upon thy Brother Gen. 13.8 When Abraham and Lot's Heardsmen were ready to fall out this message from heaven was sent by Abraham a Prophet we are brethren This continued to Moses Lev. 19.18 Our Saviour is instant in preaching this love John 13.34 Paul is earnest in this Rom. 13.8 10. 1 Cor. 1.6.14 1 Pet. 1.21 22. 18.4 8. Reas 1. From Gods love to us He walks in tender love to us and therefore he never writes a letter to us but he bids us love one another Gen. 45.24 See that ye fall not out by the way 1 Joh. 4 8. It is an argument we are born of God if we love one another 2. From the great use of this grace It is necessary above all graces it is the band of perfection knits all together in a family in a congregation Psal 133.1 2 3. 2. Love covers a multitude of sins both in me and thee 1 Pet. 4.8 Cant 8.7 8. 3. The excellency of love it is the fulfilling of the Law Rom. 13.20 When a man walks in love there is no good duty but love will carry him through with cheerfulnesse and comfort Vse 1. Reproves all strangenesse and enmity amongst members of a family or congregation If God ever send this message and we receive it not there is no fellowship between him and uâ— a spirit of strangenesse or the breach of the whole Law If a man come not to Church in love all is lost he never profits by any thing neither Word nor Sacraments 2. This exhorts us whatsoever we learn let us learn this lesson so anciently taught us so often pressed upon us If we should see a childe that hath not learned a lesson which he hath been a long time plodding upon we would say he were a Non-proficient If love have this efficacy that it covers a multitude of sins that it is the fulfilling of the Law we shall have this comfort to our selves that we are born of God and not of the devil 1 JOHN 3.12 Not as Cain who was of that wicked one and slew his Brother and wherefore slew he him because his own works were evill and his Brothers righteous IN the tenth verse the Apostle makes it a manifest difference between the childe of God and of the Devil want of love to the Brethren This he proves First because to love our Brother is the message os God 2. Because he that wants love is of the Devil This he proves by the pattern of the eldest Son of the devil as he did so will his younger Brethren do Here is a pattern of hatred of our Brother Cain he is described by his spirituall originall of the Devill 3. By the clause of his hatred Because his Brothers works were good and his evill Doct. The example of any not loving his Brother should be an effectuall motive to us to love every Brother Consider what was the hatred of Cain to his Brother 1. It was causelesse Gen. 4.7 John 15.15 They hated Christ without a cause So Cain Abel Psal 69.4 2. It was impious and wicked he had just cause to love and against that just cause he hated him for his righteousnesse 3. It was a deadly hatred such as would not be slacked but with blood 4. It was implacable Gen. 4.8 for no counsell would abate the mood of his malice God parlyes with Cain Why is thy countenance cast down c. The good counsell God gave him was as bellowes to blow up his wrath 5. It was an hypocritall hatred for it is likely upon Gods speech he had smoothed over his countenance and speech yet when he gets him in the field and had opportunity he slew him Vse 1. This disswades us from the hatred of any one Christian soul If there be but one Abel whom we hate it will translate us into the Brothrhood of Cain Therefore either love your Brethren or be as Cain Obj. But we do not slay our brother though we hate him Answ That is no thank to you that is because your malice is curbed and restrained Vse 2. To teach us all as ever we desire to be free from hating our Brethren to love goodnesse for goodnesse sake Rom. 16.4 5. Aquilla and Priscilla would lay down their necks for Paul 2 Pet. 1.7 If we say a man loves the light well it is a sign of good eyes So if we love to see many lights about us it is a sign our eyes are good Acts 11.22 23. If we were evill we could not but wink and shut our eyes 1 JOHN 3.13 Marvell not my Brethren if the world hate you THe Apostle having told us of Cain's hatred to his Brother he takes away an objection It might be said It was a wonder there were but two Brethren and Abel so innocent it is a wonder he should slay him But he bids them not wonder at it Doct. The world is given to hate Gods children By world he means worldly men 1. Because their originall is the world John 8.23 15.19 2. Because they are the greater part of the world 1 John 5.19 3. Because they are wholly conversant about the world minds hearts speeches actions Phil. 3.19 Col. 1.3 4. They serve the god of this world 1 Cor. 4.4 5. They have their portion in this world Psal 17.14 such men hate Gods children Mar. 13.13 Luke 6.22 Reas 1. Ignorance of them 1 John 3.1 The world knows you not For a man to be discourteously used when he is unknown though he be a Prince it is no great matter John 16.2 2. The separation of Gods people from the world John 15.19 I have chosen you out of the world 3. Because Gods servants are desirous to draw others out of the world which they cannot endure whan a man will be saving all that he can Vse 1. To reprove the unthankfulnesse of the world that will requite evill for good and hatred for good-will They run not with the world into the same excesse of ryot Heb. 11.38 2 Pet. 3.9 1 Cor. 3.22 The world hath its standing for their sakes 2 Kings 3.14 Acts 18.9.10 11. If your worldly estates prosper it is for the sakes of Gods people Gen. 30.27 39.5 Psalm 106.23 Gen. 19.22 God would have poured out his wrath had not Moses stood in the gap 2. To teach us not to enter upon Christianity if we cannot swallow bitter pills the hatred of the world if it be too churlish for your stomachs keep your hearts and hands from it Luke 14.26 3. Comforts to Gods people that though the world hate them yet they are but the world they have no higher breath then the world Marvell not Doct Gods people are wont to marvell at this Reas Three causes of marvell 1. Ignorance of the cause 2. Some eminent and good thing Mat. 8.10 3. Some rare and new thing 2 Sam. 26 Mat. 1.27 And so Gods people are apt to marvell at this 1. Because they know not the cause Psal 69.4 2. The hatred sometimes is
conscience nor shew how to lay hold of eternall life and to make their calling and election sure and if they speak of heavenly matters at any time they see such speak but with a cold affection and therefore they goe home and not affect them but when a godly Minister preaches in an heavenly manner he being moved by a godly principle his conversation is in Heaven Phil. 3.20 he talks of Heaven Mat. 12.35 A good man out of the good treasure of his heart bringeth forth good things Vse If Ministers would know their own spirits let them consider what doctrine they deliver what end they aime at and what are their hearers and so by this means they will easily discern their own spirits 1 JOHN 4.7 8. Beloved let us love one another for love is of God and every one that loveth is born of God and knoweth God c. IN the words and the verse following the Apostle exhorts his hearers and himselfe to mutuall love one of another the occasion is from what he had delivered verse 6. In the words First An exhortation to mutuall love between Ministers and people Secondly A reason to presse this on them 1 From the Originall of their love that is from God 2 From the Estate of such who love they are born of God and know God 3 From the evill estate of such as doe not love they know not God this is proved by an argument from Gods Nature for God is love Doct. That it is the part of godly Ministers to exhort themselves and their godly hearers to mutual love both the people to love their Ministers and the Ministers their people When our Saviour was about to leave the charge of the souls of his people to Peter he asked him three severall times whether he loved him John 21.15 16 17. that so out of his aboundant love to Christ he might feed his sheep 1 Thes 5.13 esteeming him they would love him for his work sake Heb. 10.24 the Apostle exhorts them to provoke one another to love Heb. 13.1 whatsoever happens he would have brotherly love to continue so St. Peter exhorts 1 Pet. 1.22 Reas 1. From the Covenant that stands between Ministers and people they are partakers of one baptisme members of one and the same body 1 Cor. 10.17 1 Cor. 12.27 therefore they should inlarge themselves one to another Eph. 4.16 they should love one another because God hath incorporated them into one body 2. Because they doe not receive mutuall edification except all be done in love for all edification is wrought by love Knowledge puffeth up but love edifieth therefore let all things be done in love mutuall love is both profitable and comfortable 3. Want of love is the sowring of a Ministers spirit 2 Cor. 12.20 it saddens him when he sees the people envying one another when the body is full of swellings and inflammations the medicines and plaisters laid on doe not heal a man must first allay the inflamations so when a Minister sees swelling amongst his people what he preacheth is spilt upon the ground 4. If people walk not in mutuall love the Minister shall lose his portion 1 Thes 5.13 from them he shall lose his estimation among them for they will not profiâ— by any Ordinance of God but wax cold Vse 1. This exhorts Ministers to make it their main and principall work to allaâ— swellings and to knit together all the Members of a Congregation in one spirit and mutuall love as God knits them together in one body as we desire to grow up together in the graces of Gods Spirit let us love one another where there is no love there is no edifying all graces fall short of edifying where love is wanting 1 Cor. 13.1 2. 2 To exhort the people of God to receive this exhortation of love not to suffer any dissention to be found among them Heb. 13.17 you cannot be inflamed with hatred but your Minister shall lose his portion of love Doct. That the springing of our love from God should move Ministers and people to mutual love Love is the chiefe lesson Christ gave to his Disciples when he went out of the world John 13.35 36. 2 Tim. 1.13 a man may assoon lose his inheritance in the Lord Jesus as lose his love to his brethren if God set love in my soule and man unset it I shall destroy the work of God in my soule Vse 1. Take heed of wrath if love be of God whence then is hatred that is from the enemy of God Eph. 4.26 27. if we keep leaven long it will sowre so this anger will degenerate into hatred Obj. You will say You will not hate your brother but yet you will have nothing to doe with him Answ When a man affects not Communion with his brother nor communication of good to him such a man doth hate his brother 2. If we would have any comfort in our hearts we must have a care that nothing that befalls betwixt us and our brethren should take away our love from them if we suffer a fire of wrath to kindle in us we doe as much as in us lies to destroy our own souls Cant. 7.7 8. Much water cannot quench love therefore love is an heavenly fire hatred a fire from hell Majus lumen extinguet minus Doct. That the love to our brethren is a pledge of our birth-right John 13.34 Reas 1. It is the nature of God and by this means thou partakest of the Dâ—vine Nature Rom. 5.5 2. Love is a fruit of faith by which we receive Christ Gal. 5.6 Vse 1. This condemns such of deep prodigality as suffer love to decay so much you lose of your love to your brethren so much you lose of your love to God and so much you lose of the evidence of your inheritance 2. Preserve your love to your brethren and you preserve your inheritance your brotherly love is a pledge of your inheritance 3. Of comfort to such souls as abound in their love to their brethren so much love so much grace so much hope of an everlasting inheritance if your love decays your faith and hope of salvation decays Obj. But a little thing frets my soul and I am not so soon healed being fretted some flesh is hard to heal so is it with some mens spirits What shall I doe to uphold my brotherly love Answ 1. Keep your love to God and so you shall preserve your love to your brethren forgive your brethren and God will forgive you Mat. 18. ult 2. Keep your hearts clean love will not long rest in an unclean heart 1 Pet. 1.22 because love is an heavenly fire 1 JOHN 4.8 He that loveth not knoweth not God for God is love Doct. THat according to our love or want of love to our brethren such is our knowledge or want of knowledge of God What is it to know God The Apostle bears witnesse of the Corinthians 1 Cor. 1.5 that they abound in knowledge so that they fall
hot contentions betwixt Christians they fall off from one another they discern no change for the present but when they begin to look back at former passages and see what wounds they have made both joyntly begin to be sensible of pains and cannot rest till they have taken some course to set the members in joynt again 4 For private Communion it calls for love this profession David made and so doth every true Christian I am a companion to all them that fear thee Psal 119.63 He doth not say only he is a well willer or favourer to such which yet is a great matter in our dayes but he was a companion to them he had sweet and comfortable familiarity with them if therefore we be so far from making them our companions that we can hardly be brought to be favourers of them we renounce subjection to the Ordinances of the Gospel 5 For discipline this is one of the main ends of discipline to see that no offence be given from one to another Matth. 8.15 to 20. if therefore a man offend his Brother and be not willing to be reconciled in this case a man renounceth subjection to a main Ordinance of the Gospel Vse 1. To teach Christian men if you would be honest true hearted men let there be no christian brother in the world but thou canst say that thou lovest him if there be any one that thou neglectest and canst not have fellowship with why there is no soundnesse in thee better it is thou shouldst love an hundred hypocrites then hate one christian brother he that professeth himself a christian and professeth subjection to the Gospel and yet wants love to his brethren he renounceth subjection to every Ocdinance of the Gospel and therefore his profession is but hypocrisie and he himselfe is a lyar è contra if God give thee an heart unfeignedly loving every brother if you make them your companions and the men of your delight why then If he that saith he loves God and hates his brother is a lyar then on the other side he that doubts whether he loves God and yet unfeignedly loves his brother he deceives himself if thou canst say thou lovest thy brother the text will tell thee thou lovest God if thou canst but find in thy heart true love to thy brethren though thy profession may be but weake and poor yet it is sound and sincere so much love so much sincerity so much want of love so much hypocrisie Doct. 2. The sight of our brother is a stronger inducement to the love of him then any that hates his â—rother can have to the love of God For some might say What though I love not my brother he is full of weaknesses and failings yet I can love God for 〈◊〉 more cause the Apostle tells you the sight of your brother is a greater ocâ—â—â—sâ—on to love him then any that hates his brother can have to love God 〈◊〉 a true indeed he that loves his Brother hath more cause to love God then his Brother but he that hates his brother shall find lesse cause to love God then his brethren By sight is meant not only viewing the face but to have familiarity and fellowship with him to have dayly intercourse and commerce with him now this much furthers love Reas 1. From the strength that is in dayly commerce together to procure love Our brother doth many things in our sight which might justly winn our love we see many good parts in them many good offices which they doe to us and we to them which much increases our love the more we see our brothers and communicate good one to another the more we love them Reas 2. From the little cause a man hath to love God that hates his brother take a man that is estranged from his brother he is much more estranged from God 1 Such a man hath no faith in God that wants love to his brother for faith works by love 2 He can have no sense of Gods love for God never reveals sensible love to such as have no love to these brethren and then how can we love God if we have no sense of his love to us 3 Much lesse can he have experience of Gods love to him for he never had it 4 You will say he may have reason to love God for many bounties of God towards him I but what reason can such have to think that God gives them these in love and therefore he will have little cause to love God if he find in his heart no reason to love his brother he will find lesse reason to love God Vse 1. To stirr us up to hasten out of this sinfull lust of hatred towards our brethren for though we may think we have more cause to love God then them yet truly we shall find if we be willing to part with our Brother we shall be more willing to part with God Object But this man hath done me much wrong but God never did me any Answ If he hath wronged thee and thou seest him daily pity him the more strive to heal it and redresse it if thou canst not doe it thou canst not look that God should ever pardon thee The second argument the Apostle layes down why we should love our brethren is from the equall cause we have of both and it is from Gods Commandement to love both Doct. 3. True and sincere profession of christian Religion doth as duely yeeld obedience to one commandement as to another He that loves God let him love his brethren also Why because God hath commanded the one as well as the other Psal 119.9 then shall I never be ashamed when I have respect to all thy commandements he doth not say when he keeps them all we all faile in that but I may have respect to all so a christian cannot keep all Gods Commandements but he may have respect to all so David professeth Psal â—â—â— 128 I hate every false way Reas 1. From the same Law-giver that gives all the Commandements Jam. 2.10 11. he that breaks one breaks all if in obedience to Gods Law thou love him theâ— in obedience to the same Law thou wilt love thy brother also 2 From the nâ—â—â—â—finity betwixt the Commandements they are like to the links in a chain breake one you breake all If a man love not his brother how can he love God or worship him or keep his Sabbaths He that hath not respect to all Gods Commandements hath respect to none Vse 1 Gives us a free tryall of our sincerity or hypocrisie If God give thee an heart to have respect to every Commandement and therefore to make conscience of them all why then thy profession is true and sincere though thou canst not say that thou keepest one of them aright yet if thou be conscionable unto them all and it grieves thee that thou canst not perform that indeed which in heart thou respectest thy heart is sound contrary if we shake off
10. The Disproportion between worldly lusts and Gods Children should wean us from the love of the world 2. 17. E The Easinesse of Gods Commands a sure note of our Love to God 5. 3. Easie is the yoake of obedience to them that overcome the world 5. 4. The Epistles were written to Believers only 5. 13. A permanent Estate is their portion who doe the will of God 2. 17. Eternall life is the gift of God 5. 11. Is laid up for us in Christ Ib. Good example an effectuall motive to purge sin 3. 6. A Believer must Eye the sins of his Brethren 5. 16. and with what Eye Ib. We must be wean'd from the lusts of the Eye 2. 16. wherein this stands Ib. F How Christ was with the Father 1. 2. Faith is the great Commandement 3. 23. Faith in Christs Divinity helps to overcome the World 5. 4 5. Faith in God and in the Son of God goe together 5. 10. Difference between the three acts of Faith namely learning in Christ rouling towards Christ and coming to Christ 5. 10. Why Fathers may be suspected 2. 7. The Feast of Christs Nativity no command but a custom 2. 5. Fellowship with God is inward and consists in love 4. 12. G The future Glory of Gods Children is hid at present 3. 2. Till Christ appear Ib. Christ is God 1. 1. God is the Author of no sin 2. 16. Gods accidental work about sin Ib. Gods Children must be the men of our Love 3. 2. God knows us better then we know our selves 3. 20. Growth in Faith and Love effectuall in order to audience 3. 23. Is one end of writing the Scripture 5. 13. H He that Hates his Brother is and ever was in Darknesse 2. 9. Hatred of the Brethren in any should effectually move us to love them 3. 12. The world is given to Hate Gods Children 3. 13. At which Gods people marvaile Ib. but should not Ib. Hatred is murder 3 15. and such are devoyd of eternall life Ib. Hatred of our Brethren argues our Love to God to be Hypocriticall 4. 20. As we hear God so he hears us 3. 22. Every childe of God Hopes to be like Christ 3. 3. Every Hoper is a self-purger Ib. I Idlenesse is a lust of the flesh 2. 16. It s danger Ib. Ignorance of Christ and reigning sin are inseperable companions 3. 6. Imitation must accompany profession of Christ 2. 6. In judging who are righteous be not deceived 3. 7. K Gods Children Know they shall be like Christ 3. 2. Saving Knowledge is able to wean old men from the love of the world 2. 14. yea though backt with Antiquity and Authority Ib. Not ignorance Knowledge occasioned the Apostles writings 2. 21. How Knowledge and faith differ 4. 16. L The days of the New-Testament are the Last times 2. 18. Life Signs and means thereof 5. 12. Why Christ is called Life eternall 1. 2. Life eternall is given by promise 2. 25. Gods people have past from death to Life 3. 14. this is evidenced by Love Ib. How God is called Light 1. 5. Light how taken 1. 7. By seeing Christ we shall be Like him 3. 2. Little children must be acknowledged as Brethren 2. 7. He that Loves walks constantly and inoffensively in the state of grace 2. 10. Our love must be wean'd from that which is not of the Father Love must be reall and not only verball 3. 18. The sincerity of our Love is the security of our Estate 3. 19. Love is a great Commandement 3. 23. The rule of brotherly Love under the Gospel is not self Love but Christs Love Ib. We must exhort to mutuall love and why 4. 7. As is our Love so is our knowledge of God 4. 8. God doth both Love his people and manifests his Love to them 4. 9. God Loved his people before he sent his Son to make reconciliation for them Ib. Gods Love to us is free 4. 10. 19. and a president of our Love to our Brethren 4. 11. Where Love dwells God dwells 4. 12. By mutuall Love we see and testifie that the Father hath sent his Son 4. 14. Loving Christians doe not only believe but also know Gods Love to them 4. 16. God is so Loving that he is love it self Ib. Constant Love is a sure evidence that God dwells in us and we in him Ib. Such as Love each other are in this world as God himselfe is 4. 17. Those who love perfectly may have boldnesse in the day of judgement Ib. True hearted Love casts out all fear of evill from the hand of God 4. 18. An heart possessed of Love is dispossessed of fear Ib. Gods preventing Love to us is the effectuall cause of our love to him 4.19 It s behovefull for our comfort that we know we Love Gods Children 5. 1. The Love of God and keeping his Commandements is an undoubted evidence of our Love to our Brethren Ib. What makes a Lye 2. 21. M Christ true Man 1. 1. 1. 2. How Christ was manifested Causes of Marvaile 3. 13. What requisite to Merit 5. 11. The Gospel is a Message 1. 5. The doctrine of mutuall love is an ancient Message 3. 11. â—ry Minister is carried away with one Spirit or other 4. 1. Ministers are discovered by their confession about Christ 4. 2. As also by their holding forth Christ veyled under humane infirmities 4. 3. According to the descent or extraction of Ministers such are their severall doctrines and severall hearers 4. 5 6. In what cases people may leave their Ministers 4. 4. Playing for Money how far forth lawfull 2. 16. N Two Natures in Christ 1. 1. Neglect of a Christian course a manifest sign of a Childe of the Devill 3. 10. Newnesse of doctrine in what case commendable 2. 7. In what sense the Commandement is New 7. 8. Novelty in faith and manners must be avoyded 2. 7. O Obedience keeps a good conscience and Gods favour together 3. 22. Preserves fellowship with Christ Ib. Sincere Obedience a clear evidence of our fellowship with Christ 2. 3. and of our perfect love to God 2. 5. and of our being in Christ 2. 6. Old men must be honoured as Fathers by all yea even by Ministers 2. 13. It s the honour of Old men to know him that was from the beginning Ib. Opinion of perfect holinesse is pernicious 1. 8. yea a blasphemous errour v. 10. Opinion no sure signe of Piety 1. 6. Opinion of knowledge without obedience a sure sign of a Lyar and Hypocrite 2. 4. P God Pardon 's for his Names sake 2. 12. Pardon is the portion of all Gods Children Ib. Pardon and cleansing goe together 1. 9. Perfection what 2. 5. and 4. 12. The love of God is Perfect in such as act Brotherly love 4. 12. There are three Persons yet but one God that witnesse the Divinity of Christ 5. 7. Perseverance in the Apostles doctrine a sure pledge of Perseverance in grace and of attaining glory 2. 24. The promise
also between morall and spirituall between things of God and Satan and the World The second manifestation of this difference is the inclination of the end of the one and of the other By their fruits ye shall know them Mat. 7.20 Gal. 5.19 Obj. Cannot an hypocrite passe so as that he cannot be discerned What say you of Judas he was not discerned of a long time Mat. 26.22 for every of the Disciples began to suspect themselves 2 Cor. 1.13 14 15 16. Again Gods people carry things so weakly and the pulse of Gods grace beats so weakly as if no life and strength were in them 1 Kings 19.17 18. Psalm 12.1 Answ Sometimes hypocrisie is spun with so fine a thread and it is so well dyed as that you can hardly discern any difference And sometimes grace is so low in the heart as that you cannot discern it This is true but it is but for a time Judas at length was plainly known to have been but a theef 2 Tim. 3.8 9. Jannes and Jambres can do miracles as well as Moses and Aaron but in time they shall be discerned 1 Tim. 5.22 45. Lay hands suddenly on no man for if he prove not pure thou shalt be pertaker of his sins and all the hurt he doth Some mens sins lye open before hand i. e. before the judgement of the Church others follow after they cannot be hid God will have them made manifest in due time Luke 12.2 There is nothing so secret but it will be discovered If you put leaven into five pecks of meal it will not alwayes lye hidden but in time break forth Vse 1. An argument of just reproof to good men and bad If after a while we know not our selves 2 Cor. 13.5 As if it were a dangerous sign of a mans separation from God if after so long a time of the Apostles preaching they knew not what was in them 2. This reproves the Popish Doctors that say no man can discern his owne estate They alledge that place Eccl. 9.1 2. A man cannot know by outward things whether he be in Gods favour or not If a man come in a sheep-skin I shall take him to be a sheep Mat. 7.16 to 20. 3. To teach every one to take heed of a devillish spirit or any unrighteous course of life for though a man may hide it long yet at length it will be known It is as impossible that a mans want of love should not be known as for a man to keep fire in his bosome and it not to break out Psalm 36 2 3 4. 4. Of exhortation to all that are born of God not alwayes to smoother grace God will have your grace manifest and that to edifie withall 2 Cor. 12.7 Do not content your selves with close and houshold Christianity but manifest of what spirit you are It was commendable in Elizabeth to hide her selfe six moneths Luke 2.6 When she was stirring with childe then she visited her Cousen Mary So if God have wrought any conception of grace in our hearts it doth well to be concealed a while lest like the stony ground in time of persecution it should fall away When thou art sure there is a manifest work of Gods Spirit in thy heart then manifest thy selfe Doct. Not onely commission of sin but negligence of a Christian course of life is a manifest signe not of a child of God but a child of the Devil Mat. 3.10 Every tree that brings not forth good fruit is cut down and cast into the fire Psalm 36.1 3 4. There is no fear of God before their eyes How shall this appear to David He hath left off to do good he doth not shun evill but if an evill matter comes in his way he sets himselfe to work it Psal 116.12 He doth not study as David did What shall I render unto the Lord for all his benefits He that sets not himselfe in a good course is not the childe of God but of the Devil Reas 1. His wayes bear the image of Satan he was set in a good estate but he ceased to do good and set himselfe in a course now not good 2. From the necessary fruitfulnesse of the seed of God wheresoever it is Psalm 1.2 3. A childe of God is working in his minde and heart and alwayes doing good 3. From the hinderance which such put upon others that would do be â—r if such were removed Acts 13.10 The Devill is alwayes an impediment of good Luke 13.7 8 9. A man if he can do good and do not he cumbers the ground therefore cut him down Vse 1. To reprove the ignorance of such people that conceive if they do no body any harm they hope God will accept them but if it go badly with them what will become of whoremongers and adulterers c. Can you say you have devised good and watched your opportunity to be doing good This is a comfort to you But do not comfort your selves meerly in your innocency from evill without doing good 2. To teach us all as ever we desire an evident mark to our selves that we are children of God to turn Poets of righteousnesse it is the seed oâ— God that sets you a work God requires that we should be doing good with our estates that when we go hence we may say as John 17.3 4. Father I have finished the work that thou hast given me to doe 2 Kings 20.31 2 Chron. Rehoboam did evil in the sight of the Lord because he prepared not his heart he studyed not to do good Neither he that loveth not his Brother Doct. Not onely the hatred of our Brother but the want of love to our Brethren is a signe not of a childe of God but of the devill John 13.35 1 Kings 18.17 18 Reas 1. From the constant practise of God Is there any one of them which he hath adopted whom he loves not Mat. 10. ult And observe the contrary practice of Satan there is no childe of God but he is estranged from and sits loose from 2. From the want of knowledge of God 1 John 4.8 He knows not c. Here is a double reason 1. He hath not experience of Gods love 2. God is love When the Sun shines upon a stone wall though it be cold yet it reflects the heat back again upon every person So there is none that hath felt the warmth of Gods love upon his soul but though his heart were cold before yet he reflects it upon all 2. God is love It is a property inseparable from the nature of God he loveâ— to communicate good 3. From the like condition of all Brethren He that loves not his Brother because he is a Brother he loves none at all He that loves not one of a mans children because he is born of such a man loves none of them A man may hate a Brother for some sinister respect as Joseph's Brethren it was a certain signe they were not born of God though afterward they
came to good And they that did not love Joseph for his goodnesse sake could not love Jacob nor Abraham A man may hate and distaste some injury offered but if once the corruption of any childe of God shall prevaile with me to hate him more then his goodnesse to love him it is a sign there is a distemper in my heart Vse 1 See a manifest difference between the children of God and of the Devil If there be any Brother thou lovest not from whom thy heart is girded up whom thou canst not affect thou art not born of God I know provocations may be such as may weaken affections and turn the streams as that it shall not run so fully nor strongly yet a childe of God dares not allow himselfe but he doth take a course to remove matters of enmity and he takes himselfe as much bound to hate himselfe for neglect of his Brother as he found cause to neglect his Brother A man may be angry towards those he loves without sin But this want of love will do more injury to your spirit then the injury that is done to you A man may be angry but when his passion is over his love returns again What is it not to love any brother There are two things in love 1. A Communion with them 2. A communication of good to them In some things a man desires communion with others other things there be wherein though a man desires not communion with them yet he desires communication of good to them Vse 1. This should exhort us to stretch our love universally to every soul You were better bestow your love upon some base hypocrite then restraine your love from some poor Christian You cannot neglect one Christian but it will hazard your whole generall estate In judgement of Charity if they abstain from grosse sins and do good duties we think well of them and we had better lose our love upon them then neglect a childe of God Psal 35.12 14. And indeed it is not lost for it shall return into his bosome It is a signe I love a man if I love his picture so though a man should be an hypocrite yet if we love the shew of grace it is a signe we love grace indeed Never say thou lovest a Christian unlesse thou lovest the picture of a Christian What a miserable thing is the want of this such a man is not born of God but of the Devill And what a poor case is a man in that makes his spirit the spirit of Satan 1 JOHN 3.11 For this is the message that ye heard from the beginning that we should love another THe Apostle in the former verse had given us two manifest differences between the children of God and of the Devill The latter mark the Apostle proves to be a manifest difference It is a message and an ancient one which we have received of God as who should say He that is born of God will hear the Word of God But this is a message The duty of brotherly love is set out by a message and that by its adjunct from the beginning Doct. That when we read or hear the Word of God we should look at it as a message sent from God This Phrase is no where used but in 1 John 1.5 And what saith Saint John of it shewing what Christ delivered at large The Apostle sets the stamp of message upon it Reas 1. From the scope of all the Scripture Whatsoever is written is written for our instruction Rom. 15.4 There is not in Scripture something for some men of parts and other things for meaner men but all things are for our comfort and instruction If we read the Magistrate to be called to such and such duties it is for our instruction for our comfort that we may know what care God hath of us no calling but redounds to our benefit Whether I read threatnings commandements promises they are all a message to me though every threatning belong not to me yet thus far it doth to keep me from such and such sins and terrifie others And so though promises belong not to thee because thou art not in the state of grace yet 't is good for thee to know them that those promises may break thy heart to see what mercies thou neglectest 2. From the office and calling of the Pen-men of Scripture Mal. 2.7 2 Cor. 5.10 Vse 1. Of direction to those that either hear or read the Word Deut. 17.14 God calls the King to read it once a day If thou takest up the Book of God thou takest a bundle of messages as if God should round thee in the ears Understandest thou what thou readest Thou shalt read it in vain if thou look not at it as a mess a ge We are wont to receive the message so much the better by how much it comes from great men or friends 2. In hearing or reading the Word of God we must be led on to a twofold duty 1. To receive all with reverence Judg. 3.20 Acts 10.33 2. Whensoever thou hearest the Word of God consider how far it pertains to thee though all Scripture be for my comfort to know yet I must apply it to my selfe so far as it concerns me receive it as bread of my portion chew upon it Heb 4.3 God requires of us that we doe mix the Word with faith Obj. The Minister doth not know the frame of my heart therefore how should he know what to say to me I am a stranger to him Answ It is true If he speak out of his own minde and fancy many times we think that things are spoken by suggestion from neighbours true oft-times it is so but God knows better how such a thing is useful to us then we do 2 Kings 9.5 3 This should teach us conscionably to obey the Word it is a message sent from God therefore take it not ill at the messengers hands nor cavil at it For a Prince is not so to doe though an Herald of Arms come and pronounce open Wars against him he comes and goes peaceably telling the message of his Prince The Lord makes this a cause of captivity 2 Chron. 36.15 16. 4. This should exhort all to get them Bibles if they have none and if they have them every day to read something There are two wayes of parley between God and our selves 1. When we speak to God in prayer 2. When God speaks to us in his Word It is a fearefull thing when there is such strangenesse between God and us that he should seldome hear of us and we seldome hear of him Doct. The love of another is an ancient message that God hath sent us and hath continued to send us from the beginning He saith not in the beginning but from the beginning which implyeth a continuance of it I Theff 4.9 Rom. 15.10 Writing a Law he wrote nothing else but a Law of God Gen. 4.6 Thus God complains of Cain why dost thou lowre
