God hath appointed you to it you must take notice of it God hath done it for many ends How else should you shew forth your patience how should you be kept off from bad company God will lay bitter pills to the breasts of the world that so you may be weaned from it Psalm 119.115 2. The world many times doth it out of ignorance The world knows it not therefore we may take it the better that we are ill dealt withall A King takes it not ill to be badly dealt withall at strangers hands 3. The world hated Christ therefore no marvell if it hate us 4. It is no new thing it hath continued from Cain 5 From the inclination of your own hearts if you were in the worlds case you would doe the like Therefore marvell not Tit. 3.2 3. Vse 1. Of instruction to such as live in places of Religion If we be hated wonder we not at it We shall condemne the generation of Gods people The cause is partly from the tempter partly from the wickednesse of the world Vse 2. Do not lay down Religion for fear of the worlds hatred This is not the way fear not the hatred of the world Some Subjects will not feare the body of a State so they may have the Kings favour Much lesse should Gods servants fear though the whole body of a Countrey should fall foule upon them 3. This should teach Gods servants to walk so much the more circumspectly humbly lovingly If a man were to walk amongst his friends he would care the lesse but if he live among his enemies he will looke to every step so soon as you trip you shall have mouthes enough open against you Therefore Daniels course was notable he so walked that they could not taxe him Daniel 6.1 to 7. 1 JOHN 3.14 We know that we have passed from death unto life because we love the Brethren he that loveth not his Brother abideth in death THe Apostle layes down this as a second reason why they should not marvell implying that they that know they have passed from death to life need not marvell though the world hate them Doct. Gods people have passed from death to life Gods people are opposed to the world they are translated out of the world John 5.24 They are redeemed out of the world by death he means a contrary state to life Death and Condemnation are Synonymaes By death is meant death for sin and death in sin the naturall estate in which a man lives whilest he is in this world which is called a state of death in a fivefold respect 1. All death presupposeth life to go before We do not say that a stone is dead Death is a privation of life A man that hath no life but what the world gives he is dead because he had a life at least in possibility in the loyns of Adam Ephesians 2.3 2. Death in the proper notion of it is a separation of the soul from the body We are said to be dead Gal. 2.20 because our souls and bodies which are capable of life are separated from the Lord Jesus the fountain of life Eph. 4.17 18 19. 2.12 3. From the definition of life which is a power to move it selfe in it's owne place When we see a thing to move it selfe in it's owne place we say it is quick and hath life A man may do many things yet not from an inward principle as Judas and Jehu Matth. 27.18 19. 2 Kings 10.15 16. is this life There are some motions from common grace but it is not spirituall life unlesse it aim at spirituall ends and upon spirituall grounds As if a man be humbled for sin because it is displeasing to God Judas was troubled in his conscience not for sinning against God for then he would not have grieved God by hanging himselfe It was not an inward motion and voluntary so Jehu he did it to establish his owne Kingdome he regarded not the commandements of the Lord 1 Kings 10.30 31. 4. In regard of the binding over to eternall death as a condemned man is counted a dead man John 3. ult 5. From the power required to make such a man alive 2 Cor. 5.17 There must be a new a breathing power The state of grace is called life 1. Because we have received fellowship with Christ he lives in us and we in him Gal. 2.20 John 15.1 2. We have an inbred power in our selves to move upon spiritual grounds and for spiritual ends Rom. 8.2 Mat. 5.3 to 10. Passed from death to life from the hatred of our Brethren to the love of them There are these steps of it from one to another 1. A man is a poor man and that 1. In debt 2. Hath nothing 3. An hard creditor 4. No surety 2. He begins to mourn bitterly for this his estate 3. He becomes meek 4. He hungers and thirsts and prayes for grace and cannot be satisfied without it 5. He begins to be mercifull he pities every soul that is in a state of nature and under a spirit of bondage 6. He is pure in heart abstains from sin doth Gods commandements 7. He is a peace-maker he is at peace with God and with his own conscience and now he labours to make others at peace 8. He will now suffer persecution for righteousnesse sake Vse 1. This convinceth all the works of the Heathens as dead works Some are famous for courage justice c. But all these are but dead works Gods pure Martyrs have suffered not for any glory of theirs but Gods glory 2. It refutes a main ground of Popery the doctrine of Free-will which gives a man power to be converted when he will If a dead man can rise from death to life then may a dead man in sin come to the life of grace 3. Gather hence how our estate stands We come to Church it may be repeat Sermons and do many good duties Would we know whether our life be a dead life or no Consider we upon what principles we do good duties if we do good duties because they are pleasing to God if we have respect to all Gods commandements if there be a change in our hearts which makes us willing this is a signe we are passed from death to life 4. To teach us not to rest in our naturall condition for then thou art but a dead man although thou hast all morall grace 1 Cor. 13.2 3. 5. This may be a comfort to every soul that hath passed from death to life God is his God and he shall never come into condemnation Math. 22.23 John 5.24 Doct. The love of our
The Sun is the life of many Vermine take away the Sun and they dye as flyes but when the Sun shines in its season they live let God take away the Sun-shine of his favour from us we can neither pray nor preach we live a life of grace of holinesse Prov. 16.14 15. Rom. 8.2 Ephes 2.4 5. there is life enougst in Christ to procure us life 2 There is a life of glory of which it is said John 10.27 28. That Christ gives to his sheep eternall life 1 Cor. 15.4 5. John 5.24 28 29. so many whose souls receive life by the Word of the Gospel their bodies shall rise to eternall life How did Christ procure us this life He procured this by his death Rom. 5.9 10. while we were yet enemies we were yet reconciled by the death of Christ We received life of grace and holinesse by his means I will pour out my Spirit of grace upon all flesh Reas 1. It was unpossible our corrupt nature should fulfill any law of God Rom. 8.4 Gal. 3.21 2 The glory of Christ requires that as the Father quickneth so he also John 5.21 Vse 1. This shewes us what our condition is without Christ if God send Christ that we might live through him then in Gods fight without Christ we are dead as dead flyes dead wormes in a cold frost we are utterly dead