reasons and such intentives as draw on a lust woe be to them that put away all feare of judgement and so draw on lusts with the cords of vanity Vse 4. To teach us all to wean our selves from these lusts Young men I write unto you love not the World nor the things of the Werld and old men have nothing to doe with them refrain from them apply such corrosives such threatnings such promises Christs death and cut off all occasions of sin root it out challenge your hearts arraign them before God bring them as enemies to your souls and labour to cut them off utterly If any man love â—he world the love of the Father is not in him Doct. It is not the having but the love of the world that keeps our hearts from the love of the Father It is not the having of the World for Davids mountaine was strong Joseph had his will in Aegypt Abraham was rich but though they had the World yet they had not the love of the World Jam. 4.3 4. whosoever is a friend to the World is an enemy to God it is not the Lordship of the World but the friendship of the World that is enmity against God for the time shall come that they that take the Lambs part shall be Princes of the World and Saint James calls the love of the World Adultery as a woman that makes her selfe a friend to another man and bestows that love upon him which her Husband only should injoy is an enemy to her Husband so a man that is a friend to the World or to the lusts of it is an enemy to God alienated from him and he would have them know that there is no worldly covetous man but he knows that his love of the World is enmity against God it is the World that hinders you from the Word and Prayer and good duties Reas 1 From the amplitude of that love which we owe to God which cannot therefore be divided to others Thou shalt love the Lord thy God with all thy heart and all thy soul and minde and strength Mat. 22.37 then we must love the World no further than it may help us in his service and we may imploy it to his advantage if we love it more we sin against the great Commandement if we must love the Lord with all our heart and mind and strength then what sorry weake affection is due to the World even an heartless faint love all our love and vigour of our spirits is to be set on God now if a man love the World he cannot thus love God for if he love the World his first and chiefest care is for wealth and riches and then it may be he will a little look towards God first let me bury my Father first let me stock my Farm and try my Oxen and then if I have any time I will come to the Feast 2 A covetous or a lustfull or a proud man when he hath the World and the lusts thereof he is fully satisfied with his portion without God Psal 17.8 so Luk. 12.19 Soul take thine ease thou hast goods laid up for many years he wraps up the comforts of his soul in these outward things if he have wealth or pleasure he is content without God the more he hath of the World the lesse he cares for God as the Moon when it is at the full it is most opposite to the Sun so is it with a worldly man 3 The love of the World will make a man part with God rather than with the World he will rather part with Grace and Heaven too than leave the World he will rather part with eternal life than his wealth as the young man in the Gospel Mat. 19. from 16. to 22. he had rather part with Christ and an expresse promise of heaven than part with his possessions so we see how the love of the World keeps us from the love of God Notable is that speech of Christ Mat. 6.24 No man can serve two Masters c. God and this World are as two Masters such is the amplitude of Gods service that he that serves God as he ought hath no time to serve the World No man that hath a servant but he looks that his whole time should be spent in his service so if we spend any time in the service of the World we cannot be servants to God Indeed if services be subordinate we may serve many so we may seek and take pains for the World but be sure it be in subordination to Gods service look that it may make you more free to Gods service Vse 1. To discourage any man from the love of the World there is no greater discouragement than to say If we love the World the love of the Father is not in us As if a Father come to a childe and say if you love such a young man or woman you cannot love me and I shall take you for my utter enemy and you shall never make it up againe would not any ingenuous childe rather than he would be an enemy to his Father part with any so when God saith If you love the World you cannot love me I shall look at you as my enemies were not this enough to make any christian out of love with the World therefore chuse whether you will love God or the World if you love the one you cannot love the other therefore it is not a matter of frugality or providence to love the World for I say If any man loves the World he makes the World his God therefore covetousnesse is called Idolatry Col. 3.5 a mans belly may be his God the love of the World is directly against God the love of God requires all your hearts souls and strength therefore no part to be set on the World Vse 2. It may exhort Christians to mortifie their love to the World you must either crucifie your love to the World or to God If you love the world you cannot love God if you love God you cannot love the world you cannot serve God and Mammon Motives 1 If a man can but withdraw his mind from the World he may be Master of the field in any temptation that befals him what is the World all that is in the world is either profit or pleasure or credit and we regard the World no further so that if thou beest weaned from thy profit or pleasure in meat or drink or Pastime if thou beest weaned from credit thou shalt bereave Satan of the weapons he fights against thee with for how doth he keep men back from Religion but that it will not stand with his credit and applause in the World what hinders them from holy duties but love to their profits and pleasures therefore could but a man wean himself from them he might easily overcome the wicked one how did Josephs Mr. work on him was it not from pleasure and if Joseph be content to leave the lusts of the flesh he
of God shining in our hearts the mercy of God pacifying our souls so that now we do not onely believe the promises belonging to us but the feelings of Gods love is a manifestation of Gods grace John 14.21 22. If any man love me saith Christ and keep my Word my Father will love him and we will come in to him and make our abode with him As we grow in love so the comforts of Gods Spirit grow in us The ground of this reason is taken from Gods nature who is love God is not said to be faith or hope but love and the more any man hath received of love the nearer doth he come to God and the readier is he to be doing good offices and to be helpful Reas 2. From the cause of love we know God dwels in us and wee in him because we have received a Spirit of love We could not receive a spirit of love if we did not receive a spirit of faith Gal. 5.6 We could not love our brethren if we had not faith to believe in Christ Now where faith is there Christ dwels Ephes 3.17 This reason is from the cause of love Vse 1. Of consolation to loving Christians they have manifest experience and knowledge of Gods love Hereby we know that God dwells in us and we in him The benefit of a loving spirit is this that it keeps fellowship with God and that entire fellowship A loving man doth not onely believe that he hath fellowship with God but he knows it he hath evident reason for it 2 To teach such as want the goodnesse of the promises they are not sensisible of Gods favour they have no sensible experience of it they may be perswaded that God will shew them mercy at the end but yet they do not know it If thou wilt know the fellowship between God and thy soule then pray more that the Sprit of love may dwell in thee as thy love grows so shalt thou grow in sensible experience of Gods love to thee God crowns faith with trust and confidence and assurance but he crowns love with experience If you want experience of Gods love then think surely there is some weed of envy wrath and hatred from which if thou cleanse thy heart thou shalt not onely have assurance but experience 3 This refutes the Papists that say a man cannot know that God dwels in him this is an evident signe that they have neither faith nor love if they had faith they should have assurance if love they should have experience 1 JOHN 4.14 And we have seen and doe testifie that the Father sent the Sonne to be the Saviour of the world Doct. THat such as love one another they have seen and do beare witnesse of the Father sending his Son to be a Saviour of the world John 13.4.5 Reas This word sight is more then believing for the Apostle put a difference between them 2 Cor. 4.3 We believe that Christ sits at the right hand of God but we have not seen it when he saith They have seen he would have you know that they have had experimental knowledge all sight is an act of sense and riseth from some ground of reason reason is from sensible feeling which every loving soule hath found that God hath sent his Son to be a Saviour of the world a Christian knows that except his heart be warmed with the love of God he cannot love his brethren The woman in the Gospel of whom Christ asked a little water when she saw that Christ was the Messiah and had convinced her of her sins John 4. she left her water pots vers 20. and ran into the City and saith to the men Come see a man that hath told me all that ever I did is not this the Christ Vers 29. and vers 39 40. When the Samaritans were warmed with his words they besought him to stay amongst them and many of them believed in him so that so much sight of Christ so much love Reas 2. From the knowledg that such have of Gods love unto themselves the Lord hath sent his Son to save the world the Lord hath sent his Son into the world to save us from his own wrath and shall we bear wrath and malice towards those that are his a Christian will be ashamed that his heart should be wrathful and malicious he will be reconciled to his hrethren when a Christian walks in love he hath seen the Saviour of the world and hath known him for that makes him love them because God sent his Son to save them They bear witnesse If a man refuse the love of his brethren he denies that God sent his Sonne to be a Saviour of his brethren from his wrath God sent his Sonne to save us from hell death and the grave and from all evill we may meet with God hath promised to with hold no good thing from them that feare him but if death and sicknesse be good we shall have them Psal 84.11 Now if we with-hold any good from our brethren we bear witnesse that Christ came not into the world to save them Vse 1. This should teach us to lay down all wrath and hatred and to be discouraged from harbouring any such distempers in our souls for else you proclaim before God Angels and men that God did did not send his Son to be a Saviour for shall Christ come to save his people from the wrath of God and from the Devil and shall he not free his people from my wrath Either make Christ a whole Saviour else make him no Saviour at all If Christ save from any evill he will save from all Agrippa was a Christian in part but Christ was not a Saviour in part 2 To exhort every soule to be loving to their brethren the more you abound in love to your brethren the more you testifie that God sent his Sonne into the world to be a Saviour and the more love will God expresse to your soules 3 Of consolation to such as love all men but especially to such as are of the houshold of Faith such a man hath seen that God hath sent his Son to be a Saviour of the world As Gods will is they shou d be saved so for his part his will is they should be saved such a man may be perswaded that God hath forgiven him his sins 1 JOHN 4.15 Whosoever shall confesse that Jesus is the Son of God God dwelleth in him and he in God THe 14 and 15 verses contain an argument of Gods love dwelling in us the proposition is laid down vers 14. the assumption vers 15. Doct. The confession that Jesus Christ is the Son of God is a true note or pledge of our mutual entire and constant fellowship with God They have entire fellowship because they doe not onely dwell one with another but one in another as members in the body as branches in the root Whosoever shall confesse Jesus c. So that this is one mark of