to expresse and abound in love taken from the great love of God to us Doct. The death of Christ for us is the manifestation of his love to us Such a manifestation as makes it a certain and known truth that he loves us Rom. 5.10 1 Joh. 4 10. He gave his Son to be a propitiatory sacrifice Eph. 4.5 Gal. 2.20 Reas 1. From the greatnesse of Christs self-deniall That which commends love is this to bestow so great matters and to come off freely with it Joh. 15.12 Greater love then this can no man expresse then to lay down his life for his friend But Christ did it for his enemies 2 Cor. 3.8 2 It farther magnifies his love if we consider the great benefit we receive as reconciliation pardon of sins 1 Joh. 4.10 Secondly adoption of Sons Gal. 4.4 5. Such favour as to be accepted as his Sons and Daughters 2. Our corruptions are deaded and mortified Heb. 9.14 Gal. 1.14 Wc are crucified to the world to all objects that draw us to sin temptations and snares 4 Christian liberty that by virtue of Christs death we should be delivered from the curse of the Law Col. 2.13 from the enmity we stood in against the Church Eph. 2.14.15 16. from hell and feare of death Heb. 2.14 that we should have liberty to call God Father enter into his Sanctuary have confidence our prayers are heard have assurance when we dye that we shall enter into the holy place that we shall have right and liberty to the Creation Rrm. 5.1 2 3. Heb. 12.19 This benefit will appear if we consider how miserable our estate had been If Christ had not done this we had been in our sins under the guilt of them and in horror and anguish of spirit 5 How freely hath God done it We gratified God with no kindnesse Some will recompence a small kindnesse with a great reward Rom. 11.35 But all we have done hath been to abuse every mercy of God to his dishonor Col. 1.10.20 Vse 1. It reproves such weaknesse of Gods servants in time of temptations that can see no love of God because he doth not gratifie them with something in this life Gods servants many times doe want necessaries the world abounds withall therefore David hath cleansed his heart in vain Psal 73. But what though Gods servants never see good dayes Yet here is abundant rich and inestimable love that when you were enemies strangers children of wrath Christ dyed for you God hath shewed you more love then the Angels for he laid not down his life for the Angels Heb. 11.14 And if he had done so he had laid down his life for his friends who never displeased him 2 To teach such as abound in outward things not to content themselves therein Eccl. 4.2 We can perceive neither love nor hatred by those outward things Psal 17.14 Labour you to say that God hath laid down his life for you â—â—se you cannot say he loves you 3 It teacheth us that the death of Christ was not the cause of Gods love Gods love is more antient then the death of Christ Where shall we lay the foundation of Gods love but in eternity He hath loved me and given himself for me Gal. 2.20 Gal. 3.16 Obj But doth not God attribute his love to the death of Christ 1 John 4.10 Rom. 3.24 25. Eph. 2.14 15 Col. 2.21.27 Answ In a double respect Christs death is said to make this reconciliation Hereby he hath slain the enemy and hatred on our part that we might be no more enemies to him Obj. But Christ is sent not only to make reconciliation on our part but propition on Gods part Answ 'T is true Christ by his death hath made a way whereby God might shew his love to us whilest sin was in the way he could not shew it Many a Father bears a tender affection to a childe yet will not seem to regard him shuts him out of doores and though he be intreated yet he thinks it not meet for him to expresse his love he will have his childe humble himselfe acknowledge his faults and will send some body to perswade his Son to humble himselfe So God sends his Son out of love to take a course that he might shew us favour notwithstanding his justice 4 Of exhortation to take a view of Gods love that we may be able to say freely We perceive the love of God Rest not in any spirituall duty nor in any common gift till you know that Christ dyed for thee How shall I know this Some will say that Christ dyed for all and so all may know True the sufficiency of Christs death reacheth to all but none can say Christ dyed for him till he find in his soul some fruits of the death of Christ 5 To encourage Gods servants to expect offices of love from God to us and ours all his dayes He hath given his Son what would you have more Psal 84.11 Lay hold on this love of God and plead with him upon his love All blessings are wrapt up in his Son Gal. 4.4 As God in fulnesse of time sent his Son so will he every other mercy 6. To teach us to abound in love to God and to his children hatred against sin Give up all to God work for him suffer for him he loves us being strangers and enemies Doct. Christian men ought to be ready to lay downe their lives for their Brethren The exemplary love of Christ in laying down his life for us ought to provoke us in like sort to lay down our lives for our Brethren Rom. 10.3 4. The Apostle doth extoll the love of Aquila and Priscilla as if all the Church and himselfe were bound to them that were so ready to lay down their lives Phil. 2.17 If I be poured out as a drinke-offering Râ—as From the example of our blessed Saviour He laid down his life for us This is an imitable practice of Christ this is none of his miraculous works but one wherein he sets forth himself as a pattern to us 2. To this add Christs command which binds us to the imitation of this John 13 34. 3. From the neer fellowship of our brethren with Christ We fulfill the sufferings of Christ for his Body Col. 1.2 4. He calls them Christs sufferings Christ suffered in him and he for Christ in his Saints 4. From the subordination of Gods eminentest servants to the Church of God as Christ is for God so Paul and Cephas for the Church God hath subordinated the life of his servants to the Church and the Church to Christ and Christ to God Christ the head of the Church the Church the head of the Members Phil. 2.17 5. From the rule of love God hath given in ancient time Levit. 19.18 We must love our neighbour as our selves Many a christian will lay down his life for himselfe therefore must in some cases lay down his life for the Church A man will lay down his life for his
where is much forgiven there is much love Luk. 10.43.47 where we have a thousand forgiven we shall be ready to forgive an hundred Ephes 4. ult 2 He purges filth If our hearts be purified from uncleannesse and sinfull distempers there the heart runs clear in love and there dwels 1 Pet. 1.21 But if the heart be full of mud it will run foul in hatred 3 He works love If we love our brethren it must be from the love of God in us if there be love it is from God if there be hatred it is from the Devill Judg. 9.23 it is said That he sent an evill spirit between Abimilech and the men of Shechem Where Satan dwels he will set all on fire all hatred and wrath is from hell and it will so kindle that it will consume one another Fire from hell doth not warm it scorcheth Ephes 4.17 If we give way to sinful wrath we give place to the Devil Love cannot be from the Devil 2 This love is not from the world Jam. 4.4 3 This is not from our flesh Jam. 4.5 Therefore it must spring from God who makes peace pardoning our sins and mortifying our corruptions Quest But may there not be peace where Satan is Luk. 11.21 Answ He dwels in peace but a false peace for the wrath of God lyes on that soul as a mans house when it is on fire he being asleep he sleeps but not securely 2 This peace is a peace of a mans own conception Obj. There may be much peace and much love and I have known much true hearted love amongst men that have nothing but the light of Nature much more where is the light of Gods common grace shall we say God dwels not here Answ The Spirit speaks not of civill love but of such a love as wherein God dwels pardoning sin and mortifying sin which he never doth in natural men there may be found good nature in men but that love which evidences pardoning and healing of sin is not found in natural men this love differs from carnal love 1 This love reacheth not to the body onely but to the soul Lev. 19.16 17. If we love not the soul of our brother our love is not true love 2 Christian love reacheth to strangers and enemies as well as neighbours and friends good natured love may reach to strangers but not to enemies 3 Christian love will be stronger to our brethren then worldly love though Christian love may be damped yet it will over-flow good natured love that comes from a little fountain a little thing will stop it but Christian love springs from heaven and no man can make a dam to stop it Vse 1. Of tryal of Gods fellowship with us whether God dwell in our hearts or no where God once dwels he always dwels John 10.27.28 who shall put him out he is stronger then all Quest How shall I know whether God dwell in my heart or no Answ Ask thy soul whether God dwell in thee or no not good natured love but that love which desires peace of conscience and purity of thy owne heart and of thy brothers 2 Cor. 7.8 9 10. 2 This should teach us all to walk in a frame of brotherly love to abound in tenderness of spirit to one anothers souls not to provoke one another to wrath and seduce from ways of salvation but to be helpful one to another in our spiritual estate God loves to lye in a bed of love God will not dwell where love dwels not therefore keep open house for the spirit of love God is where he loves and he loves to be where love is wrath malice and hatred smoaks God out of doors a man performs no duty pleasing to God while wrath is in his heart Doct. That such as love in brotherly love the love of God is perfect in such vers 16 17. His love is perfect in us he doth not mean that love which God hath shed abroad in our hearts for there is no love of God but is perfect in every man but his love is perfect that is that love by which we love God If our love be not wanting to our brethren our love is perfect towards God What is meant by perfect Perfect is diversly taken sometimes it is taken for sound and unfaigned thus Amaziah did not that which was good in the sight of the Lord with a perfect heart 2 Chron. 15.2 But David and good King Hezekiah did that which was good in the sight of the Lord with a perfect heart 2 King 18.3 that is without hypocrisie and rottennesse Let a man professe love to God and not love to his brother his love is not true but hypocritical but if a man unfeignedly love his brother he doth soundly love God a man cannot finde God pardoning his sins healing his infirmities but he will love his brethren and do good offices to them 2 Perfect is all one with entire as a childe is then said to be perfect when he hath all the parts of a man this perfectnesse is opposed to that which is maimed so his love is perfect which is entire to God and man All our duty is to love God and to love our neighbour as our selves 1 John 4.21 He hath shewed thee O man what is good and what doth the Lord thy God require of thee but to walk humbly with thy God that is to expresse thy love to God and to do justice and love mercy that is to our brethren Mic. 6.8 This is perfection of spirit Rom. 13.10 Therefore saith the Apostle He that loves fulfills the Law the law of the first and second Table and God would have the chiefest part of our love to him expressed in our love to our brethren 1 Cor. 13.12 the chiefest of those is love we do God more honour by faith and hope but we edifie the Church more by love so that God requires as we see 1 Cor. 13.1 2 3. our love to him to be expressed by doing good to the sons of men Hence our Saviour will reason with the sons of men at the last day Come ye blessed of my Father Matth. 25.34 to the end so that all the love God expects we should shew to him should be poured out to our brethren if thou be righteous what dost thou then give to God Job 35.6 7 8. 1 Cor. 11.10 I have abounded more then they all saith St. Paul by the grace of God and that good was by doing many good offices to the Brethren hence God would have all the sons of men to serve him in their general callings with such graces 1 Cor. 16.14 as they may shew forth in their particular callings in doing all their duties in love when David was earnest with God for the pardoning of his sins Psal 51.8 vers 18. and 12.13 shewes you that as he would spend himself in Gods praise so he would labour to bring on others in the ways of grace 3 Perfection of degrees which 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
unto Christ Doe you sanctifie him in your hearts Zach. 12.10 If you be obedient children unto God you shall injoy intire fellowship with God 3. Of comfort to such as have prevailed with their hearts and lives to make such a confession Doth any man desire everlasting life Let him look up to Christ there is none from whom you should look for salvation but Christ wrestle with God by prayer that you may find Christ in all the Ordinances you partake of so shall you be sure to have God dwelling in you and you in him so shall you not goe from home whither soever you goe 1 JOHN 4.16 And we have known and believed the love that God hath to us c. THese words contain a third argument to prove a proposition laid down vers 12. That they that love one another God dwels in them and the argument is taken from the knowledge and faith that such have of the love that God hath towards them and it stands thus they that have known and believed the love that God hath to them such dwell in God and God in them but they that love one another do know and believe the love that God hath to them Ergo Doct. That loving Christians doe discern the love that God hath to them as well by knowledge as by faith We have known and believe the love that God hath to us this love is wrapt up in the bosome of the Father and no man can discern either love or hatred by any outward thing but yet this love is manifested by faith and knowledge faith and knowledge are both acts of the judgement for both are Scientia axiomatis certi the knowledge of a certain truth for it is not divine Faith unlesse it be of such a truth Cui subesse falsum non potest Quest How thou doth faith and knowledge differ Answ Faith is the judgement of a certain truth but certain by divine testimony whether of the Spirit or of the Word the apprehension we have of a truth by the authority of a divine testimony is faith but knowledge is the judgement of a truth certain not only by a divine testimony but either by sense or experience or evident reason experience is but an observation of divers Sciences and so most of the rules of practicall Art are knowne by experience or by evident reason such are Mathematical rules gathered by certain principles of evident reason such therefore as love one another have a certain perswasion of Gods love to them by some divine 〈…〉 3 A loving 〈…〉 love of God to him by evidâ—â—â— reason by artificial argu◠〈…〉 judgement of Gods love to him First From 〈…〉 in a Christians heart when he is once be◠〈…〉 exhorts them to be loving and geâ— to a◠〈…〉 â—metimes foolish disobedient and 〈◊〉 one another Iames 〈◊〉 do you think the Scripture speaks in vain the 〈…〉 in us lusteth after envy the frame of our natural temper lusteth after envy emulation as the sparks flye upward 〈◊〉 therefore we find this temper subdued that we can think well and speak well and doe good meeâ— to our brethren way this is an evident argument that God hath shewed love to us or 〈◊〉 the could never have so freely loved others 2. From the knowledge 〈…〉 may have of 〈…〉 in Christ because they see us expressin◠〈…〉 Iohn 13. 〈…〉 this shall all men know that ye are the Disciples if 〈…〉 men forward and ready 〈◊〉 â—elpfulnesse to their 〈…〉 â—ill say surely he is 〈◊〉 that company iâ— therefoâ—◠〈…〉 to be Christ 〈…〉 may not 〈…〉 it our selves â—â—ay not 〈…〉 discern love to 〈…〉 all 〈◊〉 world knows it Vse 1. Of refutaâ—â—â— of â—â—â—e Popish 〈…〉 that faith is rather defined by 〈…〉 the evidence of things not seen but we 〈…〉 and 〈…〉 well stand together 〈◊〉 we 〈◊〉 know a 〈…〉 we can believe when Steven saw Christ 〈◊〉 at the right 〈…〉 what did he not then believe it For that place Heb 〈…〉 not a definition of faith but a description of 〈…〉 of the 〈…〉 that it makes things evident that we 〈…〉 as by faith 〈…〉 though we 〈…〉 his feeling 〈…〉 not his faith but helpeth it John 20.27 28. 2. Bellarmine and most of the 〈◊〉 say that 〈◊〉 iâ— spectalis misericorâ—â—â— is not 〈…〉 but praesumptiâ—â—â— certainly their errour is presumptuous for doth not the Apostle plainy say We 〈…〉 the love that God hath to as Vse 2. This may be a strong 〈…〉 to be abundant in love and tender heartednesse one to another little doth a man know how he disturbs the 〈◊〉 of 〈◊〉 own conscience that disturbs another mans peace true it is 〈…〉 wrong his brother in evill 〈…〉 hard speeches in doing evill 〈…〉 and he goes 〈…〉 other times and thinks all is right as 〈…〉 that the Lord is departed from him so that there is as 〈◊〉 difference betwixt himself now and himself at other times as betwixt a man found and a man fainting away with some evill disease or betwixt a Vine of September and December formerly full of sap and 〈…〉 now dead and 〈◊〉 Why what 's the matter the heart is so straight and heavy Why our bowels have been shut up towards our brethren and therefore God shuts up his favour and helpfulnesse from us therefore we hear much and profit little receive the Sacrament often and little good done as you desire therefore to keep Gods love fresh and springing up in you so let love to your brethren grow up and spring in you Many a soule is in feare and doubts of Gods love to him Why what must he doe Why stir up your love to God and your brethren and God will manifest his love to you 〈◊〉 2.13 Mercy rejoyceth against judgement If a man have an heart pitying the miseries of others whether in their bodies or in their souls at the day of judgement when others tremble and quake merciful men shall rejoyce Matth. 5.7 1 JOHN 4. â—â— God is love and he that 〈…〉 in 〈…〉 1. The 〈…〉 contain a 〈…〉 those 〈…〉 one 〈…〉 as he 〈◊〉 said down 〈…〉 and therâ—◠〈…〉 words 〈…〉 parts 〈…〉 1. The 〈…〉 2. The 〈…〉 constant 〈…〉 dwell 〈…〉 one an another 〈…〉 God observe 〈…〉 〈…〉 part of him whosely 〈…〉 it is called it that is the object 〈…〉 Christ 〈◊〉 the object of 〈…〉 Psalm 7â—â—â— In the 〈…〉 not but it 's 〈◊〉 to in 〈◊〉 there 〈…〉 lovely 2. God is love effect 〈◊〉 he is the 〈…〉 of love 1 〈…〉 Christ is called Wisdome because he gives 〈…〉 so God 〈…〉 if there be a 〈…〉 to 〈◊〉 1 John 4 â—â— and so if any shew love to 〈…〉 3 God is love 〈…〉 God full of love and mercy we 〈…〉 is wisdome it selfe or love it selfe without a 〈…〉 Acoâ—deus non predicatur de 〈…〉 man wisdome or a 〈…〉 but â—â—re God transcends all 〈…〉 abstracts God is love from where may be 〈…〉 it's of the divine Essence we may 〈…〉 God is a Spirit that
fear him but it casts out all tormenting fear it casts out the fear of the day of judgement and so consequently of Gods wrath 2 Thes 3.5 He prays that the Lord would direct their hearts into the love of God Why what is the fruit of that And into the patient waiting for of Christ when a mans heart is once directed to the love of God he is prepared to wait for the coming of Jesus Christ Jude vers 21. Keep your selves in the love of God looking for the mercy of the Lord Jesus Christ unto eternall life So much love as you keep in your hearts towards God so much expectation you keep in your hearts against the day of his appearing the like may be said of keeping our hearts in love to our brethren Jam. 2.13 Mercy rejoyceth against judgement Reas 1. From the proper nature and effect of love Love thinks no evill 1 Cor. 13.5 This is the work of love in the heart it bows the heart to take all in good part that God doth against it so that though we find much disquiet and anguish and torment yet love makes the soul take all in good part so that it thinks no evill of God For particulars 1 The soul thinks thus though I feel much smart and anguish yet I cannot but think it well that God should apply such corasives to my wrankled festered wounds 2 The soul takes it well that God shews him all the danger before times of sicknesse or death that he shews him this out of Hell and awakes him before he comes there it 's a great mercy that I have yet time of mercy that Hell hath not swallowed me up but that he hath given me so fair a warning to prevent it 3 A loving soule takes Gods dealing in this kind in very good part as being a notable preservative against many sinful distempers he should have fallen into by these anguishes he drives me from the world and putting off GOD for after-times this makes us seek God speedily there is no man when grace knocks at his heart that quite rejects the motion but defers it but these tormenting fears are like hooks in a fishes belly they draw us to God presently 4 The soule takes it in good part in that by these fears of conscience he is brought better to attend on Sermons to be conversant in the Scripture more to like good company better This though it quite casts not out tormenting feare yet it makes all to be taken in good part for that the soule hereby grows more meek and lowly and by this means he begins to find rest to his soule When a man begins to take Christs yoke and beare it patiently and learn of him to be meek and lowly he finds rest to his soul then he is not in torment 2 Effect of true hearted love it stirres up a man to seek him whom I â— soul loveth and the very seeking prepares the heart to rest for such a soule when he hath found Christ will not let him go till he be possessed of his love Cant. 3.4 Whereas the soul that wants love runs away from God as Adam and Cain Saul fled from God in their distresse but love is in the midst of all these tormenting feares gathers up the soul that it runs not to musick nor mirth or any evill means to quiet it but provokes the heart to seek God by all good means and so casts out fear 3 Love of God makes us afraid of all sin and conscionable to obey in all things All that love God hate sin love maketh us hate sin and affects us with a desire to keep Gods Commandements and to be doing good John 14.23 Now both these lead to tranquility Psalm 79.10 11. There is a double ground of comfort to those that begin to hate evill out of love to God First The Lord preserveth such a soul Secondly Light is sown for such which in time will sprout up to manifest comfort therefore Psalm 79.12 he saith Rejoyce in the Lord ye righteous Love likewise provokes us to be fruitful in goodnesse and if we be so Christ promiseth that he will manifest his favour and familiarity to such John 14.23 Reas From the object of love which is alwayes some good and if the soule love good God will be good to it Psal 79.1 Truly God is good to Israel In the midst of many fears and doubts and griefs in the midst of all like the Sunne through a cloud he breaks out yet God is good to Israel Now when a man in the midst of evill can looke at God as good this makes way to quiet all as he expresseth vers 24 25.28 29. When the heart conceives of God as good it scatters all doubts und fears wherewith the soule is possest that though his heart and flesh faile yet God is his portion for ever Vse 1. Of direction to them that have to deale with troubled spirits where they may apply comfort a man comes and complains bitterly of the burthen of his soule Why as yet there is no sure ground of applying of comfort but when you can discern any fruit of love in their expressions if you finde them taking all in good part and blessing God that by this meanes he is pleased to break them off from their owne sinful wayes and draw them closer to himself then you may safely apply comfort but otherwise if you see men murmuring against Gods hand why truly that feare hath torment and that soul is not sound-hearted This is true love to love God when he is angry and to take it in good part that God should deal frowardly and crabbedly with a froward and â—â—ooked heart Vse 2. For them that find their hearts overwhelmed with fears doubts and yet are unwilling to come to his frame of spirit that think they have not lived so badly as some have done convince them they have deserved more then this that so they may take all in good part 〈◊〉 then if they be possest of Gods love in this and apprehend â—â— there is way 〈◊〉 â—â—mfort and peace Vse 3. For you that finde disturbance and anguish of soule it may be a ground of consolation and direction to you 〈…〉 heart pricked with the torment of sin consider how thou findest thy 〈…〉 to God doth thy soul say to God in 〈◊〉 deepest anguishes as 〈…〉 Thyâ— art just in all that is come upon us thou hast done righteously but we have done foolishly Dost thou take it in good part and blesse God that in very faitfulnesse to thy soul he hath afflicted thee If thou 〈…〉 thy self to God and puttest thy mouth in the dust willing to be turned any way so that he will set thee in a good way Why then there is a spirit of love in thee which in time will cast out all fear there are now 〈◊〉 of light and joy sown which ere long will sprout forth to thy endlesse comfort Vse 4. May teach them
fear in love then if there be no fear there is no fear of falling away Vse 2. Of direction to poor souls against those 〈…〉 and fears of their hearts if we would be quitâ— of all those cares and grie◠〈…〉 gâ—â—p in love to God to your brethren for there is no fear in love 〈…〉 therefore from all hatred of God learn to take all Gods dâ—gâ— in good part as proceeding from his love to your souls Look at all thâ—se fears and anguishes he puts you to as wholsome for your spirits and the very apprehension of Gods love to you in these will quiet your consciences and scatter those fears Grow up likewise in love to your brethren lay aside all wrath and revenge be tender-hearted and merciful unto them and thus growing in love you shall grow in fearlesnesse Vse 3. Shews the fearful estate of a hateful heart as there is no fear in love so there is nothing but fear in hatred he that findes his heart estranged from God and 〈…〉 love to his brethren why when troubles comes fears increase What is 〈◊〉 reason natural men are so afraid of death and judgement Why because they have hateful spirits whereas a loving soule prays for the hastning of the day of judgement Come Lord Jesus come quickly But an hateful spirit knows the Lord Jesus comes to take vengeance on all his hateful carriages and hard speeches and therefore he trembles at judgement Yea this hatefull disposition is more dangerous to the soule then any sinne besides Let a godly man be defiled with many sins fall into divers weaknesses and frailties yet because he maintains a loving heart to God and his people they do not eclipse his boldnesse David confesseth That the iniquities of his heels compassed him about yet because he kept his heart sincere and upright to God he dares be confident wherefore should I be afraid whereas on the contrary let a man walk never so justly and honestly and do many good things yet if the heart be estranged from God have no fellowship with him nor his Saints let death and judgement come because his heart is not possest of Gods love therefore he is opprest with many fears and anguishes Vse 4. Of consolation to every loving heart if thou findest thy heart possest with love to God and his Saints that there is none in heaven or earth that thou desirest in comparison of him and for the Saints they are the â—ly men of thy delight if thou beest afraid thou art much too blame If thou discernest â—ods love in thy heart bid farewel to groundlesse fears Object But will a loving heart say Have not I just cause to fear do you not see how loosely I walke how often I trip and fall in my Christian course Answ There is no causes of fear Wherefore should I feare in the day of evill when the iniquities of my heels compasse me about These are causes to make me love love God the more that pardons these fallings and to hate sin the more but they ought to weaken thy confidence for there is no fear in love 1 JOHN 4.19 We love him because he first loved us THese words depend on the former words vers 17. he delivered this truth that those that are sound-hearted in love may have boldnesse against the day of judgement this he proves from the resemblance that is between God and a loving heart 2 from the contrariety betwixt fear and love there is no fear in love which he proves 1 From the effâ—â—â— of love perfect love casts out fear 2 From the â—nct of fear Fear hath torment therefore love that is a quiet peaceable grâ— cannot stand with it 3 From the â—oundnesse of fear he that fears is not perfect in love The fourth argument is taken from the cause of love which is Gods love to us if we love God because God loved us first then perfect love casts out fear but we do so Ergo. For this is the nature of love it makes us look at God as good and merciful to us and therefore love casts out all fear of evil from the hand of God In this 19 verse observe two parts 1 The freedom of Gods love to us he loved us not because we loved him but he first loved us 2 The root and spring of our love to God is Gods love first to us preventing us For the first part observe Doct. 1. The love of God to us is altogether free un-prevented and un-deserved on our part If the question be why God loved us it was not because we had done him any service of love but he loved us before we loved him 2 Tim. 1.9 He called us not according to our works but according to his free purpose and grace Deut. 7.7 8. The Lord did not set his love upon you because you were more in number then any people for ye were the fewest of all people but because the Lord loved you So Deut. 9.4 5. he loved them because he loved them and therefore surely without prevention or desert on our parts Reas 1. From the removal of such causes of love as might prevent God on our parts if there be any cause on our parts he loved us either out of foreseen faith or good works but from neither of these not from foreseen faith for it 's the love of God to us that produceth faith Acts 13.48 As many as were ordained to eternal life believed so that our faith springeth from Gods love choosing us to life nor for our good works for we are his workmanship created in Christ Jesus to good works so that good works did not cause Gods ordaining us to life but Gods ordaining us to life causeth good works so that faith and good works are not causes but fruits of Gods love to us Reas 2. From the eternity of Gods love to us Je. 31.3 I have loved you with an everlasting love Now if Gods love be eternal before the world was then it was not for our sakes who were made after Ephes 4.5 Nothing temporal can be the cause of that which is eternal our love and faith began in time his love was eternal Obj. Though our love and faith began but now yet he fore-saw it from eternity and therefore it might move him to set his love on us Answ It 's all one with God whether you have respect to that which is now or what he knows will be hereafter so a wise man serves a Prince not out of meer affection to the Prince but because he loved himselfe first for he fore-saw if he served him carefully he should have abundant recompence Now to the wise man it 's all one whether he have respect to the future foreseen recompence or to the present and therefore still his service is mercenary therefore when God loved us it was not for any thing we did or was foreseen to be done by us for then we had not loved him because he first loved us but he