without true peace we are like thorns that give a blaze but we lye down in sorrow Isa 50.11 Christ is our life without him we can doe nothing we are not able to put forth any spirituall action 2 Let us try our estates Whether can we say that God sent his Son into the world and hereby manifested his love to us Doe you live in Gods sight without him we are but dry bones untill we can say we live in Christ we cannot say we have any sense of Gods favour 3 It teacheth such as have any evidence of life in Christ Joh. 10.10 to come into Gods presence as dry bones intreat God that he would so speake the word as that those dry bones may live 4 To teach all such as have received this manifest token of Gods love to acknowledge the Lord Christ to be their life Phil. 1.21 For me to live is Christ and to dye is gain now Paul is crucified with Christ Gal. 2.20 and now for him to live is Christ now every day he lives he doth the more expresse Christ 1 JOHN 4.10 Herein is love not that we loved God but that he loved us and sent his Son to be the propitiation for our sins Doct. THe love of God to us was not procured by our love to him but his own good pleasure he therefore loved us because it pleased him So that in these words we have the freenesse of Christs love he loved us freely because he loved us when we loved not him we did not begin in love to him but he to us and this is set out by the effect and end of it the pardon of our sins What is that love God bare to us before we loved him Answ There is a threefold principle of love which God magnifies and manifests to his people before they love him 1 That love whereby he chose us to life and to redeem us by Christ 2 Tim. 1.9 and the choyce to life was not according to workes but free grace 2 Gods love in redeeming us by Christ was before any love of ours to God Joh. 3.16 3 His love prevented us by effectually calling us drawing implies unwillingnesse therefore it prevented all good affections in us he must draw us out of presumption then out of despair Reas From the difference between the care of Gods love and of our love self love is so â—iveted in our hearts that we cannot love any unlesse it be for some cause concerning us a natural man loves none any further then tends to profit or pleasure but a Christian is inlarged to all Gods children he loves them all and the ground of this is because we know such to be incorporated into the same body with us and so as we see them in some kind our own and so we should never have loved God unlesse we had found his love to us Object A christian comes off freely to many â—ffices of love to them that love not him Answ True but it is because he knows God can abundantly recompence it they sometimes may lay down their lives for their brethren and for the Truth but they know that Christ hath done it for them before 2 From the eternity of Gods love now Jer. 31.3 an everlasting love can have no cause the cause is alwayes before the effect no temporall thing can be the cause of an eternall love 3 From the end of Gods love that he might bring us to walke in love Ephes 1.4 Tit. 2.14 The love of God to his people of old is a fir president to all his children Deut. 7.8 9. compared with Deut. 9.4 5 6. Vse 1. Refutes a popish and Arminian conceit that God chooseth none to life but out of foreseen faith and good works else he had chosen none to life but this is a mercenary love let a servant labour never so hard yet he knows he shall be well paid at the years end and therefore it is servile love this is that love which they would put upon God 2 It exhorts all to begin betimes to love God begin never so soon God hath prevented us Rom. 11.35 it was an early love of Josiah at twelve years of age when he sought after God but Gods love was up before him you cannot be in your love before him though you begin as soon as you are warm in the womb John Baptist was very early when he leaped for joy in the womb yet Gods love was before him an Angel had appeared to his Father and had promised a blessing before John was begotten 3 To teach old people if God have prevented them with love long before how should this stir them up to love God and to be humbled for the want of love to God that hath loved them so long Shall we be to seek in our love to God and cleave to worldlinesse in our old times and let God stay till our children be provided for What an unworthy dealing is this with God This should exhort all Gods servants that have had experience of Gods love to acknowledge the freedome of Gods love Job by Gods testimony was a man that feared God and eschewed evill What saith the Devill Doth Job serve God for naught No but though God had stript him of all as he did yet he had shewed such marvellous love to his soul as that he had just cause to love God for ever if God should not have bestowed on him one dram of wealth 4 This should teach Gods children to be as observant in love to Gods children as God is to them to love them freely to doe kindnesse to them freely Psal 16.2 3.
when other mens hearts shall quail and tremble for fear and shake like the leafs of a tree Isa 7.2 then a loving Christian may lift up his head with joy because then he knows his love shall be consummate and when others are ashamed of their riches learning and honors he is not ashamed of his love a loving Christian is safe and bold both in life and death look at all the straights of a Christian if they be upon any ground it s for want of love he that neglects this duty of love God and his conscience will take him by the throat and exact the due debt because he walked with a private spirit in the publique world whereas if we doe but walk in a spirit of love and helpfulnesse to our brethren and learn to walk with a publique spirit neglecting private respects the Devill and thy conscience shall find nothing to accuse thee of but thou shalt meet death and judgement in the face without fear or shame 1 JOHN 4.18 There is no fear in love but perfect love casteth out fear because fear hath torment he that feareth is not made perfect in love VErse 17. he â—roved that such as love one another may have boldnesse in the day of judgement this he proved 1. From the likenesse to God v. 17. 