It is many times an exercise to Faith to be commanded to believe what we see not but to see what we belive not is a great strengthning to a weak Faith Again a greater measure of knowledge is a notable means of a greater measure of Faith And if you object against this Heb. 11.2 I answer That the meaning of the place is this that though things be not seen yet Faith maketh them evident not that whatsoever we believe by Faith is not seen Stephan saw and believed the same Acts 7.55 There is a threefold light of Sense of Reason of Faith when a thing is obscure to both the former Faith will make it evident Thirdly Their Peace of Conscience also hereby was more setled and established Luke 2.29 30. for he saw now Christ was come to accomplish that work of reconciliation which before was promised and to make up our Peace with God In these regards the glory of the second Temple was greater than that of the former Hag. 2.10 the second Temple wanted five things of the former Aarons Rod the Pot of Manna Vrim and Thummim fire from Heaven and yet it was greater than the former because these three Knowledge Faith and Peace of Conscience were so much increased not to a few as it was before but generally even to the simple Vse 1. Hence we have just occasion to meditate of our blessednesse also above that of the old Church for all those grounds of the Apostles blessednesse by seeing and hearing Christ remaine to us as 1 Means of Knowledge clearer to us than to the old Church by the Apostles preachings and writings we even see Christ crucified Gal. 3. 2 Means of stronger Faith 1. Because of greater means of Knowledge 2. Because that is already accomplished to us which they hoped for 3. Means of setling greater Peace seeing Christ is not onely come to make our Peace as he was to Simeon but hath already done it And therefore a shame it were for us to be more Ignorant Faithlesse perplexed in conscience than they were and therefore for 1. Knowledge let us be no longer babes 1 Cor 14.20 the times require it Heb. 5.12 Isa 11.9 2 Faith let us strengthen it First For Promises past we have not now received them Secondly For Promises to come of the resurrection he so long foretold was at last seen and then belongs to us that 1. Blessings John 20.29 2 Joy 1 Pet. 1.8 3 Peace let that possesse and rule us Col. 3.15 in life and death as it did Simeon Vse 2. To Stir us up to pity the Estates of such poor people as sit still in darknesse and in the shadow of death having no means of Knowledge of Faith of Peace John 7.49 Vse 3. How great then is that blessednesse prepared for us in Heaven where we shall see Christ as he is and then 1. Our Knowledge shall be perfect 1 Cor. 13.12 2. Our Faith shall be joyned with Fruition yea we shall see what we believe 1 Cor. 12.12 3. Our Peace shall be passing understanding Phil. 4.7 unspeakable and glorious 1 Pet. 1.8 á fortiori It is good to feed on these spirituall joyes and then these carnall delights will soon grow out of tast and relish Doct. Christ in himselfe and to us is the word of life Here is to be shewed in what respects he is called 1 A word 2 A word of life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here is a metaphor and every metaphor is a short similitude and it must not be expected that any similitude should agree in all poynts But Christ is called the word of God in four respects as he is the wisdome image interpreter and promise of the Father First The wisedome of the Father as reason floweth from the soul or minde of man and is not any accident to it but of the same nature with it though there is an accidentall wisdome in us which is habituall yet there is also an essentiall wisdome in us namely our Reason which is naturall so Christ who is the reason and wisdome of the Father flowed from the Father was begotten of him and is of the same nature with him hence he is called the wisdome that dwelleth with God Prov. 8.1 22 24 25. 1 Cor. 1.24 and the Holy Ghost may seem to have reference to this place John 1.1 2 3 4 5. because the description which he maketh of the world it seemeth he took from that description of wisdome if you compare these places Prov. 8.1 with John 1.1 Prov. 8.3 with John 1.2 Prov. 24. to 30. with John 1.3 Pro. 8.34 with John 1.4 Prov. 8.35 with John 1.5 and chap. 1.22 24 c. Secondly As the words or speech of the man is a character of his minde for out of the abundance of the heart the mouth speaketh a rotten heart begetteth and streameth forth unsavoury speeches an holy heart breatheth out gracious words so is Christ the character or engraven forme of the Fathers person Heb. 1.3 Thirdly As the speech or word of a man doth declare the will and meaning and Counsell of the speaker so doth Christ of the Father John 1.18 Mat. 11.27 Fourthly Christ may very well be called the word of God or the speech of God because he it was of whom the Lord spake from the beginning that is the word of promise which he made to Adam to Abraham to Isaac to Jacob to David c. hence Christ is called the Promise Heb. 11. hence he who is called a Servant 1 Chron. 17.19 is called the word 2 Sam. 7.21 that is a servant spoken of or promised Secondly Christ is called a word of life 1. Because he hath especiall life in himselfe John 1.4 John 5.6 2. Because he communicateth life and he communicates 1 Naturall life which to us men is the light of Reason Joh. 1.4 this former we have from him as an author these following as an head or root 2 He communicates spirituall life and that he doth 1. By dying for us for his death is our life as by his wounds we are healed Isa 53.5 so by his life we live now the life we live by Christs death is 1 Justification that is forgivenesse of sins Col. 1.14 Ephes 1.7 therefore he is called the justification of life Rom. 5.18 we without his death were dead meer Children of death as condemned persons and Christs death procuring us pardon procured us life 2 Mortification it is the first part of spirituall life inherent in us to die to sin and that was procured by Christs death Rom. 6.6 Gal. 2.19 2. He communicates spirituall life to us by rising for us for as we have been like him in dying to sin by his death so doe we live to God by his life Rom. 6.5 10 11. now the life we live by his Resurrection is 1 Vivification or newnesse of life Christ now living in us by his Spirit Gal. 2.20 1 Cor. 6.17 Hence as living trees of Righteousnesse we bring forth fruit unto God
he will be ready to storm if a man takes crosses impatienly he thinks they fall on him undeservedly Vse 5. Learn not to be censorius reject not others for sin we ought not to do so but for wallowing and walking in sin but despise them not for sin for in many things we sin all and truly if we be over censorius we profess our selves to be no sinners for if we were we would pitty them and look most to our selves Mat. 7.5 6. If we say we have no sin we have no truth in us Now on the contrary Verse 9. we have a note of a good estate If we acknowledge our sins he is faithfull and just to forgive us our sins and to cleanse us from all unrighteousnesse Doct. Vnfaigned confession of our sins to God is the ready way to the pardon and healing of them Confession is the ready way to Justification and Sanctification pardoning of sin and cleansing from sin This place is stood upon by Bellarmine for auricular confession he saith it is meant of confession not to God but to the Priest and what is his ground but this to the confession here spoken of is a promise made of pardon but no word of promise in Scripture to confession to God but to confession to the Apostles and Ministers of Christ John 20.23 But 1. It is a notorious Falshood to say that no promise is made to him that confesseth to God Prov. 28.13 we understand it of confession to God he denies it because he speaks it of confession to him from whom sin may be hid which cannot be from God But yet many a man hides his sin from himselfe and will not search into his own heart and labours to hide it from God Isa 29.15 Ps 32.3 4 5. And that that place in the Proverbs is meant of confession to God appears in that he speaks it of confessing to him of whom he might finde mercy but confession to man often brings ruine I would yet further ask them if there be no place that expresseth pardon to him that confesseth his sins towards the Temple see Psal 32.5 6. Job 33.27 and that whole prayer of Solomon 1 Kings 8. runs on promise of Pardon to him that confesseth to God and God answers to that Petition Chap. 9.3 and now that Solomons Temple is destroyed we have a greater than the Temple whereof that was but a type if we confesse our Sins and put up our Prayers in the name of Christ our Sins shall be pardoned and healed and for that place John 20.23 we say there is no mention of Confession but they have a power to remit them without confession according to Acts 9.17 Ananias comes to him without hearing a word from him Acts 22.16 his Sins were not remitted by confessing them to Ananias but by calling on the Name of the Lord indeed if a man be burthened in Conscience it is meet he should confesse his faults to the faithfull Ministers of God and request their help and prayers James 5.16 which is meant of Ministers as well as Lay-men of Christians in general Mal. 2.7 Q. But what difference will you make between Ministers and Lay-men if you say we may confesse our faults to Lay-men in private A. When Christ saith those sins you remit are remitted it is not meâ—â—t that they have judicial power to absolve them and say Ego absolvo te in nemine Patris filii spiritus sancti but he hath given them a Ministerial power to declare remission of sins to them that are penitent if they see them penitent and humble they may declare some promise whereto pardon is annexed Obj. But common Christians may doe thus and is there no difference between Ministers and them Ans God is wont more usually to blesse a Ministers discerning of the estate of a man and applying comfort than other common Christians Rom. 10.14.15 the ordinary way of faith and to get comfort by faith is by the Ministry of the Gospel If we confesse our sins he is faithfull and just to forgive us our sins faithfull and just expressing the truth and righteousnesse of God in making good his promise to those that confesse their sins To forgive Sin is to free a man from Sin and Punishment and to remit it Jer. 31.33 To cleanse from Sin is to mortifie Sin and quicken Grace Reas 1. In respect of God 1. From the great Honour confession of Sin doth to Gods Justice no man confesseth his Sin to God but he glorifies Gods Justice though he should deal never so hardly with him yet his Justice should be magnified Psal 51. Neh. 9.33 Dan. 9.7 2. It sanctifies the name of Gods grace why doth the Apostle so set out the sinfulnes of all in Cap. 2. 3. ad Rom. but that he might magnifie the riches of Gods grace it shews that if they have any mercy it is from Free Grace Reas 2. In respect of our selves 1. It exceedingly humbles us and makes us willing to accept any hand of God Lev. 26.41 42. how doe these men come to be humbled if they confesse their sins and the sins of their Fathers this will humble them 2. Confession of sin to God doth restrain us from Commission of sin for a man considers he must come before God and break his heart for it and an ingenuous heart is more ashamed of his sin before God than before men Ps 51. Against thee against thee onely have I sinned that most affected him 3. Confession of Sin makes us examine our selves and that is very profitable when a man comes and considers the frame of his heart and life it afflicts him much as the searching of a Wound doth anguish the Body so examination of our selves doth much afflict our souls Now for the properties of this Confession it must be serious and sincere and with a resolution to doe so no more when a man confesseth his sins with griefe of heart that he hath offended God and resolves never to doe the like again this is very effectuall Vse 1. It serves to teach us that in Scripture phrase the repentance of an humble Sinner goes before Justification and Sanctification many a man comes to be humbled and yet is confident his sinne is neither forgiven nor his heart sanctified if Confession be the way to Pardon what need a man confesse his Sins if he be truly perswaded they be forgiven we grant therefore that Repentance is the way to Pardon to the sence of it at least It is a question whether Repentance go before Faith or Faith before Repentance I answer if you take it practically there is no man that either believes his sin pardonned or healed till he brought to Humiliation contrition and sorrow Vse 2. To teach all that stand either in need of pardon of Sin or cleansing from Sin what course to take the best have need to increase it but didst thou not finde pardon at all or cleansing here is a plaine Promise If we
