his own sufficiency and depends on Christ for assistance and hath respect to Gods commandements as his rule Psal 119.6 and aimes at the glory of God as his end Zech. 7.5 6. When ye fasted did ye fast unto me at all Did ye it to bring any service or glory to me Did ye it not for your selves for your own safety and deliverance Why if we goe upon such principles we want life till we be in Christ we detain all the graces we have in unrighteousnesse to magnifie our selves to bring about our own ends Obj. May not a good Christian have his heart so dead that he is unfit for prayer or hearing or any holy duty that he is unwilling to pray at all or to receive the Sacrament at all Will you say such a soul is dead because unfit for motion Answ True there may fall such a deadnesse on the heart of a Christian as whereby he may be both unable and unwilling to good duties to which God usually leaves us when we go about things in our own strength and grow selfe-sure but when by this God hath schooled us and taught us thereby that all our life is hid in Christ why in this case God is wont to make us sensible of this sinfull disloyalty and that in us dwells no good thing that we of our selves are unable to doe any good duty and for this distemper we mourn and grieve heartily Why this very sence of deadnesse is an act of spirituall life which in time will work him to a farther dependence on Christ and to be more heedfull of Gods Woâ—d and by how much the more we strive thus so much the more life we have A second effect of life is feeding This signe Christ gives John 6.54 Whoso eateth my flesh and drinketh my blood hath eternall life This is not meant of the Sacrament for it was not then instituted but of Christ himselfe but when God hath instituted ordinances this is a sure signe of life if in every ordinance we partake in we feed on Christ on his blood he that feeds not lives not he that forbears his meat and forbears it long he cannot live Indeed for a time a mans stomach may be so distempered that he cannot eat but he recovers himselfe and falls to his food Q. How shall we know whether we feed on Christ A. 1. Doe you finde an inward longing after Christ in every ordinance that nothing will satisfie your soul but Christ he is a sweet savour to you as an hungry man give him silver and gold never so much he is not satisfied unlesse he have meat It was an argument of life in the Spouse that she sought Christ diligently in every ordinance and her soul was grieved because she found him not If a man therefore come to the ordinances and it never troubles him though he goe home without Christ this man feeds not on Christ 2. Feeding implies a finding of sweetnesse and relish in our meat So consider how doe you finde Christ is he a sweet savour to you Doe you finde comfort and strength in him 2 Cor. 2.15 16. Why it s a signe of life that you relish your meat well nay it s a signe of health for a sick man cannot relish his meat and if a Christian finde no relish in the ordinances he complains of it as his sicknesse and looks up to God for help against it 3. In all feeding there is a taking of the meat down we doe not spit it out and when it is down it must continue there we must not cast it out So if Gods Word abide in us and we hide it in our souls by a wise applying of it to our souls Psal 119.11 and therefore give up your selves to be guarded by it this is a signe of life and strength 4. All feeding implies a conversion of the aliment into the thing nourished so that in time our meat is so digested that it s turned into our own nature and this is more then receiving Christ by faith for when we receive him and apply him to our selves this is faith but to be conformed to him in every thing to be fashioned according to his nature this is a farther act of life When a Christian so feeds on Christ that he is of the same nature with him meek lowly and patient as he was this is a signe of life When we are turned into his nature by feeding on him and he into ours why this very feeding on spirituall food implies a spirituall life è contra he that eats not the flesh of Christ hath not Christ he means not a Cannibal-like eating of his very naturall body and blood for if a man should indeed eat the flesh of Christ and suck out his blood it would profit him nothing John 6.63 And this the Capernaites thought a monstrous thing to eat the flesh of Christ therefore it is not the flesh of Christ but the Spirit that quickeneth and giveth life A third effect of spirituall life is growth that which lives grows untill it comes to full maturity and then it either stands at a stay or begins to decay but a spirituall life grows up to full perfection and then it continues in that perfect estate for ever in heaven 1 Pet. 2.2 3.18 Eph. 4.11 12. Col. 2.19 If a Christian grows he lives Obj. Doth not many a Christian stand at a stay or oft-times go back and lose his first love and fruitfulnesse Answ True for a time he may as a living man by sicknesse may lose his strength and vigour and be made unfit for any employment but if he strive to recover himselfe it s a signe of life so a Christian by some corrupt lusts may wast his best graces like a thiefe in a candle but if he be a living Christian he strives against them and prays with David O spare me a little that I may recover my strength before I go hence and be no more seen If he find a decay he considers from whence he is faln and he recovers himselfe and doth his first works Rev. 2.4 Repentance is the purge of the soul it expells out evill lusts and then we doe more at last then at first Rev. 2.17 So then a Christian is continually a growing if not in the bulk of grace yet in more sweetnesse and mellownesse as apples at their full bulk yet grow more ripe and sweet so a Christian though he grow not to more tallnesse yet he may grow to more rootednesse in Christ 2. In more sweetnesse of spirit that is in more love to his Brethren and care of Gods glory A fourth effect of life is this life hath an expulsive power to expell that which is noysome and dangerous to it it will cast it out either by purging or sweat or vomit any noysome humour is burdensome to nature so if grace be living there is a power to expell every thing that is superfluous much more what is noysome and hurtfull nature
on in a Christian course then it will never hinder thee in the ways of God and thou lovest not the world but the love of God is in thee Doct. There is in our corrupt nature not only a love to the world but also a love to our own lusts Love not the world nor the things of the world that is our own Lusts implying there is in us by nature a love to the world and the things of the world the lusts of the flesh the lusts of the eye and the pride of life The lust of the flesh is such a corrupt inclination whereby our bodies do affect sensual lusts and sensual objects as meat and drink that is intemperancy or women that is Incontinencie or Pastimes and Pleasures and that is Voluptuousnesse and they are called the Lusts of the flesh because our flesh sets us a work to them what are the lusts of the eye there is a good eye a bountiful eye but an evil eye is called a covetous eye Pro. 23.6 Deu. 15.7 so then the lusts of the eye is Covetousnesse and it is called the lust of the eye because the eye stirs us up to it and that is all he hath to behold them Eccles 5.10 11. the very beholding satisfies The pride of Life is the affecting of a mans own carnal excellency when as he doth look at himself only whether he doth it in heart by high conceit or worldly boastings or in outward carriage now all these we are ready to love we are ready to love our own wantonnesse our intemperancy or to be carried away with the lust of the Eye the profits of the World or else to be puft up with our own excellency whatsoever the heart lusts after it is either honour or profit or pleasure now love not the World nor the lusts of it why would you think a man should be so wicked as to love Voluptuousnesse or Profit or Honour Yes St. John else would not so carefully have forbidden it Reas 1 Now that this is so appears 1. From our aptnesse to take part with our own lusts when they are either discovered or reproved thus Herod loved his lust his Herodias which appears in that he took part with his lust against John Baptist and took it hainously that he should reprove him for it Matth. 14.3 he will rather restrain John than restrain his lust when a man would rather restrain the Ministers than his lust that is a sign of his love to his lust So Asa 2 Chron. 16.10 he not only affected his security but he loved his lust which is manifest in that he took it so hainously when the Prophet reproved him for it so for pride of life it was Jonahs greatest lust love of his own credit which appears in that hee was displeased exceedingly because he was crost in it that the City was not destroyed hee had Prophecied destruction to Niniveh and God upon their repentance spared them and he thought he should be counted a false Prophet and lose his credit and therefore he was much displeased yea he was displeased that God should reprove him for his frowardnesse Jon. 4. so that he loved this pride and anger in himself because he pleaded for it when God askt him Dost thou well to be angry Yea saith he I do well to be angry even to the death If a man plead for his Lust and stand out against reproof that is a sign he loves that lust Reas 2 From the slight regard we give to exhortations against our Lusts if Ministers exhort Love not the world nor the things of the world if we slight them and search not out our lusts and put them away and mortifie them if we favour our selves therein it plainly appears wee love them If a Prince should send to a City not to harbour such and such Traitors but to seeke them out and punish them if they never look after them never seek them out is it not a sign of their love to those Traitors so if we hear of sinfull lusts that we should not love them if yet notwithstanding we go home and never regard them it is a manifest sign that we love these lusts Vse 1 May shew us the wonderfull depth of the wickednesse that is in our hearts one would think it were wickednesse enough to have Voluptuousnesse and Covetousnesse and Pride and vanity in our hearts but this is nothing in respect of our love to them we not only have these lusts but wee love them therefore this should learn us to abhor our own carnal estate that we are not only full of pride and covetousnesse and intemperancie but that we should love these lusts that is a depth of wickednesse that a man should stand out against any friend or counsel or reproof or exhortation and take part with his lusts this is a sign that the heart is desperately wicked Jer. 17.9 therefore let no man have an high conceit of himself but labour to see the depth of the wickednesse of his heart by Nature in that he not only is filled with these lusts but loves them Vse 2 May serve to teach us whensoever we renew our repentance and finde out any covetousnesse or pride or intemperance go but a little lower and you shall finde a love of those lusts in your hearts and as God said to Ezekiel Ezek. 8.6 Turn thee and thou shalt see greater abominations than these so shall we finde in our own hearts whence else comes all extenuating and mincing and hiding of sin whence else comes disputing and pleading for our lusts it is made manifest that rather than we will be acccounted proud or wanton or covetous we will bid defiance to all alas what is this but to love the world and the the things of the world Doct. The Lusts of the world young and old are to be weaned from The love of Christians is not to be set on the lusts of the world The Holy Ghost dehorts from this by Scriptures that enforce restraint from these lusts 1 Pet. 2.11 2 Tim. 2.22 Fly youthful lusts and St. Peter wishes them to abstain from them as if they were some deadly poyson that would stain and infect our souls it implies some great danger Rom. 13.14 fly from them make no means to accomplish them 2 There are other words which shew more enmity as mortifying Col. 3.5 there he calls Lusts the members of the body implying there is a body of sin now this mortifying is a metaphor taken from Chirurgions who when they would cut off a Member they mortifie it by binding it and hindering the recourse of the bloud and and spirits and so benumb it Secondly They apply Corrosives to stupifie it and then cut it off lest it fret and kill the whole body so we ought to mortifie our lusts by restraining and binding our hearts from delight in any pleasure Psal 119.101 my feet that is the inclination of my heart he had bound up his spirit from them and