2. He proves it from the contrariety that is betwixt fear and love There is no fear in love which he proves by an effect of love perfect love casteth out fear and therefore perfect love and fear cannot stand together this he proves by a double argument 〈◊〉 fear 1. Fear hath â—â—â—ments therefore love a peaceable grace casts out fear 2. Because he that feareth is not perfect in love therefore he that is perfect in love fears not In this 18. verse 1. Observe the estate of a soul troubled with fear and that is a state of torment 2. The unsound and uncomfortable condition of such a soul he is not perfect in love 3. The remedy of this estate perfect love casts out fear 4. The exemption of perfect love from all fear or the comfortable condition of a soul so healed by love There is no fear in love Doct. A fearfull conscience lies in torment Fear hath torment and he speaks of the fear of death but specially of judgement where that fear is there is torment the word translated torment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is elsewhere so translated Mat. 25. ult The torment here spoken of is such a kinde of torments as hell is not for measure but for kind For the handling of this we may see what the Scripture speaks of this torment in the severall descriptions and metaphors First This torment is sometimes called pricking of conscience Acts 2.37 they were pricked at their hearts with fear and shame for sin though but a little before they scoft at the Apostle v. 13. yet now they were struck with such torments as they knew not what to doe Secondly It s called a wounding of the spirit Prov. 18.14 which wounding is a larger gash then pricking and so implyes more anguish fear and shame Thirdly It is compared to the sting of a Scorpion Rev. 9.5 the Jesuites doe so sting men with torments of hell and horrour of conscience and God gave them not power to heal themselves again hence they thought every thing little enough to satisfie their conscience and so they suck out their estates in building Hospitalls and bestowing on their Cloysters Fourthly The wrath of God in the soul is compared to venomed arrows Job 6.4 Fifthly This torment is called the rending of the heart Joel 2.13 Rend your hearts and not your garments the heart and thoughts are so rent and distracted that one thing will not hang by another David calls this melting of spirit Psal 119.28 as if the heart were like wax and Gods wrath like burning fire therefore a man in this case is in a bitter estate Job 13.26 Thou writest bitter things against me Isa 38.15 I shall goe mourning in the bitternesse of my soul for this the soul is troubled Psal 77. and sorely vexed Psal 6.3 Why doth a soul lying in fear lye in torment Reas 1. Consider this fear in the effects of it this fear sometimes brings men into trembling of body so that all the spirits flie inward 2. If it continue it leads oft times to inward Consumptions of body or burning Agues Hab. 3.16 Psal 30.4 5. 3. Sometimes it causeth terrible dreams which doe amaze and affright us Job 13.14 4. It causeth wearinesse of life so that a soule long exercised with this kind of fear cryes out in bitternesse and heartily wisheth for death Job 7.15 My soul chooseth strangling rather then life if he might have his choyce he would rather choose strangling then life there are worse effects then those proceeding from this fear when Satan sets on withall against us 1. Sometimes Satan so follows us with fears and horrours that though a man be oâ— a large measure of patience yet he is able to bear no longer but breaks out in impatience Cursed be the day that ever I was born Job 3.1 2 3. and this is a sinfull effect 2. It breeds in some a flying from the presence of 〈◊〉 that they dare not read or pray they are afraid the earth should swallow 〈◊〉 up and God suddenly consume them so Cain when he was pursued witâ—â—orror of conscience he fled from the presence of God from Adams family from the Church 3. This fear sometimes brings destruction when the soule is so wearied with sence of horrours with cares and watchings that the brain growes frenzy so that you can be able to doe them no good till God puts in his help Psal 88.15 16. This was Hemans case through the terrours of God he was distracted yet when God healed his spirit he grows one of the wisest men upon the earth except Solomon 4. Sometimes upon this fear follows despaire the soul is perswaded it shall never see the light of Gods countenance again but that its utterly cast off Psal 3.6 7. Psal 77. but this was but for a time but sometimes this despair is finall as Judas his was 5. From hence followes sometimes selfe-murther as in Judas Mat. 27. Reas 2. From the properties of this fear its incomprehensible when Job would expresse it he could not tell how to set it forth but O that my afflictions were laid in the ballance Job 6.2 3. Lam. 1.12 13. Is there any sorrow like my sorrow 2. It s insupportable A wounded spirit who can bear Prov. 18.14 the stoutest heart is not able to stand under it 3. It s immoveable nothing in the world is able to remove it no balm can cure the conscience but the bloud of Christ Reas 3. From the causes of this fear which are two 1. The sence of Gods wrath here and the expectation of greater hereafter Psal 90.11 Who knows the power of thy wrath 2. A terrible expectation of violent fire to consume
spring from common Graces such as may be in Hypocrites Matth. 7.22 23. they wondered why they were not received because they had done many good works and Prophesied in his Name and cast out Devils c. therefore they doubted not of acceptance so from these common Gifts it often falls out that we have a good conceit of our selves that God will accept us And for carriage a man may so carry himself as if he were a good Christian 1 A man may professe Religion for worldly respects as many became Jewes Hâ—st 8.17 it may be for fear of the Lawes or Friends many love Christ for Loaves for Profit because there is fullnesse in Christ Joh. 6.16 2 Common Graces may make us professe Religion as a man that hath been enlarged at the word he is willing to come to it as those Joh. 5.35 and yet were but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 4.20 and the stony ground 3 Some are drawn on through meer compulsion of conscience and yet live in darknesse some have gifts in prayer and preaching and zeal as Jehu had and joy in the word as Herod yet because they walked in darknesse they had no Fellowship with God Vse 1 A ground of comfort to such as are afraid that they are Hypocrites and are much discouraged and think they have no fellowship with God why this may comfort them if there be some that say they hav Fellowship with God and have not so contra some may think and say they have no Fellowship with him and yet may have Vse 2 It confutes the Papists that say we teach that mens opinion is Faith and a man is justified by persuasion but we do not say that every opinion and persuasion is a good argument of justifying Faith but that kind of persuasion and opinion that is built upon Gods Testimony upon the Testimony of the Word and Spirit that is a divine justifying Faith otherwise we say many a mans persuasion is built on self-love or some Common Graces Vse 3 It may exhort such as have a good opinion of their own estate and make a profession of it it may teach all such seriously to consider whether they be well grounded for a man may be deceived in it if we say we have fellowship and yet walk in darnesse we lye a man would be loath to be cozened in a piece of gold why what are thousands of gold and silver to have all his estate and body current and strong and to have his heart unsound and counterfeit all current but his own soul what greater confusion than the cutting off a mans hopes for a man to live all his dayes in a good hope and at death to have his hopes to fail him this confounds his Spirit therefore take not all for gold that glisters Vse 4 It teacheth us not forthwith to be deluded with the opinion of others but consider whether they be not deceived that hee takes for good or they be not sound whom he takes for Hypocrites do not easily take them for our Brethren and Sisters