the bonds of these Commandements or breake but one willingly we have no truth in us Jehu had no respect to walke in all the Commandements of God and therefore was an hypocrite if a man take not heed to all the Commandements he takes heed to none at all When the two Harlots came before Solâ—mon his judgment was that the childe should be divided betwixt them the Harlot was willing but the true Mother would by no means endure it so if thou give God undivided obedience thy heart is sound but if you divide with God and some part you will give to God and some part keep for your lusts why you have the heart of an Harlot and all your works are dead works Object Doe we not all sin in many things Jam. 3.2 Answ Yes we all faile in performing but we may have respect to all Gods Commandements and it grieves us that we have failed in those we doe respect and we are sorry for it if we be thus affected our hearts are right before God Vse 2. Of consolation to all such as find this frame of heart to yeeld universall obedience to God God himselfe testifies your profession is sincere and so you shall find you shall never be confounded when you have respect to all Gods Commandements Vse 3. Of exhortation to all that would have a testimony of the sincerity of their profession Why make we conscience of every Commandement of God and so we may have a sure ground of our sincerity 1 JOHN 4.21 And this Commandement have we from him that he who loveth God love his brother also WE come now to observe one poynt out of the words themselves Doct. 1. The same commandement that requires love to God requires love to our brethren also God requires no man to love him but he requires him also to love his brethren it 's one of the great Commandements of the Law neglect love to your brethren and you neglect love to God likewiâ—â— and this direction Christ himselfe gives Matth. 5.23 24. Which implyâ—â— aâ— God would not accept a service to himselfe without reconcilement to 〈◊〉 Brother so God will not accept any Office of love to himselfe if we come not in love to our brethren God loveth a cheerful giver that doth it in hearty love and affection God would stay for his service and he would have us stay till we be at peace with our brother not but that our love to God ought to be greater and in case of competition God will be loved even with the hatred of our brother but when there may be a suburdination of their loves he requires the one as well as the other 1 Tim. 2.8 Let us lift up pure hands without wrath and doubting and he means wrath to our Brethren as when a man comes with doubtings he is not accepted Jam. 1 7. so neither is he accepted when he comes in â—â—ath nay if he comes in wrath he either wants faith or his faith is full of doubtings or else it 's a false faith The wrath of man accomplisheth not the righteousnesse of God Jam. 1.20 a man can doe no righteous service to God if he come in wrath Reas 1. From the near relation that lyes between God and our brethren God looks at his people as his children as his Spouse as his Members and therefore oft times he will longer bear with injuries done to himselfe then to his members Pharoah was an heathen Prince but yet God past by that he doth not charge him for his horrible idolatry and filthy abominations God winked at these things but when Gods people came amongst them and were evill intreated by them then Moses his message is Exod. 4.22 23. Israel is my Son even my first born and if thou refuse to let him goe I will slay thy son even thy first born this was that which made God fall so heavily upon him for opposing of his people so though Babylon abounded with many Idolatries yet God makes little mention of it but he punisheth them for the insolency against his people Psal 137.8.9 Zach. 1.15 I am very sore displeased with the Heathens that are at ease for I was but a little displeased and they helped forward the affliction They are his members like us and therefore the injury done to them redounds to God himselfe Saul Saul why persecutest thou me and they are such members as art as dear to him as the apple of his eye Zach. 2.8 Now he will endure touching any where else rather then on the apple of his eye God knows that mens goodnesse extends not to him so neither doth their hatred if we be wicked and injurious what harm can we doe to him Why God will bear much longer Idolatry swearing and other grosse sins then injuries put upon his people how long did God endure the heathen Monarchs till they fell sore upon the Church the Roman state flourished exceedingly above seven hundred years though their Capital was filled with all manner of Gods but the times of this ignorance God regarded not but followed them with great Victories and designes and there were many worthy men among them for valour and prudence but when the Emperours grew hot against the Christians and persecuted them God would endure them no longer but tumbled their Monarchy into the dust Touch not mine anointed and doe my Prophets no harm Some man will endure much more injury against himselfe then against his children so while the world trespasseth against God himself by Idolatry Superstition or prophanenesse he sits silent as if he regarded them not but when they wax fierce against the Church then he ariseth like a mighty Gyant and raiseth his forces even such plagues as the world rings of as those ten plagues of Egypt witnesse and all this ariseth from his tenderness over them because their afflictions may doe them more harm then they can doe him as long as the Church keeps any good termes with him no man is more tender of his Spouse no father of his child then God is of his Church Reas 2. From the delight God takes in the sincerity of his service 1 Cor. 16.14 Let all things be done in love what is done in love is an hearty sincere service and if love be wanting a man either performes no service or else it 's not done in truth God that is a God of truth is most impatient of such overly and haâ—ting performances Psal 51.12 God requires truth in the inward parts whether in dutyes of service to himselfe or man 1 Pet. 1.21 Reas 3. From the care God takes of the preservation of love unfeigned to himselfe why that it may be preserved spotlesse God will still keep in us a diligent care of love to our brethren for next after hypocrisie nothing more odious to God then Apostacy and more dangerous to us as being the way to the sin against the holy ghost Now so long as a man walks in love and keeps a constant fellowship
spring from common Graces such as may be in Hypocrites Matth. 7.22 23. they wondered why they were not received because they had done many good works and Prophesied in his Name and cast out Devils c. therefore they doubted not of acceptance so from these common Gifts it often falls out that we have a good conceit of our selves that God will accept us And for carriage a man may so carry himself as if he were a good Christian 1 A man may professe Religion for worldly respects as many became Jewes Hâ—st 8.17 it may be for fear of the Lawes or Friends many love Christ for Loaves for Profit because there is fullnesse in Christ Joh. 6.16 2 Common Graces may make us professe Religion as a man that hath been enlarged at the word he is willing to come to it as those Joh. 5.35 and yet were but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 4.20 and the stony ground 3 Some are drawn on through meer compulsion of conscience and yet live in darknesse some have gifts in prayer and preaching and zeal as Jehu had and joy in the word as Herod yet because they walked in darknesse they had no Fellowship with God Vse 1 A ground of comfort to such as are afraid that they are Hypocrites and are much discouraged and think they have no fellowship with God why this may comfort them if there be some that say they hav Fellowship with God and have not so contra some may think and say they have no Fellowship with him and yet may have Vse 2 It confutes the Papists that say we teach that mens opinion is Faith and a man is justified by persuasion but we do not say that every opinion and persuasion is a good argument of justifying Faith but that kind of persuasion and opinion that is built upon Gods Testimony upon the Testimony of the Word and Spirit that is a divine justifying Faith otherwise we say many a mans persuasion is built on self-self-love or some Common Graces Vse 3 It may exhort such as have a good opinion of their own estate and make a profession of it it may teach all such seriously to consider whether they be well grounded for a man may be deceived in it if we say we have fellowship and yet walk in darnesse we lye a man would be loath to be cozened in a piece of gold why what are thousands of gold and silver to have all his estate and body current and strong and to have his heart unsound and counterfeit all current but his own soul what greater confusion than the cutting off a mans hopes for a man to live all his dayes in a good hope and at death to have his hopes to fail him this confounds his Spirit therefore take not all for gold that glisters Vse 4 It teacheth us not forthwith to be deluded with the opinion of others but consider whether they be not deceived that hee takes for good or they be not sound whom he takes for Hypocrites do not easily take them for our Brethren and Sisters that carry a shew the Church had never more wrong than by false Brethren that have spyed out their liberty and informed against them take not every Professor for a Brother men may say they have fellowship with God and yet walk in darknesse therefore take heed of entertaining such into thy good opinion and fellowship 1 It will dishonour God when such have been imbraced by such and such people of God and now what is become of them 2 It will bring prejudice to Gods Saints many times they are more wronged by them than any that carry it closely and at length break out 2 Cor. 11.26 so David complains Psal 55.12 13 14. it was a commendable practice of the Apostles Acts 9.26 they would not easily admit of Paul and it is commonly said if a man or woman carry a Bible or come to good duties why they begin to be esteemed but others that make not such a shew are lesse respected Doct. A life led in ignorance and uncleannesse is a certain signe of Hypocrysie to live so and professe Religion or profession of Religion joyned with a life led in ignorance and ungodlynesse is a sure signe of Hypocrisie Darknesse implyes both ignorance and ungodlinesse darknesse hath a four-fold signification sometimes it is put for Ignorance the people that satâ— in darknesse c. Mat. 4.16 2 It is put Prophanenesse and Ungodliness every sin is called darkness 2 Cor. 6.14 Ephes 5 8. 3. Sometimes it is put for horror of conscience and confusion of Spirit Isa 50.10 4. For obscurity and dishonour confusion and desolation Pro. 20.12 for as light is took four wayes so is darknesse Light is put sometimes for Knowledge sometimes for Grace sometimes for Comfort sometimes for Glory Col. 1.12 13. so contrary darknesse is sometimes put for darknesse of ignorance of ungodlinesse of discomfort and of dishonour and obscurity The two last are not here meant a man may walk in much discomfort and yet have fellowship with God Isa 50.10 Matth. 12.20 the bruised reed will he not break c. a man in such a condition walks in darknesse and yet God will not break and quench fuch 2 Many a Child of God walks in much dishonour and basenesse and yet have fellowship with God 1 Cor. 4.13 Psal 22.6 David complains he was a worm and no man a reproach and scorn of men and yet was a good man and had fellowship with God therefore it cannot be meant of these two for those that are in such a condition are ordinarily most sound and sincere whereas others having more comfort walk more loosely and carelessely but if we live in Uncleannesse or Ignorance we have no Fellowship with God Prov. 19.2 God is a God of Light omniscient and how can he have fellowship with God that hath no light in him Hos 4.6 my people perish for want of Knowledge Ignorance is a certain note of destruction Prov. 29.18 where no vision is the people perish that is where there is no means of seeing Matth. 15.14 Reas Why Ignorance cannot stand with the fellowship of God because where there is no knowledge the light of the Word is wanting the Word is a light and a lanthorn now as one in an house cannot do work without light especially a stranger he knowes not what to do so a man is a stranger within himself that hath no light and how can he order himself tell what to do if he hath no light in him He that knowes neither himself nor Christ nor the way to him how shall he be saved by him many do think their estate good but if they had light they would not think so others think their estate bad but cannot get out of this they have no light to get out of it and therefore cannot have fellowship with God 2 For Uncleannesse and Ungodlinesse that cannot stand with Fellowship with God 2 Cor. 6.14 implying an impossibility Psal 94.
us so we should cleanse our selves from all sin because it is a remnant of filthinesse Vse 6. It may shew us the wonderfull preciousnesse of the bloud of Christ and the no lesse wonderfull favour and love of God towards us were not Christs bloud of wonderfull efficacy it could not cleanse such base filthy sinfull lusts so Gods favour were it not wonderfull he would not take upon him such an homely office Women if they were not Mothers would not take such homely offices up as to cleanse their Children from their filth why if God were not of the like affection to us he would not cleanse us from our filthinesse we count it an homely office to sweep sincks and scum pots c this is Gods office if he did not sweep the Sinck and scum off the scum of our hearts it would never be done and therefore it shews the tender affection of God towards us in that he is willing to take such an office upon him to cleanse us from our filthinesse he poures clean water upon us all other means will doe no good without him it is with us as it is with young Infants that would lie in their defilements if their Mothers did not make them clean and so would we even wallow in the defilements of sin if God did not cleanse us therefore admire Gods love and mercy towards us Vse 7. It is a good help to mortification if we consider what a loathsome thing sin is and what pure eyes God is of it would be an antidote against sin shall we commit such filthinesse in Gods sight to make our selves so base and loathsome before him Doct. All sin is unrighteousnesse and cleanse us from all unrighteousnesse that is from all sin Sin and unrighteousnesse the one explains the other Rom. 6.13 yeild not your Members weapons of Unrighteousnesse that is weapons of sin sometimes Unrightnesse is properly confined to the sins of the second Table as unholinesse to the first but sometimes righteousnesse comprehends the whole course of a Christian and Unrighteousness comprehends all sins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reas Because every sin doth either God wrong or others or our selves Righteousnesse gives every one his due if we sin in temperance we debase and defile our selves if we sin in theft or slander we wrong others in their goods or good names if we worship not God as God if we keep not his Sabbaths or prophane his name we wrong God Vse 1. Shews the Error of those who think if they pay every man his own they are righteous men why doe you no wrong are you not sinners yes they will say why then you are not righteous for every sin doth wrong to God our selves or others Others say if they wrong any it is themselves why it is unrighteousnesse to wrong your selves 2. As you love innocency live righteously doe God no wrong others no wrong your selves no wrong otherwise you are unrighteous 3. For Comfort to any that have their souls cleansed by the bloud of Christ from all filthinesse we are holy set at liberty from all filthinesse and all unrighteousnesse Doct. Sin pardoned is ever cleansed sin pardoned is sin cleansed what sin God pardons the same sin he cleanseth Heb. 9.14 The same bloud that pardons cleanseth us from sin Reas From the power of the death of Christ which serves not onely to procure pardon of sin but likewise healing of sin for his bloud is offered up as a ransome for sin well then it is pardoned but it is not onely so but it is a means to kill and mortifie sin Rom. 6.6 there is a destructive power to kill sin as well as meritorious power to pardon sin now his death is said to mortifie sin in us 1. Exemplariter For if Christ be dead we also shall die with him to sin Rom. 6.9 11. 2. It hath a natural Efficacy as it is an object for us to look at as fearful and formidable when sin presents it selfe we look at it as crucifying Christ and shall we look on it without mourning Zech. 12.10 shall we wrong him so much as to crucifie him again 3. His bloud cleanseth sin in obtaining at Gods hand a Spirit of Sanctification which makes the death of the Head reach to the lowest Members of the body as when the head dies all the Members die so the death of Christ having obtained the Spirit of God from him if he our head die then we shall die to sin as the resurrection of Christ procures vivification so the death of Christ mortification Gal. 4.4 5. Obj If sin be always mortified where it is pardoned how comes it to passe that godly men fall so often into the same sin Doth not David confesse that there was a way of lying in him Psal 119.29 Remove from me the way of lying which implies it was not one act but a way a course that he walked in sometimes so Isaac Gen. 26. told the same Lye both to the Philistims and Abimelech so it was with Jonah he was froward before he went to Niniveh and froward afterward how is it then that sin may be cleansed and yet renewed and if renewed how cleansed Ans It is with Sin in this respect as with Sampsons Hair it may be cut but it will grow again Sin may be mortified in some kinde and yet renewed again because Sin in this Life is mortified but in part Pride Wantonnesse Coveteousnesse in part are mortified but in part alive and if we neglect the practise of mortification that sin we had got some mastery of we shall fall into again if Sin break out again it is because we neglect those means we should mortifie Sin by he doth not say the bloud of Christ hath cleansed us but cleanseth Doth cleanse implying that cleansing is a continued Act the bloud of Christ is a notable Medicine to heal Sin and purge from filthinesse but if a man neglect to apply this Plaister to his Soul it may not be so effectuall as it would Vse 1. For tryall whether our Sins be pardoned or no would you know whether your Sin be pardoned why then it is also cleansed if your Sin be not cleansed in some measure it is not pardoned at all therefore look at your Sins if they be healed then they are certainly pardoned for it is the same bloud of Christ that both heals and pardons Sin Hos 14.4 God doth not onely love freely and pardon graciously but he heals them also therefore consider doe you finde your Sins healed that is that they have not that power they had before doe they seem loathsome to you whereas before you delighted in them now in heart you hate them and in practise avoyd them then those Sins are pardoned and if he pardons one Sin he pardons all his pardons are universall but if a man live in Sin still and love it as well and is no more ashamed than formerly he had been but goes on in the same
do declare a double comfort that betides all those that keep the Commandments of Christ Jesus 1 The perfection of Gods love in such In him is the love of God perfect 2 The knowledge of their fellowship or abode in Christ Hereby we know that we are in him So that he that keeps his Commandments if he look within him his love is perfect if he look without him he is in Christ yea and more he knows it too whence he concludes vers 16. that he that saith he is in Christ ought so to walk as Christ hath walked To keep his Word or his Commandments as I told you is a borrowed speech from many things which we keep with great care as our way our treasure our ornaments the apple of our eye our life What is such a mans benefit Why 1 The love of God is perfected in him 2 He knows he is in Christ The love here spoken of is not the love whereby God loves him but the love whereby he loves God and that is perfected in him Doct. The keeping of Gods Commandments is undoubtedly and truly the perfection of our love to God Q. What is here meant by perfection A. 1. There is a double perfection one compleat without all want or imperfection and that is denied to any man in this World Philp. 3.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is not exempt from all weaknesses our knowledge is imperfect and our love is imperfect there is a continual reluctance Gal. 3.17 2 There is a perfection without falshood hypocrisie dissimulation or guile and such a perfection is found in all true Believers that keep Gods Commandments the love of God is perfected in them that is without hypocrisie dissimulation or guile Gen. 6.9 Noah was a perfect man and Asa 1 King 15 his heart was perfect that is sincere though he had many and great failings 1 King 20 3. Remember saith Hezekiah how I have walked before thee with a perfect heart This phrase is usual in Scripture to call that perfect which is sincere and true Reas 1. Sincerity of obedience is called perfection because whatsoever is wanting is covered in the blood of Christ and if a mans sin be covered it is as if he had no sin Psal 32.1 2. Blessed is the man whose wickednesse is forgiven and whose sin is covered blessed is the man to whom the Lord imputeth not iniquity and in whose spirit there is no guile when there is so much uprightnesse in a mans heart that he walks without any guile to him the Lord imputes no sin Q. Is there any in whose heart there is no guile A. There is none that they tollerate or justifie none that they nourish or maintain if they have any they strive against it are not well till they be rid of it no guile but what their judgments disallow and their wills consent not to blessed are such to whom no sin is imputed in whose spirit there is no guile 2 Such are said to be perfect because they strive after perfection and if they have a willing mind the Lord accepts of it according to that a man hath and not according to that a man hath not 2 Cor. 8.12 See how Christ approved the two Mites of the poor Widow because she had an heart to give all her estate Christ saith She gave more than they all so if a man gives all his heart to God and if he had more he would give more why God accounts it as perfect 3 God accounts of any sincere truth of grace as perfect because in time it will be so and he looks at things to come as present he that hath begun a good work will also perfect it Phil. 1.6 1 Thes 5.23 24. Q. But how comes it to passe that such a keeping of the Commandments argues love to be perfect A. A thing is said to be perfect three ways 1 When there is Perfectio partium a perfection of all parts none wanting Gen. 2.1 2 A man is called perfect that is ready and skilful and nimble at any businesse 3 A thing is said to be perfect that will hold that is constant as wee call them perfect colours that will hold their hue in every weather now such a true perfection of love to God is in all keepers of Gods Commandments 1 There is a perfection of all the parts of love in all such men there is none of the parts wanting and the parts of love are 1 An affection unto fellowship with Christ 2 An affection to be doing good to him What we love compleatly First We desire communion with it Secondly We desire communication of good thereunto if we have it we rejoyce in it if we want it we earnestly desire it how doth a man know his love to his friend but by desire of communion with him and communication of good to him now such a man as keeps Christs Commandments thus loves Christ 1 He is broken off from the love of all other things and he hath an unfeigned affection to have fellowship with him and to get that he keeps his Commandments and so dwells in him and he in him Joh. 14.21 22. 2 For communication of good to him our works cannot profit God yet if we be willing to do God any service to be at his command at any time then the love of God is perfect in us when we desire fellowship with him and desire to do him the best service we can 2 Again in perfection there is a readinesse to a work so such a man as keeps Gods Commandments his love is ready he is forward to every good duty because it is a Commandment of God He is a willing person Psal 110.3 2 Cor. 8.12 you need not stand urging him he is willing to do Gods Will His tongue is the pen of a ready writer Psal 46.1 3 There is perfect love in him because it is constant and durable and will not change such a mans love is the same in health and sicknesse in the Church and at home in prosperity and adversity and if it be any way disturbed at any time yet it will return again to its former constant course Q. But how may I know wherein doth it appear that if I keep Gods Commandment my love is perfect A. 1. From the contrariety of our tempers naturally to any Commandment so thnt if you see any one willing and ready to be at Gods command you may say certainly the love of God hath overcome him the Commandments of God do crosse his will crosse his affections crosse hâ—s profit and pleasure so that if you see any one give himself up to keep Gods Commandments and crosse himself it is an undoubted sign that there is the love of God in him which constrains him to do what Nature would not do 2 You may know such a mans love to be perfect that keeps his Commandments because whatsoever weak beginnings of love you finde in such as keep Gods Commandments that mans love
grows perfecter every day such a man still grows in fruitfulnesse he grows ready to every good work Joh. 15.2 so that the love of God is perfected in him by obedience As a fruitfull Tree the more it sticks his root downward into the ground the faster it grows so a Christian the more he sticks his root on Christ the faster it grows And so the Husbandman will have more care of a fruitful Tree to prune it he hath no such care of a sower barren Tree but if a Tree be fruitful he cuts off all superfluous Boughs that hinder the increase of such a Tree so a man that is fruitful in Gods Commandments he doth not only stick his root his faith and hope deeper in Christ but the Lord himself is willing to cut down all those noysome Lusts that suck away the sap of grace if God see a man set himself fully to follow God and keep his Commandments the Lord will cut off all cumberances all corruptions all things that hinder the growth of grace Vse 1. For trial of our love to God whether it be perfect or no whether sincere or counterfeit how dost thou finde thy heart affected to Gods Commandments Dost thou look at them as thy way it grieves thee to be out dost thou look at them as thy treasure as most profitable to theee Dost thou look at them as thy ornaments as most honourable to thee Dost thou look at them as the apple of thine eye as thy life most near and dear and precious to thee If thou dost thou hast that love in thee that is perfect without guile perfect in every part of love and in regard of readinesse and constancie but if a man looks at Gods Commandments as a by-path as if he were out of the way if he looks at them as unprofitable and dishonourable if he can break them without any scruple if he would rather part with them all than his life verily the love of God is not perfect in such Vse 2. For direction to all such as desire perfection of love to Christ do any desire to love the Lord Jesus in perfection not only of truth but parts and degrees if he could Why this is the way keep his Commandments take heed of breaking any one of them What is the reason we deceive our selves in our love to Christ We think it is love to Christ if we keep a solemn Feast to him at this time of the year in memory of his Nativity but is there no better Argument nor furtherance of thy love to Christ than this Take heed of it if Christ hath commanded us to deck our bodies and houses if Christ hath commanded us to feast and be liberal you will finde that a great help to further your love to Christ and an evidence thereof but if you go on in any course without a Commandment if you keep such Feasts which end in all excesse and ryot and gaming and playing they begin it may be pretty well but we fall from Religion to civility from civility to intemperance and wantonnesse c. and what is the reason Because we have the custom of our Fathers for it not the Commandment of Christ the Apostle doth not say he that keeps customs his love is perfect but he that keeps Christs Commandments therefore if you would get your love to Christ perfected it must not be by keeping of old customs but by keeping his Commandments what is the reason why the most are so ready to keep such Feasts is it because it is Christs Commandment if it were the more you would find your love perfected you would be more forward to good your spirits grow from one grace to another but because men look at customs they begin in the Spirit and end in the Flesh Take a Christian at the beginning of the Sabbath he findes his heart unlifty to holy Dutie but before it be ended he is so enlarged that he is sorry it is done Why because he obeys a command but if we do any thing out of custom it grows from better to worse so that Christ hath not more dishonour the rest of the twelve Months than he hath these twelve days but would you have your love perfected then frame your lives and courses according to Gods Commandments and then the more you practise the more you may you shall finde your grace growing and your love perfected to every good work be doing Gods will and the Lord will be with you blessed is that soul whom the Lord shall finde doing his Commandments be doing and your doing shall multiply your strength and growth in grace Vse 3 Of Consolation to all such as apply themselves to be doing of Gods Commandments doth a man find himself ordering his ways according to a Commandment if you finde it delightful to you that you would still walk in it you look at it as your way your treasure your ornament c. why this is your comfort the love of God is perfect in you and will grow more perfect so perfect that God covers all your infirmities so perfect that it grows up high to perfection even to all the parts thereof so perfect that God sees you willing and ready to be doing his will so perfect that you resolve to hold on and be constant and if God see you thus moulded to a Commandment and not to customs God will uphold you and help you and strengthen you till he make you perfect which is no small comfort to a soul 1 JOH 2.5 6. Hereby we know that we are in him He that saith he abideth in him ought even so to walk as he hath walked IN Verse 5. you have an obedient Christian set out 1 By his practice he keeps Christs Commandments 2 By his priviledge which is double 1 His love is perfected 2 He knows that he is in Christ 3 Verse 6. here is a duty enjoyned to all men that would professe Fellowship with Christ namely imitation of Christ they ought to walk as he hath walked From the former part of the 5 Verse we have observed Doct. The observation of Christs Commandments is the perfection of our love to Christ Those next words shew the right honouring of Christ and your selves together so as we may honour God and he honour us that is by Knowledge of our Fellowship with Christ and by our duty so to walk as hee hath walked Hereby we know that we are in him By what By the love in us No by keeping his Commandments wee know that we have Fellowship with him though both be coincident so then here is a promise not only of their bâ—ing in Christ but their knowing that they are in Christ Doct. Sincere obedience to the Word of Christ is both a certain and evident sign of our blessed Estate in Christ Hereby that is by keeping his Commandments we know that we are in Christ Quest 1 What is it to be in Christ Ans We are said to be in Christ in
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
this ninth verse and tenth where you have a description of him that hates his Brother and of him that loves his Brother the first he describes by four things 1 He is in darknesse He that saith he is in the light and hateth his brother is us darknesse 2 He ever was in darknesse he is in darknesse even untill now that is as yet he never was out of darknesse 3 He walketh in darknesse vers 11. 4 He knows not whither he goes and that is amplified from the cause of it because that darknesse hath blinded his eyes Doct. He that hateth his brother whether he professe the light or no he is in darknesse and ever was in darknesse and knows not where he is nor whither he goes By Brother is here meant chiefly a Christian Brother as vers 7. it is chiefly meant of Spiritual brethren but there is a truth in it even towards naturall brethren such as are of the same Parents as likewise those of one Kindred or of the same Country To hate here is opposed to love which stands in two things desire of communion and communication of good to him whom we love hatred therefore desires neither of these but consists in strangnesse and enmity in strangeness when they desire not communion with them and enmity when they are not willing to communicate good to them although for the most part it goes further to doe evâ—ll to one yet Levit. 19.17 Thou shalt not hate thy Brother there hatred is not to communicate good to our brother viz. wholsome reproof now he that thus hates these brethren or his brother any Brother though not all for if a man should hate all that were Spirituall brethren it were manifest that he were in darknesse as it were strange for a man to hate all his naturall brethren but if there be but one brother whom he hates he is yet in darknesse both of ignorance and wickednesse 2 Such a one was alwayes in darknesse He is in darknesse even untill now 3 He walks in darknesse i. e. there is no action of his but is a work of darkness a sinfull action he makes not one good prayer or one good Sermon c. 4 He knows not whither he goes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where he is nor whither he goes i. e. he knows not what estate he is in before God nor whither he goes whether to Heaven or Hell nor what his end will be whethet comfort or wo now for the proof of the poynt you may see it 1 Joh. 4.7 8. Reas 1. Because God is love 1 Joh. 4.16 and therefore he that is not in love is not in God God is not only loving but love it selfe Psalm 145.9 God communicates good to every creature according to his condition Reas 2. From the distempet which hatred puts both upon our judgments and affections in every action vers 11. because darknesse hath blinded his eyes it blinds us that we cannot see that good which is in our brother wherefore we should love him and it puts false opinions and furmises upon every thing we see him doe 3 Hatred makes every duty we performe to God abominable to him and therefore such a man walks in darknesse Matthew 5.23 24. James 1.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non perficit he cannot bring a good work to an end Gen. 4.4 Cain because he hated his Brother his Sacrifice would not burn it would not enter into Gods acceptation Vse 1. To refute an opinion of the Popish Doctors they say men may fall away from Grace and they prove it by the example of Saul and Judas who they say were in the estate of grace this will be easily decided whether they ever were in the estate of grace yea or no for Saul did not he hate his brother did not he hate David if he did then St. John gives here his judgement he was ever in darknesse and of Judas you may see Psal 109.5.8 which is applyed to Judas Act. 1.20 Vse 2 From hence every one may take a scantling of his own Estate whether doe we hate our Brother any brother whether spiritual or naturall or any other man then we are in darknesse Object But may not a man hate those that hate God with a perfect hatred Psal 139.22 David makes it a sign of a Citizen in heaven Psal 15.4 Ans If a man hates God and malign goodnesse we must consider two things 1 Whether he doth it of ignorance or 2 Whether he doth it of malice if he doth it of malice we may and ought to hate him Mat. 15.12 13.14 and of these did David speak but if they sin of Ignorance I must not hate them with a perfect hatred but so far as not to affect fellowship and communion with them but yet to communicate good to them that I may and must doe upon all occasions I must pray for them and admonish them Luke 23.34 Christ prayed for those that crucified him so did Stephen Act. 7.60 and it is thought by learned Divines that prayer was a means of Souls conversion and for admonishing such an one read 1 Thes 3.14 15. but if a man sin of malice we are neither to pray for him nor admonish him Vse 3. This teacheth us that as we would have a sign of our good Estate in Christ so to love every Brother every Brother in Christ every Brother in nature or civill society Gal. 6.10 Object May not good men sometimes be bitter against some Brother Ans It may be so but first they know them not to be Brethren 2 They doe not hate them with the whole heart but partly as far as they are unregenerate and they will repent of it when they know it but howsoever if we doe not hate any brother hereby we shall certainly know that we are in a good Estate Vse 4 This is a ground of comfort to Gods servants God will not have one of them ill beloved the World hates them Joh. 15.18 and if God should suffer his servants to hate them who should love them nay God would have every man love his Brethren for as verse 9. the Apostle speaks of professors he that saith he is in the light c. so verse 11. he restrains it not but he that hateth his Brother is in darknesse whosoever he be whether he profess the light or no now therefore this should be out comfort and this should make us carefull to walke so as to be beloved Doct. He that loves his Brother walks constantly and inoffensively in the state of Grace That they walke constantly and persevere you may see 1 Joh. 3.14 Joh. 13.35 Heb. 6.9 10. that they walk inoffensively appears in that love covers a multitude of sins 1 Pet. 4.8 Reas 1 Is the contrary to the first reason of the former Doctrin God is love therefore such as dwell in love dwell in God and God in them 1 Joh. 4.16 now if God dwell in them and they in God they must needs walke on