over-masters that temptation what made David fall but the lust of the flesh what made Peter deny his Master was it not fear of death what made Dâ—mas forsake Paul was it not love of the World so that there is no temptation but it is headed with the World if it be not pointed with the World it can doe little so that if the Prince of the World come and find nothing of the world in us or love to profit or pleasure or credit he can doe nothing as Christ when he saw he had no love to these things he had nothing to doe with him Vse 3 Of consolation to every soul who though he be busie in the World yet loves not the World it is not the having of the World nor the having of the lusts of the World that makes you enemies to God but the love of them so that you may have the World and the lusts thereof and yet have God too so that you love them not but desire to mortifie them and crucifie them let God see that your heart and strength and the vigour of your spirits be towards God not for your own lusts but for Gods service and then though a man have the World and many lusts in him against his will these doe not seperate him from the love of the Father 1 JOHN 2.16 For all that is in the World the lust of the flesh the lust of the eyes and the pride of life is not of the Father but is of the World IN the former ver the Apostle diswaded both old and young from the love of the World and the things of the World that is the lust of the flesh the lust of the eye and the pride of life And he diswades them from this from a threefold reason 1 Love not the World for it evacuates the love of God in us verse 13. latter end 2 The lusts of the World are not of God but of the World verse 16. 3 The third reason why we should not love the World and the lusts thereof is from their nature and original they are not permanent but passe away Doct. All the sinfull dispositions and courses of the World are of these three sorts either the lusts of the flesh the lusts of the eye or the pride of life This Text is a sufficient warrant though there be no other such division in Scripture for every Word of God is perfect therefore all the sinfull dispositions and wayes of the World are either the lusts of the flesh of the eye or pride of life Lusts of the flesh are such as are stirred up by the flesh which being obtained our bodies find comfort such pleasure as we find in meat and drink or women in intemperancy or incontinency Lusts of the eye are such as satisfie the sences and that is called covetousnesse and they are called lusts of the eye because the eye is only satisfied with them Pride of life is the affecting of a mans own carnall excellency when he looks only at himself and hath an high conceit of himself Reas 1 From the observation of what the heart is set upon when it is drawn aside to any concupiscence either credit leads a man or profit and pleasure leads him Jam. 1.14 every man is drawn aside of his own concupiscence if to credit that is pride of life if to Profits that is lust of the eye if to Pleasure that is lust of the flesh Reas 2 From the answer of such objections as might be made against this Obj. 1 You may say there are many sins which fall not under this division as when a man grows contentious it may be neither for profit nor pleasure nor pride Ans No contention but springs from pride Prov. 13.10 a carnal affecting of his own excellency makes him contend Object 2 Atheisme or superstition no profit or pleasure or credit in it so prophanesse what profit or pleasure or credit in swearing Ans All the sins against the first table fall either under Atheisme or Superstition or Prophanesse and all these proceed from disobedience which is want of feare and reverence of God which is nothing else but pride doe you see any Creature neglect Religion surely it is from pride of heart Psal 10.3 4. The wicked through the pride of his countenance will not seeke after God so superstition comes from pride though it seems to be done in humility and devotion Col. 2. ult Micah 6.6 7 8. doe not come before him with your own inventions and think to please him for it is nothing but pride so for prophanenesse as swearing or Sabbath-breaking it comes from pride so when Pharaoh said who is God I know him not it proceeded from pride Exod. 9.17 so whensoever men breake off the bonds of Gods service and will not be held in this springs from pride of heart that they will not be subject to the Lord. Obj. Indulgence to Children as in David and Eli when they cannot find in their hearts to give them a bad speech doth this spring from pride or profit or pleasure is it not rather meeknesse and mildnesse Ans Such indulgence alwayes proceeds from pride thou hast honoured thy children above me 1 Sam. 2.29 when a man should raâ—her see God dishonoured than his Children or his Children honoured than God this is a great measure of pride Object 4. What say you to timerousnesse when out of very fear a man neglects Religion as Peter denyed his Master for fear it was neither for pleasure or profit or pride or whence comes Cains or Judas his despaire comes this from pride Ans This springs from pride of heart when a man grows so timerous for was it not for his self confidence that God left Peter to such basenesse of spirit and when he preferred his own pleasure and safety was not this a lust of the eye so Pilate what made him afraid of Caesar was it not love of his own safety did he not honour himselfe before God and was not that pride and from whence came Cains despair was it not from his pride against his Brother he envied his Brother and what was that but pride and for Judas his despair it is from pride of heart in that God is not in a mans heart if he find not comfort in himselfe he will not seek it in God but seek it rather in an halter this is pride this is pride that he cannot brook such horrours of conscience as God inflicts had he had an humble soul he would have contented himself and looked up to Christ for pardon as well as many that crucified him all basenesse of spirit and timerousnesse proceeds from pride that makes a man afraid to offend such great men it is because they would not loose their credit and honour and is not this pride aut servit humiliter aut superbe dominatur ejusdem spiritus est basely to serve or proudly to domineer Let us survey the whole Law of God and all sins will fall
of those whether thou cleavest not to some lusts for so Christ shall tell such at the last day Depart from me ye workers of iniquities if thou beest a worker of iniquity all thy good gifts and parts will deceive thee in the end but if in the midst of such gifts and graces thou hast a care to keep thy heart clean and doest favour no lust and dost not place any confidence in these but in Christ thy case is safe for this is a true rule hypocrites though they have many good common gifts and graces yet they are given up to some sinfull way by which the world shall know what they are by their fruits shall you know them 3. We must part with all confidence even in the saving graces of God Spirit trust not to them for justification look not to be justified by them if you think to be justified by your own works or graces Christ shall profit you nothing only by faith in Christ stands our justification Rom. 4.5 8. 1 Cor. 4.4 I know nothing by my selfe that is wherein I have failed yet am I not thereby justified and this is the errour of the Romish Church if God give them any common graces they look to be justified by them 2 Trust not on them for the life of your sanctification for though they be true parts of sanctification and we may look at them as precious talents yet if you shall trust your graces and goe about your performances in the strength of grace received you will want Christ the life and power of Sanctification you may have Christ and he lye like a dead Christ in your hearts though you have saving graces yet know that the life of a Christian is not a life of graces but a life of faith in Christ Gal. 2.20 If you would have Christ live in you you must live by your faith fetch all your grace and strength from him Isa 40.30 3â— If we goe about any duty in our own strength we shall utterly saint but if we wait dayly upon Christ we shall renew our strength as Eagles we shall mount above all straights and difficulties our graces are too weake to carry us through in our Christian course and therefore live upon Christ dayly 3. We are said to have Christ by way of Covenant Isa 49.8 Psal 50.5.7 Gather my Saints together to me those that have made a Covenant with me by Sacrifice and then vers 7. I am God even thy God and so the tenure of the Covenant runs Gen. 17.17 Deut. 29.10 to 13. Deut. 26.17 18. This day thou hast avouched God to be thy God Sponsionem stipulatus es Junius reads it When Gods people give up themselves to the Lord and yeeld themselves to what God requires the God is their God and they his people 2 Cor. 6.17 18. This Covenant is made by Sacrifice Psal 50.5 and he means that solemn Sacrifice then offered before the Lord Exod. 24.7 8. wherein they promised before the Lord to be obedient to all the Lord would command them and on the other side Moses sprinkled the people and said Behold the bloud of the Covenant which the Lord hath made with you which implyes when we come to make a Covenant with God we confesse before God that death is our just portion and therefore we look up to Christ that his bloud being sprinkled on us he might impart life to us this is to make a Covenant with God for burnt offerings typed out Christ the meat offerings typed out the people giving up themselves to God and when we doe thus God for his part promiseth to be our God Gen. 17.7 I will be thy God that is not only a good Father a good Mother a good King a good friend but whatsoever is good in the creature that he promiseth to be to us he will be a good Father and Ruler and Friend and Husband to us partly in his own person that if all those fail he will be all these unto us or else he will dispense himself so in those instruments that we shall see Gods goodnesse in every creature when therefore we desire God to be our God we desire him to doe all that good for us that our estate in this life or another world requires 2 We on our parts offer our selves to be obedient to every command and to expect from him all that goodnesse that he hath promised and as we offer up our selves to God so must we offer up all our children and servants and friends all that are under our reach we promise before God that as much as in us lyes we and our household will serve the Lord. Josh 24.15 and when we give up our selves and ours to the Lord God promiseth that he will be a God to us and ours There is a threefold Covenant that passeth between men in civil society in this world 1 There is a Covenant between Prince and people 2 Chron. 23.16 2. Between man and wife Matth. 2.14 3 Between friend and friend thus David and Jonathan made a Covenant together 1 Sam. 20.16 Now in all these respects God makes a covenant with his people 1. He makes the covenant of a Kingdome with them that as a King he will rule us and defend us and we for our part promise to be at his command and to be obedient subjects to him 2. There is a covenant of marriage between God and his people Jer. 3.14 Turn O back sliding children for I am marryed to you that as a wife promiseth to be for her husband alone and he for her only so doth the church promise that she will be for Christ alone and he for her Hos 3.3 3. There is a covenant of friendship betwixt God and his people 2 Chron 13.5 Ought you not to know that the Lord gave the Kingdome to David and his sons for ever by a Covenant of salt that is a covenant of friendship such a covenant as friends that eat salt together make and its a perpetuaâ—l covenant 2 Chron. 34.31 32. and this covenant implyes not only subjection and affection but communication of secrets and counsells one to another and to doe all things out of friendship and love heartily and readily thus God said of Abraham I know that Abraham wil command his family to keep the way of the Lord therefore saith God shall I hide from Abraham what I am about to doe If God be our friend he will communicate many secrets to us which the world shall not know of Psal 25.14 And 2. he will counsel us for the best Psal 25.22 so that in a doubtfull case he will still tell us what way to take he will guid us by his eye Psal 32.8 2. We on our parts shall communicate all our counsells to him that we shall doe nothing but we shall acquaint him with it we shall acknowledge Lord we know not what to doe but our eyes are towards thee and withall we are ready to doe whatsoever God commands us