that carry a shew the Church had never more wrong than by false Brethren that have spyed out their liberty and informed against them take not every Professor for a Brother men may say they have fellowship with God and yet walk in darknesse therefore take heed of entertaining such into thy good opinion and fellowship 1 It will dishonour God when such have been imbraced by such and such people of God and now what is become of them 2 It will bring prejudice to Gods Saints many times they are more wronged by them than any that carry it closely and at length break out 2 Cor. 11.26 so David complains Psal 55.12 13 14. it was a commendable practice of the Apostles Acts 9.26 they would not easily admit of Paul and it is commonly said if a man or woman carry a Bible or come to good duties why they begin to be esteemed but others that make not such a shew are lesse respected Doct. A life led in ignorance and uncleannesse is a certain signe of Hypocrysie to live so and professe Religion or profession of Religion joyned with a life led in ignorance and ungodlynesse is a sure signe of Hypocrisie Darknesse implyes both ignorance and ungodlinesse darknesse hath a four-fold signification sometimes it is put for Ignorance the people that satâ— in darknesse c. Mat. 4.16 2 It is put Prophanenesse and Ungodliness every sin is called darkness 2 Cor. 6.14 Ephes 5 8. 3. Sometimes it is put for horror of conscience and confusion of Spirit Isa 50.10 4. For obscurity and dishonour confusion and desolation Pro. 20.12 for as light is took four wayes so is darknesse Light is put sometimes for Knowledge sometimes for Grace sometimes for Comfort sometimes for Glory Col. 1.12 13. so contrary darknesse is sometimes put for darknesse of ignorance of ungodlinesse of discomfort and of dishonour and obscurity The two last are not here meant a man may walk in much discomfort and yet have fellowship with God Isa 50.10 Matth. 12.20 the bruised reed will he not break c. a man in such a condition walks in darknesse and yet God will not break and quench fuch 2 Many a Child of God walks in much dishonour and basenesse and yet have fellowship with God 1 Cor. 4.13 Psal 22.6 David complains he was a worm and no man a reproach and scorn of men and yet was a good man and had fellowship with God therefore it cannot be meant of these two for those that are in such a condition are ordinarily most sound and sincere whereas others having more comfort walk more loosely and carelessely but if we live in Uncleannesse or Ignorance we have no Fellowship with God Prov. 19.2 God is a God of Light omniscient and how can he have fellowship with God that hath no light in him Hos 4.6 my people perish for want of Knowledge Ignorance is a certain note of destruction Prov. 29.18 where no vision is the people perish that is where there is no means of seeing Matth. 15.14 Reas Why Ignorance cannot stand with the fellowship of God because where there is no knowledge the light of the Word is wanting the Word is a light and a lanthorn now as one in an house cannot do work without light especially a stranger he knowes not what to do so a man is a stranger within himself that hath no light and how can he order himself tell what to do if he hath no light in him He that knowes neither himself nor Christ nor the way to him how shall he be saved by him many do think their estate good but if they had light they would not think so others think their estate bad but cannot get out of this they have no light to get out of it and therefore cannot have fellowship with God 2 For Uncleannesse and Ungodlinesse that cannot stand with Fellowship with God 2 Cor. 6.14 implying an impossibility Psal 94.
us so we should cleanse our selves from all sin because it is a remnant of filthinesse Vse 6. It may shew us the wonderfull preciousnesse of the bloud of Christ and the no lesse wonderfull favour and love of God towards us were not Christs bloud of wonderfull efficacy it could not cleanse such base filthy sinfull lusts so Gods favour were it not wonderfull he would not take upon him such an homely office Women if they were not Mothers would not take such homely offices up as to cleanse their Children from their filth why if God were not of the like affection to us he would not cleanse us from our filthinesse we count it an homely office to sweep sincks and scum pots c this is Gods office if he did not sweep the Sinck and scum off the scum of our hearts it would never be done and therefore it shews the tender affection of God towards us in that he is willing to take such an office upon him to cleanse us from our filthinesse he poures clean water upon us all other means will doe no good without him it is with us as it is with young Infants that would lie in their defilements if their Mothers did not make them clean and so would we even wallow in the defilements of sin if God did not cleanse us therefore admire Gods love and mercy towards us Vse 7. It is a good help to mortification if we consider what a loathsome thing sin is and what pure eyes God is of it would be an antidote against sin shall we commit such filthinesse in Gods sight to make our selves so base and loathsome before him Doct. All sin is unrighteousnesse and cleanse us from all unrighteousnesse that is from all sin Sin and unrighteousnesse the one explains the other Rom. 6.13 yeild not your Members weapons of Unrighteousnesse that is weapons of sin sometimes Unrightnesse is properly confined to the sins of the second Table as unholinesse to the first but sometimes righteousnesse comprehends the whole course of a Christian and Unrighteousness comprehends all sins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reas Because every sin doth either God wrong or others or our selves Righteousnesse gives every one his due if we sin in temperance we debase and defile our selves if we sin in theft or slander we wrong others in their goods or good names if we worship not God as God if we keep not his Sabbaths or prophane his name we wrong God Vse 1. Shews the Error of those who think if they pay every man his own they are righteous men why doe you no wrong are you not sinners yes they will say why then you are not righteous for every sin doth wrong to God our selves or others Others say if they wrong any it is themselves why it is unrighteousnesse to wrong your selves 2. As you love innocency live righteously doe God no wrong others no wrong your selves no wrong otherwise you are unrighteous 3. For Comfort to any that have their souls cleansed by the bloud of Christ from all filthinesse we are holy set at liberty from all filthinesse and all unrighteousnesse Doct. Sin pardoned is ever cleansed sin pardoned is sin cleansed what sin God pardons the same sin he cleanseth Heb. 9.14 The same bloud that pardons cleanseth us from sin Reas From the power of the death of Christ which serves not onely to procure pardon of sin but likewise healing of sin for his bloud is offered up as a ransome for sin well then it is pardoned but it is not onely so but it is a means to kill and mortifie sin Rom. 6.6 there is a destructive power to kill sin as well as meritorious power to pardon sin now his death is said to mortifie sin in us 1. Exemplariter For if Christ be dead we also shall die with him to sin Rom. 6.9 11. 