Scripture-phrase by three degrees 1 They are said to be in Christ that do submit themselves to the ordinances of God hear the Word receive the Sacrament use prayer and other good duties and live unblameably before his people 1 Cor. 7.39 where he gives liberty to any Christian woman that makes profession of Religion if her Husband be dead to marry with whom she will but in the Lord and 1 Tim. 5.11 he forbids Timothy to receive younger widdows because when they begin to wax wanton against Christ they will marry this is not here meant though it be a part of it 2 There is a further being in Christ by a participation of some Graces though not sanctifying Graces yet such as may fit them for many Christian Offices as may fit for Magistry as Jehu Ministry as Judas Joh. 15.2 Every branch that beareth not fruit in me he taketh away as who should say there may be a branch in Christ and yet bring forth no fruit but no man can bee thus in Christ but he must suck some sap and juice from Christ but this is not here meant of common Graces as Jehues zeal Felix his trembling Herods joy c. 3 Men are said to be in Christ when they participate of such Graces as accompany salvation such as make them true Members of Christ as Faith and Humility and Hope and Patience and of such St. John here speaks by such fruits we know that we are in Christ And thus we are said to be in Christ partly from all eternity in the purpose of God Ephes 1.4 not actually but vertually non actuali inexistentia sed virtuali continentia God looked at us as Members in time to be in Christ and notwithstanding this decree yet these may not live in obedience to any Commandment have as yet no Fellowship with Christ 2 There is another being in Christ which is actuall namely of such who being called out of the estate of Nature bring forth the fruits of new obedience Rom. 16.7 who were in Christ before me not elected before him but called before him he was a Persecutor when they were Professors thus we are said to be in Christ when by faith we lay hold on him John 1.12 Q. 2. What is it to know we are in Christ A. It is more than opinion or thinking so for we are never said in any speech to know that which we only think to be so no man knows this to be gold or silver if he but think it to be so No man grounds his knowledge upon conjecture and indeed opinion flows from contingencie it may be so or otherwise but Knowledge is on sure grounds what then is it Faith No they go together yet they differ much there is as much difference between them as between hearing and seeing Faith comes by hearing when we assent to any thing upon Divine testimony as if God hath given us some word we believe it but if we see a thing by sense or by experience or by some certain Arguments of Gods dealing with us that we do not now only believe it from Gods Word but we plainly see it by experience in our hearts from some love of God from some obedience and humility c. if we have found our consciences pacified after much horrour Again we finde that our hearts have been proud and unclean but now down falls pride and uncleannesse and we begin to conform our selves to Gods will now we know that Christ is in us or else we could not have turned our selves to any good thing Q. 3. What is the reason that such obedience is a certain sign and evidence of our good estate in Christ that we know that we are in Christ Reas 1. From the wonderful insufficiency of our natures to keep any Commandment of God without this 2 Cor. 3.5 Matth. 12.34 35. Rom. 3.12 we of our selves are altogether fruitlesse in the works of righteousnesse till Christs love dwell in us Ezek. 36.25 to 27. How come men to keep Gods Law but from the Spirit of God which dwels in them Look on men in the state of Nature and their fairest fruits are but the Vines of Sodom and Grapes of Gomorrah Deut. 32.32 33. they seem as fair as any but their clusters are bitter and so the best fruits of all Natural men are bitter our very Honey is like Gall and Wormwood and our best actions full of corruption and bitter so that if a man finde his Grapes savoury his words thoughts and actions gracious and sweet so that now he is fruitful in obedience it is an evident sign we are in Christ else we could not be enabled to any thing which is good 2 Were it not for the love of Christ that constraineth us we should never be willing to deny our selves Do you see a man willing to submit himself to Christ to his Ordinances it could not be but by the love of Christ that constrains us to deny our selves Vse 1 Of refutation of that Popish Error that think it impossible that any should know his estate in Christ or that he shall be saved it is one of their Canons Why doth the Apostle speak to little Children Babes in Christ thus they may know that they are in Christ and that by keeping his Commandments in sincerity if it were impossible to be known for them therefore to conclude an impossibility for a man to know that he is in Christ is against the Doctrin of the Apostles and against Christ if I say any man preach another Gospel than this that St. John delivered let him bee accursed Gal. 6.7 Aquinas concludes that we cannot know we are in the state of grace certainly but upon conjecture which implies a contradiction for opinion is contingentium scientia necessariorum certorum yet he makes some Objections against himself Obj. Is it not said Gen. 22.12 Now I know that thou fearest me c. that is as he expounds it Cognovi i. e. Cognoscere te feci I have made thee to know that thou fearest me therefore saith he he might know that he was in the state of Grace because he was willing to deny his dearest Son for Christ He answers it may be it was special Revelation but it was not special Revelation to resolve to kill his Son at Gods command he knew his own heart well enough Obj. 2. 1 Cor. 2.12 Now we have received not the Spirit of the World but the Spirit of God that we might know the things that are given us of God so then saith he if we may know things that are given us by the Spirit of God then it is more than conjecture it is a certain Knowledge His answer to this is it is spoken of a state of Glory but it is manifest to be meant of a state in this life for he speaks of Princes that persecuted the truth and that they knew not these things but we know it by the Spirit of God Obj. 3. If men may discern
of Antichrist so then the question is Where is this Spirituall Unction alas it is an hard thing for blinde natural men to know but yet as the Ambassador of Persia said Quot Senatores tot reges so where you see a company of Christians Quot Christiani tot reges so many Kings Priests and Prophets Psal 45.16 the children of the New Testament shall be answerable to the Fathers of the Old and shall be endued with suitable graces they are Princes in what part of the World soever they are Princes judging of things in difference indued with a Princely spirit to overcome the World and Sathan and their own Corruptions they have a Priestly Office to pray and instruct to sacrifice themselves and their Families to God c. therefore if you find such a company verily there is the Church of God and let not the Separatists say you have prophane persons among you We say though they be amongst us yet they are not of us and therefore that hinders us not from being the Church therefore whither should we go to seek the Church but where this Unction is Vse 3 For all you that have received this Unction it is not for Kings and Princes to be digging in the earth it is not for Priests and Prophets to be ignorant and blinde and dumbe 1 Cor. 6.1 to 7. Paul is confident that the meanest Christian is a Judge What a shame is it for a Christian at every temptation to be carried Captive What a shame is it for Kings to soyl and besmut themselves for Saul to cast away his shield was a vile dishonour so for Christians to be soyled and carried away with every temptation for you to cast away your shield as if you had not been annoynted is a great dishonour It becomes Christians to fight like Princes and to be victorious and to judge like Kings so walk as Priests of the high God know how to pray how to instruct your Families how to offer all your wayes to God all your Families you are not to be only holy day Priests but daily Priests Vse 4 It may teach every Christian that stands in need of healing or suppleing your stiff spirits you need balme and oyle for healing the wounds of your souls and suppleing and softning your stiff spirits why here is an unction that will heal thy wounds and soften thy heart intreat God that he would shed abroad his spirit into thy heart that he would heale thy spirit soften thy heart and chear thy soule look up to the holy one he is able to powre floods of consolation on thee and establish thy soul in peace do wee find our spirits hard and stiff and bound our spirits very straight and stand in need of a great deal of alacrity why yet this spirituall unction will so inlarge thee and supple thee that thou shalt find thy selfe helped and quickned that thou mayest do things not weakly but with power and life so if we find corruptions so strong that we know not how to overmaster them there is an unction from this holy one able to strengthen us against them intreat God therefore to power it down upon thy soul so doe you want power and life in Gods ordinances why in any need look up to him Vse 5 Here is a ground of much consolation that God is pleased to bestow such a mercy such a blessing as this upon us how are we bound to Christ that is pleased to annoynt us with the same oyntment wherewith himselfe was anoynted it is a ground of much consolation Christians are often called to great imployments which if they look on themselves they see themselves altogether unfit for such as Moses said send by whom thou wilt send but is not this unction able to make us Kings and Priests we know where to find supply and if God call us to more imployments that is our comfort that we have an unction which is able to fit us for every work and imployment God shall call us to Vse 6 Of exhortation to every Christian not to rest contented in an empty name of Christianity â—â—ll you get this spirituall unction rest not in any known strength but what you receive by this spirit otherwise you shall find much want of help Matth. 25.1 to 10. the wife Virgins had their oyle continually ready and prepared whensoever Christ came but the foolish Virgins some oyle they had some common gifts and graces but they were spent and it was too late to seek for oyle when the Bridegroome came so do not only hear the Word but labour to find some oyle dropt into your souls that so in stormes you may find the life and comfort of the spirit 1 JOHN 2.20 But ye have an unction from the holy one and ye know all things IN these words the Apostle prescribes a means to preserve them against seducements and the first means is the unction they had received from the holy one which is a comparison from the legall oyntment this spirit of Grace should be as an Antidote against all Antichrists Now we come to speak of the vertue of this unction Doct. The little Children of God by vertue of the oyntment of the spirit of Grace they know all things So Verse 27. so that there is an abiding oyntment and so sufficient that they need not be taught more or better things than it will teach them For Explication 1 Consider the subject yee know all things This universality of Christian knowledge is amplified by the subject yee know all things 1 For the desire of their hearts they desire to know all things necessary to salvation Acts 10.33 this is the frame and disposition of a converted heart to know all things and so great is the desire of Gods Children to know this that they desire to know those things that are most against them 1 Sam. 3.17 Eli knowing by Samuels lingring that he had some terrible message yet he would know it and urged him by a curse to declare it and when he had told him yet saith he Good is the Word of the Lord so that a godly heart desires to know all the Will of God especially if it belongs to him though it be never so bitter it is contrary with a carnall heart few are willing to know all things especially if they be against them and crosse their lusts they would not know it so Mark 6.12 in Herod so Isa 13.10 they were men of that frame that would have the Prophet speak pleasing things Mal. 2.11 2 As in their desire so in the preparation of their hearts they know it so that if God reveal his Will at any time they have hearts ready to hear it and apprehend it better Joh. 10.4 5. there is a vertue in them whereby they discern betwixt the truth of Christ and false Doctrin so the noble Bereans were more noble because they received the truth with all readinesse and fear Acts 17.11 12. they searched the Scriptures so
at all to help them on you are mercilesse Parents and Masters that do not labour to bring them on to the riches of knowledge for without this they shall finde no mercy nor favour from God Vse 2 It may serve for a signe of trial of our knowledge whether we have received the Unction of the Holy one if you know the truth in a right manner then you have partaken of the Unction of the Holy one this differs from all other knowledge For the cause of it it is from God Isa 54.4 the means of getting it is to attend diligently to the Word private conference may bring on men to understanding of the truth nay where other means fail it may bring them to the knowledge of faith Joh. 4.42 when we come to publique Ordinances we arise to higher and full understanding and riches of full assurance they perceived Christ so speaking to their Souls that they believed on him now by experience First Therefore listen to private Christians but frequent the Ordinances whereby you shall grow up to fulnesse of knowledge The Second Means is frequency in prayer Prov. 2.13 14. Thirdly Obedience is the way to get knowledge If any man do my Fathers Will he shall know the truth if you pray to God and come to the Word with a desire to do what you hear and resolve that what the Lord speaks you will hear and do it and not only such resolution as is extorted by some Thunder-shakings as the Jews Exod. 20. but when you have a setled resolution to obey what you know to be Gods Will God will increase your knowledge 2 This knowledge differs from other knowledge in the effects for this knowledge humbles men Prov. 30.2 3. and this knowledge works faith Psal 10.9 They that know thy name will trust in thee and obedience Col. 1.5 6. that knowledge which brings not forth obedience is no true knowledge none but this kinde of knowledge brings forth sincere obedience 1 JOHN 2.21 Because ye know the truth and that no lye is of the truth THese words afford us Three Doctrins 1 That every Antichristian Doctrin is a Lye for of that hee speaks 2 That no Lye that is no Antichristian Doctrin is of the truth that is flows from the truth of the Gospel 3 Such as have received the spiritual Unction and do know the truth they also know that no Lye is of the truth For the first Doct. Every Antichristian Doctrin is a Lye Q. What is a Lye in Doctrin for that is the lye that is here meant A. Three things make up a Lye 1 That the Proposition do not