Christ but not Christ himself and such gifts as might tend to profit but Peter tell him Thy money perish with thee Act. 8.18 19. So Balaam wished O that I might dye the death of the righteous Numb 23.10 but he desired not Christ but own happinesse and freedom from hell and misery and therefore what ever gift he had besides as indeed he had a goodly gift of prophesie he never sought Christ in any of them Nay further a true christian that affects Christ himself seeks him not only without respect to profit or gain or happinesse hereafter but even here in this life in the Ordinances of God wherein he seeks for help against his lusts for increase of grace for supply of comfort he doth not so affect them as to find Christ in them When David fled from Absalon and the Priests carryed the Ark after him as knowing they should never meet with a Prince that more favoured and upheld Gods worship then he David bad the Priests carry back the Ark again If I shall find favour in the eyes of the Lord he will bring me back again and shew me both it and his habitation but if he say I have no delight in thee here I am let him doe what seemeth him good as if he had said the Church shall not be so much prejudiced as to be deprived of the Ark of God for my sake without which they cannot offer their solemn Sacrifices nor find the presence of God therefore he considers that thereby Gods Name should be dishonoured and the Church wronged and rather then he would doe that he would part with the very Ark the presence of God and his Ordinances which yet was his greatest care and desire Psal 27.4 Now this is an argument of grace in sincerity to be willing to part with the Ordinances rather then have God dishonoured and the Church prejudiced This was Moses care rather then God should be dishonoured by the Heathen he would have God blot his name out of the book of life Exod. 32.32 33. A true christian perfers Gods honour above the pardon of sin above the best graces yea above salvation it self if a christian desire the Ordinances it is that he may find the beauty and loving kindnesse of the Lord in them Psal 63.1 2 3. if he desire the subduing of his lusts it 's not so much for his own comfort as that the power of Christ might he magnified in him he desired salvation if he desires gifts and graces it is not that he might be made excellent but that the grace of Christ might be magnified in him if he desire salvation it not so much for his own joy and happinesse as that he may be with Christ Phil. 1.28 having a desire to depart and to be with Christ which is far better Cant. 5.10 My beloved is white and ruddy the chiefest of ten thousand not only of persons but the chiefest of ten thousand benefits and priviledges which God gives pardon of sin and grace and comfort and salvation it self Christ is better then all these and he that thus affects Christ hath the Son and so hath life Grounds of this 1 Christ must be so received as God gives him but God gives us Christ first in every Ordinance when Philip preached to the Eunuch it 's said he preached Jesus to him Act. 8.35 So in the Sacrament you must first take and eat his flesh and drink his blood and then you have remission of sins Mat. 26.26 No gift of grace but is given through Christ if it be lively and true Herod received joy Jehu zeal Ahab humiliation but none of these received life because they received the shell and not the kernel the casket and not the Pearl the gift but not Christ and therefore their graces were not lively Simon Magus believed yet had no lively faith because Christ wanting except we find Christ we find no true grace Hos 4.8 in me is thy fruit found without me you can doe nothing Joh. 15.5 Hence let us gather an estimate of our selves whether we have life or not If you have the Son you have life try therefore whether you labour not more for the loaves for the benefits of Christ then for Christ himself if thou findest thou comest to the Ordinances rather to find Christ then the pardon of sin and comfort and happinesse and salvation if with the Church in the Canticles thou seekest Christ and not the loaves if thou with her inquirest of the watchmen where thou mayst find him whom thy soul loveth if we thus affect Christ we have the Son we could never have sought him thus if he had not first sought us but è contra if we have longing desires after pardon of sin and after grace and salvation those desires indeed are ordinarily sincere but there may be an Harlots affection in them as an Harlot seeks her an husband not for his persons sake but for his goods sake that her debts may be paid and that she may be a sharer in his wealth now she seeks him not for his ends but for her own so if a man shall desire Christ that he may have his sins pardoned and his conscience pacified and seek not Christ himself why this is but an whorish affection whereas one that loves her husband she will have him though she have but the bare man though she begge with him so one that truly loves Christ he would be glad and think himselfe happy to have him though he should never see good day after never find peace or quiet after Whom have I in heaven but thee and there is nothing on earth that I desire in comparison of thee This will exclude from having of Christ 1. All such as are so far from seeking Christ himselfe that they doe not seek the benefits of Christ they look at grace and christian duties as melancholly wearisome things for pardon of sins they never look after it and for heaven they hope they shall doe as well as others why these men they will neither have Christ nor any thing of his 2. This excludes such from having Christ as have more desire of his benefits then Christ himself pardon of sin and grace and peace of conscience and comfort that they look after but Christ they forget why as yet our seeking is not sincere if a woman perceive that her love seeks more for wealth and dowry then her person no wonder if she hold off so if Christ find we come to him and seek for pardon of sin and grace and peace more then for himself no wonder if he keep off and hide himselfe from us because this may come from self-love from respect to our own good and yet nature teacheth us not to seek such things and those desires are ordinarily good beginnings for indeed christians at first are full of self-love but yet Christ will never fully reveale himselfe till we seek his person rather then his gifts therefore first labour to get Christ
could receive them for us from all eternity Secondly Dost thou give any thing to God offer up any obedience do it in the sight of thine own weaknesse and imperfection and so thou worshipest him through whom our lame sacrifices are acceptable Col. 3.17 for none but God could doe this for us Thirdly Dost thou want any thing seek unto God in the name of Jesus Christ and believe thou shalt receive it and so thou dost honour him John 16.23 24. for none but God can procure this for us Fourthly Doth Satan at any time tempt thee to doubt of thy reconciliation with God believe that Christ Jesus is God and therefore hath made full satisfaction and propitiation for thy sins 1 John 2.1 2. for God can fully do this for us Fifthly Dost thou doubt of the truth of any of the promises of God through unbeliefe believe they are Yea and Amen in him and so thou worshipest him 2 Cor. 1.20 for God can call things that are not as though they were Secondly In Dutyes of Repentance as First Dost thou at any time as thou oughtest continually remember thine old sin O! remember withall him whom thou crucifiedst by them was the Eternall God the Lord of glory and that will work a godly sorrow Zech. 12.10 to see him to abase himselfe for my sake Secondly Doth Satan tempt thee at any time to commit any sin O! remember thereby thou shouldest trample under foot the blood of the Son of God who hath saved thee from thy sins Heb. 10.29 1 John 1.1 That which we have heard c. As something of the word of life was eternall from the beginning so something was sensible which was 1 Heard 2 Seen and looked upon 3 Handled First For the meaning of this what is that of the word which first he saith we have heard They heard of him not a word of rumor but 1. His Doctrine John 6.68 2. The Testimony which his Father gave of him Mat. 17.5 6. 2 Pet. 1.17 Secondly What is that of the word which he saith we have seen 1. His Flesh John 1.14 2. His works especially his Miracles John 2.11 3. His Estate of First Humiliation 1. His poor and despicable life Mat. 8.20 2. His Agony Mat. 26.37 3 His Accusation and Arraignment Mat. 26.28 John 20.12 4. His Death John 19.26 5. His Buriall Mark 14. ult John 19. ult Secondly We have seen the Estate of his Exaltation 1. A glimps of it or preamble to it Mat. 17.2 3. 2 Pet. 1.16 2. His Resurrection John 20.8.20 3. His Ascension Acts 1.9 10. 4. His Sitting at the right hand of God Acts 7.55 Divers of these things seen St. John saw in a more familiar manner than the most of his Apostles Christ taking onely with him Peter and James and John to behold 1. His raising to life Jairus Daughter Mark 5.37 2. His Glory in the Mount Mat. 17.1 3. His Agony in the Garden Mat. 26.37 Thirdly What is that of the Word which he saith we have handled and that with our hands which addeth an Emphasis of Certainty as before 1. Before his Resurrection as familiarly conversing with him as when he taught Peter by the hand Mat. 14.31 When he washed their feet Joh. 13.5 When John leaned on his breast John 13.15 2. After his Resurrection John 20.25 27. Many observations might here be gathered concerning the certainty of the Apostles Doctrine who taught nothing but what they had so sensible knowledge and experience of but these I refer to the third verse Doct. He that was from the beginning truly God was in the fullnesse of time true man A plaine Doctrine you will say and well known to the meanest in this Congregation be it so yet it is fit to put you in remembrance of it 2 Pet. 1.12 13. Rom. 15.14 15. 2 Tim. 2.8 But you will say unto me Were it not much better to omit to speak of the person of Christ and rather to speak of the benefits we receive by him Justification Adoption Sanctification by the Spirit of God Faith Hope Love Repentance c. Take heed this be not one kind of spirituall Harlotry and adultery If you should see a Virgin affianced to a man to desire still to hear and speak of the gifts and presents he hath and will bestow upon her as Rings Bracelets Jewells c. and to have no minde at all to hear or speak of his person would you not say she loved his gifts and his tokens more than himselfe so here if we find our souls affected to Christ I would to God yea it were the joy of my heart if I could draw you to be in love with the Gifts and Graces of Christ our hearts are dead and dull even at the mention of them how much more at the mention of his person or nature yet thou that hast tasted of his bountifull Gifts and Graces be led on further willingly to hear and speak of his person Cant. 5.9 When the Daughters of Jerusalem had asked of the Spouse of Christ what her beloved was more than anothers beloved she in 8 verses following enters into a long and large and lovely description not of what he had given her but of his person especially seeing this part of his person his human nature is an excellent gift of God to us and the foundation of all the rest Yea what Doctrine soever John teacheth us in this whole Epistle tendeth to this end that our joy may be full which is a speciall benefit arising from all Chap. 1.4 Now the manhood of Christ is proved by two reasons First By the Titles given to him Secondly By the properties of a man agreeing to him First By the Titles given to him he being called 1 Flesh John 1.14 Rom. 1.3 Heb. 2.14 and this Flesh is not phantasticall but palpable John 20.27 2 Man Acts 17.31 3 Son of Man Luke 19.10 Acts 7.56 4 Seed of David 2 Tim. 2.8 Abraham Gal. 3.16 The Woman Gen. 3.15 5 Emanuel Isa 7.14 Mat. 1.23 Secondly By the Properties of a Man agreeing to him 1 Born of a Woman Mat. 1. ult 2 Hunger Mat. 21.18 and with it thirst John 19.28 3. Wearinesse John 4.6 4 Griefe and Sorrow Isa 53.3 4 10. Mat. 26.38 and from it weeping John 11.35 Sighing and groaning John 11.33 5 Bleeding and sweating Luke 22.44 6 Dying John 19.30 Now for the Reasons why Christ became man they are First That he might be a middle person or of a middle nature between the persons offending and the persons offended if he had still remained God he had been the person offended with us or if onely man then he had been the party offending and therefore that he might be of a middle condition it was needfull he should take upon him our nature Secondly That that nature of ours which had offended might make satisfaction if he had not taken on him our nature he could not have satisfied for our sins Heb. 2.16 Thirdly That he might be able to
speak well Mat. 12.34 Reas 2. Such as do walk in the light have recovered the Image of God now his Image stood in light Joh. 1.4 light of Knowledge and Holinesse Col. 3.10 Ephes 4.24 what fellowship Adam had with God in Paradise the same have all such as walk in the waies of truth and holinesse Q Do you not see many true Christians that have true grace and yet walk in much darknesse how then have they fellowship with God Isa 50.10 he that feareth the Lord and hearkens to the voyce of his Servants that walks in darknesse and seeth no light c. which shews that a man may fear the Lord and hearken to the voyce of his Servants and yet walk in darknesse Ans Such a one walks not in any grosse ignorance or error and heresie or in darnesse of uncleannesse and prophanesse but hee may walk in darknesse of discomfort and dishonour and yet have true fellowship with God no Christian walks more in light than they that walk most in darknesse those that walk most discouraged they walk more carefully and fearfully whereas many that walk in more comfort walk more loosely and scandalously Q. What need they walk in discomfort if they walk in the light doth not all discomfort arise from ignorance that they do not know their own estate and Gods nature and love towards them c Ans It is true they walk in darknesse and that is the reason why they walk so uncomfortably for if they were truly enlightned in the Nature of God and their own estate they would have more comfort but yet this is no affected ignorance but of infirmity and weaknesse and want of experience it is one thing to be in a way and another thing to walk in that way such a man doth not walk in that darknesse because it is not voluntary he doth not desire to walk in darknesse neither is it continual but he at length grows to be further enlightened Vse 1. Of refutation of the Papists that say we deny Works and maintain the Doctrin of the Solifidians Answ We disclaime all Works as any cause or merit of Justification Psalm 130.3 but we do not disclaim good Works in themselves we do not discourage any from good Works but encourage them thereunto is this no encouragement to walk in the light when we say such shall have fellowship with God and be cleansed by the blood of Christ these are strong motives to good works we maintain good works as the Apostle saith for necessary uses Tit. 3.13 What are these necessary uses 1 For our own parts that we may have fellowship with God 2 To glorifie God Matthew 5.16 Let your