2. It hath a natural Efficacy as it is an object for us to look at as fearful and formidable when sin presents it selfe we look at it as crucifying Christ and shall we look on it without mourning Zech. 12.10 shall we wrong him so much as to crucifie him again 3. His bloud cleanseth sin in obtaining at Gods hand a Spirit of Sanctification which makes the death of the Head reach to the lowest Members of the body as when the head dies all the Members die so the death of Christ having obtained the Spirit of God from him if he our head die then we shall die to sin as the resurrection of Christ procures vivification so the death of Christ mortification Gal. 4.4 5. Obj If sin be always mortified where it is pardoned how comes it to passe that godly men fall so often into the same sin Doth not David confesse that there was a way of lying in him Psal 119.29 Remove from me the way of lying which implies it was not one act but a way a course that he walked in sometimes so Isaac Gen. 26. told the same Lye both to the Philistims and Abimelech so it was with Jonah he was froward before he went to Niniveh and froward afterward how is it then that sin may be cleansed and yet renewed and if renewed how cleansed Ans It is with Sin in this respect as with Sampsons Hair it may be cut but it will grow again Sin may be mortified in some kinde and yet renewed again because Sin in this Life is mortified but in part Pride Wantonnesse Coveteousnesse in part are mortified but in part alive and if we neglect the practise of mortification that sin we had got some mastery of we shall fall into again if Sin break out again it is because we neglect those means we should mortifie Sin by he doth not say the bloud of Christ hath cleansed us but cleanseth Doth cleanse implying that cleansing is a continued Act the bloud of Christ is a notable Medicine to heal Sin and purge from filthinesse but if a man neglect to apply this Plaister to his Soul it may not be so effectuall as it would Vse 1. For tryall whether our Sins be pardoned or no would you know whether your Sin be pardoned why then it is also cleansed if your Sin be not cleansed in some measure it is not pardoned at all therefore look at your Sins if they be healed then they are certainly pardoned for it is the same bloud of Christ that both heals and pardons Sin Hos 14.4 God doth not onely love freely and pardon graciously but he heals them also therefore consider doe you finde your Sins healed that is that they have not that power they had before doe they seem loathsome to you whereas before you delighted in them now in heart you hate them and in practise avoyd them then those Sins are pardoned and if he pardons one Sin he pardons all his pardons are universall but if a man live in Sin still and love it as well and is no more ashamed than formerly he had been but goes on in the same
of Christs propitiation that we shall see Gods face with joy we shall pray to him with comfort Joh. 14.21 He that loveth me shall be loved of my Father c. which shews that he will bring rhem together and there shall be a mutuall expression of love to one another and refâ—â—shment in one another God shall take comfort in us and we in him Rev. 3.20 for that Christ goes further in this case than any man can Absolom had offended his Father in slaying his brother Ammon well he flyes away from his Fathers Court Joab procures a Reconcilement but yet he could not satisfie for the blood he had shed he procured indeed so much that he was sent for home by the King but yet saith the King Let him returne to his own house he shall not see my face 2 Sam. 14.24 Joab could not satisfie for his blood and the King would not see his face so there wanted satisfaction and manifestation of the Kings favour well afterwards manifestation was procured but yet there wanted Propitiation because satisfaction could not be made but Christ hath not only procured favour but satisfaction and hath declared his favour towards us Now further Christ hath done this not only for the believing Jewes but all Christians all the World over for to whom doth he speake here why to little Children and what were they why they were Jewes as appears vers 7. who from the first giving of the Law were commanded to love one another now besides these weak Jewes the Apostle saith He is our propitiation including the Ministers of the Gospel and not only so but for the sins of the whole World Now the World is diversly taken in Scripture 1 World is sometimes put for the frame of Nature as Act. 17.24 2 It is sometimes taken for the pleasure and profits of the World as 1 Joh. 2.16 3 It is sometimes put for the wicked of the World Joh. 15.19 4 It is sometimes taken for the Gentiles in opposition to the Jewes Rom. 11.12 5 It is sometimes taken for the Believers of the World 2 Cor. 5.19 though it may have further extent but here it is taken in opposition to Christian Jewes he is not only a propitiation for the Jewes but also for the believing Gentiles But further Christ is not only a Propitiation for his children but for the whole World that is the whole body of the Creation for as by Adams fall the whole World was cursed Christ by his death renewed the blessing to the World again the whole body of the Creation Rom. 8.20 therefore it is said the whole body of the Creation waites for the liberty which the Sons of God have A type of this we have in Noah Gen. 8.20 21. Noah being a Type of Christ and making attonement for the World by Sacrifice God smelt a sweet favour and doth promise that he would no more curse the earth for mans sake and that which was done by Type in him is perfectly procured by Christ all the creatures are encouraged to rejoyce in his Redemption because they are Redeemed in him Isa 44.23 All the creatures are become the servants of Christ subject to the dominion of Christ he hath bought them all Rom. 14.9 Christ is now Lord of all he hath bought not only us but our Ground and Cattle and Houses and our Children and he hath so purchased it that the world shall be a blessing to the Church the Tumults and Agitations and Disorders shall be for the good of his people Quest Whether hath Christ made any propitiation for the wicked for Reprobates how else for all the World Ans You must distinguish between such and the rest of the World in this they all agree that Christ is Lord over all wicked and good he hath bought all 2 Pet. 2.5 so that they are vassalls to be ruled by Christs Dominion he hath bought them for the Churches service to doe them good 2 I say that Christ hath laid down a sufficient price for all and thus much he hath procured Gods patience to forbeare them and his bounty to lead them to Repentance Rom. 2.45 yea he hath procured for them not only gifts fitting them for Magistracy and Ministry and the common Gifts and Graces of his Spirit but many sanctifying Gifts see Heb. 10.29 Quest Is Chriâ—â— then a propitiation for them Ans To makeâ— propitiation is required not only that such a satisfaction and reconciliation be propounded but that they lay hold on it as the sacrifices in the old Law