agree with the thing we speak of 2 That it agree not with the Notion that we have in our mindes 3 That we speak it a purpose to deceive all these are found in every Antichristian Doctrin 1 These enunciations do not agree with the word of truth for else they could not be a lye the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shews they agree not with the truth of Christ 2 These Doctrins are contrary to the Judgements of them that deliver them and this may appear from the definition of an Heretick Tit. 3.10 11 an Heretick is one that is subverted in his errour and is condemned of him selfe Heresie therefore is all subversion by errour and maintaining of the same with obstinacy a man may be an erroneous man but he doth not come to be an Heretick till he be condemned in himselfe that is speak contrary to his judgement which may appear when rather then he will depart from his errour he will contradict himself as when he is convinced he falls to wranglings or blaspheming these are signs of such as speak contrary to their own judgements 3 They deliver them with a purpose to deceive Ephes 4.14 They lye in wait to deceive they plot how to deceive the consciences of men and this kinde of Heresie is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Cheating every way or they are as Coggers of Dice so that their trade is but to deceive and cheat men so that we see there is a Three-fold Lye in every Antichristian Doctrin 1 It is materially a Lye the Doctrin it self is contrary to the truth 2 It is a Lie formally they speak against their judgement 3 It is efficiently a Lye they breed lies in others 1 Tim. 4.1 2. Q What is the reason why every Antichristian Teacher is a Lie and his Doctrin a Lie A Because it springs from a lying spirit not from a Spirit of truth but of lyes so the Devill describes himself when he seduceth false Prophets 1 King 22.22 to be a Lying spirit as if there were no more effectual way to seduce Kings than by false Teachers acted by the Lying Spirit I will put errour in their hearts and make them obstinate in it and unanimous in it so that four hundred false Prophets shall easily out-bear one Micaiah the like doth the Devill in all false Teachers he cometh and is a Lying Spirit in them with such seemlinesse and shew of truth that it deceives them they take it for truth 2 Thes 2.6 they shall come with deceitfulnesse of Doctrin and many false lying wonders whereby they shall seduce many Rea. 2. From the corrupt end that these false Teachers do evidently aim at in all their Doctrin Acts 20.30 some do it in ambition to draw Disciples to themselves and not to Christ such was Simon Magus that gave out that he was the Christ that suffered and so drew many after him after him Menander 2 Some aimed to fill their bellies and to get gain and pleasure from their followers Rom. 16. whose belly is their God so that they serve not Christ but their own bellies and for that end with fair flattering speeches they beguile for filthy lucre Tit. 1.11 12. so that all the lust of the world they aime at ambition sensuality and filthy gain are the ends they aime at and if their ends be so corrupt their Doctrin must needs be corrupt and a lye Reas 3 From the sport and jeast they make at deluding people one would thinke there should none be so desperatly wicked to come into congregations and obtrude false Doctrin and delude men and then make a sport of it 2 Pet. 2.13 it sports them to see how handsomely they circumvented such a man at such a conference this is matter of sport to them to see how at feasts and meetings they could carry the whole Table before them Gal. 6.12 13. what is their end they desire to make a fair shew in the flesh and they glory in it and triumph and they themselves regard not many things that they obtrude on others they make no scruple of it themselves they know they are empty things so that this is manifestly a lye Vse 1 May teach us how to conceive of Popery and stir up in our selves an holy indignation against it you see that Popery is a lye and hath deluded many
at first by Christ and after by his Apostles Luke 1.2 There are three Graces especialy whereby Gods Word is said to continue in us for it is not enough for a Christian to have it rest in his judgement and assent the Devil himself knows and beleeves that Antichristian Doctrin is a lye and he knows the truth yet because he continues not in the truth he hath neither fellowship with the Father nor the Son nor any hope of Salvation therefore there are some more speciall Graces whereby the Word is said to continue in us as David saith I have hid thy word in my heart Psal 119.11 1 By faith 1 Thess 2.13 when ye received the Word ye received it not as the word of man but of God c. men then receive the Word aright when they beleeve it and when they think it effectuall to Salvation able to save their souls Jam. 1.21 when we receive it as the word of life when we receive it as our stock and portion then it dwels in our hearts by faith let a man receive the Word as true only and not as good it will not continue in him the Devils receive it as true but do not receive it as good but think it mischievous to them and therefore they get no good by it 2 It dwels in our Consciences by an holy awe and fear of this Word unless the Word awe us and rule in our hearts we have no fellowship with it Psal 119.161 the heart is taken for the Conscience in the Old Testament we read not of the word Conscience although his heart stood in awe of Princes as when he cut off Sauls skirt yet it was the Word that over-awed him that he would not hurt him this awe of the Word over-awes that authority we might use to evill so Job when he had it in his hand to do wrong yet the fear of God kept him from doing any wrong Job 31.13 14 15. even to the least servant or maid he had Jer. 32.40 3 Obedience keeps the Word in our lives and our lives in the Word Teach me O Lord the way of thy statutes and I shall keep it to the end Psal 119.32 if a man take liberty to live sometimes by the Word sometimes beside it he will break off from fellowship Herod for a while kept an awe of John but in his life he would not exercise it therefore he shaketh off John and his word and cleaves to his lust so that the Word abides in us by faith fear and obedience Q. What is meant by continuing in the Son and in the Father A. 1. It implies communion with them a man cannot continue in them without communion with them 2 It implies perseverance in them for ever so that he that hath the Word abiding in him hath fellowship with the Son he hath Christ for his Saviour his Brother his King Priest and Prophet and he hath God for his Father an All-sufficient God blessing him with all blessings He shall persevere in this estate for ever What are the Reasons why such continue in the Son and in the Father Reas 1 From the intercession of Christ Joh. 17.20 21 22. without which we neither could have fellowship with them nor eternal life Christ himselfe hath prayed for this and doth and he was heard alwayes Joh. 11.42 therefore when he prays that all they that believe in his Word may be one with him and with the Father they shall have union with them and glory everlasting and so vers 24. Obj. You will say Christs intercession for himself was not sometime heard did not he pray that the Cup of his Passion might passe from him A. He prayed against it and yet did drink it but he prayed conditionally if it might stand with his Fathers Will therefore he had his desire because he fulfilled Gods will Hebr. 5. Secondly He prayed not so much that he might not taste of it as that he might not be over-whelmed by it and so he was supported by his eternall God-head so that he was saved in death and from death therefore Christ having prayed for our union with him and eternall glory we shall attaine it Reas 2 From the effectuall power of found heavenly Doctrin it is the power of God to Salvation it is called the arm of the Lord Joh. 12.38 it is called the glorious ministration of the Spirit 2 Cor. 3.8 2 Corinth 10.4 5. Jam. 1.21 so that this Doctrin is the Ministration the mighty power of God to conveigh to us the Spirit of God which gives us fellowship with the Father and the Son and eternal life the breath of the Word breathes the Spirit of God into us and makes us live spiritually here and gloriously hereafter Vse 1 May shew us what an hard thing it is to persevere and abide in the Doctrin of the Apostles which appears from this strong exhortation one would think that the honesty and purity of the Word should prevail with us to cleave and abide in their Doctrin but yet we see that is not enough but the Holy Ghost useth as strong motives here as any can be he knows the World might over-reach us some come and tell us if we continue in the Word we shall lose our Friends and Goods and may be our Life and why then will you be singular now seeing that the World offers so largely to with-draw us therefore he gives a farre larger offer such an offer as all the World cannot give he out-bids the World and even promises Fellowship with the Father and the Son or Eternall life therefore that we might be established against all the subtilties of the World he offers us such Promises as may eternally establish us in the truth Vse 2 Exhorts us to take hold of this Doctrin while we may have it if we preach no other Doctrin but what hath been delivered from the beginning why then if you would have fellowship with the Father and the Son and eternall glory cleave to this Word abide in it receive it with Faith and fear and expresse it in obedience Lord thou hast the words of eternall life therefore whither should we go from it Prov. 19.16 he that keeps the Commandement keeps his own soul but he that regards not his wayes whether he walk according to this rule or no he shall dye What encouragement would it be to keep a Pill if the Physician should say keep this and you keep your life cast it up and you dye why truly such is the Word of Christ keep it and you keep your life but if you despise the Commandement care not how you live you shall certainly dye this is the promise that if we receive and keep this word we shall not only keep a long life but even a life for ever and ever that is a promise God hath given you even eternall life why this is more than all the World can give this is an argument that countervails all other Arguments Vse 3 Of
shall not again return into the matter of which they were first made but they shall be so hardned ad poenam as to subsist under everlasting torments But the bodies of the godly shall be so strengthned as to receive an eternall weight of glory 2. Our bodies are sown in dishonour but shall be raised again in glory when we are dead Though in our life time our bodies were made so come y and favourable yet then they are changed and subject to putrefaction so that we cannot endure to have them long above the ground unburyed by reason of the unsavaory smell that comes from them And you may read that Abraham bought a field to bury his dead Gen. chap. 23. verse 4. But in the world to come we shall be as the Sun in the Kingdome of our Father Matth. 13.43 3. Our bodies are here sown in weaknesse but they shall be raised again in power You see old men here need a staffe to sustain their feeble joynts but at the day of Judgement then we shall need no staffe for then we shall be stronger then the strongest man that ever lived stronger then any of David's Worthies one of which slew 300 men 2 Sam. 23.18 4. Our bodies are sown naturall bodies but they shall be raised spirituall bodies Our bodies here must be sustained with meat and drink else they cannot continue but there we shall stand in need of none Our meat and drink there shall be to do the will of our Father which is in heaven Our bodies now are subject to descend but then they shall be made so light that they shall ascend and passe from place to place even in a moment we shall be quick to dispatch the businesse we are sent about As the Sun doth now move with much celerity so fast that it doth in the space of a day run over many millions of miles Now if a naturall body be so quick shall not then a spiritual body be endued with much more celerity 2. As our bodies shall be then changed so also shall our souls now our souls are much stayned and polluted with ignorance pride wantonnesse impatience and full of infirmities but then we shall be perfect in strength and knowledge 1 Cor. 13.12 Now whilest we live here our souls are as it were drowned in sin Ezr. 9.6 But then we shall not have any combating or striving between the flesh and the spirit but then the flesh shall in all things be subject to the spirit We are now full of imperfections so as the good duties that we perform even in the best manner we can are full of much humane frailty and weaknesse Now our naturall affections do whirle us about and carry us away from the performance of good duties oft-times but then it shall be our constant course to be performing of good duties we shall then know our Christian friends and acquaintance and rejoyce mutually together John 4.36 3. We shall be like Christ in our estates And first Then will our Saviour say Come ye blessed c. Math. 25.34 to 41. 2. Then will our Saviour lay open before our eyes all our good performances Luke 12.2 Eccl. 12.14 2 Thess 1.10 Matth. 6. from 1. to 16. 1 Cor. 4.5 3. We shall sit on the throne of God and shall judge the world and the Angels 1 Cor. 6.2 3. 