Works so shine before men c. 3 To stop slanders of vain men 2 Pet. 2.5 4 That by our good Works others may bee led on to a Christian course a good conversation is a good means of the conversion of others We further say That good Works justifie us in St. James his sense Jam. 2 14. There is a double Justification 1 A justification of a man from sin in the sight of God 2 Of a Christian from Hypocrisie in the sight of both God and Man the first way a man is justified onely by the blood of Christ the second way by good Works for we must know a mans Conscience hath two burthens 1 My Sins are great and liable to Damnation how shall I be acquit of that From this our own works cannot justifie us it is done onely by the blood of Christ 2 I but the blood of Christ cleanseth only true Christians that are in Christ and have true grace but you are an Hypocrite how shall I now be quit from the imputation of Hypocrisie In that I am justified by my works let it appear to my self and others that I have lived in all uprightnesse 2 Cor. 1.12 so that justification from Hypocrisie before God an Man is from the witnesse of my upright and unblameable life so that I am justified from a double accusation from the one by one way from the other by another way I am a sinner that I cannot deny my best works are sinful therefore from that I am justified only by the blood of Christ But Christs blood belongs not to you you are an Hypocrite now how shall I know the sincerity of Faith but from the fruits which is an holy and righteous life so that if I walk so I justifie my self from that imputation How doth Hezekiah help himself when God spake bitter things Remember how I have waled before thee with an upright heart 2 Joh. 3. Isa 53.11 how do I know that I know him Why if I keep his Commandments therefore we say that an holy life is an evident sign of our fellowship with God it glorifies God it stops slanders and brings on others and besides all this a godly life will justifie us from hypocrisie Vse 2 For trial whether we have fellowship with God or no why if we walk in the light we have fellowship with him Col. 3.3 Isa 50.10 if a man walk in light of truth and holinesse in knowledge of Gods Will and obedience to it if a man walk in such a way I say that is if he do willingly give up himself to the knowledge and obedience of the Will of God if he continue therein and grow in grace and go forward from step to step from strength to strength Psal 84. it is a true signe of fellowship with God there is no corrupt nature that can have such desires at least not continue and grow up in them Q. May not a Christian be carried out of his way as David into Adultery Noah into Drunkennesse Peter into Denial of Christ Ans They were indeed wayes of Darknesse but they did not turn into them voluntarily but through violence of Temptation and corruption 2 They continued not in them 3 They grew not up in them they took no pleasure in them A man is not judged by a step or two but according to his walk what is his course a man may take a step or two out of the way but yet if he recover himself we say that is his way God judgeth not of a mans Spirit by a step or two for then who could be justified No Christian but sometimes he steps a wry and it may be three or four steps as David 1 Into Idlenesse 2 Into Adultery 3 Drunkennesse 4 Murther 2 Sam. 11. he went into four wicked steps foul steps but you must not judge a man for two or three or four steps for so on the contrary a wicked man may take a step or two into a godly course he may read some good Book pray hear the Word this is to bring about some end of his he hath another way to go only he is turned out of his way for some conveniency as he thinks so that there is no judging of a man on either part by a step or two but we must judge of men by their
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
Sin truly it is not healed and then not pardoned Obj. I feel my sin so far from being mortified that it grows more strong and vigorous therefore what shall I think of my selfe Ans It may grow stronger in our feeling when it is not so in it self it is not because Sin is stronger but our sense is more quick a man that is in extemity of Sicknesse he feels no pain but when be begins to recover he feels more pain why then the Disease is not stronger but he is more sensible 2. Doe you not find that Sin is more loathsome and bitter to you then it is in some measure mortified for mortifying is a borrowed specch from a Surgions mortifying a Wound they use to binde the joynt and stop all spirit and bloud so that it is made insensible of pain so if we have stopt the freenesse of our spirits to Sin we are not so lively and frolick to Sin it is a signe corruption is mortified but if you see you are as lively and ready and delight as much in Sin as before Sin is not mortified but if it grow loathsome and bitter to us it is a signe of mortification Vse 2. Directs us how to make good use of the bloud of Christ not onely to pardon our Sins but to heal them we are not wont to make use of it for pardon but we must make use of it as well for healing for else we take the bloud of Christ in vain if we make use of it to pardon and not to cleanse for his bloud was sent as well to pardon as to heal therefore pray not to God to pardon your sins through Christs bloud onely but lay his bloud warm to your hearts every day that so you may have your hearts and ways cleansed it is a continued act not of one day or two but throughout our whole life we should make use of Christs bloud to cleanse us 1. Consider what great things he did for us the just for the unjust and the meditation thereof will make us ashamed of sin 2. Pray to God for the quickning work of his Spirit that the same bloud of Christ that hath procured pardon may also procure healing for us Vse 3. It may teach us all to labour to grow in cleannesse of heart and life for the bloud of Christ cleanseth us Zech. 13.1 a Fountain that runs into a Channel that is muddy it will by continuall running cleanse it so though Christ finde our spirits muddy and defiled yet we should let it run daily on us and be ever rincing of our hearts at the fountain Vse 4. Comfort to all Gods Servants that have had any experience of the pardon of their sins you shall certainly in time feel and finde healing and cleansing from your sins if you see a clear Fountain running into a filthy Channel it is very muddy and the worse for the present the mud being stirred but afterwards it is cleansed and made pure and clean so Christs bloud may run into muddy spirits and that bloud at first may make corruption more stirring you finde more pride and vanity and uncleannesse but will it hold so no truely in cleansing it will cleanse and go on till it hath purged all corruption 1 JOHN 1.10 If we say that we have not sinned we make him a lyar and his Word is not in us THese words are a repetition of the former v. 8. but with some addition he aggravates this sin they doe not onely make themselves lyars but they make God a Lyar which is not onely Blasphemous but Heretical it extirpates all the truth of the Word Doct. Opinion and Profession of perfect righteousnesse even in those that are cleansed by the bloud of Christ is not onely an Errour but a blasphemous and heretical Errour it is Sacrilegious and Heretical For having told us before that if we confess our sins God is faithful and just to forgive us our sins and that the bloud of Christ cleanseth us from all unrighteousnesse yet if after this we say we have no sin we doe not onely make our selves lyars but God a lyar for if he be not a true God he is no God and his word is not in us that is no part of the Word is in such a man Q. But why doth St. John repeat this thing had he not said enough before that he repeats it Ans 1. Before it might be thought that he spake of Carnal men therefore to make it manifest that even those that had confessed their sins and were cleansed from unrighteousnesse yet even those if they should say they had no sin should make not onely themselves lyars but God a Lyar therefore he repeats it 2. He saw that men were ready to cleanse themselves from sin sinfully if we can by any pretence we will be ready to free our selves from such opinion of sinfulnesse therefore he presses it that indeed we are so foul that if we say the contrary we have no spark of Religion in us not one spark of the Word dwells in us 3. Because it is a point of great necessity to believe the contrary truth therefore he takes up this conclusion again To say is either In Heart In Word In Carriage Well to say thus is to make God a Lyar and so no God for if he be not a God of Truth he is no God for Verum bonum convertuntur Q. Why doth he make God a Lyar A. 1. Because God hath given his Son Christ to cleanse us from all sin and to what end should he send Christ to cleanse sin if we had no sin he that saith he hath no sin overthrows the coming of Christ and the cleansing virtue his bloud 2. God hath often said all men are Sinners in his Word Rom. 3.23 Gal. 3 22. Job 15.14 What is man that he should be clean Job 7.20 David an holy man yet professeth Psal 130.3 Psal 143.2 the perfectest of Gods Servants have testified of themselves that they are Sinners therefore if we say we have not sinned we make God a Lyar. Q. What is meant when he saith the Word is not in him A. 1. It is not in his judgement when he is not perswaded of it 2. It is not in his heart when he trusts not in it and receives it not in love and the saving efficacy of it he that saith he hath no sin receives not the word he speaks of the Word here as Verbum salutiferum Acts 20.32 1 Thes 2.13 2 Tim. 3.15 Now the Word is said not to be in a man when there is not so much Word as will save a man may be ignorant of some Divine truths and yet the Word of God may be in him but if he want the Knowledge and Faith of such Points without which he cannot be saved the Word dwells not in him now he that denies sin to be in him there is not onely a denial of that truth but he is empty of all other saving truths All
is such a Fountaine set open let us draw at it for our selves and for our children let us teach our children that Christ is made a propitiation for their sins We have heard Christ described from his externall Offices 1 He is an Advocate 2 A Propitiation We come now to his internal vertue or qualification Jesus Christ the righteous Doct. Jesus Christ is the righteous Lord or Jesus Christ either in his Office of an Advocate or Reconciler is Jesus Christ the righteous The Scripture much testifies this Heb. 4.15 1 Pet. 3.8 1 Pet. 2.22 and Pilate that condemned him gave him this testimony I am innocent from the blood of this just man Mat. 27.24 yea from his birth he had this testimony that holy thing Luke 1.33 in opposition to all others who are sinners from the very Wombe he was holy in his Birth in his Life in his Death 2 Cor. 5. ult He knew no sin that is he had experience of none but the Father made him sinfull by imputation that we might be just by imputation It was meet that he should be righteous without sin 1. That he might be our Reconciler 2 That he might be our Advocate if he had had any sin he could have been neither of these 1 For the first had he been sinful himself he could not have made attonement for sin it was required that all the Sacrifices should be without blemish Lev. 3. and 10 else it had not been accepted as the Lord tells them Mal. 1.8 all things defiled with sin are abominable to God Heb. 7.25 26. unlesse some attonement be made now had he been sinfull he had stood in need of Sacrifice for himself and could not have been an attonnment for our sins 2 Cor. 5. ult he that knew no sin was imputed a sinner for us that we might be imputed righteous for his sake 2 It was meet that he should be righteous that he might be our Advocate God hears not sinners Joh. 9.31 the blind man was not so blind but he could say so much but God hears Christ alwaies and we should have such an Advocate as should continually prevail with God look at all the parts of his advocation for us and it is meet that he should be righteous 1 He appears for us in the sight of God and had he been a sinner his person would have been odious in Gods sight 2 He Advocates by pleading the merits of his own death now how could it have been meritorious had he dyed as a malefactor 3 He gives us his name and his Spirit to use in our Prayers now to use his name had been of no effect if he had been a sinner 4 He prayes for us makes known his will to his Father concerning us but this would do no good had he been a sinner 3 It is meet he should be righteous that he might be our justifier our justification is by his obedience his righteousnesse is imputed to us now his righteousnesse could not have been imputed to us had it been imperfect 1 Cor. 2.3 Vse 1 It is a ground of much consolation to such as lay hold on Christ and have him for their Advocate and Reconciler for he is one that is just and righteous and therefore fit to prevail for us what hinders the joy of a Christian Object 1 I much doubt the pardon of my sins if I could be sure of that I should be joyfull Ans You have such a Reconciles as is Just and Righteous and therefore will procure pardon for you Object 2 But I am still unjust and unrighteous Ans But your Reconciler is Just and Righteous and it is not required that the reconciled should be righteous but he that reconciles us it is meet that he be righteous Object 3 I cannot pray my prayers are heartlesse and faithlesse c. Ans Well but we have an