who are they that had an attonement made by the sacrifice they offered only those that laid their hands on the head of the sacrifice Lev. 1.4 so then this is nothing for the propitiation of the Wicked they do not lay hold on the head of Christ they doe not take hold on him as an Advocate and propitiation therefore they are left inexcusable This point is likewise handled by Paul Rom. 3.25 2 Cor. 5.19 the whole world was out with God he purchased something for all Vse 2. It shews that it is a wicked opinion of the Papists that say the bread in the Sacrament is a propitiatory sacrifice for the sins of the World as they wrong Christ in his Advocation so also in his propitiation Heb. 10.10 if there had been need of another propitiation his had been insufficient but they ascribe this to the sacramentall bread to purgatory and they say afflictions are satisfactions for our sins and their own voluntary devotions are satisfactory as whippings and pilgrimages and fastings why if Christ be the propitiation there needs no more but him So also they wrong him in adding other Advocates as Angels and Saints especially the Virgin Mary Object You will say you allow one friend to pray for another here on Earth and to intreat God for him and may not Saints in heaven pray for us as well as Saints on Earth Ans 1. We have both commands and examples for the one Jam. 5. and Paul often desires the prayers of the church but we have none for the other 2 We desire none but such as know our cases to pray for us but it is uncertaine whether the Angells or Saints in Heaven knows us or our wants it is cartain they know not our thoughts 3 And when we desire other men here on Earth to pray for us we doe not make them Advocates as they do Angels and Saints 1 We do not desire them to pray in their own merits and name as they doe the Angels and Saints in Heaven 2 They pray to the Virgin Mary for graces miserere peecati c. and command thy Son to grant such and such things so they ask spirituall gifts of the Saints which is peculiar to God 3 They doe herein ascribe to them certain proper works make them Patrons of severall Countryes and part among them severall offices they pray to one for healing of one disease and to another for another Vse 2 If Christ be
stand out against him God hath not given him liberty to pursue us unto death but if we stand out against him he will fly from us So it was with our Saviour first he tempted him about his Son-ship If thou be the Son of God command that these stones be made bread then he tempted him to presumption to cast himselfe down from the Pinacle of the Temple and then he tempted him with the glory of the World All these will I give thee if thou wilt fall down and worship me but because our Saviour still resisted his temptations and Satan could not prevail he departed if a man stand out strongly Satan flies indeed if a man yield never so little he makes use of the least advantage and will presse it but if you stand fast and yield not he will be gone from you his very pride and insolency makes him scorne to trouble himselfe with any Creature he disdains to be overcome by him therefore he will depart Thus Joseph was strongly assaulted Gen. 39.9 but he resists and answers with much affection How can I doe this great wickednesse and sin against God He had long resisted and stood out against the temptations of his Mistresse and therefore she no more solicites him with that thing but takes another course falsly to accuse him to his Master and so caused him to be cast into prison 2. A Young-man may not onely put him to flight but he may also spoyl Satan that is he may take advantage by his assaults to grow more wary more holy more obedient more fruitfull and so he spoils Satan if a Christian enrich his spirit by the temptations he meets with he makes a spoile of Satan the riches of the Souldier is the spoil of the Enemy when young men stand fast and make a spoil of Satan and grow more humble and meek and obedient they shall so much the more overcome Satan Job was strongly tempted by Satan to blaspheme God but yet he stands fast and not onely so but takes occasion to blesse God Job 1.21 so when Satan tempts him by his wife see how he answers Job 2.10 Michal tempts David by deriding him when he danced before the Ark but he grew more zealous by it 2 Sam. 6.20 21. so John 3.26 They would have stirred up John to emulate Christ but that stirred him up to magnifie him more than ever he did before and give the most honourable Testimony of him Q. How come young men to overcome Satan 1. By the bloud of the Lamb his power is queld by the death of Christ 2. By the power of the Word that dwells in them v. 14. 3. By the power of the Spirit that is stronger in them than he that is in the world 1 John 4.3 4. Vse 1. Since young men may and doe so overcome the World it must teach young men to make this their glory to be fighting this spiritual battell there is no gifts they should so much please themselves in as in this Prov. 20.29 What a shame is it for young men to shew their strength in powring down strong drink and spend their strength upon women what a pittifull thing is it for young men to strive to overcome one another in drinking and gaming c. nay were they valiant in war yet how much more honourable is it to fight the Lords battells to over-wrestle our lusts when a young man shall single out that grand Captain the Devill and foil him in war that is truly honourable if Satan in a speciall manner strive to overcome you then strive you most against him stand out against him resist him and yield not to him and examine what spirituall battells you have had with Satan if none then your case is not good Vse 2. May hearten the feeblest Christians not to be discouraged with conflicts many a soul saith my corruptions are so strong and my lusts so powerfull I shall never be able to stand out against them and overcome them why St. John writes here to young men whose corruptions were strong and violent and yet he saith You have overcome the wicked one Vse 3. Of reproof to old men and children if they doe not overcome children are not come to and old men are past the dints of lusts therefore they may be the more ashamed if they be given to voluptuousnesse and gluttony and gaming and lying and company-keeping Children and old men their bodies are dead to such lusts Vse 4. It exhorts all though we cannot put Satan to death or captivate him yet what we may doe let us doe in every temptation let us stand fast and put him to flight and labour by temptations to spoil him let his temptations make you more humble and fruitfull and obedient this is the greatest honour of a Christian thus to put Satan to flight and spoil him 1 JOHN 2.13 The latter end I write unto you Babes because you have known the Father WE have heard of old men and young men now we come to his Apostolical writing to Babes Doct. Little Children even Babes may know God as their Father For the proof of this 1. I will shew it by Examples 1 Sam. 3 1. though at first he knew not yet from that time forward he knew God 2 Chron. 