constantly and inoffensively Reas 2 There is a power in love to fit us to dispence Gods ordinances willingly and likewise willingly to have them dispenced to us which doth exceedingly help us to walk constantly and inoffensively 1 Thes 3.12 13. love is apt to interpret all things well 1 Cor. 13.7 and for want of this it is that men withdraw themselves one from another and so exort not one another and therefore are they subject to fall away Heb. 10.24 25 26. every good duty establisheth us in grace now love is strong in good duties and therefore it is that he that loves his Brother walks constantly and inoffensively in the state of Grace Reas 3 Because there is an holy light that shines about love now in the light one may see and avoyd all stumbling blocks Vse 1. To remove a false slander cast upon godly men that they are the most bitter envious and malicious men the veryest cut-throats that are you see that they that are in the light are of another temper such envious and malicious men may say that they are in the light but if they were they would love their Brethren therefore these you speak of either are not so uncharitable as you say or if they be they are not as yet the children of light Vse 2. This shews us a way to helpe forward the setlednesse and inoffensivenesse of our Estate if we be unsetled or offensive it is for want of love Prov. 13.20 if we keep love and communion with Gods Children we shall find Grace secretly increase to establishment if we ever were in the light and now find our selves as it were in darknesse we are at a losse we know not where we are let us consider the first rise of it and we shall find it was want of love Rom. 13.10 Vse 3. Of comfort to those that love God and his Children if we cannot discern any other Grace in our selves yet if we know certainly there is never a brother but we love him with all our hearts this is an evident sign we are in the light and that we shall walke constantly and inoffensively in the state of grace we shall abide in the light 1 JOHN 2.12 I write unto you little children because your sins are forgiven you for his names sake BEcause your sins are forgiven you for his sake for whose sake there is no name mentioned either before or after till we come to the sixth Verse this Verse therefore hath reference to vers 6. I write unto you because your sins are forgiven you for his names sake that is for Christs sake so that the Commandement of walking after Christ to walke as he hath walked he now amplifies by the motive to stir them up to it and that is taken from pardon of sin Little Children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not Babes as vers 13. he calls Babes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of three sorts some Fathers some Young-men some Babes 1 In the Verse we have First a loving compellation Little Children 2 An office of love I write unto you 3 A reason of his former exhortation Walke as Christ hath walked because he hath forgiven you your sins Doct The Children of God of what growth or strength soever they be in Christ they must be as little Children whither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As this benefit reacheth to all your sins are forgiven you so this title also Why as little Children 1 You must be like them in modesty Children are free from ambition therefore our Saviour to wean his Disciples from ambition tells them they must be as little Children or else they should never inherit the Kingdome of God 2 We must be like them in innocency free from malice and revenge 1 Cor. 14.9 vex a childe never so and he tell you I will tell my Father and will not do so without great cause but if he doe that is all so should it be with christians they should not easily complain if they doe let this be all make known your wrongs we see children though they be angry yet they will not seek to revenge themselves 3 Like them in simplicity affecting simple plain meat Milk 1 Pet. 2.1 so a Christian should not affect varnishing but the sincere Milk of the Word 4 Like them in weanednesse from the World Psal 131.1 2. he could be content to be without his Kingdome which before he had affected so should we be 5 They are content with promises and hopes tell a childe of some thing let but his Father say he will buy him such a thing at London or he hath it laid up for him he rests well pleased so would God have us contented with promises and hopes when we cry to God for this and that blessing or grace he tells us we shall have it when he sees fit it is laid up for us in heaven and in the mean time we should sit down content Psal 131.2.3 Vse 1. Of examination of our own estates whether we be children of God or no if we be we are as little children for outward honour not ambitious of it more carefull how to use it than how to get it and if we have not honour we will not contend for it and for innocency we will be like 〈◊〉 children for revenge we will lay it down and be without malice till you be thus framed you cannot enter into Gods Kingdome if you be covetous or ambitious or malicious if you rise up either with ambition or malice you shall never enter into Gods Kingdome and for simplicity doe you not affect curiosity so for weanednesse is your heart murmâ—ring and repining if you cannot get such a thing why then truly you are not as little Children Can you be content with promises and hopes and that is laid up in Heaven for us or in Christ our life is hid in him Col. 3.3 if we can be thus content it is a good sign we are Gods children Vse 2. If Saints be as little children then take heed how you offend them Parents will be more offended if you hurt their little children than if you hurt their bigger because a little hurt doth them more harm Mat. 18.6 to 11. the Angels are ready to come from Heaven presently to help them I write unto you c. it was the greatest desire of the Apostles to be present if they could but if absent they helped them by writing Gal. 4.20 Doct. The Apostles of Christ when they could not be present with the Children of God they were willing to advertise them by writing of things behoveful So Paul writ his epistles when he was absent and Peter and James and Christ himself to the seven Churches 1 They write first to help their knowledge to make them wise 1 Tim. 3.15 to know their duties 2 Tim. 3.15 2 They wrote to them to help their memories 2 Pet. 1.12
16. 3 From the transitoriness of the World and the contrary permanency of the love of God v. 17. Q. 1. What is the World A. The World is taken Four ways and all incident to this place 1 For the frame and fabrick of Heaven and Earth and all the Creatures Act. 17.24 So love not the world that is not the Creature 2 The wicked of the world Joh. 15.19 and though he doth not here intend them yet we are to seperate our selves from them 3 The World is taken for the Fashions and Customs of the world Be not transformed after the world Rom. 12.2 4 The world is taken for those endowments and benefits the World affords as Riches Honours Profits and Pleasures c. Jam. 4.4 These three are chiefly aimed at Love not the Creature love not the Fashions and Customs of the world love not the Profits and Pleasures of the world Obj. May not we love the Creature are not all the Creatures very good Gen. 1. ult are we not exhorted to do good to all must we not then love all Gal. 6.10 what then is the love of the world which is here forbidden A. Love is such an affection of the heart whereby a man affects communion with the Creature and communion of good to it as the love of Money is when we love it for it self This love is double 1 Amor concupiscentiae when a man covets the thing for the thing it self for the gain of it 2 Amor amicitiae which is when I not only desire communion with it but communication of good to it The first is chiefly here forbidden when I affect the World or the things of the World for themselves for its own sake and not for Gods that it may be a furtherance to Gods service when we love the world rather than God when we desire it though we be without God and rejoyce in it for it self this is the love of the world here forbidden Q. What is meant by the things of the World A. 1. Not the Creatures for that is included in the world Act. 17.24 and it appears by verse 16. that by the things of the world he means the lusts of the world not only lusting after women but such an affection whereby we are carried after any Creature inordinately that is lust Rom. 7. Gal. 5.17 and again the Creatures are of the Father but he speaks of such things as are not of the Father Love not the World he writes to old men and young men such as are most subject to it Doct. The World is not to be beloved of young or old I write unto you Fathers love not you the World I write unto you young men love not you the World St. James is sharp in this p in t Jam. 4.3 4. where he reproves them as Adulterers that love the World those that are friends to the world are enemies to God Obj Are not all the Creatures of God good and ought we not to be merciful to our Beasts Ans Hee doth not forbid mercy or love to Beasts or Creatures but hee would not have your love terminated in them bounded in them he would not have you rejoyce or delight in the Creature before you have part in the Creator for if you affect these things for themselves the love of God is not in you Reas 1 From the enmity that is in the Creature it self against the Creator ever since the fall there lyes this vanity on the Creature that it emptyes our souls of Grace and love to the Creator and from all Gods ordinances 1 In hearing the word if it be possible the world will keep you back let God propound a Feast of fat things One makes an excuse he hath hyred a Farm and he must go see it another hath bought yoaks of Oxen and he must go try them a third hath married a Wife and he cannot come Luk. 14.19 20 2 If a man break through this and come to the ordinances hee shall find that the world is a great enemy to him there Ezek. 33 21 22. his heart is drawn after profits and pleasures it may be it will make you despise what you hear as the Pharisees did they scoffed at Christ as a poor man himselfe who had not felt the sweetnesse of the world and this is the enmity of the world 3 If you should hear the Word and attend to it and delight something in it yet the World will so damp you or choak you that all the seed will be smothered Mat. 13.22 while we busie our selves here and there in the World the Word is gone and Grace is gone this is the enmity of the World Vse 1 It may serve to teach all young and old to take up this exhortation love not the World no man is addicted to the World but he is in more slavery and bondage than any gally-slave whose hands may be bound and his feet shackled but his heart is free and he desires freedome from that slavery but a worldly man is imployed and busied in the World and his body is a slave to it and not only so but his very mind and heart is a captive to the World hee cannot be free to any good and spiritual imployment neither can he so much as desire freedome from this slavery what a miserable thing is it to see a man imployed altogether for his body and estate and have no heart at all to that which is good O! they may not be suffered to come to sermons they have other things to attend to for men to be thus inthralled it is a misery and if they come to the Word yet the World fills their heads that either they cannot attend to it or if they do after they are gone the World steals all away therefore I say again love not the World if riches increase set not your hearts upon them nor count them your chiefest good but be sure first to seek the Kingdom of God and if God bestow any worldly blessings upon you take it as a pledge of his love and be thankfull to him and acknowledge your own unworthinesse Gen. 32.10 as Jacob there did and make them a means to help you forward in Gods service as it is with Seamen the deeper and wider the Sea is the more free they are and lesse carefull so if you have abundance of wealth to swim and wallow in you must use more liberty in good courses and take no care for winds and storms you have Sea-room enough set not your hearts on them but go on in a more speedy course of Christianity Vse 2 A sign of trial whether thou love the world or no Dost thou love the world for it self Dost thou think it well with thee if thou hast the world and not well if thou hast not the world doth all thy content rest in the world like the rich man in the Gospel then thou lovest the world but if thou regard the world no further than it may help thee
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
and drinking for then it is a lust of the flesh Gen. 27.3 4. Go and take thy Bow and take some Venison and make me savoury meat such as my soul loveth What did he onely look to please his appetite no but that I may eat and blesse thee that being refreshed by thy provision I may be strengthned to blesse thee a lively Pattern for all Christians so to eat savoury meat as that we may be fitted for prophecy if God call fit to pray if God call fit to hear fit for any duty God shall call us to and not to make us more dull and heavy Thus we see intemperance is a lust of the flesh and wherein it consists Next to that follows incontinency which is an affection to women which is inordinate Mat. 5.28 and that is a lust to be avoided of all And this lust expresses it selfe in three kinds 1 When it is carried to a wrong object 2 When it exceeds measure 3 When it aimes not at a right end For the first Sometimes the heart is carried to beastly unnaturall lusts against nature and order as with beasts Lev. 18. secondly If it be carried to kindred as when Ammon defiled his Sister Tamer and this lust lies in carrying it selfe to a wrong object thirdly When it is carried in women to men or men to women before consent of Parents though it may be a fit match yet it must be with consent of Parents though the Angell prospered Abrahams Servant in his way yet he durst not ask Rebeccahs good-will before he asked the good-will of her Parents 2 It is a lustfull affection in conjugall affection when it exceeds measure as when for it he omits his duty to God or denies his profession sometimes a man hath a good affection to Religion but the love of his wife carries him away Luke 14.26 a man may be so transported to his wife that he dare not be forward in Religion lest he displease his wife and so the wife least she displease her husband and this is an inordinate love when it exceeds measure 3 It is a lust of the flesh when they are so transported with affection that they look at no higher end than marriage it selfe to have conjugall affection 1 Cor. 7.29 the meaning is let such as have wives look at them not for their own ends but to be better fitted for Gods service and bring them nearer to God and then we so have wives as if we had them not every man is to look at his wife as a Talent sent from God and therefore he must look to restore it better by twofold at least that I may say Lord here is the wife thou gavest me and I am the more wise and humble and gracious and so Children and Servants when we affect them onely to doe our businesse and look at no higher end but our selves this is a lust of the flesh when in any thing we enjoy we look no higher but to please our selves therein 4 There is a lust of the flesh which is a lust of pastime or pleasure inordinately and this God threatens with poverty Prov. 21.17 There is a threefold lust in pastime 1 When we are set on unlawful Objects unlawful Games 2 In excessive Manner 3 To a wrong end 1 Our pastimes are unlawfull in respect of the Object if we make a pastime of every thing of such things as should be matters of devotion and sorrow and humiliation we may not jest in Scripture phrase neither may we make shews and pageants of Scripture stories as of Christ or other holy men this is unlawfull to make pastime of holy things when Moses drew near to God and God called to him I am the God of Abraham and Isaac and Jacob Exod. 3.5 God bid him put of his shooes for the place whereon thou standest is holy ground when men come into the presence of God you should put off your shooes that is your unclean affections if we come near to God we must not come with common ordinary affections we must not come with our old shooes so cards and dice we may not make a pastime of them if they be lots it is an ordinance of God and therefore not to be made a pastime of Obj. There are some religious lots some civill some indifferent if we should deal with divine lots we should use more devotion but the other a man may take more liberty in Ans I say all lots are religious whether they be about holy things as choosing Apostles or civill as casting lots about division of lands or any other thing to determine a controversy or the like as they cast lots on Christs Garments for it is not the object that makes a thing lawfull or unlawfull as whether we swear in Religious or Civill matters or Lusory because whatsoever we swear about we call God to be a witnesse so in all kinde of lottery whatsever it be about we appeal to God who is disposer of all things Prov. 16.33 for man being but causa per accidens of the event of the lot there must be some cause per se and that is God so that whatsoever it be about though matters of pastime or lusory it is a religious ordinance because it appeals to divine providence and therefore to be avoided 2 It is a wrong object when we set our pastime on other mens sins which should be matter of griefe and sorrow 2 Pet. 2.3 it was prophanenesse in Cham to make a mock at his Fathers nakednesse so it is prophanesse to make others drunk and then make a pastime of it and so for stage-playes to put on womens apparrell to make pastime so to make pastime by them who live without a calling 3 When men play with the Judgements of God Psal 119.120 if you see Gods Judgements on another make not a pastime of other mens infirmities in this regard it hath been thought unmeet for great men to keep fools and mad-men to make them pastime 1 Sam. 21.14 15. he thought it unmeet for the gravity of a King to make pastime of his folly not but that a man may smile at the simplicity of an Ideot but yet he should see Gods hand in it and be thankfull to God that he is not such a one so it is unlawfull to make a mear recreation of hawking and hunting seeing the enmity between the Creatures came for our sins and therefore it should be a matter of compassion 2 Pastime is unlawfull when it exceeds measure 1 Of time Ephes 5.16 when men spend whole nights and dayes in pastime 2 When men make an occupation of recreation as stage-players and musicians men should have a calling besides so then it is prophanesse for a man altogether to follow his pastime and recreation according to the Proverb What hath a Gentlemen but his pleasure six dayes should be imployed in the works of our callings 3 When we abuse it in excesse of our affections that our hearts are overwhelmed therewith
commit Adultery and slay Uriah and after that to number the people Ans He may erre through infirmity as a man in a Journey he propounds no other end but to goe on but yet he goes out of the way sometimes through ignorance and carelesnesse but then when he knows it he makes the more hast to get in again so a Christian he aims at a good course even wayes but sometimes through heedlesness or ignorance he falls into by wayes but when he knows it he makes hast to recover himselfe and the cause why he goes aside is because he doth not the Will of God but his own will Vse 1 Justifie the Doctrine of the perseverance of the Saints and confutes the contrary opinion of their Apostacy for every Christian doth the Will of God now he that doth the Will of God abides for ever such make Gods Will their meat and drink and so they lead an everlasting life they feed on everlasting food Joh. 6.26 they have neer union with Christ they are such as fulfill Gods Will and therefore he will fulfil their desire Vse 2. A ground of direction to all such as would find comfort in Life and Death if you follow the lusts of the World they will not last alwayes Conscience accuseth God will judge you Eccles 11.9 Rejoyce O young man in thy youth c. so Riches endure not always nor Honour therefore though a man now pride himselfe in his youth or riches or lusts why these will not hold time will come when you shall be weary of all these but would you abide for ever why this is the way doe Gods will and then thou chusest that part which shall never be taken from thee Luke 10. two last verses Psal 125.1 2. let a man be doing Gods Will he shall never dye there is no man but would have his Estate confirmed to perpetuity from age to age why all the lusts of the World continue but for a while but would you turne all to perpetuity be doing Gods Will and then you shall abide for ever so would you heal all the fleeting unstablenesse of our spirits sometimes you are much inlarged sometimes as much straitned sometimes you have vigour of Spirit and sometimes you are dull and quite out of frame what is the reason all this is because thou art out of the way and therefore the Star hath left thee as it did the Wise men when they went out of the way to Bethlehem to goe to Jerusalem even so when thou art in the way to Bethlehem to seek Châ—ist and give up thy selfe to such courses as leads to him why all this while the comfortable power of the Spirit shall goe with thee but when thou consultest with flesh and blood to satisfie any lust of the World the Star will leave thee till thou come into the way again so if you walke in the even wayes of God you shall find your selves always enlarged though sometimes more sometimes less yet alwayes so much as is sufficient for your present condition Vse 3 Of consolation to every obedient Christian that breaks off from his own will and sets himself with all his power to doe Gods Will and is grieved when he doth any thing against it why this is your comfort that is an everlasting way which leads to eternity He that doth the Will of God shall never see Death that is with fear or danger nay he shall stand as a Mountaine that shall not be shaken which is a great blessing for a poor Christian Obj. May not mountains be shaken and removed are they not shaken by Earthquakes so may not Christians be shaken and removed are they not tossed up and down in the World and never in a setled condition Ans Mountains may be shaken and removed Isa 54.10.11 and Christians may be tossed in their outward Estate but yet though Mountains remove and hills be shaken yet Gods loving kindnesse shall never depart from them Now from the scope the Apostle aims at observe thus much Doct. The disproportion that is betwixt the World and the lusts thereof and the Children of God that doe his Will ought to weane them all from the love of the World and the lusts thereof John 6.27 Labour not for the meat that perisheth as who should say this meat is corruptible and you corruptible but that meat I give you is eternall and will nourish eternall life in you Quest Wherein stands the disproportion between the World and the lusts thereof and those that doe Gods Will 1 The World and the lusts thereof are transitory and fading neither continue at a stay nor last long but all perish But he that doth Gods Will the more he doth it the more he is strengthned and confirmed and supported to everlasting life 2 The World it selfe and all the things thereof are ordinarily bodily and sensuall and not heavenly take all the frame of the Creatures they are bodily things and all the comforts of them tends to sensuall life What will it profit a man to win the whole World and loose his own soul implying a man may have all the World and yet loose his own soul it never feeds a spirituall heavenly life but there is a spirituall eternall bread that feeds to everlasting life it is not for a body to nourish a spirit nor earthly things heavenly not can a transitory thing feed everlasting life Q. 1. Why should this disproportion wean us from the love of the World and the lusts thereof what is the ground 1 From the vanity that is found in all these things they are bodily and transitory it is impossible they should nourish heavenly and permanent life therefore godly men should withdraw their affections from them inordinately Isa 55.2 why doe you lay out your money for that which satisfieth not and for that which is not bread why doe you spend cost and pains about that which is not bread which will never satisfie your souls but your souls in the midst of them may be as Pharaohs lean Kine hungry and empty of grace void of good things Reas 2. From the corruption these things will put upon our spirits if we set our love and lust on them it will be as a running Issue which will empty us of all goodnesse either they will draw us from comming to the Ordinances I have married a wife and cannot come or secondly they will fill our hearts with cares when we come Ezek. 33. ult or else after we are gone they will choak the Word of God so that they draw away our hearts from spirituall food 2 There is a power in them to assimilate us to themselves what we feed on we are like unto feed on wild meats you will be wild men feed on grosse meats your spirits will be more grosse and dull feed on light meats your spirits will be more quick and agill so if a man feed on the World glut himself with the World he can relish nothing but the
have neglected to keep their Conscience clean their judgment is unsound a corrupt Conscience a corrupt Judgement 3 From the disposition of men and aptnesse then to catch the greatest cold when their spirits have been most warmed and heated no man so apt to take cold as they who are very warm and hot so in the days of the Apostles they did not only fill them with Knowledge but warmed the Church with Zeal and Heat zeal towards their Ministers zeal in their liberality they loved not their own lives in respect of Christ now their spirits being so warm they are more subjesh to get cold and distemper every Christian in particular finds it so when he hath been most enlarged at the Word or Prayer ere long he will be more straitned there being a secret pride in the experience of Gods favour and to rest in our selves thinking that we have sufficient grace in our selves when we see our need of Christ we depend only on him but when we are full we depend on our selves and so by sitting loose from Christ we get a great cold we are cold in Prayer Word Sacrament thus it is with the Church when God sheds his Spirit abundantly in the Church they grow secure and depend upon themselves thus we see Josh 1.9 10 11. so that one would have thought that that generation would have been more zealous yet none so Idolatrous till God quickned them by their enemies so in the Apostles times the Church was very forward and zealous a few Generations after their spirits were carried away with errors 4 From the disposition of Satan he hath great rage because the time is short Rev. 12.8 and we shall always finde that the Devil hath imitated God if God have Sacrifices from his people so the Devil from the Pagans so if God set up a Christ Sathan will have an Antichrist set up that may be not only a substitute but an enemy to Christ that as God had won the world by Christ so he would delude the world by Antichrist 5 From the wise and just dealing of God if God reveal more means of knowledge he will use many means of trial he will have them winnowed that so the good may remain as Wheat the Chaffe may be blown away if God give more Tallents he will put them upon more employment and exexercise Vse 1 To teach Christians not to be offended if they finde variety of seducing spirits in these days a man would wonder in such peaceable days when Religion is maintained there should be so many opinions and agitations how comes this about you must know that God never dispenced generally more knowledge since the revelation of Antichrist than now now where there is most knowledge Sathan will be seducing and corrupting their wisdom where there is more wisdome there is more curiosity and pride so much knowledge so much want of truth many times and so putting off the truth men run into several errors and it is just with God seeing they put away a good Conscience and would not give heed to sound Doctrine therefore God gave them up to follow lyes 2 Thes 2. and their longing desire and zeal in former times will end in such a cold that there will be a defect of all warmth and heat and wheresoever you see the truth not held in a good Conscience they run their faith on Rocks some split on a rock of Arminianism some on a rock of Popery so that it must needs be that in these last times many Antichrists must be Vse 2 Since many Antichrists are and will be in these last times let us labour to be so established in the truth that however the times be we may keep our faith and religion Q. How shall we be thus established A. 1. Get contrary spirits to the former give not up your selves to curiosity and vain speculations if the Lord find you humble he will teach you in his ways if when you are warm and hot you have a care that you get not cold 1 Chron. 29.18 Pray to God to keep your hearts always in that frame or at least in such a frame as may befit every days businesse and then whatsoever the times be our hearts and judgements shall be established in the truth but unless God give you a good Conscience with your knowledge you will be soon perverted and therefore I say as Paul to the Ephesians Ephes 2.12 continue in a firm love of the truth as well as in the knowledge of it 1 JOHN 2.19 They went out from us but they were not of us for if they had been of us no doubt they would have continued with us c. THe Apostle Vers 18. had instructed Babes of the coming of Antichrist now in this Verse he first discribes them 1 By their Apostacy they went out from us 2 Their condition before They were not of us he amplifies both the latter he proves by an Argument They were not of us for if they had been of us they would have continued with us The former he amplifies by the reason why God gave them up to Apostacie which was that these Seducers might be made manifest that they were not of us Q. 1. What is meant by this They went out from us A. 1. They departed from their Doctrin in Judgment and from their Fellowship in Practise Acts 2.42 Now these men departed from both they forsook the truth which before they profest 2 Joh. 9. and not in circumstantial points but in such whereby they denyed both the Father and the Son as verse 22. 1 Tim. 1.19 2 In their fellowship they declined from them in communion of Ordinances and mutual help Heb. 10.25 They went out from us from whom who are they from us Apostles and Ministers from us that is from Old men Young men and Children they went out from all the true Members of the Church They were not of us That is they were never true members of our Body they were with us and amongst us but they were never of us 1 Joh. 4.4 5. as the Children of God are in the world yet not of the world their mindes are not on this world their inheritance is not in this world so on the contrary the Children of the Church are in the Church but not of the Church Doct. 1. Some may be in the Church which after do depart from the Church Doct. 2. Such as do depart were never Members of the Church Doct. 3. Such as are Members continue always in the Church Doct. 4. Those that depart manifest themselves not to be of the Church Doct. 5. This departing from the Church is a note of Antichrist Doct. 1. There are some in the Church which may depart from the Church That may leave the Doctrin Fellowship and Practise of the Church Heb. 10.25 2 Thes 2.3 1 Tim. 2.4 Q. How comes it to pass that men in the Church and in some measure affecting the ways of Religion depart from the Church