advocate that is holy and just and that prayes and intercedes for us and we shall find the benefit of his Righteousnesse though we fall daily into much unrighteousnesse yet Jesus Christ our Mediator is righteous Vse 2 To teach us to be Righteous as he is Righteous God would have us conformable to the image of his Son Rom. 8.29 and that consists in Holinesse and Righteousnesse God would have us so to walk that our Sir-name may be Justus Righteous towards God to give him his due Righteous to others to give them their due and Righteous to our selves To be called Christians and yet not to be righteous is to be called Christians and yet to be no Christians Why are we called Christians but because we are anoynted with the Unction of Christ If a man professe himself to be a Christian and is not Righteous he is not a Christian for he hath not the Spirit of Christ and therefore is none of Christs not but that we may fail but it is required that the stream and bent of our hearts and wayes be to walk Righteously we aim at Righteousnesse though sometimes we misse the mark Vse 3 May quiet us if we fear evil in well doing why Because Christ was most Righteous yet he suffered much unrighteous dealing in a Righteous cause we think we have much wrong if for righteous dealing we meet with unrighteous dealing if in innocency we meet with crosses and Fire and Faggot we cry out O tempora O mores but it was the case of Christ and therefore we must not think it strange to suffer ill for well-doing not only to be reviled but to loose our goods and our lives if we should meet with them it is no more than Christ suffered it was the ground of Atheists in old time if they did see Bona maelis maela bonis evenire why is there a God that doth govern the earth But we must consider God is patient as well as just and therefore many times forbears punishment 1 JOHN 2.3 And hereby we know that we know him if we keep his Commandments THe Apostle St. John having shewed in the former Verses that Christ is our Advocate and Propitiation here might his little Children reason But how shall I know that Christ is my Advocate and Reconciler though he be both yet how shall it appear that it is so to me Why hereby we know that we know him if we keep his Commandments Saint John here speaks of such a knowledge as we call acquaintance and familiarity and fellowship I know you not Matth. 7.23 that is I have no acquaintance and fellowship with you hereby we know we have fellowship with Christ if we keep his Commandments you may know whether you have fellowship with Christ or no by this This third Verse therefore shews our fellowship with Christ in his mediation Doct. 1. A man that knows Christ may and ought to come to know that he doth know him or hath fellowship and communion with him Doct. 2. Such as do keep his Commandments may ceme to know that they do know Christ that they have
and wish you had never kept them company but on the contrary had you but once got into a near communion with the Saints you should never depart from them it was the saying of a late faithful Servant of God Dr. Preston Though I leave my life yet I shall not leave my company Vse 5 Of consolation to any soul that ever had true fellowship with Christ and his church having once loved you he will love you to the end 1 Cor. 10.13 1 Thes 5.23 24. Psal 37.23 24 25. though we doe fall yet the Lord puts under his hand Rom. 8.25 Rom. 5.10 1 Pet. 1.5 we are kept by the power of God to Salvation he embraceth us with his everlasting arms so that if we have once got fellowship with God and his Church fear not you shall not fall and if you doe start aside and feed on ill Dyet you shall finde the smart of it he will humble you that he may save you at the last day Doct. It is a note of seducers or Antichristian Teachers to depart from the fellowship of the Church They went out from us because they were not of us and so such were never cordial or hearty to the church therefore when you see any fall off know it argues an Antichristian spirit 2 Thes 2 3. 1 Tim. 4.1 Many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall depart from the Church so that all Antichristian spirits have a corrupt spirit of seperation For Explication Q 1. What is this seperation A. 1. A seperation Local such was that practise of the Tribe of Gad. and Manasses Josh 22.9 10. it was not seperation in fellowship as they professe vers 26 27 but that is not a seperation that makes an Antichrist 2 A departing in fellowship which yet falls short of an Antichristian spirit though it deserve blame and reproof Gal. 2.12 not but that his judgement and affection was with them yet he with-drew from their society in Ordinances for this Paul blamed him but yet it was not an Antichristian spirit though he were a man of great zeale and courage yet none so subject to be carried away with fear as he was let christians therefore most suspect themselves there wherein they least suspect themselves and think themselves strongest but this was an infirmity in him 3 There is a departing from the Faith of the church or sitting loose from them in Spirit judgement and affection their Doctrin contrary and hearts contrary as Paul saith In the latter dayes certain shall depart from the Faith Heb. 10.25 to 29. so that such fall off not only in place or fellowship in ordinance but in judgment heart and affection that is a mark of an Antichristian spirit Jude 4.5 3 Epist Joh. 8 9 10. It is said of the new converts that were added to the church that they continued in the Apostles Doctrin and fellowship Acts 2.42 therefore when they break from the fellowship of the church they depart from the Apostles doctrin Q. What be the grounds A. 1. From the fellowship the true Members of the church have with Christ 1 Joh. 1.4 therefore when you see a spirit of with-drawing from the fellowship of the church they depart from the Apostles Doctrine and if from them then from Christ for surely our fellowship is with God and with the Son therefore to prevent that denying of Christ he gives them charge that they doe not forsake assembling themselves c. Heb. 10.25 to 29. A finger cut off from the hand is not only cut off from the hand but from the head too so if men fall off from the Members they will also fall off from Christ the Head Vse 1. Seems to inform our judgements what to think in case of seperation for this place is much abused The Papists they build on this place that they that seperate from their church are Antichrists That company say they that breake off from the fellowship of the church is Antichristian as it is plain here now what were Calvin and Luther but such as brake off from the fellowship of the church therefore they were of Antichrists spirit and fore-runners of him We must therefore know it is not every seperation from that which is called a church that is a note of an Antichristian spirit but it must be known whether that were the true church now this church St. John speaks of was the true Church for it was from such whose sins were forgiven now if it be not a true Church that they breake from it is no sign of Antichrist 2 Chro. 11.16 such as set their hearts to seek the Lord seperated themselves from those that followed Jereboam and came to Jerusalem so the Apostles were faine to seperate from the Church of the Jewes which persecuted Christ and them and so constituted a Church by themselves a Christian Church so then it is not a seperation from a false Church but a true that is a sign of an Antichristian spirit Obj. But what pretence or just ground had such Divines to fall from the Romish Church or we in England for we only upon the falling out of Hen. 8. with the Pope fell from him A. True that matter of Divorce did move him to fail off from the Pope and indeed that cause was enough to fall off from the Pope who would binde a Prince to an unlawful Marriage But the whole body of Christendom had a Three-fold ground of seperation which may be just when a Church is heretical that is hold an errour contrary to the foundation obstinately yet that is not a sufficient ground as the Church of Corinth denied the Resurrection from the Dead yet he calls them Saints so though the Pharisees had charged that none should profess Christ which was an obstinate denying of Christ and taught false Doctrine yet Christ charges them to obey them because they sit in Moses Chair and therefore fundamental erroneousnesse is not alwayes a just cause 1 Therefore that is a just cause of seperation when a Church is infected with Blasphemy and Contradiction and Blaspheme the wayes of God Acts 19.19 Acts 13.45 46. 2 Idolatry is a just ground of seperation 2 Cor. 6.16 17 18. 3 Persecution is a just ground of seperation Mat. 10.23 Acts 8.1 Now all these have met in the Church of Rome they have blasphemed and condemned as Heretical Justification by Faith and other fundamentall truths 2 They worship Images as of the Virgin Mary yea with Divine honour as the Bread in the Sacrament what greater Idolatry 3 The World knows and the blood of thousands of Martyrs can testifie their horrible Persecutions that as long as we were subordinate to them we could not profess the true Religion without loss of Goods and life therefore we have just cause to seperate our selves from them Vse 2. It may teach us what to judge of the Seperatists or Brownists are they of Antichrist Surely their practise is blame-worthy 1 Because they seperate where Christ keeps fellowship Rev.
our necessity to have such a Saviour Heb. 7.26 27. If he had offered sacrifice for himselfe he had needed a Saviour to have redeemed him If he had not been without sin he had been swallowed up of death Obj. How could he be clean that was born of a woman Job 25.4 Ans He was not born by carnal generation after the manner of men Vse 1 To shew a difference between the first and second Adam The first Adam was a sinner and propagated sins The second Adam was without sin and propagated righteousnesse Rom. 5.19 We must not rest in a carnal generation for our natural birth is polluted untill we be born of him in whom is no sin we cannot be blessed 2. It is a ground of consolation to such as feel themselves burthened and pressed down with sin though we be sinfull and laden and compassed about with it yet in Christ is no sin or spot in nature heart or life He came to fulfill all righteousnesse and paid all to God to the utmost farthing Righteous is Christ both in life and death what is wanting in us is supplyed in him 3. Hence we must learn all not to judge our selves more sinfull and miserable then others because we are evill intreated in the world and afflicted of God Thus it was with Christ it is our happinesse to doe well though we suffer evill 1 Pet. 2.21 22. Doct. The spotlesse innocency of Christ is and ought to be an effectual motive to every hopefull Christian to purge himselfe as Christ is pure 1 Pet. 1.16 Mat. 5. ult Reas 1. From the ends of Gods predestinating us Rom. 8.28 29. and God worketh all things according to the counsell of his will Ephes 1.11 2 From the end of Christs spotlesse life and death leaving us an example to follow his steps 1 Pet. 2.21 22. To justifie us from the guilt and to purge us from the blot and staine of sin If we sin we sin against Gods predestination and the end of Christs coming 3 From the neer fellowship between Christ and us he is our head and husband we must labour therefore to be suitable and conformable unto him Eph. 5.26 4. Christ taketh paines to cleanse and heale us that so he might present us without blemish to God This is the scope of all his holy ordinances and of Christs shedding his blood Vse 1. To reprove such as take pleasure in sin and being reproved justifie themselves in saying all are sinners we must purge our selves as Christ is pure in whom is no sin 2. To stirre up all the children of God to conforme themselves to Christ in life and death 2 Cor. 7.1 Let us not sin against Gods predestination and Christs blood Let us not be a dishonour and griefe to our head and take Gods ordinances in vain How shall we doe this 1. Beleeve stedfastly in the Lord Christ for justification and get his blood sprinkled upon us to cleanse us for sanctification 1. Set the pattern of Christ before thee and wisely behold it and view it This will be effectuall to mould and fashion thee according thereunto 1 Joh. 1.16 There is a supernaturall power in Christ lookt upon by the eye of faith to transfigure us into his likenesse 2 Cor. 3.18 There is a power in the sight of Christ to convey his Spirit to transforme us 2. Deale effectually with thine own heart and pray to God for grace that thy soule may abhor and disallow and condemn all sin in thee Rom. 7.12 13. Let thy judgment disallow it and thy will abhor and hate it and then it is not we that do it but sin that dwels in us God looketh at sin as thy enemy and pityeth thee 1 JOHN 3.6 Whoso abideth in him sinneth not THe fourth reason why every hopefull christian purifieth himselfe is taken from the constant practise of every hopefull christian that he abideth in Christ amplified by the continuance Doct. Every hopefull Christian that hath constant fellowship with Christ doth constantly avoyd sin To abide in Christ implyeth communion with Christ Continuance in it First we have fellowship with Christ by the free donation of God we are by Gods counsel and purpose by imputation members of Christ our sins are imputed to Christ his righteousnesse imputed to us Joh. 16.16 Secondly by a communication of his Spirit causing us to receive him and cleave unto him by faith and love 