34. see it in Josiah so Timothy it is said that he knew the Scripture of a childe 2 Tim. 2.15 Luke 1.15 and our Saviour bears testimony of little children Suffer little children to come unto me for to such belongs the Kingdome of Heaven Mark 10.14 and that they were little ones we may see in that he took them in his armes as we use to doe infants and whereas the Anabaptists say he means not of these but of such as are of years but little children in grace this cavill is vain for otherwise his reason had been in vain for he might have said it as well of Sheep as little Lambs for such are Gods Servants but yet he never mentions such but onely these little ones that is little children There are Three grounds of the Regeneration of little children 1. From the Originall Sin that they are born in for they that are capable of sin are also capable of grace for no subject is capable of sin but it is capable of grace and the greatest part of their sin is the privation of grace which they are capable of Luke 1.15 Psal 58.3 2. From their interest in the Covenant they enter into a Covenant with God even from their childhood as we may see they brought their young Babes to enter into a Covenant with God Deut. 29.10 to 14. and so are capabâ—e of grace Joel 2.15 16. In times of great dangers in the Land God required little children and Bâ—bes to humble themselves for breach of the Covenant which implies they were in a Covenant indeed the Ninivets made their Beasts fast and their Children but they were Heathen and were not within the Covenant 3. Children are capable of the seals
accompanying of their preaching of the Gospel with mighty signes and wonders but we never read that God accompanied any of their writings with miracles their writings laid upon any disease healed none but their presence healed many and did many wonders Heb. 2.2 3 4. 1 Cor. 5.22 tongues are not for them that beleeve but them that believe not that is the miracle of speaking with divers tongues is not for them that beleeve but for them that beleeve not therefore we never read in any History that their writings did work any miracle and so he never intended that they should convert Obj. What then is their writings in vain seeing they are of no use to convince A. No there are singular uses of their Writings 1 Sometimes to put men in remembrance of what they have heard Rom. 15.14 2 Pet. 1.15 2 That they may be established in the truth and confirmed in the knowledge thereof 2 Cor. 13.1 Phil. 3.1 To write the same things to me it is not grievous but for you it is safe 3 To stir them up to the exercise of such truth as they knew but were slack in performing thereof sometimes in liberality slack sometimes in dispencing of the Ordinances 2 Pet. 2.13 1 John 1.4 2 John 8. Revel 2.4 5. to stir them up to their first Love to stir them up to take heed of false Doctrin 4 To informe them in some particular truth which they were ignorant of some were afraid that the Day of the Lord was so nigh that they neglected their particular Calling 2 Thes 2. so some were ignorant of the Resurrection so he tells Timothy how to behave himselfe 1. Tim. 3.15 so he informs the Corinthians how Husbands ought to carry themselves towards their Wives in case of desertion or present persecution Vse 1. It shewes a reason of that little good which hath been done among the Papists by any Writings that have been writ in defence of the truth they have been means of much good to them that have known the truth but amongst Millions of Papists it is hard to know whether any have been converted to the true Religion after such evidet demonstration and conviction the reason is because Writings do not profit them that know not the truth but such as know the truth for else why did not Saint John write to Cerinthus or other Heretiques in that time but he tells them I write to you because you know the truth had he writ to Cerinthus or Menander his labour would have been lost not but that it hath done much good not only to them that have known the truth but those that have not known the truth it hath stirred them up to like the truth better and some to seek out the truth in other Writings but never to convert them to the truth God hath many times blessed sudden speeches to convert some that have come to hear the truth but it hath never been so effectual to them that have only read it in writings for God never sanctified the Apostles Writings to the conversion of the unbeleeving Gentiles Obj. Why then do not our Divines spare their labour in writing A. Though they do not prosper to conversion yet to establishment of many in the truth and to stirre them up to stick closer to the truth Vse 2. You may hence see the reason why such as read the Word of God diligently it may be once or more every day yet notwithstanding not being accompanied with the preaching of the Gospel few or none such as are converted and brougt to the true knowledge of the truth but such people are fit to be led into Popery or Heresie no wonder for God never blessed the Apostles Writings while they were living to the conversion of unbeleevers therefore we see the necessity of preaching to every Congregation or else the body of the pleace will sit in darknesse and shadow of death therefore it is a false Assertion of those that say Reading and Preaching are of like efficacy for it is certain had the Apostles Writings been as effectual to conversion as their presence in preaching they would have wrot most to such Churches as were most remote 2 Chron. 15.3 a long time they were without a God and without a Teaching Priest implying they that are without a Teaching Priest are without God 1 King 13.33 the reason because he set up base fellows that wanted both learning and grace and so only read but they had not a Teaching Priest and therefore lived without God Obj. But you will say what can be more said of pagans 2 And what then will you judge that all such as live under dumb Ministers are cast a-wayes A. Whether do you think it greater charity to tell them that they may be without a Teaching Minister or to tell them that without a Teaching Minister they live without God and without the Law we know that many that live in such places go abroad and light on good Sermons and to Christ is found where he was not sought and then they either remove themselves or go many miles to hear the Word abroad and God often blesseth private conference and helps to do much good Neh. 8.12 but men that go home from bare reading their hearts go home as dead as their Minister was dumb so that you shall finde many people as ignorant as Pagans and Turks V 3. It may serve for direction to such as God hath given a gift of writing unto to know where their Writings may be of most use if you writ to some thinking to convert them it will be labour in vain but to writ to them that know the truth may be of much use to informe them to reprove them to stir them up and so you may write with comfort to them Vse 4. May serve to encourage all Christians to be frequent in reading to what purpose did the Apostles write if others read not it is good to be reading put more fuel to fire and it grows hotter so let people read after they have heard and it will be very profitable therefore we see the great abuse of the Papists that deny the reading of the Scriptures in a Vulgar Tongue Let us therefore be stirred up not to forbear the reading of the Scriptures though you do know the truth Deut. 17.19 if Kings might not be excused much lesse private men Doct. 2. Such as have received from Christ the anoyntment of the Spirit they know the truth You that have received the Unction of the Holy one I write to you not because you know not the truth but because you know it 1 Tim. 4.3 where he puts Beleevers and knowers together now Beleevers are anoynted with the Spirit of faith John 8.31 32. so much sincerity of truth so much Discipleship the stronger faith the stronger knowledge of the truth the weaker our faith the weaker our knowledge For Explication Q. 1. What is the truth A. The truth might be taken for the Lord Jesus Christ and