distempers that shee knows thereby shee is with Child so they that have had the breeding of the Spirit in their hearts and have perceived his motions they know more clearly than any other verse 20. Yee know all things it is a scientificall Instruction about certain experimentall things they know the danger of sin the sweetnesse of Grace 4 The Spirit teacheth us most profitably for that is the dexterity of the Spirit that it tells you what use you are to make of such a Scripture such a Sermon such a Providence such an Affliction I am the holy one of Israel that teacheth you to profit Isa 48.17 let the Minister speak never so powerfully and plainly yet the heart of man cannot discern it and profit by it unlesse the Spirit strike in with it we shall do little good Vse 1 May descover the vanity of the Popish Doctrin that would not have men trust their own spirit but follow the judgement of the Church this is a poor Instruction what if the Spirit of the Church become Apostaticall what is become of all the famous Churches of Asia and Grecia have not they warped from the truth therefore if men should follow the Spirit of the Church they might fall from the truth but you see how St. John magnifies the Instruction of the Spieit you need not that any one teach you otherwise than the Spirit within you witnesses Obj. May not a mans Spirit be a delusion must we trust every private spirit A Though it be in a private man yet it is not a private Spirit but the same Spirt common to the whole body of Christ his Spirit is not limitted to publick persons or Ministers but to all generally that are the Members of Christ so that we do not maintain it to be a private spirit though in a private man for it is a publick spirit the Spirit breaths where it lists and where-ever it breaths none need teach more or better Vse 2 If Gods Spirit be so sufficient then let us make use of the Spirit to discern falshood and to know the truth not to rest in what Ministers or Parents or Masters teach but what the Spirit teacheth that follow one dayes Instruction of the Spirit will lead you into more knowledge than a hundred Sermons Vse 3 Look that you keep the Spirit in good order if you grieve the Spirit he hath no comfort to teach you as Parents or Masters take no delight to teach their Childreen or Servants when they take no heed to what they teach them but if the Spirit see you be willing to hear and listen and reach after what he reveals the Spirit teacheth us with delight but if you grieve Gods Spirit by sensuall lusts the Spirit is so discouraged that you shall find his Instruction very thinne and weak if Gods Spirit see you doe not intend to make use of what he teacheth he will have little delight to teach you Vse 4 Reproves such as content themselves in Ignorance by saying they are not book-learned and therefore there is not much expected from them why if you give up your spirits to Gods his Spirit will teach you all things he will teach you without book as much as shall be needfull for you Vse 5. Of consolation to Gods Servants that have alwayes a Teacher within them they carry a Prophet about them a Minister about them every man desires to have the best Teacher for his Child you cannot put your Child to a better Teacher than the holy Spirit Isa 54.14 John 6.45 your children shall be taught of me therefore pray to God to teach you and to counsell you he will give you that counsell and direction none can give Vide plura verse 20. Doct. 5. The Spirit of God in the hearts of his servants is not a spirit of delusion but of truth They might say every man will boast of his own spirit we know there are many lying spirits abroad how shall I know that I have the true Spirit why he saith it is not a lying but true Spirit so our Saviour calls it a Spirt of Truth John 16.13 John 14.16 17. and it is a sure Spirit 1 Because it makes us true men whereas by nature we are full of falshood and lyes Ron. 3.4 2 It reveales the Truth of God in a true manner it teacheth such things as agree with the Scripture the word of truth 3 It is given by the God of Truth therefore must needs be true 4 Because it teacheth nothing but what it receives from Christ and Christ teacheth nothing but what comes from the Father the God of Truth Joh 12.49 50. therefore must needs be true Q. But how shall I know that my spirit is not a spirit of Error and delusion but of truth 1 Kings 22.22 23 24. when went the Spirit of the Lord from me to speak to thee yet there was a lying spirit amongst them we see here was a lying spirit in four hundred Prophets and he cunningly conveyes himselfe like an Angel of Light how shall a Child of God discern the true Spirit from a Spirit of delusion A. They that have received a Spirit of Error may be deluded by a Spirit of Error but they that have received the Spirit of Truth cannot be deluded by a Spirit of Error But how shall I know that I am not deluded and that my Spirit is a Spirit of Truth 1. By the Testimony of this Spirit there is such a clear light in the Spirit that he will reveal himselfe plainly enough 1 John 5.3 The Spirit bears witnesse that the Spirit is Truth 2. You shall finde the Spirit of God is ever suitable to the Word of God that Spirit that teacheth you other things than the Word or withdraws you from the Word that Spirit is a delusion the Word begat us and a Christian loves to be sucking at it 3. It is a Spirit of Truth if it make you conformable to Christ meek and lowly as Christ was patient and going about doing good as he did where ever we come that is the proper work of the Spirit to make us holy as he is holy meek as he is meek pure as he is pure 4. We may discern the Spirit by his fruits a tree is known by the fruit good fruit comes not from a corrupt spirit take any corrupt spirit it so confounds and troubles the spirits of men that they cannot bring forth good fruits but the holy Spirit is so meek and plain that it doth not disturb nature but perfect it but a bad spirit doth not perfect but corrupt nature Gal. 5.22 But the fruits of the Spirit are Faith and love and meeknesse it is a sign an evill Spirit was upon Zedekiah 1 Kings 22. because he was so boysterous and rude and impatient he struck Micaiah on the face but Gods Spirit is meek and humble and lowly Vse 1. May teach us to see the excellency of a Christian above other wicked men Prov. 12.10 the way
Brother Heb. 2.11 12. 3. You partake with him in the Spirit the Comforter John 14.16 17. Rom. 8.14.26 27. Ezek. 36.27 Whereas before you had but rough hewn spirits God sheds his owne Spirit abroad in us makes us partakers of the divine nature that we should have high thoughts of a Kingdome eternall life 4. Provision for a Son here provision for an Heir hereafter God provides spiritual and temporall means Deut. 8. God nurtures us washeth us Ethiopians and hath given us an inheritance 1 Pet. 1.3 4. If a man should sit down as David did 2 Sam. 7.18 and consider what God hath done for such mean men c. Vse 1. To refute all good opinion that men have of themselves they know not that God hath no need of us they know not what Christ paid for us they know not what a great mercy it is to have God our Father 2 Cor. 6.17 18. They never knew what manner of love it is 2. To reprove a great unworthinesse of Gods Children and a shamefull dishonour they put upon him when they are ashamed to call him Father This is the case of many of Gods servants when they come in bad company they cover themselves with a veil of carnality What do we lose by calling God Father doth not God rather lose by calling us children This Peter's sin cost him many a bitter tear Matth. 26.75 3. This should teach all the children of God to love God with all heir strength and might We can never abound too much in love 1 John 4.19 Here we may learn how much we are bound to love our Brethren let us inlarge the bowels of our affections and think we can never sufficiently love them If the King favour any man every man will be looking at him and ingratiating themselves with him 5. This teacheth worldly men how much they wrong themselves to deprive themselves of this manner of love when they content themselves with other things Note God would have every childe of his to behold his love in calling us his children Behold implyes presence evidence eminency Ther 's some thing in the object and in the act 1. For the object 1. What we behold is present we cannot behold what is absent 2. It is evident and sensible none can behold a spirit or the wind 3. It is a thing of weight excellent and eminent John 1.29 Psal 133.1 2. In the act beholding implyes 1. A looking with the eye 2. To consider a thing 3. To fix our eyes upon it Reas 1. For his own glory There is nothing wherein God doth more shew his glory Rom. 9.23 Eph. 2.4 5. 2. That we might the better support our spirits against the discouragements we meet with from the world which knows us not 3. That so we may be perswaded to love God and strengthned to doing and suffering 2 Cor. 5.14 Vse 1. To reprove mens squint-lookings they do not look at Gods love but into themselves Lam. 1.12 and their owne corruptions and afflictions it is a wonder Gods children should pore only upon corruptions and not consider what love it is for God to discover them to a man and pardon them so when Gods children look at great matters in the world if they looke a squint at gain do you look that your sins are subdued Luke 10.19 20. 2. It reproves a Popish opinion that looks at our adoption and spirituall estate as doubtfull and uncertain Eccl. 9.2 Why then are we bidden to behold it Can a man behold that which cannot be seen If a man be bidden to behold the thing is present and visible 3. To lift up the hearts of all Gods people to fasten their meditations much upon the love of God We read such speeches as who works righteousnesse is born of God but we are ready to passe over such things therefore St. John saith Stand still and behold look at it as a present benefit and rest not till you see it present and evident look narrowly at this when you doe find it stand and behold what God hath done for you wonder to behold it so shall you honour God wonderfully What though you meet with a world of corruptions temptations discouragements this above all God will not suffer those he loves to want spport Against this point of Gods wonderfull love that it is evident sensible and present an objection may arise Obj. The world knows no such matter Ans The Apostle confesseth it and renders a reason The world knows not you because it knows not him Note The world knows not the children of God John 16.2 Did they know them to be children they would not kill them It is not good service to a Father to have his children killed 2 Cor. 4.8 1 King 18.17 A signe he did not know him for he was the chariots and horsemen of Israel their strength stay and protection under God Q. What is ment by world Answ Not the whole body of the Creation nor only reasonable men but that part of the world that is destitute of Gods Spirit 1. These are called the world because born of the world as in the world John 8.23 1 John 4.5 born of corrupt nature defiled whith the world 2. They have their portion in this world as a man is said to be of such a place where his means lyeth Psal 17.14 3. The world is the object of all their thoughts and affections 4. They are the greatest part of the world 1 John 5.19 5. The world is called by the name of wicked men it borrows its name from them 2 Pet. 2.5 Q. What is meant by this that they know not Gods children Answ 1. Knowledge is taken for discerning and many times they do not discern who be the children of God as appears by the former reasons 2. They do not ocknowldge them As if a friend of old acquaintance should passe by and give no testimony of acknowledgement we say such a one would not know me 3. They are ready to do ill offices to them John 16.2 Reas Is taken from the second Doctrine because they know not Christ they know not you 1 Cor. 2.8 Acts 3.17 John 16.2 3. 15.21 In reason if a man know not the face or head of a man he knows not the hand or any other part no part so easily discerned as the head Christ is the head of his members if they knew not him the head they know not us the members John had told us before that if we know Christ to be righteous then we know that they that work righteousnesse are born of him the world is ignorant of Christs righteousnesse 1. They look at God as righteous yet as mercifull and to save men out of Christ therefore they think God requires not so much as is found in the lives of Gods people but think it superstitious 2. The world doth look at God as righteous yet a respecter of persons As take a righteous judge yet if that men put forth themselves and many
of them they will sway him So men think that learned men and wise God must needs accept and they cannot go wrong John 7.48 3. It is the conceit of men that God blesseth the good with prosperity and the wicked have want and adversity So did Job's friends 4. They measure Gods righteousnesse to reach no farther then the second Table 5. It any be so enlightned that they know God requires service to himselfe they content themselues with performance of duties without engaging of their hearts and lives Psal 51.6 6. Some that are of the best discerning they finde some desires after the Word some affections in prayer and fasting Rom. 10.3.4 They performe duties not onely to men but God and they doe God service zealously where is the defect They being ignorant of the righteousnesse of Christ go about to establish their own righteousnesse they know God requires righteousnesse with zeal and yet they know not the righteousnesse of Christ they think that the doing of good duties and that zelously will serve them at the day of judgement they never knew what need they had of Christ to cover their imperfections and to help them to perform good duties hence those did persecute Paul who knew the righteousnesse of Christ better then they Acts 21. c. Obj. But doth it not fall out oftentimes that evill men know good men Herod knew John Answ Sometimes a hypocrite may discern a righteous man but then they are more then meer worldly men 1 Cor. 12.1 2 3. There must be some works of the Holy Ghost 2. There is a defect in all such mens knowledge they cannot discern them of weak grace and many corruptions but eminent men they may Herod reverenced John and despised Christ Vse 1. Of refutation of two Popish opinions 1. They say that the Church of God is a visible Church alwayes to the world If we say that the Church is not visible to the world we say no more then St. Iohn speaks 2. They say none can know himself to be born of God St. John makes it the property of a worldling not to know the children of God much more not to know himself to be a child of God Gal. 6.10 If a man could not know one from another how should he make this difference Gods owne servants many times have but little discerning as an old man naturally hath a very bad discerning can hardly see his friends unlesse he be nigh them and look upon them Many times a man is able to give a fuller testimony of another then of himself Vse 1. It reproves all the uncertain walks of Gods servants or such as professe themselves so to be You shall have them many times to walk so unevenly between God and their own souls between themselves and men either you are worldly or your brethren else they would know you to be the children of God or of the world 1 Thes 1.4 Vse 3. It is a ground of tryall of a mans estate If thou knowest not that they which fear God are born of him thou art yet of the world and dost not know Christ if thou love them not nor affect them nor lend an helping hand unto them Vse 4. To teach us that Gods children are hidden and unknown to the world A man that is wealthy and carries things meanly we say such a man is an hidden man he is worth thousands Gods people are worth millions but they are hidden men the world knows them not If a pearl fall into the dirt you cannot discern it but wash away the dirt and you shall see it sparkle Vse 5. It should teach Gods children to moderate the affections of carnall excellency and acceptance in the world It is a leven of hypocrisie and pride that infects many times the hearts of Gods people they would be somewhat The world knows you not Be willing to go as unknown men in the world John 5.44 A Prince that comes among his subjects disguised he cares not though they justle him and take place of him and speak hardly of him a Prince would smile within himself he knows how they would respect him if they knew him Shal the hand or foot take it ill that it is not known when as the head was not known Vse 6. It should work in Gods children an inclination to forgive wrongs and injuries if they knew you better they would use you better Luke 23.34 Acts 3.17 Obj. They speak most unjustly and undeservedly Answ Pity their malice and envy them not Vse 7. It may teach the world not to flatter themselves in doing ill to Gods servants you think it is out of wisdome it is indeed out of ignorance and because they know not Christ and his righteousnesse 1 JOHN 3.2 Beloved now are we the Sons of God and it doth not yet appear what we shall be but we know that when he shall appear we shall be like him for we shall see him as he is IN the former verse the Apostle exhorts Christians to a serious consideration of the love of God which he hath shewed them in calling them his children Against which dignity he answers an objection The Objection is taken from the misprising of the world The world knows no such excellency in them To this he answers that this ignorance of theirs ariseth from the ignorance of Christ In this verse he answers a second Objection from the doubts that themselves have of their estates by reason of those sundry temptations and afflictions they meet withal in the world To this he answers Even now they are the Sons of God 2 Though now their estate be hid yet it shall appear 3. He confirmes this that they shall appear when Christ appears And that he confirmes from their own knowledge For they shall see him as he is 1. Consider we their estates Sons of God 2. The hiddennesse of their present and future estates 3. What they shall be like viz. Christ which is set out by the testimony of their own knowledge and he insinuates all by a sweet compellation Beloved Doct. That the Sons ef God ought to be the men of our love and delight 3 Epist Joh. 1.2 5. 1 Pet. 2.11 Phil. 4.1 Where we see his deep affection towards them he looks at them as born of God and therefore he stiles them Beloved and Dearly beloved In those things we love there is first an affection of desire to be united to them Secondly a communication of good unto them For the first Pfal 119.63 79 If he be to choose company he will make choyce of such as fear God And this is called amor concupiscentiae Secondly there is a love with desires to communicate good to the thing beloved And this is Amor amicitiae Psal 60.1 2 Pet. 1.7 Do good to all but specially to the houshold of faith Such as are born of God So that whether we desire union or communion of good company to any we should chiefly desire it to the company
of beleevers This was Davids grief that he could not enjoy the company of good men Psal 120. Reas 1. For Gods singular love to them verse 1. What manner of love And if God love them so dearly we ought also to love them 1. From their love above all others back again to God when others sit loose in their affections Christians should love them that love God who hath loved them so dearly Psal 139.21 22. 3. From the truth that is in every Christian beleever 2 John 1.2 If a man loves Gold he loves to have true Gold so if we love any let us love them in whom is truth of other men not one of a thousand that hath truth in them you shall finde them no further loving then may be to their own ends in latter times men shall be lovers of themselves for in former times God did inlarge the worlds affections many brethren would have hazarded their lives for their friends but now no further love then they shall finde aliquid jucundum or utile But Christians love one another for the loves sake that is in them Many complain much that true friendshiip is gone it 's an hard thing to find a faithfull friend Prov. 20.6 This faithfullnesse in friendship is a proper badge of the Son of God John 13.35 15.19 Vse 1. This should teach Ministers with what affection they should speak to their people when they call them Beloved This ought not to be a word of complement but their hearts should go with it How can such call them Dearly beloved when they come at them but once a year how doe they love union with them or communication of good to them 2. This may be a direction to us all as we would approve the truth of our hearts before God to love all that are born of God as St. John he calls them Beloved Look at all beleevers as the Sons of God and look at them as beloved if they walk in the truth 3. This may be a reproof of all such as estrange themselves from Christians yea many there be that are glad of any advantage to trouble them that are born of God they are far from St. John's spirit There are some that will not maligne and oppose them but yet if they be such as are poor from whom they can get neither pleasure nor profit they estrange themselves from them But St. John calls any Beloved in whom he findes the truth of grace There is no Christian but hath something for which he ought to be beloved there is something in them worthy our imitation You shall finde more comfort in your love to poor weak Christians then if you fasten your love upon more eminent persons and greater in place Doct. 2. That the ignorance that the world hath of Gods children and our obscurity and weaknesse in the world doth not hinder our present good estate in the world Now we are the Sons of God now that we are afflicted in the world Isa 54.11 which shews you that though the children of God be afflicted and weather-beaten yet God hath promised such blessings to them as may make them blessed in the world vers 13.14 Isa 43.3 4. Though we be led through the water and fire of affliction yet in the midst of all our troubles when we are passing through the Lord promiseth that he will be with us and that he will be our comfort in the midst of persecution and temptation Thus you see how dear and precious Gods children are in his sight David when he saw the prosperity of the wicked that all went well with them then he began to think that he had cleansed his herat in vain but soon afrer when he went into the Sanctuary of the Lord then he saw that the Lord set them but in slippery places Therefore howsoever it seem in our eyes that it goes well with the wicked yet let us not despair God will guide his children by his counsell and afterward receive them to glory You may hear Job complaining of his poor and miserable estate Job 19.18 19 20. he had now no more comfort left him then he had skin on his teeth and therefore he cryes to his friends to pitty him vers 21 22. And what do you think was the rejoycing of his soul in the midst of the anguish of his spirit and affliction of body being all consumed away with misery he tells you vers 25. to v. 27. Yet I am sure my redeemer liveth So that what though his present estate be miserable and his future happy estate be obscure to the world yet he knows when Christ shall appear he shall be like him Col. 3.3 4. as the Apostle speaks Our life is hid with Christ in God Reas 1. Taken from our likenesse to the Son of God Christ Jesus who was in such a poor condition as that though the birds of the air had nests yet the Son of man had not where to lay his head yet all this while he was the Son of God in whom alone he was well pleased Mat. 3.17 And as it was with Christ our head so may we look it should be with us his members Rom. 8.29 If God did see it meet that his Son should be thus afflicted in the world and drinke of such a bitter portion of Gods wrath let us not think we shall go to heaven and partake of those heavenly mansions which Christ hath prepared for us but we also shall drink of the same cup that he drank of Let us account our selves happy that God will so esteem of us to make us his Sons Reas 2. From the freedome of Gods love to men And first that he doth not esteem of them according to their outward lustre 1 Sam. 16.7 God seeth not as man seeth Ps 22.6 This is meant of Christ So Isa 53.3 Secondly That he doth not esteem of them according to their inward estate Ezek. 16.16 Deut. 7.8 8. So that though there be much pride and stubbornnes of heart found in Gods children and oftentimes in a great measure against God yet all these inward corruptions do not hinder our future glorious estate Vse 1. This should teach the children of God to be content with their estates They are indeed apt to think that if the world do not esteem of them but are ready to put many injuries upon them and to persecute them with hatred that they are not Gods children or else they murmur and grieve within themselves And if the world do sometimes esteem of them yet if their health liberty and maintenance be taken away then they think surely they have cleansed their hearts in vain and washed their hands in innocency Psal 73.13 As for the men of the world they are in prosperity they suck water out of a full cup their eyes start out with fatnesse and they have more then they can wish But David can tell them when he went into the Sanctuary that he saw that God had set them
Brethren is a known and undoubted evidence that we are passed from death to life What is it to love our Brethren Love is an affection whereby we desire communion one with another and communication of good one to another A man in nature prizeth his Brethren and will do more for them then any other So it is in grace Acts 4. ult 2.42 44. Phil 1.2 We must affect to be of one heart Eph. 3.3 4. There must be brotherly equality if we be Brethren You are of the same Father Gal. 6.26 one Mother one Seed 1 Pet. 1.23 one Inheritance 1 Pet. 1.4 We will desire to communicate brotherly offices to the inward man Rom. 2.11 12. and to the outward man if need be Acts 2 44. Reas 1. From the naturall pronenesse which is in our nature to strangenesse envy c. We doe not naturally seek any mans good but our own or so far forth as reacheth our own ends 2 From the affection of every mans heart to liberty Now a man delights onely in such company as are like himselfe because otherwise he is restrained If Gods people be the men of your delight and counsell you were never so well as wirh them Psal 115.115 16.3 This is a sign we are passed from death to life 3. From a mans backwardnesse of communication of brotherly offices Gal. 6.10 4 From the great distance that is between us and the love of our Brethren and how many steps there are before we come to it Matth. 5 3. to 9. Vse 1 Of tryall of our own estates whether we are in a state of death or life It is one of the plainest notes in Scripture and most evident Gal. 6.10 If our love run in an equall channell to all men if we know not Gods people we know not Christ 1 John 3.1 2. If you know them how doe you affect them Do you think it were good if the Town were cleansed of them Gen. 49.4 5 Psal 101 we are not as yet born of God Obj. Doe not many love Gods children and honour them and yet are not the children of God Gen. 27.29 Acts 5.13 That they did not joyn with them was a signe that they were not born of God Gen. 39.1 2 3. 2 To convince the doctrine of doubting Papists who say a man cannot know himselfe to be in a state of grace Eccl. 9.1 2. No man can know it by outward things They say here by knowledge is meant conjecturall knowledg not certain knowledge Answ This is a contradiction A man lyes if he saith he knowes a thing and is not certain of it There is no peace of conscience in this Religion 3 To exhort such as know not yet that they are passed from life to death to labour to love the Brethren Prov. 13.20 4 Of consolation to every soul that hath nothing in this world but this they love the Brethren This is such a thing as upon which thou mayest build a certain knowledge that thou art passed from death to life and therefore thou mayst take comfort He that loveth not his Brother abideth in death The Apostle in the former words did imply the world was in death for want of love And left any should think that he did but imply it and not directly expresse it he sets it down expresly Here is a description of a man that loves not his Brother 1 He is in death 2 Abides in death By death is meant the same that was meant in the former part of the verse Abiding implyes not only a being in that estate but continuance and residence in it Doct. The want of love to any of our Brethren is a sign of abidance in the state of damnation or in an unregenerate and carnall estate And he saith not he that hates but he that loves not and he saith not brethren but brother any or every brother Mat. 18.6 Offend not one of these little ones Christs little ones are such as have but little grace and great corruption Reas From the want of love that is found in such a one towards God and that is an argument of being in a state of death If a man love God in obedience to his commandements he should love his brother by the same commandement That commandement which requires me to love one Brother requires me to love all Jam. 2.10 11. Breake one commandement break all for who gave one gave all whoso neglects offices of love to one performes none to any nor to God It is a note of sincerity that a man hates all sin as well as one Psal 119.101 104 For it is an argument of love when there is no Brother or Sister but we enlarge our affections towards them Gal. 3.28 So much want of love so much hypocrisie 2. From the bitter or deadly root of want of love to this or that Brother It springs from two occasions 1. Either from his infirmities in himselfe Or 2. From spirituall injuries to our selves True a man will say such Christians I would away with but they have such unsavoury corruptions The first root of this is the condemnation of the generation of Gods people If a man may condemn this or that man for this or that corruption he may come to condemn the best of Gods servants because the best of Gods servants may be in the same failings for which thou hatest such a Brother Prov. 30.12 The greatest of Gods servants have shamefully faln David Peter Lot Noah The second root is from the enmity against Gods free justification of sinners Take away this and you take away all Christian religion If you love not a Brother because of some infirmities you doe overthrow the free justification of Gods grace of a sinner For God that hath justified the greatest hath justified as well the least as freely and as fully and wilt thou justifie some and condemn others God condemns none Rom. 8.1.33 34. If Christians doe beleeve the free justification of sinners then let us imitate our Father which is in heaven justifie whom he justifies The third bitter and deadly root If there be the least sparke of grace in his heart all his corruptions are his enemies and he but a shrimp in grace and hath many enemies What good nature is this when a man would love a man if he had no enemies but when he hath enemies and such as are ready ever and anon to beat him down he cannot love him The fourth want of a member like spirit for the more naked unseemly or deformed any member is the body is the more carefull of it if it may be it shall be healed if not it shall be covered 1 Cor. 12.23 24. If we want this it flowes from want of a member like spirit 2 Somtimes neglect of our Brother springs from some personall injury done to our selves We cannot love them This springs from this root want of forgivenesse of our own sins for we pray for forgivenesse upon this ground Mat. 6.12 15. Our Saviour
gives a reason of this above all there is no surer argument then this A Christian may reason thus If I that have but a little sparke of grace can forgive injuries how shall not the Ocean of love much more forgive me Mat. 18. ult God will never have us to think that if we cannot forgive one injury he will forgive us a thousand Yet a man is not alwayes bound to expresse his forgivenesse unlesse a man come and say it repents him yet from his heart he must doe it Vse 1. Shewes the dangerous and fearfull estate of a man that dares live in envy and malice against his brethren A man thinks he hath cause he will not receive the Sacrament nor suffer them What a poor thing is this Thou hast not thy sins forgiven thou lovest not God nor any Christian soul in obedience to God A Christian dares not allow himselfe in hatred of any Brother but looks at it as an enemy to his soul 2. It exhorts every Christian to enlarge the bowels of his affection to every Brother Psal 119.63 I am a companion to all them that fear thee He doth not pick and choose Psal 66.16 Gal. 6.10 If to all men then especially to the houshold of faith 3. It is a ground of thankfullnesse to God that hath taken care for weakest Christians for want of love to such God will either discharge a man for an hypocrite or else his own corruption shall take him by the throat and make him beleeve that many sins are not forgiven and that he shall hardly get pardon of sins 1 JOHN 3.15 Whosoever hateth his Brother is a murtherer and ye know that no murtherer hath eternall life abiding in him THe Apostle having said in the former verse that he that loveth not his Brother abideth in death he proves it by a Syllogisme taken from a Murtherer Doct. He that hates his Brother is a Murtherer As he that looks upon a woman to lust after her hath committed adultery so he that hates his brother is a murtherer Reas 1 From the wrapping up and infolding this in the heart as the seed of a tree in the root though it breake not forth So sin hah its seed in the heart Mat. 15.19 No murther could spring from the heart if it were not there A fountaine could not flow over unlesse water were in it Prov. 4.23 2 From the foul murther hatred commits to give offence is a destroying of our Brother now who hates his Brother makes no scruple of giving offence Rom. 14.15 1 Cor. 8.11 3 It is a foul murther in regard of withdrawing many good offices A man shall be unwilling to doe any good office either for soul or body Ill will never speakes nor doth well Vse 1 Teacheth us the spiritualnesse of the Word of God It doth transcend the words of men they never reach farther then speeches and actions they make no Lawes for the hearts of men But the Word of God hath special regard to the heart 1 Sam. 16.7 As it is with wise parents they look not only to the guidance of their childrens speeches but that their countenance and carriage be well framed Gen. 4.6 So soon as God saw hatred in Cains heart and expressing it selfe in his countenance he reproves him for it he will not have so much as a wrinkle in the face 2 Hence we may see a just ground of Divines referring all sins and virtues to the ten Commandements Mat. 5.21 22. Before God unadvised anger is killing so of adultery verse 28. 3 See the wisdome of God in putting such foule names upon the beginnings of sin to make us afraid He that hateth his Brother is a Murtherer As if a Father should say Doe not hate your Brother you will be a murtherer He puts bad words upon the seeds of sin 4 This should be a means to cleanse us from all hatred of our Brother look at it as an ugly and loathsome vice If there be a spirit of envy in thy heart what though thou lift not up thy hand against thy Brother this is murther Doct. That it is a known truth amongst Gods children every murtherer is devoyd of eternall life Rev. 21.8 Reas 1 Because of the injury done to Gods image If a man deface the image of a Prince it deserves death then the defacing of Gods image much more eternall death Gen. 9.6 2 From the seed of all murtherers vers 12. he makes every murtherer to be of the posterity of Cain John 8.44 Now because a man kills his brother out of the seed of the Serpent a devillish and malignant spirit therefore he hath not eternal life abiding in him Vse 1 See the danger of such who in their drinkings quarrell even to murther Obj. If there be no possibility that a murtherer should be saved what say you to David and others in their carnall estate Answ David did indeed kill and God follows him with judgments and afflictions 2 Sam. 12.8 9 10. but yet upon repentance God forgave him his sin And as for such as have murthered in their carnal estate if God give them hearts to be humbled then the blood of Christ is of a lowder cry then the blood of Abel Heb. 12.24 Saint John speaks not of every murtherer for some doe it against their judgments and hearts but others if they repent not have not eternal life 1 Cor. 6.8 9. 2. To stir up every christian man that hath his hands in blood to have recourse to the blood of the covenant for the pardon of their sins and healing of them The sin on Levi held him longest under to bring him to repentance Gen. 49.7.28 Jacob blessed him in a curse God preserves us with curses that may put us in minde of our sins and makes us walk sensibly of them therefore renew we our mournings for our hatred 3 In respect of challenges let us take heed we take them not and that we stop them in the beginning It is not fit that fire should burn out of its place 4 Such as love their Brethren are not only not abiding in death but have everlasting life already abiding in them If you see any hatred spring in thee thou art taken with a dead Palsie You cannot bring out a good word or good countenance so much hatred so much death so much want of love so much want of life 1 JOHN 3.16 Hereby perceive we the Love of God because he laid down his life for us and we ought to lay down our lives for the Brethren THese words are part of the exhortation St. John useth to all christians to love one another He useth many arguments vers 14. He tells us It is a sign we are translated from death to life 2. From the danger of the hatred of our Brother 3 From the exemplary and strong love of Christ 4 From the emptinesse of such hearts of grace when there is no love of their Brethren These words are a notable motive to christians