1 Cor. 6.17 2. And thus this communion with Christ is indissolvable and everlasting Joh. 8.31 32. Such as continue not had never fellowship with Christ as his Disciples Jer. 31.40 Such doe not sin Psal 119.2 Psal 1.1 2 3. Mat. 12.35 Isa 61.3 Whoso is born of God sins not 1. He never sins to death 1 Joh. 5.18 He commits not the sin against the Holy Ghost 2. He liveth not in sin he makes not that his course and imploymenâ— he may slip and goe astray but he turneth into the way again Rom. 6.2 Living in sin is made all one with continuing in sin 3. Because his judgment and conscience alloweth not sin but abhorreth it It is not his sin but the sin of his rebellious and carnal part Rom. 7.14 15. He judgeth and condemneth himselfe and grieveth for and hateth what he doth and therefore is said not to sin 1. In a regenerate christian there is the flesh and the Spirit his will and conscience is more sanctified then corrupt In the state of innocency the will was the weakest but in regeneration God hath made it the firmest and best God hath provided that the hedge should be stronger where it was broken 2 The will and judgment being the most predominant faculties doe lead and rule the whole man A cleer fountaine will purge it selfe to a clean stream so will the will and judgment being the fountaine of all our actions 3. If these faculties be for God God accepts the whole man according to these If there be a league between two Kings though there be offences committed by some Subjects yet if the Rulers doe punish such the league is not broken So is it with the godly 1. The godly resolve against all sin 2. They labour to mortifie all sin and quicken all grace in them and use all good means to that purpose In the commission they are unwilling and after the commission they are grieved and ashamed and take an holy revenge on themselves 2 Cor. 7.10 11. Thus they shew themselves to be clean from the sin committed denomination is taken from the best and greatest part Obj. Who doth God bitterly and sharply reprove his people for sin Ans God doth this to bring them to better sight of sin and judgement and sense of it in their hearts to shake us out of a lethargy and benummednesse But when he hath awaked us and caused us to judge and loath our selves for our sins God looks at us as righteous Thus the diseases and distempers of judgment and heart are pityed and healed As rhe stone in
gives a reason of this above all there is no surer argument then this A Christian may reason thus If I that have but a little sparke of grace can forgive injuries how shall not the Ocean of love much more forgive me Mat. 18. ult God will never have us to think that if we cannot forgive one injury he will forgive us a thousand Yet a man is not alwayes bound to expresse his forgivenesse unlesse a man come and say it repents him yet from his heart he must doe it Vse 1. Shewes the dangerous and fearfull estate of a man that dares live in envy and malice against his brethren A man thinks he hath cause he will not receive the Sacrament nor suffer them What a poor thing is this Thou hast not thy sins forgiven thou lovest not God nor any Christian soul in obedience to God A Christian dares not allow himselfe in hatred of any Brother but looks at it as an enemy to his soul 2. It exhorts every Christian to enlarge the bowels of his affection to every Brother Psal 119.63 I am a companion to all them that fear thee He doth not pick and choose Psal 66.16 Gal. 6.10 If to all men then especially to the houshold of faith 3. It is a ground of thankfullnesse to God that hath taken care for weakest Christians for want of love to such God will either discharge a man for an hypocrite or else his own corruption shall take him by the throat and make him beleeve that many sins are not forgiven and that he shall hardly get pardon of sins 1 JOHN 3.15 Whosoever hateth his Brother is a murtherer and ye know that no murtherer hath eternall life abiding in him THe Apostle having said in the former verse that he that loveth not his Brother abideth in death he proves it by a Syllogisme taken from a Murtherer Doct. He that hates his Brother is a Murtherer As he that looks upon a woman to lust after her hath committed adultery so he that hates his brother is a murtherer Reas 1 From the wrapping up and infolding this in the heart as the seed of a tree in the root though it breake not forth So sin hah its seed in the heart Mat. 15.19 No murther could spring from the heart if it were not there A fountaine could not flow over unlesse water were in it Prov. 4.23 2 From the foul murther hatred commits to give offence is a destroying of our Brother now who hates his Brother makes no scruple of giving offence Rom. 14.15 1 Cor. 8.11 3 It is a foul murther in regard of withdrawing many good offices A man shall be unwilling to doe any good office either for soul or body Ill will never speakes nor doth well Vse 1 Teacheth us the spiritualnesse of the Word of God It doth transcend the words of men they never reach farther then speeches and actions they make no Lawes for the hearts of men But the Word of God hath special regard to the heart 1 Sam. 16.7 As it is with wise parents they look not only to the guidance of their childrens speeches but that their countenance and carriage be well framed Gen. 4.6 So soon as God saw hatred in Cains heart and expressing it selfe in his countenance he reproves him for it he will not have so much as a wrinkle in the face 2 Hence we may see a just ground of Divines referring all sins and virtues to the ten Commandements Mat. 5.21 22. Before God unadvised anger is killing so of adultery verse 28. 3 See the wisdome of God in putting such foule names upon the beginnings of sin to make us afraid He that hateth his Brother is a Murtherer As if a Father should say Doe not hate your Brother you will be a murtherer He puts bad words upon the seeds of sin 4 This should be a means to cleanse us from all hatred of our Brother look at it as an ugly and loathsome vice If there be a spirit of envy in thy heart what though thou lift not up thy hand against thy Brother this is murther Doct. That it is a known truth amongst Gods children every murtherer is devoyd of eternall life Rev. 21.8 Reas 1 Because of the injury done to Gods image If a man deface the image of a Prince it deserves death then the defacing of Gods image much more eternall death Gen. 9.6 2 From the seed of all murtherers vers 12. he makes every murtherer to be of the posterity of Cain John 8.44 Now because a man kills his brother out of the seed of the Serpent a devillish and malignant spirit therefore he hath not eternal life abiding in him Vse 1 See the danger of such who in their drinkings quarrell even to murther Obj. If there be no possibility that a murtherer should be saved what say you to David and others in their carnall estate Answ David did indeed kill and God follows him with judgments and afflictions 2 Sam. 12.8 9 10. but yet upon repentance God forgave him his sin And as for such as have murthered in their carnal estate if God give them hearts to be humbled then the blood of Christ is of a lowder cry then the blood of Abel Heb. 12.24 Saint John speaks not of every murtherer for some doe it against their judgments and hearts but others if they repent not have not eternal life 1 Cor. 6.8 9. 2. To stir up every christian man that hath his hands in blood to have recourse to the blood of the covenant for the pardon of their sins and healing of them The sin on Levi held him longest under to bring him to repentance Gen. 49.7.28 Jacob blessed him in a curse God preserves us with curses that may put us in minde of our sins and makes us walk sensibly of them therefore renew we our mournings for our hatred 3 In respect of challenges let us take heed we take them not and that we stop them in the beginning It is not fit that fire should burn out of its place 4 Such as love their Brethren are not only not abiding in death but have everlasting life already abiding in them If you see any hatred spring in thee thou art taken with a dead Palsie You cannot bring out a good word or good countenance so much hatred so much death so much want of love so much want of life 1 JOHN 3.16 Hereby perceive we the Love of God because he laid down his life for us and we ought to lay down our lives for the Brethren THese words are part of the exhortation St. John useth to all christians to love one another He useth many arguments vers 14. He tells us It is a sign we are translated from death to life 2. From the danger of the hatred of our Brother 3 From the exemplary and strong love of Christ 4 From the emptinesse of such hearts of grace when there is no love of their Brethren These words are a notable motive to christians
own salvation and for honour therefore how much more for God and for the honour of Religion In what cases is a man to lay down his life Answ The Apostle meanes we should be ready to doe it for the service of the Church if it cannot be otherwise 1. In heat of persecution to confirme the faith of the people of God who would be ready to think much if he shouâ—d withdraw himselfe though he might escape yet a minister or eminent person is bound to goe before in sufferings So Paul if he be poured out as a dr nke offering every drop of blood in his body poured out if it be for the strengthning of the faith of weak christians he rejoyceth Phil. 2.17 The stronger must lay down their lives for the confirmation of the faith of the weaker 2. There may be a case wherein the weaker are to lay down their lives for the stronger Aquila and Priscilla were ready to lay down their lives for Pauls life they thought it better to expose themselves to the utmost extremity then that Paul should be hurt I must not spare my own life if it may be serviceable to God and the Church Rom. 16 4 5. 2 Sam. 21.16 17. 18.3 3. When we perceive it would much advantage the glory of God that we should rather perish then our brethren Rom. 9.2 3. He could wish himselfe accursed for the Jewes even his soul for a sacrifice Thus Moses Exod. 32.33 4. When a man doth see that the wrath of God is kindled against others for his sin he must rather offer himselfe to death then that that evill should be upon them that converse with him Jonah 1.22 2 Sam. 24. in David Vse 1. Learn we from hence to justifie our selves and others If we should be called to lay down our lives to suffer for our Brethren here is a direction how to suffer Phil. 2.5 God hath given us a commandement to love our Brethren as our selves Also God hath subordinated the members of his Church to the body of it 2. To teach us that though it be lawfull to fly in time of persecution yet if it cannot be without weakning the Church wherein we live we must in heart live and dye together 3. To teach ministers when they are called by God for the service of any Congregation not to dispense with themselves for air or health fearing the cutting short of his dayes You must not live from your meanes Either never take such a charge or make account you must hazzard your lives for the people of God unlesse upon tryall it appears you may doe more good in some other place 4. It reproves such as are so far from laying down their lives as that they will not lay down their estates nor the superfluities of their estates for their Brethrens necessities 1 Sam. 25.11 How shall such ever perswade themselves that Christ dyed for them 5. A ground of such thankfulnesse that God should not only give Christ to dye for us but also would have christians to be fitted to lay down their lives for their Brethren 1 JOHN 3.17 But whoso hath this worlds good and seeth his Brother hath need and shutteth up his bowels of pitty and compassion from him how dwelleth the love of God in him Doct. THere dwells no love of God in such a mans heart as having this worlds goods stretcheth not out his hand to help the necessity of his Brother What is it to have the worlds good In the Originall it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the life of this world this worlds living whereof to live whereof to maintain his life Bowels of compassion Because compassion is an affection of griefe and love stirred up in us by the sight and sence of one anothers misery as if we suffered with them our compassion is stirred up as well as theirs Heb. 13 3. To shut up bowels is to withdraw the affections and the stirring of the entrails A man many times hath little means to help but if he have not bowels to worke for him how dwells the love of God in such a man This is a peremptory question utterly denying all Reas 1 From the nature of love Such is love that God dwells in it 1 Joh. 4.26 There is no affection wherein God reveales himselfe more then in love 1 Cor. 13.4 Love is bountifull ready to be doing good succouring others in their need 2 Consider the nature of Brethren 1 They are more worthy then our estate one of their souls cost more then all our estates yea more then all the world How dwels the love of God in us if we love the world more then our Brother 2 Look at our Brother as a member of Christ hungry thirsty naked harbourlesse We could not but love Christ wheresoever we did see him Mat. 25.40 and they are members of our own body 1 Cor. 12.25 26. Vse 1. Of instruction and rules to order our lives aright or any work of mercy 1 Who shall relieve his Brother Answ He that hath this worlds goods that can live he must open his heart and hand This therefore will reach not onely to mens superfluities but if we can but live if we have but what we labour and sweat for Ephes 4.28 We must not only labour for our selves but give to him that hath need 2 Cor. 8.3 4 5. Luke 21.34 8.3 Joh. 13.28 29 12.6 2. To whom must we be helpfull Answ He must 1 Be a Brother 2 Have need 3 Every Brother Gal. 6.10 Beggars that are unable to labour and would gladly labour they must be relieved Luke 16.20 21. or such as though they doe labour yet cannot get a living 2 Thess 3.10 2 A brother that hath need Eph. 8.18 1 Tim. 5.4 5 Such are poor indeed as have neither hands friends nor maintenance A man is said to be in need not onely when he is utterly cast downe but when he is falling 3 Every Brother one as well as another Eccl. 10.2 Job 31.19 4 Consider the matter out of which we must give out of this worlds good Eccl. 10.1 When we have unjustly gotten we must restore Prov. 5.16 17 5 The time when we must give when we see our Brother hath need that we may see it our s elves bestowed It is a vanity to leave almes after our death to be bestowed by others 1 Sam. 20.15 2 Sam. 16.4 19. If we give almes while we are alive we shall have the benefit of them the loynes of the poor shall blesse us and though they have no heart to pray for us yet the warmth of their loyns will blesse us When we are dead their prayers will do us no good Luke 16.8 9. 6 Give alms with compassion give from within as well as from without Isa 58.10 2 Cor. 9.7 Give heartily let your bowels work 7 Give almes out of love to God fetch your love deep even from the love of God who hath given thee a hand to give and him to receive