4. We do now count it a great mercy and matter of great joy to see the face of Christ in the Gospel in his ordinances how much more will it be joy unspeakable to see Christ face to face And if the seeing Christ in the Gospel in his ordinances doth in some manner transform us into his likenesse then how shall we be transformed into his image when we shall feer him face to face Heb. 12.23 It shall then be our meat and drink to doe our Fathers will Reas 1. From the day of Christs coming to judgement It shall be our Marriage day now we are but betrothed to Christ we are now so coy that Christ hath much adoe to get our good will the Ministers of Christ travell in birth of us and when they have got us to give our consent it is their labour to fit us and trim us against that day 2 Cor. 11.2 For we are now full of whorish and adultrous lusts wherefore the Apostle exhorts the Corinthians 2 Cor. 2.7.1 and in them all us to cleanse our selves from all filthinesse of flesh and spirit 2. Although when we have done all we can we are but unprofitable servants Luke 17.10 yet Christ at that day will give us a Kingdome 2 Thess 2.6 7 to 10. 2 Tim. 4.7 8. 2 Cor. 4.17 18. Rom. 2.6 to 9. Vse 1. This may be a matter of great consolation to us when we shall know of our departure hence it shall be for the better and not for the worse then shall we be every way perfect then shall we receive our rewards according to our deeds Rev. 20.12 2. This should exhort us all to be fruitfull in every good word and work 1 Cor. 15.8 as knowing our labour shall not be in vain in the Lord. 3. This may exhort us to patience For what though we do meet with much hard dealing here let us yet gird up our minds with patience for there will a day come shall pay for all when Christ shall reward every man according to his works Rev. 2.16 17. 2 Tim. 2 11. 4 To exhort every one that would see a joyfull and a comfortable end and receive a crown of glory in the world to come to have a care that he become the childe of God here Rom. 8.11 and not to set our affections on the things of this world Jam. 4.4.5 You that are to choose make your choice now whether you will have Christ and a poor base miserable life or cleave to the world and be in endlesse torments for ever hereafter If those Virgins that were brought to the King had twelve moneths time for their purifying six moneths with oyl and six moneths with odours Ester 2.6 to 12. Then how ought we all our life to be decking and purifying our selves that so we may be taken up into the Presence chamber of the King of heaven Doct. 5. We know we shall know him because we shall see him and this seeing of him shall make us like him Job he is confident of this Job 19.27 This thing was much desired of Zachariah Luke 19.4 John 12.21 Reas 1. Is taken from the prayer of Christ John 17.24 and whatsoever he prayed for his Father heard him John 11.41 42. 2. From our estate here We are now but espoused to Christ as Princes send Ambassadors into far Countreys to make matches for their Sons and Daughters so the Lord Jesus doth send his Ministers to us to win us to him and to get us to be betrothed to him and at his coming to judgement shall be our marriage 1 Thess 4 17. Vse 1. This may be a ground of much
sure hope never was any man disappointed and yet hope though it be sure it is not without all doubting No true Christian but hath this hope Reas That Gods children might not be tossed and hurryed up and down the world A childe of God is never carryed far an anchor sticks in the foundation Heb. 6.18 19. While he hold on our hopes and they are fastned to Christ we have strong cansolation hereby are we kept from dashing against rocks and sands and shoars here is the difference between an anchor and hope an anchor is fastened in the earth and hope in heaven Vse 1. This may shew you the dignity and honour of a Christian He is a man of great hopes he will not give his hopes for the best mans estate in the world he hath a stedfast hope of being like Christ when he sees him though the cloathes he now wears be mean yet he hopes to be clad with Christs righteousnesse and though his house be mean yet he hopes for an house not made with hands this is his anchor and this will hold whithersoever we sail 2 This may be a ground of tryall What be the hopes you build upon There is a double difference between the hopes of a godly and wicked man 1. The wicked mans hopes are groundlesse he hath no grounds but hopes 2. It is fruitlesse Job 8 11. The hope of an hypocrite that is without ground is like a rush or flag without water or mire Grasse if it have got head will do well enough without much moysture or water Hope without a promise wants water to nourish it A spiders web looks like a curious work but it 's drawn out of its own bowels and is soone swept away so a hypocrite hath no hope but what he spins out of his own bowels he builds upon present or future duties his hope is fruitlesse it neither yeelds comfort nor selfe-purging A true Christian rejoyceth in tribulation but an hypocrite is overthrowne with it Rom. 5 2 3. The hope of an hypocrite makes him carelesse he takes no pains with his heart Prov. 14.23 Take an hypocrite while he is in prosperity and he hath great hopes takes away prosperity and perhaps it may hold still for he may hope that friends will do something when he is sick he hopes to recover when he fears death he hopes for another life but when death comes all his hopes are crusht But a godly man he hopes in death he hopes for Gods goodnesse his hope will never fail him nor make him ashamed 3. Hence learn that hope and knowledge of the same thing may well stand together In the former verse he saith We know here he hopes A mans hope ceaseth not in order to another world for do not the Saints beleeve that their bodies shall rise again and do not they hope for it They know the perperpetuity of their estates and they hope for it 2 Cor. 13.13 4. This should stir us up as we would have a comfortable death and safe not to goe to Sea without this anchor of hope The world is full of perplexities carry your anchor about with you see your hope well wrought and you shall be safe Mariners goe not to Sea without an anchor but perhaps sometimes though they have pitched their anchor in the bottome of the Sea yet the storms may be so great that they may be forced to cut the cable woman in childebed may be put to distresse but hope in heaven will carry her through Q. How may we get this hope Answ 1. We can never come to it till we be out of hope of any goodnesse in our selves 2 We must attend upon God in his ordinances that so he may work faith in us and where there is faith there will be strings of hope hope is built upon faith Q. How shall we carry it about with us Answ Look at it as a mercy that you have it stay your selves upon your anchor look afresh at the promises and believe them then thou shalt have hope enough That which makes unquiet is because we have not visited the promises many a day nor renewed our faith in them Doct. 2 That every Christian man that doth hope to be like Christ in glory hereafter doth purge himselfe to be like Christ in grace here The lively hope of a Christian here is set forth by the lively fruit of selfe-purging 2 Pet. 3.12 13 14. Titus 2.11 12 13 14. How doth this hope thus purifie us 1 By the holy meditations it doth suggest into the heart of every hopefull Christian 1. A Christian that knows he hath long been imprisoned in the fetters of corruption and knows he shall shortly be called to appear before God it makes him to put off all superfluity of uncleannesse and to put on the garments of holinesse Shall I come before Christ invested in pride and wantonnesse This makes him carefull to purifie himselfe Jer. 2.32 Can a Maid forget her ornaments when she is to be married and can a Christian forget such ornaments as may befit him for such a Kingdome 2. A second meditation which provokes a hoping Christian to purifie himselfe is this He considers the more he is purged and purified the more he is cleansed the greater shall his glory be 2 Pet. 3.10 11 12. 2. Hope purifies by setting some graces on work which doe cleanse and purifie As 1. Repentance is a grace that purgeth us from sin Psalm 130.1 2 3 2. Faith purifies our hearts Acts 15.9 If God stir but up our hearts to wait on him we may certainly know that he will do so as we have desired else our hope would make us ashamed Psalm 119. 49. Remember thou the word unto thy servant in which thou hast made me to trust 3 The meditation of the graces in Christ transform us into their image 2 Cor. 3.18 There is such a power in the promises of God that they fashion us like unto Christ 4. Hope cleanseth us by giving us hearts fastening on the Word and applying it and the Word applyed hath a strong power to cleanse even young men Psal 119.9 5. This hope hath a power to stir us up to faithfulnesse which hope perswades us our labour shall not be in vain in the Lord and this faithfulnesse sets God on work to purge us Joh. 15.2 that we may bring forth more fruits When God seeth us to stand at a stay and to wax bâ—rren then he is ready to cut us down that we cumber not the ground 3. Hope to be made like to Christ in glory hereafter makes us to abandon such impediments as hinder our purification 1 Cor. 5.6 When he saith that every one that hath this hope purifies himself it implyes it is a continued work he makes it a part of his daily work 2. He purgeth himselfe he doth not say from what from wantonnesse and leaves covetousnesse behinde he leaves it indefinitely he includes all and excludes none James 1.21 This hope purgeth
the reins distempers men so the stone in the heart distempers the heart and judgment God looks at this as the disease of his children Vse 1. To shew a broad difference betwixt those that are born of God and those that are not 1. Those that sin unto death are not born of God God keepeth his from that sin 2. They that take pleasure in sin and make a trade of sin Gods children doe not so 3. If men live in secret sins against knowledge and conscience they are not as yet born of God their will and affections are not with God but against him Vse 2. To teach us all to make a favourable construction of the failings of Gods people we must not beleeve every one that reports evill of them Those that are born of God when they commit any great sin their repentance is as exemplary as that sin as is seen in David and Peter 3. For comfort to such christians as finde their judgments and wills upright hating and abhorring the sins they commit complaining and shaming themselves for them If the judgment and heart be with God and against sin God looketh at them as not sinning But this must not make us secure and carelesse of repenting and being grieved for sin From the scope St. John aimeth at in this discourse to wit that he that is born of God sinneth not and therefore this ought to be a motive to such as hope to see Christ and to be like him to purge themselves note thus much Doct. That the exemplary walking of the children of God ought to be an effectuall motive to every Christian not to walke in the wayes of sin but to purge themselves 1 Cor. 11.16 When the Apostle dehorts men from wearing long hair and women from shearing their hair the argument he useth is We have no such custom which argument were of no force except the examples of Gods servants were an effectuall motive to stir us up to the same wayes 1 Cor. 14.33 There is a decency in all churches of God therefore he pleads against their confusion Let all things be done with decency comely and without confusion Psal 52.9 This is a reason why we should wait upon God because it is good in the eyes of his Saints Reas 1. God commands it God hath set this as the royall way Phil. 3.17 This is the high-way to heaven God would have all to walke in the trodden path of his people 2. It is a matter of comfort to our souls it will excuse us from many doubts of our own hearts and many slanders which might be cast upon us If a member have a motion not guided by the body you look at it as a Palsie distemper that we have 3. From a discomfort we put upon our Brethren when we Walke in such wayes as are contrary to them they walke in a blamelesse course if we shall walke in sinfull wayes we put upon them breaking of heart Philip. 3.17 18. When the Apostle saw men walke in wayes contrary to Gods it was the griefe of his heart Vse 1. This is a notable comfort to every soule that stands in a mammering what way to take Walke in holy wayes like Gods people think not they are solitary wayes and singular ones no if you walke in good wayes you shall not goe alone all good company have gone this way some will goe out of their way for good company Walke in a way free from sin so shalt thou have good company and in this only 2. It disswades from sin gird up thy loyns from it When we walke in the wayes of sin none goe that way but had company and it will be a shrewd argument against you Mar. 7.23 3. To guide us to a wise observation of the wayes of godly men Though there be no godly man but hath his failings for which he blusheth before God yet none of them but have something in their wayes whereby you may purge your selves None of them but come nearer Christ in something then you there is something wherein they purge themselves more then you Have respect to the generality of their wayes God hath been alwayes wont to guide his servants into wayes of innocency If God guide them into good wayes then follow them Obj. May I not be deceived Answ True sometimes generally Gods people goe wrong Exod. 32.19 Aaron and most of the people dance about the Calf The people of God took up a custome of carrying the Ark in a cart from the Heathen the shoulders of the Levites should have carried it 1 Chron. 