own salvation and for honour therefore how much more for God and for the honour of Religion In what cases is a man to lay down his life Answ The Apostle meanes we should be ready to doe it for the service of the Church if it cannot be otherwise 1. In heat of persecution to confirme the faith of the people of God who would be ready to think much if he shouâ—d withdraw himselfe though he might escape yet a minister or eminent person is bound to goe before in sufferings So Paul if he be poured out as a dr nke offering every drop of blood in his body poured out if it be for the strengthning of the faith of weak christians he rejoyceth Phil. 2.17 The stronger must lay down their lives for the confirmation of the faith of the weaker 2. There may be a case wherein the weaker are to lay down their lives for the stronger Aquila and Priscilla were ready to lay down their lives for Pauls life they thought it better to expose themselves to the utmost extremity then that Paul should be hurt I must not spare my own life if it may be serviceable to God and the Church Rom. 16 4 5. 2 Sam. 21.16 17. 18.3 3. When we perceive it would much advantage the glory of God that we should rather perish then our brethren Rom. 9.2 3. He could wish himselfe accursed for the Jewes even his soul for a sacrifice Thus Moses Exod. 32.33 4. When a man doth see that the wrath of God is kindled against others for his sin he must rather offer himselfe to death then that that evill should be upon them that converse with him Jonah 1.22 2 Sam. 24. in David Vse 1. Learn we from hence to justifie our selves and others If we should be called to lay down our lives to suffer for our Brethren here is a direction how to suffer Phil. 2.5 God hath given us a commandement to love our Brethren as our selves Also God hath subordinated the members of his Church to the body of it 2. To teach us that though it be lawfull to fly in time of persecution yet if it cannot be without weakning the Church wherein we live we must in heart live and dye together 3. To teach ministers when they are called by God for the service of any Congregation not to dispense with themselves for air or health fearing the cutting short of his dayes You must not live from your meanes Either never take such a charge or make account you must hazzard your lives for the people of God unlesse upon tryall it appears you may doe more good in some other place 4. It reproves such as are so far from laying down their lives as that they will not lay down their estates nor the superfluities of their estates for their Brethrens necessities 1 Sam. 25.11 How shall such ever perswade themselves that Christ dyed for them 5. A ground of such thankfulnesse that God should not only give Christ to dye for us but also would have christians to be fitted to lay down their lives for their Brethren 1 JOHN 3.17 But whoso hath this worlds good and seeth his Brother hath need and shutteth up his bowels of pitty and compassion from him how dwelleth the love of God in him Doct. THere dwells no love of God in such a mans heart as having this worlds goods stretcheth not out his hand to help the necessity of his Brother What is it to have the worlds good In the Originall it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the life of this world this worlds living whereof to live whereof to maintain his life Bowels of compassion Because compassion is an affection of griefe and love stirred up in us by the sight and sence of one anothers misery as if we suffered with them our compassion is stirred up as well as theirs Heb. 13 3. To shut up bowels is to withdraw the affections and the stirring of the entrails A man many times hath little means to help but if he have not bowels to worke for him how dwells the love of God in such a man This is a peremptory question utterly denying all Reas 1 From the nature of love Such is love that God dwells in it 1 Joh. 4.26 There is no affection wherein God reveales himselfe more then in love 1 Cor. 13.4 Love is bountifull ready to be doing good succouring others in their need 2 Consider the nature of Brethren 1 They are more worthy then our estate one of their souls cost more then all our estates yea more then all the world How dwels the love of God in us if we love the world more then our Brother 2 Look at our Brother as a member of Christ hungry thirsty naked harbourlesse We could not but love Christ wheresoever we did see him Mat. 25.40 and they are members of our own body 1 Cor. 12.25 26. Vse 1. Of instruction and rules to order our lives aright or any work of mercy 1 Who shall relieve his Brother Answ He that hath this worlds goods that can live he must open his heart and hand This therefore will reach not onely to mens superfluities but if we can but live if we have but what we labour and sweat for Ephes 4.28 We must not only labour for our selves but give to him that hath need 2 Cor. 8.3 4 5. Luke 21.34 8.3 Joh. 13.28 29 12.6 2. To whom must we be helpfull Answ He must 1 Be a Brother 2 Have need 3 Every Brother Gal. 6.10 Beggars that are unable to labour and would gladly labour they must be relieved Luke 16.20 21. or such as though they doe labour yet cannot get a living 2 Thess 3.10 2 A brother that hath need Eph. 8.18 1 Tim. 5.4 5 Such are poor indeed as have neither hands friends nor maintenance A man is said to be in need not onely when he is utterly cast downe but when he is falling 3 Every Brother one as well as another Eccl. 10.2 Job 31.19 4 Consider the matter out of which we must give out of this worlds good Eccl. 10.1 When we have unjustly gotten we must restore Prov. 5.16 17 5 The time when we must give when we see our Brother hath need that we may see it our s elves bestowed It is a vanity to leave almes after our death to be bestowed by others 1 Sam. 20.15 2 Sam. 16.4 19. If we give almes while we are alive we shall have the benefit of them the loynes of the poor shall blesse us and though they have no heart to pray for us yet the warmth of their loyns will blesse us When we are dead their prayers will do us no good Luke 16.8 9. 6 Give alms with compassion give from within as well as from without Isa 58.10 2 Cor. 9.7 Give heartily let your bowels work 7 Give almes out of love to God fetch your love deep even from the love of God who hath given thee a hand to give and him to receive
Vse 2. To reprove those that are close-handed and close-hearted Though a man should doe something for company sake and out of vain glory yet if he give not out of love and compassion how dwells the love of God in such a man 3 Comfort to poor men that are in need God so far takes their parts as that he thinks there is no love to God in him that loves not and helps not his Brother not that people should be idle and sturdy worke a slack and beg with a sturdy hand 1 JOHN 3.18 19. My little children let us not love in word neither in tongue but in deed and truth And hereby we know that we are of the truth and shall assure our hearts before him THe Apostle exhorting to brotherly love useth divers arguments The third argument is taken from the security of such mens consciences that love in truth But a man say I may be decieved To this St. John answers If our own hearts condemne us not God will lesse condemne us Doct. That the love of christians one to another ought not to be verball or in world onely but in deed and in truth Not in tongue but in the truth of inward affection and deed and performance Psal 16 2 3. He confines not his love to them but that all is an universality of the Subject no part in him but expresseth love to them He loves them in his words thoughts carriages in his whole man Psal 122. two last verses 2 Sam. 1.26 His heart was dearly affected to David passing the love of women in affection action 1 Sam. 18.3 He loved him as his owne soul Reas 1 From the unprofitablenesse of lip love it will neither doe thee good nor thy Brother It is an empty love Let us not love with an empty love Jam. 2.15 16. This will doe our brother no good to pitty his nakednesse will doe him no good nor us either because as is our love to our Brother such is Gods love to us No man can assure himselfe of his hearty receiving Gods reall love unlesse he loves his brethren really and heartily 2. From the unsuitablenesse of this verball love to Gods love towards Christians Luke 1.78 Isa 55.3 It is an hearty love reall John 13.10 He loves his enemies Rom. 3.8 8.32 Vse 1. To reprove all such love as falls short of reality Some fall short of Lip-love cannot afford their Brother a good word or a good work when they know a word in season might be of such use for the maintaining of the innocency or honour of a man not a blossome of love grows upon the tongue 2. Such as give good words but their hands are withered and that ariseth from withered affections Prov. 23.7.8 He saith Eat and drinke but his heart is not with thee 2 Pet. 1.27 He shews every man wants ability to love his Brother if his heart be clogged with any base lust of envy coveteousnesse wantonnesse c. If there be any Kitchin lust it will not endure this heavenly fire Doct The sincerity of our love to our Brethren is the security of our consciences and estates before God Vse 1. To reprove the Popish doctrine That it is impossible to have a certainty of salvation The Apostle saith here We assure our hearts before God 2. Of exhortation unto brotherly love in sincerity and to grow up in it A man may give all that he hath and yet not know love Get your hearts purified from all lusts The Word of God will purifie you Psal 119.9 You shall finde a fresh spring of love bubling up and streaming forth and though your Brethren cannot recompence it to you yet you shall have peace 3. See here a means to seal confidence and beliefe of hearts Cleanse your hearts from sin that hinders brotherly love 4. Of comfort to those that love the Brethren heartily you may be assured of your good estates 1 JOHN 3.20 21. For if our heart condemn us God is greater then our heart and knoweth all things Beloved if our heart condemn us not then have we confidence towards God THese two Verses declare the good or evill estate of a man according to the good or evill report of our consciences Doct. According to the verdict or testimony of our consciences God will save us or condemn us at the last day If our hearts condemn us God knows more by us to condemn us By heart here is meant conscience For S. John here speaks an Hebraism The Old Testament hath not conscience onely the New Prov. 15.15 2 Sam. 24.10 If our conscience record we are innocent God in Heaven will record it Titus 3.10.11 Reas 1. From the office of coscience which hath a fivefold work 1 Conscience useth to be an observer and spyer of what a man is and what a man doth Prov. 14.10 Another knows not what a man is but himselfe doth Conscience is a good companion of the good the worst of the bad Prov. 15.15 A good conscience is a feast There is good company where a good conscience is No man knows so well as his conscience doth 2 Conscience is a regester of what we have done long ago 1 Kings 2.44 Whereto thy heart is privy He means his conscience Gen. 42.20 21. 3 Conscience is a witnesse and will either accuse or excuse Rom. 2.15 Excuse in well-doing accuse in ill-doing Heb. 13.18 Rom. 14.12 2 Cor. 1.12 4 Conscience is a Judge either to clear or condemn 1 Cor. 4.3 Gen. 20.5 5. It is an Executioner of what God gives judgement and sentence It goes before Gods judgement and witnesseth Mat. 27.4 5. But after Gods sentence and his word Conscience doth execute it Rom. 8.15 then Conscience poures upon us horrors and terrours which is a forerunner of hell onely differing in measure and durance Thus Conscience doth to good men upon some occasions So David when he had numbred the people 2 Sam. 24.10 I have done very foolishly he speaks with some bitternesse of heart Acts 2.37 This is called pricking of heart Prov. 18.14 A wounded spirit who can bear Why doth God put such a faculty into men 1. That God might manifest his being There is no stronger evidence of Gods being For to whom doth it witnesse Is it not to God Before whom doth it condemn or to whom is it an executioner if there were no God 2. His own providence And we must not think that God mindes not things below if he did not why is Conscience afraid and comforted if God did not look into Conscience 3 For Gods justice that he might magnifie it God proceeds in his Judicial course without any witnesse but Conscience If God have none to bear witnesse how shall he magnifie his justice in condemning secret sins 4. Gods mercy If God be angry with a man it is an advantage to a man that he knows it Acts 9.6 Heb. 9.14 As Conscience doth determine here so will God in another world Conscience is Gods Vicegerent set up
our nature and impossibility to love God before we trust God and before we be perswaded that our sins are forgiven The end of the commandement is love Whence comes this love From faith unfained 1 Tim. 1.5 John 14.1 Christs disciples were much troubled because he was to leave the world but he labours to comfort them saying Believe in God believe also in me but verse 6. No man must think to believe in God before they believe in Christ Vse 1. This reproves a sinfull error of the Doctors of the Church of Rome who say that Faith may be severed from Love A man may believe in God and yet not love him Which is contrary to this great commandment We do no sooner believe in God but we love him 2. To exhort every soul as they would desire to do any thing pleasing to God to make this their greatest duty to believe in the Lord Jesus Faith and Love are correlatives Let no man flatter himself in this That he is born of good parents that he lives in the bosome of the Church and that he enjoyes Gods ordinances but trust thou on the name of the Lord Jesus Christ Psal 9.10 Now we cannot trust on God before we know him 3. It teacheth this That this believing on the Name of Jesus Christ is a divine thing For Christ Jesus is no creature but equall with the Father John 14.1 4. Of comfort to every soul that believes in the Name of the Lord Jesus He fulfils this great commandement Is not this a great comfort to a man when he knows there is little that he can either do or suffer but yet this he is perswaded of that he abides in Christ Jesus and trusts in God Doct. 2. The second great commandement is that we love one another When the scribe asked Christ What was the greatest commandement of the Law Mat. 22.36 Christ answers him And the second is like to it Thou shalt love thy neighbour as thy self John saith here to love one another Reas 1. From the large extent of it The is no duty or office of love which we perform to man but is comprehended in this Thou shalt love thy neighbour as thy self Love is the fulfilling of the Law Rom. 13.10 Love not your neighbour and you break all the commandements of God 2. Because whatsoever we do perform without love is unprofitable As without faith no duty profits Heb. 4.2 So without love we cannot profit our Brethren 1 Cor. 13.1 2 3. Neither can we profit our selves The Apostle exhorts that all be done in love 1 Cor. 16.14 Love edifieth Ib. 8.1 3. Love makes all other duties honourable to our Brethren They are best entertained of those for whom we do any office of love By love we should serve one another Gal 5 13 Love makes a Nurse very painfull about her childe you shall not have so much service from any servant you keep as that service a Nurse performs she doth it freely and readily love will make us serviceable without measure Vse 1 Let us all be stirred up to have great respect to this great cammandement If it be a worke of love it is that which God requires By love we perform all the commandement of God at once Love is the fulfilling of the Law Whatsoever a man doth without love it neither profits himself nor his brother Whatsoever duty you performe to any Brother if you do it not out of love you will soon be weary of it that is the truest hearted duty that is performed in love avoyd we therefore such occasions as hinder us from loving one another which is sometimes strangenesse sometimes enmity sometimes because of the wickednesse of others sometimes self-love For the first avoyd strangenesse one towards another God loved us when we were strangers to him Col. 2.1 So ought we Consider also we may be strangers It 's an ill quality in a dog to fly on strangers It is a Nabal-like nature to neglect any office of love to a stranger 1 Sam. 25. 2. We must love those that are our enemies Rom. 5.10 Thus did Christ whilest we were enemies he dyed for us Will a man hate such a member as is painfull to him No he will rather labour to heal it Shall we not be compassionate to those members that make us sick or disquiet us 3. We must in no wise hate those that do evill in Gods sight or ours but rather pity them 2 Thes 3.14 15. 4. The fourth enemy of love to our Brother is self-love We must love our selves but we must not determinate our love in our selves When men cannot love others but for themselves such men may have a forme of godlynesse but deny the power of it 2 Tim. 3 1 2 3 to 5. The greater any cammandement is the more ready we are to break it But as we desire our prayers should prosper in heaven so let us love one another and let us do all that we do in love This will do both our selves and others good 2. Love we our Brethren in obedience to Gods commandement this must be the rule of our love There are many cankers in love which this love in obedience to Gods commandment heals 1. All carnall love springs from our nature and so we love no farther then serves our owne ends but love in obedience to Gods cammandement is spirituall 2. If our love be not from a commandement it is faithlesse now whatsoever is not of faith is sin Therefore our love must be in obedience to Gods commandement 3. There is an immoderate love which is not out of conscience to God 4. There is a licentious love which is lawlesse but our love must be ruled by the commandement of God We must love where and because God hath commanded us 5 There is an inconstant love When men will love fervently for a time be ready to put me in their bosome but after a while their love grows cold These love according to their minde Gal. 4.14 to 17. This is not according to the rule 3 Let us love the Lord our God so much the more because he is carefull to lay this commandement on us though a stranger an enemy a wicked man God cannot endure the rank breath of hatred As he hath commanded us This is the rule of our love How is thar We ought to love our Brethren as Christ hath loved us Joh. 13.34 16.12 Doct. The rule of our love one to another is not now as we love our selves but as Christ hath loved us Indeed the rule in the Law was Thou shalt love thy neighbor as thy self Lev. 19 18. But now a new commandement so called because it is given by a new rule As he hath given commandement 1 Christ denyed his own case and pleasure that he might save us from pain 2 He denyed himself in his owne profit He laid downe his owne soule 2 Cor. 8.9 He laid down both earthly and heavenly profits that we through him might be
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
our Brethren such an effectual means for the obtaining of our prayers Ans 1. Love enlargeth us to forgive injuries done unto us and that moves God to forgive us our trespasses To forgive us a work of love 2 Love is ready to give Acts 10.4 God was ready to give ear to the prayer of Cornelius because he was ready to give alms 3 There be to whom we can give little but yet there is a good opinion and esteem to be had of them Now this is a fruit of love to esteem well of our Brethren and to judge charitably and this prevails with God to have a good conceit of our prayers If we be estranged and alienated from our Brother in ill conceits we shall finde God to be estranged to us This was the fault of Job's friends they had an hard conceit of him which was for want of love and this provoked God against them Mat. 5.23 24. God will accept of no prayer as long as he sees in us a harsh conceit of our Brother Vse 1. To exhort us in the Lord when we go about any such duty as prayer is to present it up unto God in the spirit of faith and love They are such special graces as without them no prayer can be accepted Let us but labour to grow up in these two faith towards God and love to our Brethren and then whatsoever we ask being darted up by these two shall find acceptance with God Vse 2. Of consolation to every soul that comes in any measure with faith and love before God we shall not put up any petition but we shall finde God ready to answer it 1 JOHN 3.24 And he that keepeth his commandements dwelleth in him and he in him and hereby we know that he abideth in us by the Spirit which he hath given us VErs 22. The Apostle hath taught us a notable priviledge of keeping Gods commandements and that is the obtaining the grant of our petitions vers 23. he tells us what commandements they be In this verse he lays down another benefit which we have by keeping Gods commandements that is fellowship with God God dwels in us and we in him This verse consists of two parts 1 The benefit of obedience to Gods commandements God dwels in us and we in him 2 The means by which we know that God dwels in us and that is by himself for a Christian might else doubt of it Doct. That an obedient Christian keeps mutual entire and constant fellowship with Christ He is an obedient Christian that keeps the commandements of God as his way 1 John 7 8. As his jewels Prov. 6.21 As the apple of his eye Prov. 7.2 3 4. As his life Prov. 16.19 To keep them as commands implies obedience out of sence of superiority in the commander inferiority in the person commanded He that keeps the commandements in such a manner hath true fellowship with God God dwels in him and he in God Reas From the effect Our keeping of Gods commandements is a meanes to keep fellowship with God John 14.23 God will come and keep house with us and refresh and comfort us If a Christian shall grow up in obedience to Christ then Christ his Husband will lop off his superfluous branches that so he may bring forth more fruit then he did before he will comfort us with the consolations of his holy Spirit he will come in and sup with us Neh. 8.10 The more comfort the more strength Comfort comes from confortare to strengthen the more strong a Christian is the more cheerfully he performs Christian duties like as the Sun is said to come forth like a gyant rejoycing to run his race Psal 19.4 A weak man soon faints and is weary but a strong man goes through his businesse cheerfully Vse 1. It reproves a Popish clamour They say Protestant Christians can do no good works because we deny all merit in them like as our Saviour teacheth us when we have done all we can we must say we are unprofitable servants we do not deserve our daily bread but as Jacob confesseth we are lesse then the least of his mercies Gen. 30.1 Is there no use of good works except they merit Is there no use of gold because it doth not justifie us Is not thiâ— encouragement enough for us to be doing good works seeing thereby we shall maintain mutual entire and constant fellowship with God Yea we say that God also will at the last day recompence us though not for our works yet according to our good works We do not merit any thing at Gods hands by our good works because we do receive strength from him for the performance of them 2 This may shew every Christian just ground of encouragement to keep himself close to Gods commandements in keeping of them is great reward For we keep in Christ Jesus and we keep mutual and entire and constant fellowship with the Father and so we shall finde him as an Husband-man taking pains with us keeping us from evill and cleansing us from those corruptions which will make us stink in his nostrils and this he will do because he sees us taking pains and employing that stock of graces which he hath bestowed on us By this means God will make our lives comfortable and will multiply graces in us in a great measure and give us more strentgh to make us yeeld more obedience unto him And whereas other Christians lives are very obscure we shall shine forth as the Sun at noon day therefore those Christians much wrong themselves that think themselves bound to no commandment though they would do as God requires yet they would do it freely and not as commanded But why then doth John bid us keep his commandments and promise such blessings to us if we do keep them A good man would be doing good duties though God did not command him but yet he must therefore do good duties because God commands him 3 Those Christians are reproved that walk loosely with God who keep not Gods commandements as they would keep their way their jewels the apple of their eye their life such Christians fall short of that great reward which God promiseth Whence is it that Christians are wanton proud covetous Is it not because they do not keep Gods commandements For else God would keep their hearts and cleanse their spirits 4 This may be an use of comfort to such Christians as have regard to the commandements of God and to walk more close with God on Gods holy day such shall have God dwelling with them and working all their works for them God will play the good Husband-man about them he will prune them from all loose distempers that hang about their souls he will give us more wisdome then our Teachers and by this means we shall come before him with Christian boldnesse and confidence and we may expect to receive strength of grace whereby we may runne with cheerfulnesse the way of his commandements Hereby we
short of no gift yet 1 Cor. 1.10 he complains that there is schism among them therefore there may be knowledge of God and yet want of love to our brethren Answ 1. The knowledge that is there spoken of is a knowledge that enlightens the understanding that puffes up and swims in the brain it sinks not into their hearts and affections 2. There is a knowledge that reacheth to the heart and life of a man a man is said not to know when he doth not acknowledge Psal 1.6 The Lord knows the way of the righteous the Lord approves affects and delights in their way when a man doth not regard he is said not to know Mat. 7.23 Known unto God are all his works Acts 15.18 3. There is a knowledge that doth expresse its selfe in action Know you the God of thy Fathers 1 Chron. 18.9 1 Sam. 2.12 the Sons of Eli they knew not God though Priests yet knew not the way of Religion because they were wicked children without yoak they are not acquainted with the wayes of the Lord. Reas 1. From the nature of God both in his attributes and works both expresse in abundance that those that know God cannot but love their brethren for no attribute doth so much expresse the nature of God as this of love 2 If we know God and be acquainted with God there will be some likenesse between God and us if we see God loving godly Ministers and hearers so will we Gal. 6.10 3. From the impression which the love of God makes in our hearts Rom. 5.5 our hearts are like to a stone-wall in a cold day the wall is cold always but warmed on a Sun-shine day 4. From our love to God What causeth you to love God if for this because he pardons your sins and saves your soules this a man may doe by a spirit of false love he that loves God truly will love him for his goodnesse not onely to us but to others Vse 1. This may be a ground of tryall of our love and fellowship with God if you find in your hearts an unfeigned love to godly Ministers if you make Gods servâ—nts the men of your delight you need no better evidence from Heaven that you are beloved of God Obj. I am acquainted with many godly Ministers and good men Answ Consider whether thou lovest them for thy own sake because they may be helpfull to thee this is from self-self-love but dost thou love a Minister or a Christian for his goodnesse sake for his likenesse to God for his graces and vertues this is a signe thou lovest him not for thy sake but Gods 2. This exhorts every such soule as desires fellowship with God to be acquainted with God to love their brethren you come to the Ordinances of God and you finde not Christ you come into Christian Communion and find little comfort know this that according to your love to your brethren such is Gods love to you if there be any strangenesse in you to any brethren this will make God strange to you all the affections we find in prayer in reading preaching or any Ordinance of God they will prove but delusions if we love not our brethren 1 JOHN 4.9 In this was manifested the love of God towards us because that God sent his only begotten Son into the world that we might live through him THe second Argument to move us to brotherly love is taken from the example of God the Fathers love to us ward A third argument is taken from the benefit which such receive which walke in love among themselves The benefit is twofold 1 They have fellowship with God they see the face of God and find God dwelling within them to verse 16. The second benefit is they grow up to perfection without love there is no growth of grace These words then contain an argument to move us to love our Brethren and it 's taken from Gods love Wherein we have 1 The manifestation of Gods love 2 The Object towards us 3 The evidence thereof because he sent his Son 4 The place whereto he sent his Son and that is into the world as also with the end that we might live through him In this was manifested the love of God towards us Doct. That God doth not only bestow love upon his people but it is his good pleasure to manifest it Rom. 5.8 Psal 98.2 3. Isa 52.10 There is the mighty power of God by which he overcomes all our sins by which he redeemeth us Luk. 3.6 All flesh shall see the salvation of our God yea more then all flesh for it is manifested 1 To the Angels Luke 2.13 14. 2 To mens consciences Rom. 5.8 Gal. 2.20 God commonly gives us no gifts but he is willing his Spirit should shew unto us his love 3 This love of God is manifested to the rest of mankind Rev. 3.9 Reas From Gods glory Luke 2.14 the high praises of God were in their mouthes Jerusalem shall be comforted because God will make bare his arm in the redemption of his people Isa 52.9 10. 2 If God did not reveal our salvation to us it would be no comfort to us but when it is manifested it is a ground of joy 3 It 's a means to draw on many men into the unfeigned love of God which otherwise might be left in darknesse Zech. 8.23 When the love of God is manifested to the children of men it doth raise them up to seek God Cant. 5.16 therefore the daughters of Jerusalem are provoked to seek Christ Jesus with the rest of his people when they discern what a gracious God he is to them that cleave to him in a conjugall affection Psal 106.45 this encourageth them that are coming on in the wayes of grace and discourageth them that doe not and convinceth them that are of the Synagogue of Satan who know that he is the Lord. Vse 1. This should teach the servants of God not only to bear an hidden love but also a manifest love to Christ now indeed are the time wherein men need not be ashamed to manifest their love but if times grow hard then men will come to Christ by night as Nicodemus did but God requires if he manifest his love to your conscience that you should make it known to the world and not to be like Joseph of Arimathea and Nicodemus Joh. 9.38 39. If we be ashamed of him in the world he will be ashamed of us before his Father Mark 8 38. when Christ hung on the Crosse Joseph came in boldly to Pilate and asked the body of Jesus Mark 15.43 which shewes you that where there is truth of grace though it be close at the first coming on yet when there is danger indeed every man will put forth himselfe to bear witnesse to the truth Doct. That God bare love to us before he sent his Son to reconcile us to himself The sending of Christ into the world was out of free love for his love moved him
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.