question is a sacrilegious violation of his Testament 6 That he might keep in us everlasting nourishment to feed on in our hearts John 6.56 So that his blood may be his wine to chear us that by the comfort of his blood and mediation applyed to our souls we might have wherewith to sustain our selves in the worst times This is meat indeed and drink indeed no nourishment our souls can feed on but this our souls cannot feed on pleasures and profits spirits must feed upon spiritual things Those are beggerly naked souls that have nothing but lands and riches to feed on the souls food is holy spirituall things and if the ordinances yeeld you any good or comfort whence comes this but only from the blood of Christ that hath besprinkled all these ordinances and made them effectuall Heb. 9.19 It 's the blood of sprinkling that makes every ordinance effectuall to us 7 He came by blood to us that so he might open a way to us into the most holy place Vse 1. Teacheth us that a poor Christian that believes in Christ may thereby overcome the world because he believes on such a one as came both by water and blood by the water of sanctification to purifie and cleanse us and by the blood of his redemption whereby he hath procured for us pardon and happinesse therefore whosoever believes on Christ is so sprinkled with the blood of Christ that he is redeemed from the world to become the servant of God he hath all the promises of God which make him overcome all the promises of the world and encourageth him against all difficulties and so assureth him of heavenly glory so that he looks at the world as a thing little to be regarded Vse 2. To stir up all those that desire to get victory over the world to labour to get faith in Christ Jesus who is so abundantly furnished with helps and means for our redemption fit to sanctifie us by the water of sanctification fit to sprinkle us with the blood of redemption whereas if we do not believe on Christ we shall be continually slaves to the world Hence it is that worldlings take such content and comfort in the things of this life and are so discouraged at the losse of them a plain signe they want faith to overcome the world Vse 3. Of tryall what portion we have in Christ Why what feedest thou on If thou hast a part in Christ thou hast a Spirit of God within thee to comfort thee thou findest the ordinances sprinkled with the bloud of Christ to feed on thou canst say to the flattering world I have better meat and better comforts to feed on then the world can yeeld Psal 4.6 It 's poor nourishment for spirits to feed on the husks of this world but a Christian findes the blood of Christ the only food of his soul and the world to be his Servant and not his Master But if we have no higher matters to feed on then the profits and contents of the world the Spirit of God and grace we relish not why then truly Christians we are not 4 If thou wouldst use the priviledges which come by Christ why this is the way Believe on the Lord Jesus and then he is come for thee by water and blood Distrust therefore thy owne righteousnesse rest upon Christ live in such places where Christ is dispensed in his ordinances that so being brought on to believe thou mayst finde Christ to thy salvation 5 Of consolation to such as renounce the world and esteem Christ to be better worth then all the world why thy hope is not frustrate thou believest on such a one as came by water and blood so that though thou be unclean and thy works defiled yet he came by water to purge and cleanse thee Exod. 28.37 38. And what though thy heart be full of many sinful lusts yet thou trustest on one that can by blood make attonement for thee to procure his Spirit and when thou dyest to give thee an open entrance into the most holy place 1 JOHN 5.6 This is he that came by water and bloud even Jesus Christ not by water onely but by water and bloud and it is the Spirit that beareth witnesse because the Spirit is truth IN these verses as we heard Christ is set out 1. By the manner of his coming he came by water and bloud 2. By the witnesse born to him which are First in generall the Spirit v. 6. Secondly more particularly the witnesses are distinguished into two parts three in heaven and three on earth v. 7 8. It is the Spirit that beareth witnesse here Christs coming is confirmed by the witnesse of the Spirit and that Spirit amplyfied by the certainty that Spirit is truth By the Spirit is meant the Spirit of God breathing in the Word and in the conscience of Gods people both are here included For 1. the Spirit breathing in the Scripture is one of the chiefest testimonies that is born to Christ John 5.39 and therefore this witnesse may not be omitted 2. By the Spirit is meant the Spirit as it breaths in the consciences of Gods people for though the Spirit be strong in the Scripture yet how shall I be ascertained of that truth of the Scripture but by the consent of the same Spirit in my heart It s the Spirit in our hearts that witnesseth to the truth in the Scripture John 3.33 and therefore it s called a Seal 2 Cor. 1.20 All the promises in Christ are yea and amen how appears that by the Spirit breathing in our hearts Quest What is that the Spirit witnesseth Some understand it thus The Spirit bears witnesse that the Spirit is truth if there were no other testimony of the Spirit but the Spirit it selfe it would shew it selfe as the Sun shews its selfe But first the Apostle hath not occasion to speak of the witnesse it bears to its own truth but the scope of his speech is to speak of the witnesse that is born to this truth that Jesus Christ came by water and bloud and therefore the witnesse here spoken of is of the Sonship of Christ and of his powerfull coming and to this the Spirit bears witnesse and that Spirit is truth Doct. The Spirit of God breathing in the Scripture and in the conscience of Gods people bears witnesse to our souls that Jesus Christ came to save us by the water of Sanctification and the bloud of Redemption The Spirit breathing in the Scripture John 5.39 It s not the saying of the Prophets nor Apostles that bears such authentick testimony we look at the testimony of them as of Isaiah and Paul Christ speaks of them I receive not the testimony of men John 1.33 Therefore some that have read them have lookd at them as fables 1 Cor. 2.6 7. What is it then that captivates the world to the beliefe of this testimony but the testimony of the Spirit breathing in them What is that Spirit that breaths
Christ liveth in me and the life I now live I live by faith in the Son of God live upon Christ daily fetch all your help and comfort and life from him and for eternall life seeing it is laid up in him let us lay claim to it in his Name and lay up the security of all our life in him that so though it be unsetled yet in him it may be sure 1 JOHN 5.12 He that hath the Son hath life and he that hath not the Son hath not life THis Verse contains the third record God hath given us of his Son and that is the subject of this eternall life to whom this life is given and that is onely to the true believers He that hath the Son hath life and he that hath not the Son hath not life Doct. Vpon our having or not having of Christ depends our having or not having life Prov. 8.35 36. He that findeth me findeth life but he that hateth me loveth death Eph. 2.11 12. Without Christ we are aliens from life and strangers from the Covenant Quest Why doth our life depend upon the having of Christ Reas 1. From the insufficiency of all the creature to give life Heb. 10.1 4. For it is impossible that the bloud of Bulls or Goats should take away sin Besides should we die for our sins our selves yet we could not satisfie for our sins because we could never overcome death neither can our obedience to the law give us life Gal. 3.21 23. David speaks it fully in the Name of Christ Psal 22.29 No man can keep his soul alive he cannot keep naturall life much lesse a spirituall yea Adam in innocency was taught to look for the preservation of his life out of himselfe and therefore he was to eat of the tree of life implying that the maintenance of that life he then lived could not have been in himselfe but he must eat of the tree of life a type of Christ How much lesse could Adam fallen keep this life in him Quest Why is the creature insufficient to give life Answ 1. From the preciousnesse of that price which was to be paid for our life the matter of our justification is the price paid for our redemption Psal 49.8 The redemption of souls is precious and it is beyond the power of the creature it was onely the obedience of Christ as suffering to the death that could give a sufficient price for us and none but Christ could doe it because he thereby declared himselfe mightily to be the Son of God 2. For our life of Sanctification and Consolation that proceeds from the Spirit of God within us springing up in us to everlasting life John 16.7 John 4.10 Now its onely Christ that can give us this life it s he that must ascend up to heaven and send down the Comforter it s he that sets open this living Fountain 3. For eternall life that can onely be given by Christ in regard of the difficulty of it above all humane reach no man is able to deliver his soul from the grave Psal 49.7 8. Death is the passage to eternall life now for a man to die and aftewards to raise up himselfe is above created power John 11.25 Reas 2. From the good pleasure of God that hath appointed That in Christ should all fulnesse dwell Col. 1.19 Col. 3.4 All the springs of life flow from him onely there is no deriving of life from any other fountain Vse 1. From hence we may have an evident ground of tryall whereby we may know whether we be alive or dead why if we have the Son we have life if we have not the Son we have not life For the understanding of this we are to consider 1. What it is to have Christ 2. What it is to have the Son 3. Shew some signes of life For the first we are said to have Christ four wayes 1. By way of service 2. By way of purchase 3. By way of Covenant 4. By way of acceptance 1. By way of service or worship a man is said to have God that worships God as some Princes are chosen by the peoples adoration so by our adoring of God we have God Exod. 20.3 Thou shalt have no other Gods but me that is Thou shalt worship no other Gods but me if thou worship me you have me Psal 45.11 12. For he is the Lord thy God and worship thou him we receive Christ to be our Lord by worshipping him This Moses sang at the red Sea Exod. 15.2 3. to exalt and worship God makes him our God the worship of God is performed in our minds in our wills in our liveâ— 1. In our mindes we then have Christ when we have him in high estimation Cant. 5.10 My Beloved is white and ruddy the chiefest of ten thousand who is like unto thee among the gods Psal 8.7 Exod. 15.10 11. when the soul prizeth Christ above all then we have him this is the difference between spirituall and earthly things a man may prize gold and silver and riches and yet not have them but we never prize spirituall things especially Christ but we have them and this is worship for all worship stands in exalting another and debasing my selfe now if I give Christ divine esteem its divine worship now when the soul thus esteems Christ as the highest and debaseth himselfe to the lowest it hath Christ John 1.27 John the Baptist he so advanceth Christ that in comparison of him he thinks himselfe unworthy to loose the lachet of his shoe no mortall man so great but another may be worthy to loose his shoe but Christ is so highly advanced that we are not worthy to doe him the meanest service when a mans heart thus advanceth Christ and thinks himselfe most unworthy of the meanest service about him much more of having Christ himselfe when once we have Christ in such high esteem we have him indeed and this high prizing of Christ may a poor soul have when it can expresse little else and this is an evident argument of our having Christ when we can think the worst thing in Christ honourable and precious this was Moses his faith that he lookt at the very reproaches and afflictions of Christ as greater riches then the treasures of Egypt Heb. 11.25 26. 2. We honour Christ in our minds when we esteem nothing more worthy knowing then Christ 2 Cor. 2.2 For I determined to know nothing among you save Jesus Christ and him crucified John 17.3 and to know Christ is to know the vertue and worth of Christ as Paul knew him Phil. 3.7 8 9. that is to esteem all his best outward priviledges as base and filthy in respect of the knowledge of Christ an evident sign that Paul had him In Nature we never have a thing but we desire to know the worth and use of it Phil. 3.10 so every one that hath Christ desires to know what the power of his death is and the vertue of his Resurrection and