13.5 6 7. When David saw his error for he was troubled for Vzzah his death he said 2 Chr. 15.2 none should carry the Ark of the Lord but the Levites So true it is the generality of Gods people might goe wrong if they were all met together in a counsell but though they may goe astray yet take them not at theâ—r starts their ordinary courses are good David and his people though they went wrong yet presently after they saw their errour 2. Look at the pattern of Gods people so as that thou weigh them in the ballance of the Sanctuary Have your wits excercised in the Scripture that so you may discern of their wayes and that you may so far follow them as they goe right Doct. Whosoever sins had never any clear sound knowledg of the Lord Christ hath not seen him Sight implies cleernesse certainty know him he speaks of such a knowledg whose ground is experience Word Spirit Phil. 3.10 whose fruit is obedience 1 Joh. 2.3 whose end salvation Joh. 17.3 Reas 1. Men that have had an experimentall knowledge of God they have a spirit within them that they cannot sin Gal 5.17 If they doe their conscience will so smite them as that they shall be glad to be rid of it the Spirit keeps possession for God 2. From the perseverance of Saints or else they should never have fellowship Vse 1. To refute the doctrine of the Papists who say that a man that is in Christ may fall away St. John here refutes them If they sin they never knew him Stella cadens nunquam stella cometa fuit 2. As we would rivet this comfort in our soules that we have knowne and seen Christ let us keep our hearts innocent from sin 3. Of consolation to such a soul as hath formerly seen Christs death purging sin in him Though we be weak and think we shall not hold out yet God will keep us from sin and comfort us against the aspersions cast upon Religion by the sins of professors Whosoever sins never knew nor saw Christ 1 JOHN 3.7 Little children let no man deceive you he that doth righteousnesse is righteous even as he is righteous THE Apostle had shewed that all hopefull Christians do cleanse themselves from sin It might be objected We have false Teachers that teach otherwise as Simon Magus was let loose at that time and taught the free use of women The Apostle meets
rich 3 He denyed his own honour He being in the form of God yet made himself of no reputation to save us from reproach 4 As if all this had been too little he denyed his own life and laid it downe for us John 3.16 Reas What is the reason of this difference that our love to our neighbour must be so great above the love to our selves 1 Because there was no cause of denying our selves in innocency but now man is fallen he cannot raise up another but he must stoop If two men go together if they go both upright they may go hand in hand but if one be faln and not able to rise the other if he will raise him must stoop down and toyl to get him up God hath raised up some sooner then others therefore we must take up our faln Brethren 2 God requires love in a more exact manner and measure because he hath now given an higher and more exact pattern We have the pattern of Christ that forgave us ten thousand talents therefore we ought to forgive our Brethren an hundred pence Mat. 18. Vse 1. This should stir up all Christians to walk now in an higher frame of love then formerly they were wont in times past We walked then in a lower way to love our Brother as our selves But we must now say I will do so for my Brother as I may not prejudice my self my estate credit or life But now we that are strong ought to bear the infirmities of the weaker Rom. 15.1 2. Now we must have the same minde in us which was in Christ Jesus Heb. 2.4 to 16. 2 Cor. 11.7 8. Paul abased himself that they might be exalted and denyed himself of many comforts that he might help them As Christ laid down his life for us so must we for our Brethren in sundry cases 1 John 3.16 For more particular direction 1 A man ought to deny his own expediences for his Brothers necessity Neh. 5.18 2 He ought to deny himself in outward things to supply his Brethren in spiritual things Thus Paul 3 If a man be of a private condition and his Brother of publique use to the Church he ought to deny himself to maintain and succour him as they said to David Thou art worth ten thousand of us Rom. 16.4 5. Aquila and Priscilla 2 This should teach you that are of higher estate to help your poor neighbours that are fallen into straights not through prodigality or ryot but through Gods hand or charge of children You must not say I must look to my self and to my children that they be maintained This was the old rule now we must deny our selves and our own experiences and be continually doing good in obedience to this commandement It was a royal speech of David 2 Sam. 24. Shall I offer a sacrifice of that that cost me nothing Heb. 13 15 16. When God blesseth thee with many a pound wilt thou offer a sacrifice to God that cost a penny or a thing that cost thee nothing It 's for you to blesse God that hath enriched you with such abundance and say with David What shall I render to the Lord for all these goods Your goods reach not to God but to the Saints that are on the earth and if you begin to straighten your hands and hearts you will finde God straightning himselfe to you What a blessed thing were it to be laying aside something for good uses Our Saviour that lived in so mean a condition yet had care to provide for the poor John 13.28 Doct. There is not a more effectual means to the obtaining our petitions then by growing up in practice of these two commandements in believing on the Name of Christ and love to our Brethren Mark 11.22 to 26. There you have both joyned together Jam. 1.8 Let a man pray in faith and waver not When a Christian is tossed with doubtings and distractions he shall rather drown his prayers then bring them to the bosome of Christ Jesus Job's friends were godly men but because they dealt not in love with Job God professeth he would not hear them Want of love to our Brethren it damps our prayers before God So that though our persons be accepted yet our prayers shall not Why is faith so necessary 1. Faith makes our persons acceptable to God God heares the young ravens and lyons when they call upon him he rather hears their misery then their prayer but faith makes the person acceptable Thus By faith Abel c. Heb. 11. 2. Faith purifies the heart Acts 15.9 If I regard wickednesse in my heart God will not hear my prayers Psal 66.18 3 Faith furnisheth the heart with graces that make our prayers amiable There are four graces requisite in prayer and all are wrought by faith 1 Reverence to God A man without faith considers not before whose presence he stands he considers not that God is near to hear his petitions but faith is the evidence of things not seen it makes us come before God with reverence and godly fear Heb. 11.27 2 Faith breeds in us humility whereby we come before God with a sense of our unworthinesse and of the least of Gods mercies and an unablenesse to ask any thing according to his will 3 Faith works fervency and earnestnesse of spirit that we will give God no rest 2 Sam. 15.16 Effectual fervent prayer is called a prayer of faith For 1 Faith puts life into every duty Gal. 3. 2 Faith layes hold of the promises of God in Christ and we urge and presse God upon his word 3 Faith makes us very sensible of our wants and therefore we cry very hard for help 4 Faith works in us an holy canfidence that what we ask God will undoubtedly grant and it 's meant of faith in the Name of the Lord Jesus There are three things in the Name of the Lord Jesus which Faith layes hold on 1 Faith lays hold on the offices of his mediation There had been no hope of acceptance unlesse there had been a Mediator to reconcile God and us 1 John 2.1 2. Heb. 4.14 15 16. Though we should finde many weaknesses in our selves yet with confidence may we draw neer to God seeing we have such an High Priest which is touched with our infirmities he is that great Master of requests that is in such favour with God that he never presents up a prayer to God but he returns such an answer that we need not go away with sad hearts John 16. â—3 24. 2 Faith lookes at Christ as him in whom all the promises are yea and amen 2 Cor. 5.20 3 Faith layes hold on all the attributes of God set on work by Christ for our good So that if we look for wisdome grace or power they are all set on work for the good of his Church The name of the Lord is a strong tower that is the attributes of God the righteous flye to it .. How By faith Q. How is the love of
know he abideth in us by the Spirit which he hath given us In the second place we come to speak of the means whereby we may discern that God dwels in us and that is by the Spirit which he bath given us Doct. That the Spirit of God bestowed on us is an evident signe of Jesus Christ dwelling in u. He doth not say we believe though this be a great word for faith is the evidence of things not seen but he saith we know it now scire is rem per causam cognoscere What is that Spirit that being bestowed on us is an evidence of Christs dwelling in us Did not the Spirit of the Lord come upon Saul and he prophesied 1 Sam. 10. Yet it is not said that Christ abode in him for ch 16. verse 14. it is said that the Spirit of the Lord departed from Saul and an evill Spirit from the Lord troubled him Answ There be sundry degrees of Gods Spirit which may be given to a man and yet be no evidence of Gods dwelling in him or he in God 1. There is a Spirit of illumination whereby a man may prophesie as Saul did But a man may have this Spirit of God and yet fall away so as to sin against the holy Ghost Heb. 6.4 5 6. 2. A Spirit of administration of Church or Common-wealth 1 Sam. 11.6 3. A Spirit of power to do many wonders Matth. 7.22 23. And yet Christ acknowledgeth that he never knew them they did never abide in Christ nor he in them 4. There is a Spirit of renewall of many affections which may befall any man 1. A Spirit of Zeal as in Jehu Come and see my zeal for the Lord 2 Kings 10.15 16. and yet he took no heed to walk in the Law of the Lord verse 31 32. 2. Of Joy in Herod Mark 6.20 3. Humility in Ahab 1 King 21.29 4. Fear in Felix Act. 24.25 What is then the Spirit whereby we know that we keep Gods commandements and have fellowship with him Answ It is the Spirit of life which is in Jesus which frees us from the law of sin and death Rom. 8.2 This is the Spirit of adoption vers 15. of grace and supplication Zac. 12.10 What doth this differ from the former for they were the Spirit of God Answ It exceeds in this Because the former Spirits of God did rest only upon the outwards of a man as his Tongue Memory Affection but this bids defiance unto all the enemies of his salvation the Heart and Will which are the Castle wherein Christ abides are given up to Christ Pro. 23.26 God requires the heart if we give the heart to God we give all Prov. 4.23 Life springs not from good affections nor good actions but from the heart Q. What doth this Spirit more in my heart then did the other How shall I know that the holy Ghost hath gotten possession of my heart Answ If the Spirit of God hath taken possession of your hearts it lifts up your hearts for to prize the Lord Jesus above all other things in the world it makes thee willing to do and suffer Gods will with patience it will cause you to resigne your selves and your desires to the Lord Jesus now all your affections and whole heart is for the Lord. If Paul now sin he doth that which he would not Rom. 7.16 17. Having given us this Spirit we dwell in Christ and he in us 1 John 4.13 Because by this Spirit we keep his commandements If we keep his commandements it shall go well with us and with our children after us for ever Deut. 5.29 Reas From the free covenant of grace by which he hath promised everlasting fellowship to those that keep his commandements Jer. 32 40. Isa 55.2 3. Obj. This may make us believe but not to know as we believe Vnity in Trinity and Trinity in Vnity but we cannot know it But you say here We do not only believe but know Answ There is a difference between faith and knowledge For a man may believe a thing is true because he doth not doubt of the authority of it but yet we do not know all truths that are spoken though we believe them for stnowledge is of a certain conclusion we know this to be so partly by faith partly by sense and reason for though faith believe things before we know them it being the evidence of things not seen and so a man may believe that God is gracious before we know it yet when faith hath laid hold on the promises it sets reason on work This Spirit of God works in us an evidence of our abode in Christ for 1. this Spirit of God works peace of conscience Phil. 4.7 which passeth all understanding though it doth not always abide yet it keeps garrison always it bears witnesse to a man that Christ is in him and he in Christ 2. It works a change in all Christians it changeth them from the power of Satan to the power of God Gal. 5.19 20 21. And though the peace of conscience and consolation of the Spirit abide not always yet the Spirit of regeneration and sanctification doth always abide and doth change the whole man 2 Cor. 5.17 Before a carnal and fleshly Spirit but now the Spirit of glory and grace rests upon us which makes us relish Christian communion and Christian society This Spirit doth alwayes abide and so we know that Christ abides Rom. 8.9 Obj. I may think there is a through change but yet it may be it 's only of the outward man Answ Consider how it changeth thy heart Is thy heart with God and wholly for God Dost thou long for peace with God Wouldst thou not forgoe it if thou hadst it for all the world Is the Word of God more precious to thee then thine appointed food No profit pleasure or preferment shall hinder thee from following of Christ When a man hath horrour of conscience he would give his life for peace but then a man doth not affect God so much as his own peace Thus Cain Gen. 4. When Saul had a spirit full of trouble then David must play a fit of musick When wicked mens hearts are at rest then they never regard God but then they close with the world and sensuall lusts But when the Sun of righteousnesse doth arise in a mans heart he will scatter abroad all those distempers of spirit that hang about him and frame his heart to an holy care of keeping Gods commandements Vse 1. To reprove a Popish opinion that no man can know whether Christ abide in him or no. But why doth St. John then say Hereby we know and he speaks to old men young men and babes to try themselves These men condemn the whole generation of the just Such a woman as cannot tell her child who is his Father is a strumpet and so is the Church of Rome 2. It reproves others that think it impossible Some think it not worth the knowing others think it