us 2 This shewes the exact justice of God though he be infinitely compassionate and gracious yet he will be satisfied and yet rather then the creature should perish in suffering God in his infinite wisdome devised a mean how all our sins should be done away 2 This sets forth the wonderfull miserable estate that we had plunged our selves into so great as that all the men in world and all the Angels in heaven because finite creatures could not have delivered us 3 This shewes us what course to take to have our sins pardoned If God have sent his Son to be a Propitiation for our sins we must take the same course that they did of old Levit. 4.4 we must confesse all our sins and offer up Christ and intreat God that Christs blood may speake better things then the blood of Abel 4 This may be a ground of tryall whether we have found Christ Jesus to be a Propitiation for our sins see whether his blood hath been sprinkled on thy soul so that now thou findest peace in thy soul But how shall I know whether I have found true peace for there is a peace when the strong man armed keeps the house Luk. 11. Answ Satans peace is not a peace which passeth understanding Phil. 4.7 Gods peace doth when a man hath peace which passeth understanding it is such a peace as is carefull to preserve it selfe and 〈◊〉 then a man will loos it he will loos all the world 5 This is a comfort to all such souls for whose sins Christ is a propitiation he makes now the Father to be reconciled to them and well pleased with them 1 JOHN 4.11 Beloved if God so loved us we ought also to love one another This is the conclusion of the argument stirring up to the love of one another here heaven and earth meet as it were in one exhortation Doct. Such love of God to us is a president and pattern of like love in us to our Brethren How did God so love us So as is described in the two former verses set forth to be 1. a manifest love vers 9. Gal. 4.4 2 A bountifull and large love he spared not his Son he sent him out of his bosome into the world a man will not send his Son into an ill air 3 When we loved not God when we were enemies and strangers he cast about how he might by sending his Son reconcile us to himselfe this is free gracious love so we should love one another in manifest bountifull gracious love see some Scripture pressing this president Ephes 5.1 2. if he hath so loved us as he hath given himselfe an offering of a sweet savour the more good offices should we doe to Gods people expose our selves to in jury for them Ephes 4.32 Reas 1. This argument is of great force as the Apostle applies it both to the subject and object of this love 1 In regard of us that are beloved of God children should be like the parents therefore the Apostle presseth the argument from our near conjunction with God Ephes 5 1. and the resemblance that ought to be between God and us Mat. 5.44 45. as we look to approve our selves as children of such a kind gracious tender hearted Father so to be to our Brethren 2 In regard of us as loved of God there is an equity required in our giving and receiving Mat. 10.8 as we have received love so give Mat. 18.33 34. Oughtest not thou to have forgiven c. ought we to be so rigorous to our brother when God is so gracious to us 3. From the just recompence of love we owe to God that hath loved us where we sow more seed we look for a more plentifull harvest Matth. 25.28 not to give God his own with advantage is a part of unjustice in us our love cannot much reach to God but as David Psal 16.2 3. 1 Cor. 12.7 the members of the body serve for the help of the body pour all Gods love upon his Saints David inquires if there be any left of Jonathans house that he might shew kindnesse to 2 Sam. 9.2 the kindnesse of the Lord as if David had been bound to it by the Lord. 2 Look at them that are to be loved since they have received such love we are to love them from the firmnesse of Gods love to them which we cannot reverse therefore to be beloved of men and Angels Numb 23.20 he hath blessed and I cannot reverse it my curses cannot pierce through Gods blessing towards them it 's a vain thing to hate there where God hath blessed we may say How can I hate where God hath not hated He hath loved and I cannot reverse it it is not for the creature to be so sawcy malepert to dare to bestow his hatred where God his love and blessing when Isaac had blessed Jacob the younger brother Gen. 27.33 34. though Esau did intreat him and fought it with tears though his own affection weâ—t that way yet he would not reverse it 3 From the danger that may befall our selves if we love not where God hath loved 2 Chron. 19.2 3. The wrath of God hath gone out against his children when they have loved where God hath hated So when we hate where God hath loved the wrath of God is gone out against us What displeasure did befall Jehosaphat was he not a prosperous Prince there were only some few ships broken in going to Tarshish he met with no great matter of wrath but yet because he joyned in league and affection with Ahab Gods enemy wrath was gone out and did not return in vain but fell foul upon his children his eldest son proved a persecutor As Jehosaphat put forth love to Gods enemies so his own bowels hated Gods children So if we shall be straight hearted where God hath loved Gods wrath is gone out against us and will finde either us out or our children Vse 1. Reproves all such strangenesse or enmity that is found in Gods people towards the brethren one would think they should love one another that have Gods love shed abroad in them yet this exhortation shews they are backward in this duty When Gods people are young beginners and new come on then they think they can never love Christ nor his servants enough so Mary Luke 7.47 when her sins were now forgiven her many debts forgiven her she loved the creditor much but St. John implies that his old age had need of this exhortation what through love of the world themselves and their lusts the people of God grow cold in their love to God and his servants This argument of love St. John doth presse in all this Epistle and the danger of the contrary is great you renounce the resemblance of your heavenly Father you are not like him you cannot love them so manifestly freely and largely as God hath loved us we expose our selves to the losse of the sense of our comfort This is one reason why we
means here and though no man is perfect in all degrees yet he is more and more perfecting he is on the growing hand Ephes 4.15 16. As no member can grow in the body except it be knit to the body by joynts and sinews so Col. 3.14 in the body of Christ love is the bond that knits us together to God and our brethren 1 Cor. 18. and 13.1 2 3. 4 A thing is perfect when it is expert thus Ezra 7.8 so is a mans love to God perfect to any good office a loving Christian is a perfect Christian you cannot set him to any good duty but he is perfect to it love oyls the wheels of his affections and sets him on that which is helpful to his brethren and hence it is that when our Saviour would set Peter on to feed his lambs he would lead him on to this work by propounding this question whether he loved him or no John 21.15 16 17. he pressed upon him this love every time he asked him his love required him to feed his lambs 2 Cor. 4.15 The love of Christs constraineth Paul to be ready for doing and suffering A man that goes about a businesse with ill will he always bungles it 5 A thing is then perfect when it is durable so is it with a mans love it is durable if it be nourished with love to our brethren if it make a man ready to be doing good offices to his brethren this will make it not onely grow and continue but also to abound for ever Ephes 2.4 5 6 7. If love continue not the Church will not continue that is the whole body of Christians the body of faithful Ministers and people the Church will be removing if love begin to remove Vse 1. A signe of the truth of our love we must have as great a care of the truth of our love to our brethren as of faith and repentance from dead works How shall we know our love is perfect to God How stands your love to the brethren If your love be closed up from your brethren then your love is very unsound or very sick so much love so much life and so much failing in your spiritual love so much failing in your spiritual life Gal. 5.6 Faith works by love and that avails much with God we must receive the Sacrament oft that we may be strong in love according as our love works so works our faith 2 It exhorts us all to the love one another for by this means God dwels in us and his love is perfected in our hearts As you desire therefore that your love to God may be found entire and thriving in your soules give your selves to the unfaigned love one of another edifie one another in love 3 Comfort to such a man as knows he is of a loving heart his love to God is perfect you may know your love to God is perfect if your love be sound to your brethren 1 JOHN 4.13 Hereby we know that we dwell in him and he in us because he hath given us of his Spirit THey that love their Brethren they have a two-fold benefit they have Gods Spirit dwelling in them and they know it Doct. That such as love one another to them God hath given of his Spirit What is meant by this that God hath given us of his Spirit 1 It implies that God hath given us that spirit of grace that accompanies salvation this branch of that spirit that dwelleth in God Numb 11.25 Moses spirit was not diminished though God did communicate it to the seventy Elders God did cause it to be inlarged in them that were in the place of Magistracy with him so who so loves dwels in God and the same spirit of love do they communicate to their brethren so that they walke by the same rule and aim at the same end The fruit of the Spirit is love Gal. 5.27 But the works of the flesh are adultery c. They that walk in love have received of the Spirit they have received of the Spirit of the holy Ghost for the Spirit lusts against envy Judg. 9.22 23. Vse 1. It teacheth us there is no love to be found towards our brethren but amongst spiritual men for if we love one another there is a Spirit of God in us where the Spirit is not there is no love Love is not a fruit that grows upon thorns or on such a stock as nature brings forth the old Olive Object But many of Gods servants bring forth sowr fruit which will neither benefit themselves nor others therefore how is it said that Gods Spirit is in them Answ They have sowr Oyl distilling from the old stock for there are many branches in us that suck sowrnesse from the old stock though there be a spirit of love in Gods children yet many times it doth not run forth But when you see Christian love expressing it self it springs not from nature but the Spirit of God 2 A ground of much comfort to any soul that doth finde his spirit suppled with any compassion If you can finde your spirits mourning for the evill case of your brother it is a signe that Gods Spirit is in you 3 Labour we to preserve our hearts in brotherly love for love is a fruit of the Spirit of God so much as a mans heart runs sowr and hard so much doth he damp the lively Spirit of God which the Lord hath shed abroad in his heart therefore as we desire that God would for ever keep us in a good estate and that his Spirit should not be grieved by us we must keep this Spirit of love that is the Comforter when we grieve the Spirit of God we shall have grief enough If the Spirit of comfort that is in us be uncomfortable how great is that dis-comfort Doct. That such to whom God hath given of his Spirit of love they maintain mutual entire and constant fellowship with God and they know it God dwels in us which is more then to have God to dwell with us if God did but dwell with us it would argue much happinesse but this is more for God to dwell in us We are not onely near one another and branches one of another but one body with another he abides in us as the head we in him as the members Quest What is this We know it Answ This act of knowledge is more then an act of faith men may believe more to be true then they know Heb. 11.3 By faith we understand the world was made faith understands a thing to be done and so we may be perswaded of the truth of a thing Something we know by reason which by sence we cannot know if it be not evident by sence and reason we cannot know it the meaning is we have evident sence and evident reason for it Reason 1. Is taken from the evidence of sence when God hath shed abroad into our hearts a spirit of love we shall see and feel the favour
is it 's not a 〈…〉 but love is essential and natural to him 〈…〉 and wisdome 2. It implyes the simplicity of Gods nature 〈…〉 but free without mixture he is without all causes 〈…〉 himself from himself and by himself and 〈…〉 compounded of causes so 〈…〉 not compounded 〈◊〉 subjec◠〈…〉 is one thing and his 〈…〉 wisedome are 〈…〉 is no reason of this 〈…〉 works but not of 〈…〉 Vse 1. This may exhort us all 〈…〉 forgot 〈…〉 the world for the love of God many 〈…〉 because they shall lose the 〈…〉 by 〈…〉 may be 〈…〉 for if a mans wayes please 〈…〉 make 〈…〉 be at 〈◊〉 with him and then much more 〈…〉 lose the love of all thy friend 〈…〉 more by Gods love then 〈…〉 of love is nothing to the God of 〈…〉 but God is love it selfe and in injoying of God 〈…〉 injoyâ—â—◠〈…〉 of love love passing knowledâ—◠〈…〉 you never met with love in the world but you might 〈…〉 but Gods love is like a bottomlesse depth without bounds or bottomâ— you can neither know the beginning nor end of therefore 〈…〉 in 〈…〉 say more truy then Medea did of Jason Non magna relinquam 〈…〉 I shall not lose great love but folloâ— great love Vse â— To teach all 〈…〉 is God is 〈◊〉 cannot be so 〈◊〉 as to be 〈…〉 strive to 〈…〉 love Let all 〈◊〉 he dont in love 〈…〉 and 〈…〉 Be yo◠〈…〉 your 〈…〉 Father is perfect Matth. 〈…〉 us be kin◠〈…〉 injurie upon 〈…〉 Luke 1â—â—3 4. 〈…〉 and 〈◊〉 would 〈…〉 be so As Christ argueâ—◠〈…〉 and 〈…〉 us reason God is love and â—â—â—â—fore they that worship 〈…〉 him in love Matth. 5.22 2◠〈…〉 any unkindnesse betwixt 〈…〉 in his 〈…〉 God 〈…〉 in your hearts 〈…〉 that we can perform righteously 〈…〉 14. let all dâ—â—â—â— be perâ—â—◠〈…〉 had power to save any but 〈…〉 3. If God be love then the 〈…〉 and therefore the more we live we hatred the more we walk in 〈…〉 our selves firebrands of all Doct. ◠〈…〉 entire and constant 〈…〉 Constancy 〈◊〉 abiding in 〈…〉 he not only dwels with God 〈…〉 which implyes intirenesse and 〈…〉 〈…〉 of God 〈…〉 Apostle infers it God is love 〈…〉 all the well placed love in that 〈…〉 Chariot of God whereby he convey 〈…〉 when he she is abroad his love in our hearts and 〈…〉 which extend as well to the soule as the 〈…〉 Carnall love is neither of God nor from Go◠〈…〉 love which is indeed called charity wheâ— that 〈◊〉 God comâ—â—â—â—cates himselfe to such a soule as the root to the 〈…〉 the grounâ—â— of it is from the immediate presence of God where 〈…〉 such a presence as whereby the holy Ghost lives in the 〈…〉 Gal. 5.22 Love 〈◊〉 a fruit of the Spirit John 1â— 34 〈…〉 〈…〉 and aptnesse that 〈…〉 such a sould to grow up by 〈…〉 Love is of an edifying nature 1 Cor. 〈…〉 admonish 〈…〉 it edifiers much especially if it be 〈…〉 there 〈…〉 on both sides both in speaker and 〈…〉 you 〈◊〉 savingly it 's love that puts life into 〈…〉 3. From the 〈…〉 to 〈…〉 his love there more aboundantly where he finds 〈◊〉 walking in love no creature partakes of the boundlesse love of God 〈…〉 are grounded 〈◊〉 love Eph. 3.17 18 19. Let but saith towards Christ 〈…〉 our brethren abound in us and we shall have a large 〈…〉 to us According to the capacity of the receiver so is the thing received 〈◊〉 no grace is of so inlarging a nature as love is so that if we abound in love then we become of a fathoming and comprehending nature so that we comprehend the height and breadth and length and depth of Gods love towards us Vse 1. It exhorts us all not only to the love but the constant love of our brethren this is the benefit of it you shall have constant and abiding fellowship with God we should not only grow in love but grow rooted in love let no grace be so eminent in you as love if God had said he dwels in wisedome how should it have provoked men to study for wisdome but God doth not say he dwels in knowledge for what then should the ignorant do He dwels not in honour and riches for what then should poor men do But he dwels in such an house as the poorest may build to God an house of love therefore above all indowments and gifts of soul or body have a speciall care to grow rooted in love a man may have a world of wit and yet God not dwell in that wit a man may have abundance of wealth honours and beauty and yet God not in them but if you ask where God dwels I answer God dwels in love There are four places wherein God is said to dwell 1 In the highest holy place 2 In an humble heart Isa 57.15 3 Christ dwels in our hearts by faith Ephes 3.17 4 God dwels in a loving heart so that if you would know where God dwels it 's one of these three graces humility in faith or love How should this provoke us as David saith never to give sleep to our eyes or slumber to our eye-lids till we have built God an habitation of love in our hearts Psal 132.3 4 5. Set up a loving heart and there will God dwell for ever whereas if your hearts be envious and hateful and bitter little doe you know what an evill spirit dwels there and instead of comfort you shall find such horrour and anguish that you may plainly discern surely God is not in this place Ephes 4.26 if you sleep in wrath the Devil rests with you Vse 2. Of consolation to every loving heart if God hath given you an heart to love our brethren with true spirituall love take God home with you God dwels in thy heart and more then that thou dwellest in Gods heart so that hadst thou testimony of no other grace yet canst thou find an hearty love in thee thou hast a Tabernacle for the most High to dwell in 1 JOHN 4.17 Herein is our love made perfect that we may have boldnesse in the day of judgement c. THese words depend on vers 12. where he promiseth a double benefit to them that love one another God dwels in such which he proved by four arguments before the second benefit now that if we love one another Gods love is perfected in us this he inlargeth in these following verses and shews wherein it 's perfect and how that it is perfect he proves from the boldnesse they have in the day of judgement and the argument stands thus They that may have boldnesse in the day of judgement in them is love perfected but loving Christians may have boldnesse in the day of judgement Therefore The assumption he proves thus They who are in the world as God himselfe is they may have boldnesse in the day of judgement but they who love one another are in the world as God himselfe is Doct. Those in whom is found
perfect love to God and their brethren they may have boldnesse in the day of judgement This Paul confirms 2 Tim. 4 7 8. he is confident that God would give him a crown of righteousnesse who had fought the good fight of faith and had finished his course had abounded in love to God and man which is our righteousnesse to 〈◊〉 God and man his due and this crown of glory God will give not only to him but to all that love his appearing James 2.13 Mercy rejoyceth against judgement which is a fruit of love for mercy is nothing else but love compassionating our brothers distresse the judgement day is terrible to all bitter cruel and harsh spirits but mercy riseth against judgement Matth. 25.34 to 41. We see what encouragement he gives to his sheep on this ground because they shewed him kindnesse in being kind to his brethren Reas 1. From the esteem the Lord Jesus bears to such before whom they are to appear in judgement for such as love Christ and his members have found Christ dispensing himselfe to them not as a Judge but as a Saviour or else they could never have loved him nor others now they that are to meet with a Saviour have cause of boldnesse in that day or if he come as a Judge it 's but as a Judge to plead their cause and right their wrong and take vengeance on their enemies 2. A loving Christian hath a further ground of confidence in his heart that the day of Christs appearing shall be as the day of his marriage now a marriage day is a day of the gladnesse of the heart Cant. 3.10 Now they that love one another are espoused to Christ here by their effectuall vocation but the day of judgement is as the marriage day Christ here adorns and beautifies us that so at the last day we may be represented as fit Spouses for himselfe Such as are in marriage love how do they desire and long after the marriage day and so doe all true Christians that have kept their hearts chast to Christ how doe they pray for the hastening of that day Beloved be like a Dove or young Hart upon the Mountains of spices Cant. 8. ult This day is called the day of refreshing Acts 3.19 and it 's the work of the Ministers of the Gospel to drive a match between you and Christ that so at that day they may look them out and present them to Christ Loe here am I and the children that thou hast given me Isa 8.18 2 Cor. 11.1 2 3. It 's therefore the day of the comfort of Gods Ministers and all his servants therefore a day of boldnesse 3. It 's a day of much comfort and boldnesse because then they shall be freed from all discouragements from all persecutions and malignities from slanderous tongues and hard speeches from all fears and sorrows nay more from all temptations and corruptions this must needs give boldnesse to them it 's all the cause of boldnesse we have in this life because at that day all our sins and sorrows shall be put away it 's a day of universal freedome from all sin 1 John 3.2 we shall then be like him in grace and glory and freedom from all evils Vse 1. To reprove a grosse errour in Popery which is that no man can be certain of his salvation in the day of judgement but we see it 's no other doctrine but St. John here delivers is it not a word of boldnesse and confience that Paul hath 2 Tim. 4 7 8. I know from henceforth is laid up for me a crown of glory true say they Paul was an extraordinary Christian but he addes not for me only but for all them that love his appearing were not Christians confident against that day how is it that they so earnestly desire that day The Spirit and the Bride say Come and every one that is a thirst sayes Come Lord Jesus come quickly be like a young Roe which shews plainly they doe not look at it as a day of terrour but as a day of boldnesse and comfort Object Have not many of Gods servants been afraid of the face of death and troubled at it What was Hilarius his speech Egredere anima mea quid trepidas Egredere septuaginta annos Christum colui jam mortem times Answ The words of Hilarius shew that he checks this fear he thought he had no cause to be afraid therefore he bids his soul goe forth 2. I grant that a mans nature may shrink at death though he knowes that he hath been a faithfull servant and is not afraid of judgement for death is an enemy to nature though a friend to grace 2 Cor. 5.12 Paul himselfe desires to be cloathed with glory 〈…〉 unclothed of his body so Christ told Peter John 21.18 〈…〉 thee whither thou wouldst not he means to martyrdome implying if he could have shunned martyrdome with a good conscience he would have â—orded it because its an enemy to nature but yet this 〈…〉 â—â—ture is after aggravated by temptâ—◠〈…〉 so that as 〈…〉 so to 〈…〉 will 〈…〉 times taking away all mattâ—◠〈…〉 he wâ—â— conâ—â—â—dent o◠〈…〉 all 〈◊〉 of comâ—â—â—◠〈…〉 him 〈◊〉 that day shall 〈…〉 examination and possese him 〈…〉 youth that his 〈…〉 Psal 30.7 〈…〉 his face 〈…〉 is the 〈…〉 and Johâ— â—0 〈…〉 yet this 〈…〉 love may 〈…〉 in that day though 〈…〉 wh◠〈…〉 with temptatiâ—â— and 〈…〉 it may be 〈…〉 and so other Christians in his 〈…〉 â—emper 〈…〉 Christ 〈◊〉 to him Psal 3.6 I will not be afâ—â—◠〈…〉 about 〈…〉 St. Ambrose I have not 〈…〉 am ashamed to 〈◊〉 any longer neither doth it irk me to die 〈…〉 a good Loâ—â— so Paul professeth Phil. 1.21 〈…〉 â—â—â—ved so Job 19. â—â— 26. 〈…〉 but even of every one whose loâ—◠〈…〉 that thâ—◠〈…〉 in that day Vse 2. Shews the dangerous estate of such whose love to Go◠〈…〉 brethren is not perfect for if they whâ—â—â— love is perfect may have 〈…〉 then such as never sought 〈…〉 his favour never loved the â—ell 〈…〉 of his servants in tha◠〈◊〉 where 〈…〉 Obj. I have knowâ—â—◠〈…〉 â—â—ve never troubled themselves with matters of Religâ—â—◠〈◊〉 yea scornfull 〈…〉 boysterous men yet as little afraid of death and hell 〈…〉 Isa 22. â—â— Answ That which the Papists condemn as hereticall 〈…〉 God 's servants that may be called 〈◊〉 presumption in such men 〈…〉 who never shrink at death or judgement and indeed it proceeds from 〈◊〉 profound ignorance and deadnesse of their hearts who nenver 〈…〉 of God nor the terrours of hell Dâ—â—â—e bellum in ex pertis but if one 〈…〉 â—ome to see that dâ—y then shall they call to the moutainns and hills to coveâ—â—â—â—em from the wrath 〈◊〉 the Lamb. Vse 3. For those that would live comfortably and die peaceably take this ready way be perfect and sincere in your love to God and his Saints and that will breed 〈…〉 marvellous boldnesse against that day
when the Loâ—◠〈…〉 shall come to be admiâ—◠〈…〉 you and glorified in all his 〈…〉 so 〈◊〉 perfect love so much 〈…〉 if your hearts be 〈…〉 and your love unsound all 〈◊〉 at 〈…〉 from the halting of your love Wâ—â—â— made Davâ—â— afraid 〈…〉 pit but that his 〈◊〉 was comâ— on he 〈…〉 Vrian 〈◊〉 Bathshebah Vse 4 〈…〉 loving hearted Christians that 〈◊〉 sincerely towards 〈…〉 brethren who thou walkest up and 〈◊〉 with a spirit of 〈…〉 as other call Death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most 〈…〉 all 〈…〉 thou shalt 〈◊〉 at it with confiâ—â—â—â— when others 〈…〉 be lifted up â— John 4.17 latter part Because as he is so are we in this world IN these words 〈…〉 whom love is perfect such â—â—y have boldnesse in 〈…〉 argument 〈…〉 who 〈◊〉 in this world 〈…〉 Doct. Such 〈…〉 this world at God himselfe For proof Eph. 〈…〉 1. Be kind one to another 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be usefull and 〈◊〉 one the another ready to doe 〈◊〉 â—ood tenderâ—â—â—◠〈…〉 you any wrongs and 〈…〉 them it their miseries 〈…〉 1. Be 〈◊〉 follower of Go◠〈◊〉 dear 〈◊〉 they that walk in 〈…〉 Christ himselfe did 〈…〉 sons 〈…〉 giving 〈…〉 and giving liberâ—â— to 〈…〉 is God in this world all his path 〈…〉 and truth in his love 〈…〉 in 〈◊〉 love 〈…〉 God in this world When Adam stood 〈…〉 be loved 〈…〉 and 〈◊〉 he fell he would not let him lie but in his love he sent his Son to redeem him so let men walk lovingly towards 〈…〉 love to thee decay yet stretch out 〈…〉 〈…〉 righteousnesse that is â—â—â—â—est in the 〈…〉 â—ercy wisdome goodnesse all proâ—â—â—â— from love in his love he 〈…〉 his love he preserves us in his love he 〈…〉 his love he 〈…〉 13.10 Love is the fulfilling of the 〈…〉 if it fulfill the law then if 〈…〉 falls all the righteousnesse 〈…〉 to God 〈…〉 Vse This is a notable 〈…〉 grow up in the grace of love If a man would know how in a 〈…〉 of performance he may be as God himselfe is why this is the 〈…〉 he who is perpect in love is in this world 〈◊〉 God himselfe is Many 〈…〉 the duties 〈…〉 â—â—â—â—gion hard and 〈◊〉 but to a loving 〈◊〉 all is 〈◊〉 let there be but love in the 〈…〉 to God and 〈◊〉 will come off easily 〈◊〉 many loving 〈…〉 god in resemblances Magistrates are called gods in 〈…〉 they bear the Image of his Soveraignty old men bear the Image 〈…〉 Eternity learned men of his Coâ—â—â—isciency but a man may have all these Images of God and yet perish The Divells are spirits of power and wisdome and yet bound in chains of darknesse but a poor Christian that walks in the spirit of love he is in this world as God himselfe is he goes beyond all other resemblances and they that are such may have boldnesse in the day of judgement which is more them either wisdome or wealth for honour can afford a man 〈◊〉 have all them and yet tremble at the thoâ—â—â—ts of death If you observe 〈…〉 she 〈◊〉 men in the world busie the 〈…〉 about some of those perfections to be perfect in wisdome learâ—â—â— or â—â—nours and these things they labour hard after why go 〈…〉 as hand after love strive to be as eminent in love and 〈◊〉 shalt get 〈…〉 purchase then they can get by 〈…〉 endeavours all their contents 〈…〉 them boldnesse against the day of judgments great men and learned 〈…〉 slept in the grave and have 〈…〉 nothing in the morning 〈◊〉 they 〈…〉 but a loving Christian what 〈…〉 in the dust 〈◊〉 the 〈◊〉 when he awakes shall be satisfied with the Image of God But if 〈…〉 are blest with Magistracy wisdome rich learning if you likewise bound with a spirit of love you and more like Go◠〈…〉 Christian that wants those other resemblances a rich 〈◊〉 and a loving Christian how much doe they set out the similitude and fulnesse of God himselfe God is royall and loving God is wise and loving withall he is Almighty and loving withall it s his love onely that doth good to us his Majesty Power and Eternity would be a terrour to us it s his love whereby he doth us good therefore to all endowments adde what good doe riches and honours and knowledge except thou have love withall Doct. They that are in this world us God himslfe is they may have boldnesse to the day of judgement Mat. 18.33 to the end The which shews that suppose a man should live in this world with a confidence that all his sins are forgiven him and in the mean time he grows straight hearted and bitter to his brethren why â—â—on his sick bed or some other tryall the Lord takes him by the throat and exacts the whole debt of his sins at his hands or if before he have had good assurance of the pardon of his sins yet he shall finde such horrour and anguish that he believe 〈◊〉 his sins still lie on the score If we want love we cannot have boldnesse 〈…〉 judgement Christ had so furnished his Disciples with love that thereby they abounded in much service to him and his and these being men of love they should not be afraid of Christs coming but then he bids them lift up their heads with comfort Luke 21.28 What is this boldnesse 1. Boldnesse is that which mortifies fear and shame which two things are contrary to boldnesse if a man be fearfull what boldnesse is there but this boldnesse makes a man look at death and judgement without fear 2. Boldnesse removes shames 1 John 2.28 when he shall appear we may have boldnesse and not be ashamed a man therefore that is like God in this world is neither afraid nor ashamed in the day of judgement Reas 1. Because that which might be matter of fear is removed for that which makes a man afraid at that day is because he is not like God God is of pure eyes and they are altogether unclean and then indeed Christ will command such to depart from him the workers of love a worker of mercy and righteousnesse and so God accepts of him 2. This spirit of love cloathes us with those duties and works which God most recompenseth at that day God will then crown men with glory not because they are wiser and richer then others but because they saw me hungry and gave me meat naked and cloathed me c. Mercy rejoyceth against judgement God will there be abundantly mercifull to recompence every work and office of mercy 3. There is no cause of shame for where there is a resemblance of God there is cause of joy God acknowledgeth his own Image and will perfect it at that day for love ceaseth not a man may have learning and riches and honours and be ashamed at that day but if we be cloathed with love we shall never be ashamed Vse Labour therefore above all graces to cloath yourselves with love a loving Christian is a couragious Christian