after another pitch one sin upon another till he be burthened with our sins and what parts and gifts and liberties God gives them they abuse to Gods dishonour And is not this monstrous rebellion for poor creatures to make God serve a wearisome service Wonder not therefore if he say Rebellion is as the sin of witchcraft 1 Sam. 15.26 As a Witch gives her soul to the devil to have her own liberty for a while so rebellious sinners are at league with the devil and hel to serve their lusts whilst they live 2 As a witch makes the devil serve her all her life but at death she serves the devill So God shall serve them all their life time but at death they would serve God and then they will do him the best service they can Why do you think God will accept our service when we dye when we have made him serve us all our life time 2 To have Christ for our Prince is not onely to serve him but we must give him Princely service such service as becomes so royall a Prince Mal. 1.8 Serve not him with blinde and lame sacrifices but with the best and fattest crucifie your fattest and dearest lusts to him let him have your best parts and best affections righteous Abel brought to God the firstlings of his flock and of the fat thereof Gen. 4.4 So let God have our first years and the strength of your affections give not him your old decrepit age 2 Sam. 24.24 I will not offer to God saith David that which cost me nothing Araunah indeed gave them all freely to the King like a King If a man give to a King he must give as to a King he must give as a King Nay saith David if you as a King give those things to me must not I then who am a King give as a King to that King of Kings Let God have all you have give up your selves and all your families to him For application Would you know then whether you have life Why if you have Christ you have life and if you would know whether you have Christ or no you must consider God hath exalted him to be both Saviour and Prince Dost thou finde thy heart looking up to him for help in all thy miseries Then thou hast him as a Saviour If in cases when thou knowest not what to doe yet thy eyes are towards him Why this very looking towards him is of an healing nature as was the looking towards the brazen Serpent Numb 21.9 The Conies are but a feeble folk and yet they make their nests in a rock so it 's good for us in our distresses to have recourse to the rock that is higher then we Again consider are there any lusts in us that we desire to be spared in and would not be saved from Why then we have not Christ for our Saviour So consider Have we Christ for our Prince Do we subject every thought unto him Dost thou not entertain an evill thought if they rush in upon thee dost thou strive to thrust them out Then thou hast Christ for thy Prince But if thou findest evil thoughts in thy heart and sufferest them to rest in thee Dost thou make God to serve a wearisome service from moneth to moneth and year to year and over burthen his patience and mercy Then Christi not thine If thou lookest at him as thy Prince he should have the best service thou couldst afford him A third head of signes whereby we may know whether we have Christ or no is exprest in the text He that hath the Son hath life For we may as well argue from having of life that we have the Son as from the having of the Son that we have use they are reciprocall he that hath the Son hath life and he that hath life hath the Son This Life is fourfold Of Justification Of Sanctification Of Consolation and Of Glorification If we have good evidences of the three former we may have assurance of the latter The signes of life are of three sorts our spirituall life may be discerned three wayes By the causes By the effects By the properties For the causes the holy Ghost gives us three causes of our spirituall life which if we finde we may assure our selves that we have life and so consequently we have the Son 1 Cause of our spirituall life is Gods own good pleasure Of his owne will hath he begot us Jam. 1.18 This St. John proves by denying all other causes of our begetting to life John 13 Not of bloud that is not of parentage for godly parents may have wicked children though Gods commandement do much yet it is not from their good parentagâ— but from Gods pleasure in the covenant Nor of flesh that is not of corrupt nature nor of the will of men that is not of the will of our best friends that desire it and pray for it unlesse God set in with all those of his good pleasure he shall not have life Ezek. 16.6 It was od that said to us when we were in our bloud Live This is an evidenâ— signe of the life of grace Such a mans heart acknowledgeth all the grace he hath to be of Gods good pleasure Take a naturall man he thinks well of him elf that he hath alwayes had a good nature and towardly and hopefull and all his friends could say no lesse But now a regenerate Christian acknowlâ—dgâ—th that he had no heart to goodnesse by nature onely some outward correspondency towards his friends to please them but he acknowledgeth what Paul doth Gal. 1.15 16. When it pleased God to call me by his grace and to reveale Christ in me then I lived but not before A living soul never attributes any thing to his good nature or towardlinesse but when it pleaseth God to call him to his grace A second cause of life is a word of promise for all that are of Abraham are not the Children of Abraham onely the seed of promise such as are begot of a word of promise as Isaac was and least you should think it belongeth to Isaac onely he makes it common to all the elect that they are all children of promise Gal. 4.28 But yet Isaac had the peculiar in that even his birth was by promise to Abraham and Sarah But the Apostle would thereby inferre that all our spirituall birth is by a word of promise Here therefore try thy life thou sayst thou livest but what word of promise wert thou begot of Faith comes by hearing Rom 10 17. Gal. 3.5 There is some word of promise dispearsâ—d in the word preached which the soul layes hold of and is thereby knit to Christ by faith Indeed many a good soul cannot tell what word of promise he was first begot of yet sure it was by a word of promise and though thou dost not know this promise yet there is no Christian but he sustains himself by some promise which shews plainly that he was bred
keeps nothing but what it converts to its own nourishment so a Christian cuts away every superfluity if it be a thing of no purpose or no use to his calling though it may to others this he abandons James 1.21 But that knowledge which may be either necessary or expedient for him that a Christian retains a Christian casts out that chiefly which is contrary to grace 1. Doubtings for that is contrary to the life of grace 2. It casts away all presumption and selfe-dependance perfect love casts out fear and patience strives against frowardnesse and every grace against its contrary so that he may grow up to full holinesse the life of grace casts out the life of the world so much of the world as is cumbersome to his spirit so much a Christian lays down A fifth act of life is the begetting of his kind nature grows up to this ability though at first it be but weak so grace no sooner moves or grows or feeds in any measure but it hath a minde to beget others as soon as ever the woman of Samaria began to be acquainted with Christ she ran to all her neighbors and tells them she had met with one that told her all that ever she had done Is not this the Christ John 4.29 This is the nature of spirituall life as soon as they are well begot themselves they are ready to beget others Indeed a Christian may hide himselfe a while but as soon as he is assured of life himselfe he propagates the same to others John 1.41 to 46. When one Disciple was called he goes and calls another to come and see Psal 51.10 11 12 13. David professeth that if God will but assure him of mercy and establish him therein then he will teach others Gods ways and sinners shall be converted unto him he that is once converted himselfe his care is to convert others to God Try your selves by these signes Doe you finde your selves moving a life of grace growing up therein feeding upon Christ expelling the enemies of life and drawing on others to the same life these are evident signes of life if you finde it not thus there is no true signe of the life of grace in you 3. This life may be discerned by the properties of it by finding of which we may discern of our spirituall life And there are three principall properties of life 1. Where ever life is there is some warmth When Elisha had stretched himselfe over the dead childe the flesh of the dead childe began to wax warm a signe of life 2 Kings 4.34 So the presence of the Spirit united to the soul of man is the cause of all spiritual heat Rom. 12.11 Fervent in spirit Therefore the Spirit is compared to fire Mat. 3.11 1 Thes 5.19 Quench not the Spirit A signe that the Spirit is of a fervent nature So 2 Tim. 1.6 I put thee in remembrance to blow up the graces of Gods Spirit A Metaphor taken from blowing up the fire with bellows all which imply that the Spirit of Christ communicated to Christians is a fervent spirit Where there is no warmth there is no life If our spirit begin to wax warm it s a signe of spirituall life as the two Disciples that went to Emaus said Luke 22.32 Did not our hearts burn within us whilest he spake those things Implying the Word hath a power to quicken and warm and heat the spirit of a Christian This same warmth and heat is exprest divers wayes 1. The very knowledge of a Christian is warm whereas in all others the knowledge is cold and meerly speculative without any life or power There is a zeal according to knowledge and there is a knowledge according to zeal The zeal that is not according to knowledge is a rash vaine zeal Rom. 10.2 So it is a cold empty knowledge that hath not zeal with it John was a burning and a shining light shewing every severall condition what they should doe but he burnt up the hypocrisie and lusts of the body and inflamed their affections with zeal and warmth as Herod heard him gladly Where there is truth of light and knowledge there is burning The knowledge of a Christian makes him fruitfull in a Christian course 2 Pet. 1.8 So that whatever he knows either necessary or expedient for him to doe he will doe it and he will cause others to doe their duties that belong unto him such is the heat of his spirit that he will not suffer his Brother to lie in sin Lev. 19.17 Now another man knows many things but doth them not nor thinks he is bound to doe them but a Christians knowledge is of that nature that it will not suffer him or his Brother to lie in any sin True Christians are thought oft-times to be more busie then needs 2. There is warmth in our breath as long as there is life in us there is breath and that breath is warm so if there be any spirituall life there is alwayes some warm breathing some warmth in his breathing towards God there is alwayes some warmth in his prayers the prayers of hypocrites are but cold and empty and vanish away but there is alwayes some breath of life in a good mans prayers even then when we know not what to pray for or how to pray yet then there is alwayes something in him that expresseth warmth his very sighings and groans come from some kinde of heat and life Rom. 8.16 2. As their breathing towards God is warm so they breath warmth one towards another so that in their conference if they speak of the things of the Word they doe not speak slightly and overly without any affection but they speak of them with reverence and fear and love and affection 3. There is that kinde of warmth in him as that thereby he doth not onely affect the Word but he is able to digest it in some measure there is no life but there is some power to digest something if not strong meat Psal 119.20 My soul breaketh for the longing it hath to thy judgements So Psal 42. My soul panteth after thee This very panting and breathing of the soul after God so unites the soul unto God that thereby he digests something that inables him to walk before God in the land of the living whereas an hypocrite is hopelesse to any good 4. If things be warm the more they lye together the more warmth and heat cold logs laid together heat not one another but two or three brands put together are enough to kindle an heap of wood so take a Christian that is very cold and almost benummed yet put him to two or three more and one word kindles another and their spirits are more and more inflamed more fit to pray and fitter to admonish and comfort and help forward one another 1 Pet. 4.8 Fervent love among Brethren so kindles one another that they are inflamed to any good offices but when Christians are disjoynted they lose all