The Sun is the life of many Vermine take away the Sun and they dye as flyes but when the Sun shines in its season they live let God take away the Sun-shine of his favour from us we can neither pray nor preach we live a life of grace of holinesse Prov. 16.14 15. Rom. 8.2 Ephes 2.4 5. there is life enougst in Christ to procure us life 2 There is a life of glory of which it is said John 10.27 28. That Christ gives to his sheep eternall life 1 Cor. 15.4 5. John 5.24 28 29. so many whose souls receive life by the Word of the Gospel their bodies shall rise to eternall life How did Christ procure us this life He procured this by his death Rom. 5.9 10. while we were yet enemies we were yet reconciled by the death of Christ We received life of grace and holinesse by his means I will pour out my Spirit of grace upon all flesh Reas 1. It was unpossible our corrupt nature should fulfill any law of God Rom. 8.4 Gal. 3.21 2 The glory of Christ requires that as the Father quickneth so he also John 5.21 Vse 1. This shewes us what our condition is without Christ if God send Christ that we might live through him then in Gods fight without Christ we are dead as dead flyes dead wormes in a cold frost we are utterly dead without true peace we are like thorns that give a blaze but we lye down in sorrow Isa 50.11 Christ is our life without him we can doe nothing we are not able to put forth any spirituall action 2 Let us try our estates Whether can we say that God sent his Son into the world and hereby manifested his love to us Doe you live in Gods sight without him we are but dry bones untill we can say we live in Christ we cannot say we have any sense of Gods favour 3 It teacheth such as have any evidence of life in Christ Joh. 10.10 to come into Gods presence as dry bones intreat God that he would so speake the word as that those dry bones may live 4 To teach all such as have received this manifest token of Gods love to acknowledge the Lord Christ to be their life Phil. 1.21 For me to live is Christ and to dye is gain now Paul is crucified with Christ Gal. 2.20 and now for him to live is Christ now every day he lives he doth the more expresse Christ 1 JOHN 4.10 Herein is love not that we loved God but that he loved us and sent his Son to be the propitiation for our sins Doct. THe love of God to us was not procured by our love to him but his own good pleasure he therefore loved us because it pleased him So that in these words we have the freenesse of Christs love he loved us freely because he loved us when we loved not him we did not begin in love to him but he to us and this is set out by the effect and end of it the pardon of our sins What is that love God bare to us before we loved him Answ There is a threefold principle of love which God magnifies and manifests to his people before they love him 1 That love whereby he chose us to life and to redeem us by Christ 2 Tim. 1.9 and the choyce to life was not according to workes but free grace 2 Gods love in redeeming us by Christ was before any love of ours to God Joh. 3.16 3 His love prevented us by effectually calling us drawing implies unwillingnesse therefore it prevented all good affections in us he must draw us out of presumption then out of despair Reas From the difference between the care of Gods love and of our love self love is so â—iveted in our hearts that we cannot love any unlesse it be for some cause concerning us a natural man loves none any further then tends to profit or pleasure but a Christian is inlarged to all Gods children he loves them all and the ground of this is because we know such to be incorporated into the same body with us and so as we see them in some kind our own and so we should never have loved God unlesse we had found his love to us Object A christian comes off freely to many â—ffices of love to them that love not him Answ True but it is because he knows God can abundantly recompence it they sometimes may lay down their lives for their brethren and for the Truth but they know that Christ hath done it for them before 2 From the eternity of Gods love now Jer. 31.3 an everlasting love can have no cause the cause is alwayes before the effect no temporall thing can be the cause of an eternall love 3 From the end of Gods love that he might bring us to walke in love Ephes 1.4 Tit. 2.14 The love of God to his people of old is a fir president to all his children Deut. 7.8 9. compared with Deut. 9.4 5 6. Vse 1. Refutes a popish and Arminian conceit that God chooseth none to life but out of foreseen faith and good works else he had chosen none to life but this is a mercenary love let a servant labour never so hard yet he knows he shall be well paid at the years end and therefore it is servile love this is that love which they would put upon God 2 It exhorts all to begin betimes to love God begin never so soon God hath prevented us Rom. 11.35 it was an early love of Josiah at twelve years of age when he sought after God but Gods love was up before him you cannot be in your love before him though you begin as soon as you are warm in the womb John Baptist was very early when he leaped for joy in the womb yet Gods love was before him an Angel had appeared to his Father and had promised a blessing before John was begotten 3 To teach old people if God have prevented them with love long before how should this stir them up to love God and to be humbled for the want of love to God that hath loved them so long Shall we be to seek in our love to God and cleave to worldlinesse in our old times and let God stay till our children be provided for What an unworthy dealing is this with God This should exhort all Gods servants that have had experience of Gods love to acknowledge the freedome of Gods love Job by Gods testimony was a man that feared God and eschewed evill What saith the Devill Doth Job serve God for naught No but though God had stript him of all as he did yet he had shewed such marvellous love to his soul as that he had just cause to love God for ever if God should not have bestowed on him one dram of wealth 4 This should teach Gods children to be as observant in love to Gods children as God is to them to love them freely to doe kindnesse to them freely Psal 16.2 3.
Gods adversaries Heb. 10.27 Reas 4. Consider the subject of all this fear and torment and that is the conscience and heart of man the judgement and will the will that before was most tough and obstinate of all the faculties these torments make it soft and tender therefore it s said Josiahs heart melted at the hearing of the Law 2 Chron. 34.17 Job 23.16 the heart is made raw and tender that look at raw flesh would be against the fire so the tender raw conscience is anguished with this fire of Gods wrath according to that old saying He that would goe to heaven must sayl by hell gates Vse 1. To stir up all such who have any of their friends thus exercised to pity and compassionate them Is it nothing to you that passe by that Gods hand lies so sore on him to him that is afflicted pity should be shewn by his friends but they forsake the fear of the Almighty Job 6.14 Even as some Sea-men at their first voyage they can pity those that are Sea sick and tost but afterward they grow sencelesse so when Christians first lanch out themselves into this troublesome condition they could have pityed others in the like case but through custome men forsake the fear of the Almighty for though commonly these fears be safe yet they may end in despair and therefore pity should be shewed them Job never cryed out for help in the losse of his children or estate but when Gods hand touched his soul then he called upon all that feared God to pity him and indeed God is very sensible of all such as compassionate them why if ever God send them comfort he will restore comfort likewise to their mourners Isa 57.78 for those torments are not alwayes safe except you finde then mixt with some spark of faith and love but however God looks that if he be angry we should fear Vse 2. From those that are thus afflicted learn to be sensible of your estate and doe not think this estate desperate for this torment may be healed and therefore let labour in this case to seek out for healing is a man in torment and wiâ—◠〈◊〉 live and die what in torment and not seek out for help Quest How shall help my selfe in this case Answ 1. God would hereby have you know something which you never considered before know therefore and see that is an evill thing and bitter that thou hast forsaken the Lord thy God we have gone on obstinately and cast aside Gods yoak therefore thy own wickednesse shall corrrect thee therefore know and see and learn by it to see the danger of sin and if thou begin to be tendable there is hope this torment will end well know that it is an evill to provoke God to such fierce anger for as you have prest God Amos 2.13 so he will presse you 2. Confesse thy sins to God lay open thy wayes and set them in order before him and by this means you will finde an unmeasurablenesse of ease Psal 32. to 6. he that confesseth his sins shall finde mercy Prov. 28.13 And with this confession adde prayer for pardon and healing of thy sins and God ordinarily will heal such Hos 14.3 4 5. Job 33.27 28. 3. Use the Ordinances the Word the Sacraments Christian Communion these are of speciall use to quiet the afflicted conscience Isa 57.19 I create the fruit of the lips peace God by the lips of his Ministers secretly drops sweet balm and so in the Sacrament behold the bloud of the New Testament shed for thee for such souls especially is Christs bloud and for Christian Communion read Job 16.5 The movings of my lips should have asswaged your griefe he would have spoke words which should have been as balm or oyl to a Christian soul 4. Bow your hearts to wait on God patiently as he hath waited on you the soul is ready soon to wax weary and to say Wherefore should I wait on the Lord any longer Isa 50.10 Tarry but a while and he that shall come will come and will not delay 5. Prize the least expression of Gods mercy to thy soul praise him for dealing thus with thee that he would take such pains with thee First Blesse him that thou art yet on this side hell crying for mercy it s a greater blessing then all the Devills or damned have Secondly It s another fruit of Gods love to thee that he hath applyed a fit medicine to the frame of thy spirit Jer. 2.17 Thou drinkest but of the cup thou brewest thy selfe that God should thus hedge thee in with his hands and break thy heart and lay it on so sure this is such a mercy as we cannot be sensible of Thirdly Another fruit of Gods love is that hereby he cuts you off not onely from the wildnesse and loosenesse of thy heart but from taking further day with him we are ready to put off repentance from time to time to the cool of the day and the evening of our age but when God imbitters our soules with this torment of conscience then we should stand out no longer but the soule longs and cryes for mercy this night before the morning then they could wish no greater blessing then Gods favour Psal 4.5 6. 〈…〉 such 〈…〉 in 〈…〉 is not 〈◊〉 to brook the 〈…〉 and 〈…〉 â—roken th◠〈…〉 〈…〉 out take 〈…〉 us 〈◊〉 what an 〈…〉 back 〈…〉 with 〈…〉 fell 〈…〉 part of 〈…〉 found 〈…〉 from 〈…〉 and â—udg◠〈…〉 is not 〈…〉 full 〈…〉 notâ—rious 〈…〉 there 〈…〉 â—ound hearted 〈…〉 〈…〉 is a double 〈…〉 â—he day of judgement of 〈…〉 〈…〉 When a man iâ— afraid of 〈…〉 men 〈…〉 ever so right and 〈…〉 men 〈…〉 â—9 〈…〉 of â—en bringeth a fâ—â—r 〈…〉 â—â—ese are â—â—sound 〈◊〉 a 〈…〉 noâ— though 〈…〉 in the midst of the shadow of death 〈…〉 〈…〉 which is unbeliefe for faith 〈…〉 Eph. 〈…〉 We have accesse with confidence 〈…〉 therefore which 〈◊〉 fear in unbeliefe Rev. 2â— 8 â—elievers together that 〈◊〉 that believeâ— not Gods 〈…〉 or goo◠〈…〉 fearfull heart 〈…〉 this fear it drives us from God men â—â—ossest with 〈…〉 â—hall cry to the Mountains to cover them from the 〈…〉 Rev â— ult So when 〈…〉 sinned he hid â—â—elfe from the presenâ—e of the Lord. 3. From the â—â—bject of this 〈◊〉 which is an expectation of some evill terrible to him If therefore the creature look at God as terrible and to be feared it s a signe they are not sound in love for they that love Christ love his appearing the Spirit and the Bride say Come Lord Jesus come quickly be like a 〈…〉 heart for 〈◊〉 look on Christ as comfortable and his â—â—esence â—â— joyfull and good for thâ—â— 4. From the adjunct of fear â—â—r brings torment 〈…〉 with it 〈◊〉 a kind of torment in the soule but love brings 〈…〉 and joy and 〈◊〉 therefore this properly argues that where fear 〈◊〉 heart is not found 〈◊〉 How 〈…〉 passe then that some that are of