sure hope never was any man disappointed and yet hope though it be sure it is not without all doubting No true Christian but hath this hope Reas That Gods children might not be tossed and hurryed up and down the world A childe of God is never carryed far an anchor sticks in the foundation Heb. 6.18 19. While he hold on our hopes and they are fastned to Christ we have strong cansolation hereby are we kept from dashing against rocks and sands and shoars here is the difference between an anchor and hope an anchor is fastened in the earth and hope in heaven Vse 1. This may shew you the dignity and honour of a Christian He is a man of great hopes he will not give his hopes for the best mans estate in the world he hath a stedfast hope of being like Christ when he sees him though the cloathes he now wears be mean yet he hopes to be clad with Christs righteousnesse and though his house be mean yet he hopes for an house not made with hands this is his anchor and this will hold whithersoever we sail 2 This may be a ground of tryall What be the hopes you build upon There is a double difference between the hopes of a godly and wicked man 1. The wicked mans hopes are groundlesse he hath no grounds but hopes 2. It is fruitlesse Job 8 11. The hope of an hypocrite that is without ground is like a rush or flag without water or mire Grasse if it have got head will do well enough without much moysture or water Hope without a promise wants water to nourish it A spiders web looks like a curious work but it 's drawn out of its own bowels and is soone swept away so a hypocrite hath no hope but what he spins out of his own bowels he builds upon present or future duties his hope is fruitlesse it neither yeelds comfort nor selfe-purging A true Christian rejoyceth in tribulation but an hypocrite is overthrowne with it Rom. 5 2 3. The hope of an hypocrite makes him carelesse he takes no pains with his heart Prov. 14.23 Take an hypocrite while he is in prosperity and he hath great hopes takes away prosperity and perhaps it may hold still for he may hope that friends will do something when he is sick he hopes to recover when he fears death he hopes for another life but when death comes all his hopes are crusht But a godly man he hopes in death he hopes for Gods goodnesse his hope will never fail him nor make him ashamed 3. Hence learn that hope and knowledge of the same thing may well stand together In the former verse he saith We know here he hopes A mans hope ceaseth not in order to another world for do not the Saints beleeve that their bodies shall rise again and do not they hope for it They know the perperpetuity of their estates and they hope for it 2 Cor. 13.13 4. This should stir us up as we would have a comfortable death and safe not to goe to Sea without this anchor of hope The world is full of perplexities carry your anchor about with you see your hope well wrought and you shall be safe Mariners goe not to Sea without an anchor but perhaps sometimes though they have pitched their anchor in the bottome of the Sea yet the storms may be so great that they may be forced to cut the cable woman in childebed may be put to distresse but hope in heaven will carry her through Q. How may we get this hope Answ 1. We can never come to it till we be out of hope of any goodnesse in our selves 2 We must attend upon God in his ordinances that so he may work faith in us and where there is faith there will be strings of hope hope is built upon faith Q. How shall we carry it about with us Answ Look at it as a mercy that you have it stay your selves upon your anchor look afresh at the promises and believe them then thou shalt have hope enough That which makes unquiet is because we have not visited the promises many a day nor renewed our faith in them Doct. 2 That every Christian man that doth hope to be like Christ in glory hereafter doth purge himselfe to be like Christ in grace here The lively hope of a Christian here is set forth by the lively fruit of selfe-purging 2 Pet. 3.12 13 14. Titus 2.11 12 13 14. How doth this hope thus purifie us 1 By the holy meditations it doth suggest into the heart of every hopefull Christian 1. A Christian that knows he hath long been imprisoned in the fetters of corruption and knows he shall shortly be called to appear before God it makes him to put off all superfluity of uncleannesse and to put on the garments of holinesse Shall I come before Christ invested in pride and wantonnesse This makes him carefull to purifie himselfe Jer. 2.32 Can a Maid forget her ornaments when she is to be married and can a Christian forget such ornaments as may befit him for such a Kingdome 2. A second meditation which provokes a hoping Christian to purifie himselfe is this He considers the more he is purged and purified the more he is cleansed the greater shall his glory be 2 Pet. 3.10 11 12. 2. Hope purifies by setting some graces on work which doe cleanse and purifie As 1. Repentance is a grace that purgeth us from sin Psalm 130.1 2 3 2. Faith purifies our hearts Acts 15.9 If God stir but up our hearts to wait on him we may certainly know that he will do so as we have desired else our hope would make us ashamed Psalm 119. 49. Remember thou the word unto thy servant in which thou hast made me to trust 3 The meditation of the graces in Christ transform us into their image 2 Cor. 3.18 There is such a power in the promises of God that they fashion us like unto Christ 4. Hope cleanseth us by giving us hearts fastening on the Word and applying it and the Word applyed hath a strong power to cleanse even young men Psal 119.9 5. This hope hath a power to stir us up to faithfulnesse which hope perswades us our labour shall not be in vain in the Lord and this faithfulnesse sets God on work to purge us Joh. 15.2 that we may bring forth more fruits When God seeth us to stand at a stay and to wax bâ—rren then he is ready to cut us down that we cumber not the ground 3. Hope to be made like to Christ in glory hereafter makes us to abandon such impediments as hinder our purification 1 Cor. 5.6 When he saith that every one that hath this hope purifies himself it implyes it is a continued work he makes it a part of his daily work 2. He purgeth himselfe he doth not say from what from wantonnesse and leaves covetousnesse behinde he leaves it indefinitely he includes all and excludes none James 1.21 This hope purgeth