these three are one CHrist the Object of our Faith is set out First By the manner of his coming v. 6. He came by water and bloud Secondly By the testimony given him of his coming which is double three in Heaven and three on Earth In this Verse the heavenly witnesses are set forth 1. By the number three 2. By their place in Heaven 3. By their work they bear witnesse 4. By their names the Father the Son and the holy Spirit 5. By the unity these three are one Doct. That there are three Persons yet but one God that doe bear witnesse to the divinity of Christ and of the plenteous salvation wrought by him For Explication Quest Who those three Persons be and why so called Answ The first Person is the Father so called 1. Chiefly because he is the Father of Christ 1 Pet. 1.3 Partly by eternall generation as he is God partly by adoption as he is man 2. As he is the Father of all the Elect 1 Pet. 1.3 5. John 20.17 The second Person is styled the Word as likewise John 1.1 A solemn name given him in his greatest triumph Rev. 19.13 A style seldome attributed to Christ but by St. John in all his Books although some understand it of Christ Heb. 4.12 Christ is called the Word in a fourfold sence he is a Word of wisdome of representation of revelation of promise 1. Christ is a word of wisdome for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ratio now Wisdome is accidental but ratio is essential to a humane soul Now such a thing is Christ to his Father he is the wisdome or reason to his Father Prov. 8.23 24 he is the begotten of his Father they that write of the Trinity expresse it thuâ— the Father from eternity considering and understanding himselfe from this conceiving of the Father resulted the Image of himselfe that was his Son from them both resulted the holy Ghost 2. He is called the Word of God as he is a word of representation for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Christ is the living Image of God Heb. 1.3 the character of the Father like a seal stampt in wax they answer in every point 3. He is a word of revelation John 1.18 No man hath seen God at any time but Christ the Wisdome of the Father hath declared unto us and revealed Gods will it was the Lord Christ that appeared to Adam and Moses and Abraham and Gideon and the rest of the Patriarchs as a word expounds all our meaning and reveals our will so it is Christ the Word of God that reveals the will of God to us 4. He is a word of promise Heb. 11.39 Christ was promised of old but not exhibited till the last days The third witnesse is the Spirit every Person in the Trinity is an holy Spirit John 4.24 yet it is more particularly attributed to the third Person because he works powerfully and effectually all that life and power we see the creature expresse so we see that there are three 〈◊〉 as that bear witnesse to the Divinity of Christ and if three there is a difference in number now there is no dissertion but a Personall difference Heb. 1.3 so that the Father is one Person the Son a 〈◊〉 the holy Ghost â— third yet these Persons make but one in Naâ—â— and so they are one in witnesse Dâ—â— 6.4 Jehovah our God is but one for it is impossible there should be more then one God Nature of it selfe abhors more Infinites then one if there were more Gods then one if many gods how could they be Al sufficient but that one should have the perfection of another Quest What is that they witnesse to Answ They all witnesse Christ to be to the Son of God and that he 〈◊〉 by water and bloud 1. The Father testifies this by that voyce that came down from Heaven Tâ—â— is my 〈…〉 and well â—â—â—sed Mat. â— 17 He 〈…〉 to his works John 6. â—â— 9â— 3â— 36 3â— 2. Christ 〈…〉 himselfe that 〈◊〉 the Son of God by his Ministry as oft as occasion â—râ—â—d John 14 17 â—8 2. By his works John 5.36 3. By his Resurrection he declared himselfe mightily to be the Son of God Rom. 1. 3. The holy Ghost have witnesse of him by descending upon him in the shape of a Dove 2. By convincing the world of sin because they did not believe on him 3. By sealing up this 〈◊〉 to the conscience of men Eph. 1 13. Vse 1. Of refutation of the Jewish heresie that denies the Trinity of the Persons and others that 〈◊〉 the unity of the Godhead all such heresies are here condemned There are 〈◊〉 that bear witnesse in heaven the Father the Wâ—â—d and the Sâ—â—ing and yet theâ—◠〈…〉 Vse 2. Learn here a just 〈◊〉 work of 〈◊〉 faith there is nothing we believe concerning Christ but we â—â—â—e sufficient testimony 〈◊〉 Mat. â— 19 15. At the 〈◊〉 two or three witnesses every truth shall stand now we have sâ—â— witâ—esses thee 〈◊〉 and three 〈◊〉 if therefore we believe this truth we â—et to 〈…〉 God is 〈◊〉 who hath witnessed it 1 John â— 10 But if we believe not Jesus to be the Son of God we make God a lyar because we believe worthe testimony that he hath given us of his Son were not 〈◊〉 hearts slow to believe this truth what need we so many witnesses Object There is none but believes this truth Answ â—â— not enough to believe this upon antiquity or authority or universall consent of the Christian world but God calls us to believe this upon some divine testimony of the Father and of the Son and of the Spirit its 〈◊〉 enough for us â—â— believe that Christ is the Son of God but that God is our â—â—ster in him so that 〈◊〉 that doth not give up it selfe to be conformable to the Image of God the wisdome and revelation of Christ and unlesse the Spirit likewise transform our spirit to holinesse and purity we doe not believe this truth upon any Divine testimony but upon humane credulity Vse 3. If all the three Persons in the Trinity agree together in the witnesse of this â—â—â—th their we see what manner of men we ought to be in our witnesse were we never so many persons as the Persons in the Trinity are three and yet their nature such as they cannot be but one one holinesse one goodnesse one truth so all that worship him though their persons be never so different yet let their spirits be all one 1. Hence learn not to take up a truth upon a slight report God would not commend any work of his to us unlesse he had confirmed it by three witnesses therefore believe not single reports say not he was a good man that said it for God would not put upon us any truth but confirmed it by sundry witnesses therefore believe not every report though brought by a good man let
people so they cast the imputation of ignorance upon God as if God had been mistaken when he sent his Word that believers might believe and they think that reading the Word would make them hereticks Vse 3. For you that do believe be frequent in reading the Word for to you it was written that you might believe Meditate there on day and night The blessed will finde a time to meditate on Gods Word every day and every night and this you shall â—â—â—le very effectuall to the increase of your faith The King himselfe whose employments were greatest the Lord â—aid a charge on him to read in the Book of the Law all the dayes of his life Deut. 17.14 And much more is every private man bound to it If these God hath sanctified to help us in our belief then as ever you would believe â—e diligent in hearing reading conferring examining and meditating on the Word all these are notable means to increase and inlarge our saith therefore if thou â—e wanting in faith consider whether thou hast not been wanting in this practise take away the Word and take away the fuel of your faith And for you that believe not though this Scripture was not so much written for you yet because hearing is the only way of faith 〈◊〉 10.17 be diligent in hearing the Word preached Prov. 8 3â—â—5 Blessed it be that heareth â—â— for whose findeth me findeth life And when you have heard be careful to search and â—â—amine whether the things preached be agreeable to Gods Word By this means many that believed not before have been taught to believe and be careful to conferre on the Word The Lord hath sanctified the Word preached and the Word examined and the Word conferâ—ed aboue to the begetting of faith and the Word read to the increasing of faith â—herefore be steâ—uâ—â— in these and withall joyn hearty prayer to God 1 Tim. 4.4 â— that he would open thine eyes and cause thee to understand and bow thine heart to imbrace every truth that so every ordinance may be effectual to thee to the 〈…〉 and increasing of faith in thee 1 JOHN 5.14 15. And this is the confidence that we have in him that if we ask any thing according to his will he heareth us And if we know that he hear us whatsoever we ask we know that we have the petitions that we desired of him VErs 18. he had shewed a double soone of his writing thâ— atte◠〈◊〉 that they might believe on the Name of the Son of God This he exhorts Christians to vers 14 15 16. by three arguments 1 From the confidence such may have of the hearing of their petitions verse 1â—4 2 From the certain knowledge such may have that their prayers are granted 3 From the prevalency of our prayers with God that as we shall be assured of the granting of our petitions so we shall thereby obtain life for our Brother that both not sinned a sin unto death Doct. A prayer that is made well never speeds ill Or thus A prayer made according to Gods will God will grant according to our will Notable is that incouragement Christ gave to the Woman Matth. 15. â—6 O 〈◊〉 I great is thy faith Be it unto thee even as thou wilt As if God would let such into his privy treasury and grant them what they would For explication Q What is it to pray according to Gods will These two things it holds forth at the first view 1. When we pray for such things as are agreeable to Gods will viz. his revealed will we should ask nothing but what he commands us In the Lords prayer Christ tels us what he would have us pray for for those things we have warrant to pray 2. What ever we ask we ought to ask with submission of our wills to Gods will So did Christ himselfe Matth. 26.39 Not as I will but as thou wilt But for further inlargement 1. A man is said to pray according to Gods will partly as his will is exprest in his word and partly as his will is revealed in our hearts For the will of God exprest in his Word 1. God requires that we should ask for nothing but what he commands us to doe and therefore had need to pray for whatever duty God requires of us that we are to pray for So did David Psal 119.4 5. 2. Whatsoever we pray for God commands us to ask it in the Name of Jesus Christ Joh. 16.22 23 24. To ask in the Name of Christ requires two graces of us Humility and Faith Humility of spirit in prayer is exprest in four acts 1. We acknowledge our selves lesse then the least of Gods mercies Gen. 32.10 So that if God should grant him nothing he would justifie God 2. Another act of Humility is to pray in sense of our insufficiency to think a good thought much more to pray according to Gods will 2 Cor. 3.8 Rom. 8.26 3. A man prayes in Humility when he doth not desire God to satisfie any of his sinfull lusts but that Gods will may be done Matth. 26. vers 39. 4. To pray in Humility is to make mention of no mediation in our prayers but onely of Christ Col. 2.18 They made a shew of Humility as not being so bold as to have immediate accesse to God therefore put up their prayers through the mediation of some Angell but to goe lower then God allows is but pride of heart 2. To pray in the Name of Christ is to pray in Faith Which is exprest in four acts 1. Faith directs us to put up our prayers onely to him on whom we believe Rom. 10.14 But we believe only in God therefore neither Saints nor Angels nor the Mother of Christ the Virgin Mary are to be prayed to but we are to pray to our Father onely Gal. 4.5 6. Rom. 8.15 2. Faith makes us come with some child like confidence to God as our Father 1. By Faith we come to God as our heavenly Father in Christ and well affected to Christ as loving us himselfe Joh. 16.36 2. We come to him as a Father Almighty full of goodnesse readyer to give then we to ask 3. A third act of faith is for a man to come truly cleaving unto Christ not standing in demurre whether we had best leave our lusts or no whether we had best become altogether Christians or no. This wavering cannot stand with faith for it 's such a wavering as whereby he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a double-hearted man an heart for God and an heart for the world sometimes for God sometimes for his own lusts Let not this man think he shall receive any thing Jam. 1.6 7 8. 4. A fourth act of faith is to believe that what we have asked according to Gods will he will certainly grant Matth. 11.24 So far as you have asked with submission to his will so far will he grant according to your wills and though he deferre yet make account your prayers are heard