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
loving spirits are full of fears and terrours as Joâ—â— 4 So Heman and Paul complaâ—â— 2 Cor. 7.5 that 〈…〉 without and terrours within if such glorious Saints may be feaâ—â—st will you say they were unfound Answ There may be found such fears even in Gods Saints that have â—â—perience of his love 〈◊〉 and the world experience of their love 〈◊〉 consider what kind 〈…〉 it is the fears differ much from 〈…〉 of unfound hearts First The fears of the godly spring not so 〈◊〉 from the expectation of death and hell as from some inwaâ—â— trouble for want of Gods favour Psal 80.3 4. Turn us again 〈…〉 thy 〈◊〉 to shine and we shall be saved it s for want of the 〈…〉 that they so grieve otherwise we read not of the fears 〈…〉 judgement now here is a great difference 〈…〉 of love mixt with 〈◊〉 fears 〈◊〉 it s the love of God they 〈…〉 the contrary 〈…〉 is not so much affected for the way 〈…〉 for the sence 〈…〉 and judgement and expectation 〈…〉 Secondly to the 〈…〉 there is 〈…〉 maâ—◠〈◊〉 support 〈…〉 thought within â—e 〈…〉 heart he hath no 〈…〉 wrath 〈◊〉 mixt with 〈…〉 but susâ—◠〈…〉 for 〈…〉 Thirdly â—â—here 〈…〉 the effect 〈…〉 from God as 〈…〉 from 〈…〉 other means 〈…〉 â—tresse sometimes 〈…〉 sometimes he 〈…〉 as run to an 〈…〉 science falls to 〈…〉 But the fear of 〈…〉 use 〈◊〉 right me 〈…〉 his 〈◊〉 came 〈…〉 exceedingly What 〈…〉 he to Wiches â—â—â—â—laters No 〈◊〉 himselfe to seek the Lord 〈…〉 him for help 2 Chron. 20.3 So 〈…〉 seem very 〈…〉 will throw themselves into his armes they run to the horns of 〈…〉 these if they 〈◊〉 â—â—erish will the 〈◊〉 and indeed the heart 〈…〉 found in love then when it 〈…〉 and it argues the 〈…〉 cleave to him when we see 〈…〉 Obj. May we not find many 〈…〉 defie death and judgeâ—◠〈…〉 no more afraid of hell then if it were a â—â—le Answ True there are such â—â—terous spirits theâ—â—either 〈…〉 man are not afraid of hell and ye◠〈◊〉 from any 〈…〉 differs from the boldnesse of Christians For 〈…〉 First It s without root Secondly Without fruit whereas the true 〈…〉 Christians proceeds from faith in Christ Eph. 3.12 Rom. 5.1 2 3. 〈…〉 from searednesse and benummednesse of conscience 〈…〉 such neither fear God nor 〈◊〉 whereas the boldnesse 〈…〉 them reverence God and fear sin the more Thirdly Their fearleâ—nesse is fruitlesse thâ—y are not more fruitfull by it but more licentious and such men ordinarily at death are desperately licentious then halter or dagger or any thing to rid them out of the horrour of conscience Vse â— May teach all them that will be possest with a spirit of boldnesse and confidence let them maintain sound hearted live to their brethren and indeed there is no 〈◊〉 that befalls Gods servants â—ut it proceeds either from bemudding themselves with the world or else for want of love to their brethren As a wiâ—â— when her husband hath been long abroad and her heart hath gone after her lovers his coming is the lesse welcome she could 〈◊〉 his comming defer'd so when we have let our hearts run loose from God and our brethren why then our hearts grow full of doubts and fears gladly could we desire that God would defer his coming and respite us a little that we might recover our selves before we go hence and be no more seen therefore as you will finde your hearts comfortable and unmoveable at death and judgement when the Mountain quake and the Seas roar would you then be chearfull grow up in love to God acquaint your selves with him let your desires be toward â— him and withall joyn the love of your brethren or else his coming will be uncomfortable Even as children when their Parents have been abroad and they have fallen out and fought and hurt one another 〈…〉 their Fathers coming which otherwise would have been 〈…〉 if you fall out with your brethren and stain their good names and wrong them you still finde your hearts afraid of Gods coming and would gladly have God to defer it a while It 's a direction therefore to all the sons of men how to be prepared for death and judgement it is not building Hospitals that will fit you for it but this is the best way love God and love your brethren and you cannot dye uncomfortably No man dies more fearfully then a contentious or covetous man a wrangling contentious man never dies with peace and comfort if therefore thou findest an heart afraid of death and judgement if thou wouldst help this labour to cleanse out all enmity and want of love Vse 2. Of consolation to such as finde their hearts fearful and uncomfortable and yet find their hearts sound in love to God and their brethren why consider if there be not an evill root of bitternesse in you and if thou findest thy heart free from envy and wrath and hatred then consider what good offices thou dost labour not only to be sincere but to 〈◊〉 up to fruitfulness and if God give you to see that your fear is rather for want of his favour then for hell and wrath this is not the fear of hypocrites Isa 33.14 but proceds from want of experience Vse 3. It is a ground of much comfort to those that are either fearlesse of death and judgement or sound in love if thou findest thy fearlesnesse arise from longing after God and making thee more fruitful Why it s an evidence that thou art sound-hearted in love And again if thou findest a loving heart why thou hast a just ground of fearlesse boldnesse soundnesse of love and boldnesse goe hand in hand And how should we labour for that grace that will help us against all fears and doubts Wee have formerly heard of the torment of feare and the hypocrisie of fear Now the third thing is the remedy of this feare But perfect love casteth out feare Doct. 3. True hearted love to God casteth out all feare of evill from the hand of God So that though at first the conscience of a young Christian be fearful of the wrath of God and judgement yet as love grows so feare is casting out Perfect love casts out feare he means not without imperfection For we know but in part and love but in part but he speaks of love without hypocrisie and dissimulation True-hearted love fears no evill from the hand of God Now this love casts out feare Not as soon as ever it comes into the soule but by little and little as a man that goes to cleanse a pit he cannot do it presently but he is casting it out till it be all cleansed Fear is a deep pit compared to the sinking into deep mire now love comes to cast out this fear but it 's not done the first hour but by little and little it will get rid of all fear it doth not cast out the fear of God for the more we love him the more we
whose consciences are tormented what course to take for comfort 1 Look at Gods good providence to thee in trying thee and proving thee that he may do thee good in the latter end 2 As you have cause to take all in good part so learn to seek him carefully Again take heed of sin and be doing what good you may strive to be more fruitful in good services to God and offices of love to your brethren and certainly this unfeigned love will lead to peace Vse 5. Hence see the estrangement of wicked men from the wayes of peace Rom. 3.17 The way of peace they have not known 1 They cannot think that torment and fear should be the way of peace if they see a man in this case 2 They would put off such fears with 〈◊〉 company but if they see such a man seeking God earnestly praying and hearing the World carefully they cannot think this is the way of peace will you blesse God and dye when he is ready to swallow you up The way of peace they have not known salvation is far from them Psal 118.155 Vers 18. There is no fear in love c. We come to the fourth thing the exemption of perfect love from all fear Doct. 4. An heart possest with the love of God is dispossest of feare of evill from God He speaks of the fear of death and judgment so much love as is in our hearts so much freedome and boldnesse against the day of judgement a loving heart feares not wrath nor jugement nor hell Psal 23.4 When once I look at God as my Shepheard and love him and follow him Why then though I walke through the vale of the shadow of death I will feare none evill though I walk in neer danger of death for if the shadow follow me the body is not farre off yet I will fear no evill Psal 49 4 5. David makes open proclamation to all men to hear and hearken there is the solemnity of the audience the matter is It 's a parable and dark mystery and yet a word of wisdome and understanding Why what is this parable that all the world should take notice of Why this is it Wherefore should I be afraid when the iniquity of my heels do compasse me about that is the iniquity of my foot-steps the tripping of my steps or the iniquity of my heels that is the fears and dangers that follow him at the heels yet wherefore should I feare An heart possest with the love of God is dispossest of fear of evill from God Psal 3.6 I will not be afraid of ten thousand of people that shall compasse me about Why what makes him so confident Because the Lord is my shield and lifter up of my head vers 3. So that we see that a Christian possest of the love of God stands not in the feare of judgement or hell nay more not of his sinfull failings Psal 49.5 Reas 1. From the nature of fear and the 〈◊〉 oval of it fear is a troblesome affection in the expectation o◠〈◊〉 evill Now 〈◊〉 the removal of feare two things must be done 1 There must 〈◊〉 evill towards him 2 He must 〈…〉 this Now to him that feareth God no evill is towards such a one Psal 〈…〉 There shall no evill befal thee Now to whom is this promise made 〈…〉 Because he hath set his love upon me therefore I will deliver him I will set him on high far above all dangers and evils indeed sicknesses may befall him and 〈…〉 and imprisonments but what ever befals under the nature of evill that shall not come nigh him As no evill is towards him 〈◊〉 â—e must know this that no evill shall befal him Now a Christian that loves God he knows that no evill shall befal him Psal 56.3.9 What time I am afraid I will trust on thee When I cry unto thee thou shalt cause mine enemies to 〈◊〉 their backs this I know for God is for me So that a Christian not onely finds security from danger but knowledge of it too Nay further the childe of God is so farre from fearing any evill to come nigh him that he knows all those things that are counted evill shall turn to his advantage Rom. 8 28. So Phil â— 1â— where he tels you what wrong false Apostles did him on purpose to adde afflictions to his bonds Well saith he I know this shall turn to my salvation through your prayers upon a double ground he comforts himself against all their malignities 1 He knows the more they afflict him the more will the Church pray for him 2 That the more he is tempted the more will God supply by his Spirit Quest How do they know that no evill shall befal them Answ 1. From the love of God shed abroad in their hearts Rom. 5.1 to 6. 2 From the presence of God for him in his worst times And if God be for him who can be against him Rom. 8.31 3 From the interest he hath in the blood of Christ which hath cleansed him from all his sins so that he doth know that God will follow him as a deliverer from his sins so that the soule though burthened with many sins yet fears not Psal 44.5 4 From a knowledge he hath of all the promises as belonging to him which are a stay and support to his soul Psal 56.3 4 10 11. Psal 84.11 he knows God will be a Sun and a shield to him 5 From the knowledge that he hath from the integrity of his conscience which is as a brazen wall against all evils 2 Cor. 1.12 For our rejoycing is this the testimony of our conscience 6 The prayers both of his own soule and other Christians are for him so that through them he is confident no evill shall befal him Psal 56.9 Phil. 1.19 7 He is imboldned against dangers from the supportance of Gods Spirit in his worst times Phil. 1.19 Psal 5. So Psal 46. God is a present help in the time of trouble when trouble is near at hand yet God is nearer as it was sometimes with Elisha he saw the Mountain full of Chariots and Horse-men 2 King 6.17 Though there were not such a multitude constantly about him yet when an Army of the enemies come an Army of Angels come as soon It hath been an ancient opinion that every true Christian hath a particular Angel to deliver him why this is certain when dangers come there never want Angels without nor Gods Spirit within nor the prayers of his servants for us and therefore we have no cause to fear Vse 1. This is a notable ground upon which that heavenly truth is built of the perseverance of Saints and a bulwark against Apostasie if a loving heart be without fear of the day of judgement he is without fear of falling away Obj. True as long as he keeps perfect to his love but may he not fall off from his love and so from his good estate Answ The Apostle â—ith there is no
to Simon Magus at such a time when his heart was carried away with the love of money But the true cause was Gods first love to Peter that made him love God again should God wait for times and opportunities why at the best time mens hearts will finde some evasions if God should stay for a fit time he should never find it for Christians can tell God took hold on them when their hearts were most undisposed to it How long is it before they can be convinced of their dangerous estate or will be brought on to seek for help till God awaken their hearts and open their eyes so that they would be glad to see one glimpse of favour why tell them of never so fair promises they cannot be brought to embrace them so that unlesse God mightily draws us to it we should never come on to accept of the offer of grace but we therefore love God because by his preventing love he brought us to that which of our selves we could never have been brought to Vse 2. Would a man know whether God love him or no a needful point to be known Why no man can know it by these outward things these fall alike to all Ecles 9.1 Why enquire you how thy heart stands affected to God if thou canst find in thy heart that thou lovest God the Text will tell thee that God loveth thee Object Love God who doth not God forbid that any should not love God Answ That thou mayest know this indeed dost thou find thy heart choosing God above all things in the world Why thou couldst not thus choose God unlesse he had first chosen thee if thou findest thou canst be content to purchase Christ at the losse of thy dearest comforts then make account that God hath loved thee and been willing to part with Christ for thee What made Abraham willing to offer up his Son but that he knew that God had given his Son to dye for him Canst thou look up to God as thy Father then he hath adopted thee for his Son dost thou find thy heart cleaving close to God as David did Psal 73. ult It 's good for me to draw near to God why it 's evident that Gods love is constant to thee because thine is so constant to him Vse 3 Of consolation to such as doe find in their hearts that they doe love God if thou findest thou couldst be willing to part with all for his sake why then surely God so loved thee first that he will rather part with any thing then thee Isa 43.4 O how this should stir us up to love God more then ever we did if thou lovest God dearly and prizest him above all things why this will seal up to thee that he loveth thee as dearly if you would know whether God love you with a love unto life why labour you to love him with a lively love 1 JOHN 4.20 21 If any man say I love God and hateth his Brother he is a lyar for he that loveth not his Brother whom he hath seen how can he love God whom he hath not seen c. THese words continue the discourse hegun verse 12 wherein he useth two motives to stir us up to love our Brethren 1 From the fellowship such have with God amplified from the 13. verse to 16. 2 From the soundnesse of Gods love to such from verse 17. to the end In these two verses he argues this truth by the contrary viz. that such as hate their Brethren their love is not perfect but unsound If any man say he loves God and hates his brother he is a lyar then he loves not God this he proves by a double argument 1 From the greater occasion he hath to love his Brothrr then God therefore if he love not his brother he loves not God and the occasion is the dayly sight of his brother 2 From the like and the same cause he hath to love his brother as well as God and that is from the equal commandement of God and therefore if we love God out of obedience to his law we should love our brother out of obedience to the same law Doct. 1. That the hatred of a Christian brother is an undoubted sign of hypocrisie of the profession of our love to God If any man say in heart tongue or practice that he loves God and yet hates his brother such a man is a lyar that is he expresseth not the truth 1 Joh. 3.9 to 11. this is part of the message of God that we love one another now the profession of a Christian is a profession of his subjection to the Gospel of Christ Now the Gospel holds out five principal Ordinances 1 Prayer 2 The Apostles Doctrines 3 Sacraments 4 Mutual Communion 5 Discipline Now if a man professe subjection to the Gospel he professeth subjection to these five Ordinances The Apostle delights in this word profession Heb. 3.1 and commends it in Timothy that he had made a good profession before many witnesses 1 Tim. 6.12 Now doe but consider what every one of these Ordinances expresse about brotherly love 1 In prayer we call God Our Father and if he be our Father then all his children are our brethren and if we doe not respect them as our brethren we renounce God for our Father 2 In the same prayer we desire God to forgive us no further then we have hearts to forgive our brethren if therefore we will not forgive our Brethren we are no true professors 2 In the hearing of the word we are to come like New born Babes desiring the sincere milk of the word and that is when we come free from all malice and emulation as babes be 2 Pet. 2.1 2. Therefore if a man come to the word with an heart full of envy and emulation he professeth himself a Christian but he deceives himselfe 2 It overthrows the Gospel because this is one of the great Commandements of the Gospel that we love one another Mat. 22.36 to 40. if a man therefore professe himself a hearer of the law and so of the Gospel for he that renounceth the law renounceth the Gospel for the Gospel establisheth obedience to the Law Rom. 3. ult Besides it is the Commandement of the Gospel for the whole Gospel is compact of two Faith and love 2 Tim. 1.13 Joh. 13.34 and doe not yeeld obedience to this particular Commandement of the Gospel he is a lyar 3 The Sacraments are seals of our love in Baptisme We are baptised into one body 1 Cor. 12 13. and in the Lords Supper We are all partakers of one bread and one spirit 1 Cor. 10.17 If therefore there be a different spirit in us we are not of the same spirit work not by the same Spirit In a naturall body if a member be cut off in a combate in our hot blood we misse it not nor feel the pain but in cold blood we find the misse of it and seek out for help so in
his principle being given to Adam Doe this and live this still cleaves to us by nature and this is the Religion of all the Nations to look to be saved by the works either of the naturall or morall Law 2. Suppose you convince flesh and bloud that all his righteousnesse is unclean why yet far off was it from men in St. Johns time to look for salvation in a crucified Saviour this was a stumbling block to the Jewes and to the Greeks foolishnesse 1 Cor. 1.23 3. Suppose you prevail so far with flesh and bloud as to convince them their righteousnesse is unclean and that there is no salvation but onely in Christ yet nature will not be perswaded that Christ did all this for him but in anguish of soule nature runs to merry company to the world to the gallowes rather then it will come to Christ for help and wait on him and cleave to him if therefore a man be brought to believe on him as his Saviour and by his Priestly Kingly and Propheticall Office to look for salvation and trust on him for it is an evidence of our Regeneration Reas 1. From the mighty power of lively faith for St. John here â—oth not speak of a cold dead faith but of a lively powerfull faith now where such faith is it makes us live by our faith Heb. 2.4 The just shall by his faith live a life of justification and sanctification faith looks not at his own works for satisfaction but to him that justifies the ungodly Rom. 4.4 5 6. And so by faith we live a life of sanctification wâ—ether Gods will be to be done or suffered he lives by faith that is he will have a commandement for his rule no duty he takes in hand but he will have his warrent for it 2. Faith looks to the promise for strength when he goes about any Christian duty he goes not about it in his own strength but he derives strength from Christ Without me ye can doe nothing from him is thy fruit found Hos 14.8 9. he relies on the promise for help for comfort for acceptance he doth all in the name of Christ that is in his life and power and looks for acceptance in the name of Christ onely 3. If he suffers the will of God and lies under heavy temptations and afflictions why he waits on God he lives by his faith he knowes that he that will come shall come and will not tarry Heb. 10.36 37. in the mean time the just lives by faith that is quiets himselfe in dependence on Christ and expectation of his promise Vse 1. To refute a Popish Doctrine that teacheth That faith may be common to Gods people with Hypocrites and they professe no other faith then what may be common to Hypocrites and Devills and therefore they disclaim justification by faith because if faith justifie then the Devills and Hypocrites may be justified But the Apostle speaks of a faith that flesh and bloud cannot attain unto therefore that which they call Catholique faith to believe those Doctrines mala fide propounded by their Church is a fiction the Devill believes better then they he believes the word of God to be true but to believe this to be true by a true and lively faith is such a beliefe as whereby we are born of God Vse 2. Of tryall whereby we may take an estimate of our faith thou saist thou believest that Jesus is the Christ Why try that hath thy faith regenerated thee hath it brought thee into subjection to Gods will Dost thou live by thy faith that is if thou beest to doe any part of Gods will dost thou walk by a Commandement for thy rule and dost thou depend upon some Promise for strength if thou beest to suffer Gods will dost thou wait patiently on Christ and quiet thy selfe in him then thy faith is a regenerating faith Contrary if a man say he believes in Christ and yet makes no conscience to live according to Gods commandements relies not on him for strength in his performances is not patient under his hand such a beliefe as this is far from that which the Text speaks of Vse 3. Of direction what course he must take that would become a son of God born of him Why faith is the door wereby we are to enter into this happy estate there is a power in faith not onely to justifie but to sanctifie If therefore thou be convinced of thy filthy unclean state by nature and lookest up to Christ for cleansing if thou findest thy heart submitting to Gods will carefull to walk by a rule going out of thy selfe depending upon him for strength and if God hide his face thou canst waite patiently on him why this is the way to regeneration To believe on Christ and not to make use of him is to say we believe in him and yet believe him not If thou were told that in such a corner of a field there lay abundance of treasure and yet thou livest in penury and want and never goest about to dig it up every man would think thou wert not perswaded of the truth of it but that thou lookest at it as a fable So for a man to say that he believes on Christ and yet to let Christ lie by him as a refused commodity and never look to him for salvation and help who will believe that we are perswaded that Jesus is the Christ the anointed of God Vse 4. Of consolation to every believing soul we are ready to call in question our regeneration and adoption why if God gives us hearts believing that Jesus is the Christ and therefore thou goest about to dig up this treasure in him and therefore art resolved not to leave off till thou hast found him and trustest upon him daily for help and comfort dependest on him seekest him with all thy heart Why be of good comfort thy faith is a sufficient testimony to thee that thou art born of God 1 JOHN 5.1 latter part And every one that loveth him that begat loveth him also that is begotten of him Doct. EVery Christian that is affected with the love of God as a father is inlarged also with love to his brethren as those that are begotten of him This Doctrine is not delivered in these expresse termes any where else but something like is found John 20.17 I ascend to my Father and your Father He acknowledgeth his Father to be their Father reconciled in him and he looks at them as his bre hren therefore tell my Brethren He therefore that acknowledgeth God as his father and bears a child-like love to him by the same affection is he carried to love his brethren as those that are begotten of God Reas 1. Because he takes them all to be his Brethren And 2. Because he looks at God as their father as well as his so that he that looks at God as his Father and yet respects not his children as his brethren is a lyer he that loves his
Father loves all his children because they are his brethren of the same bloud of the same womb 2. If we look at God as our Father and love him accordingly then we look at his children as those that have the image of God stampt upon them and therefore we look at them as of the same temper with our selves as partakers of the divine nature with our selves 2 Pet. 1.4 3. If we look at God as our Father and so at every believer as the son of God then we cannot but conceive that they are beloved of God and that God pities them as a father doth his children Psal 103.13 Why then we cannot love God the Father but we must love his children for the loves sake that God bears them It 〈…〉 for 2 Chron. 19.2 Shouldest thou love 〈…〉 those whom the Lord loves 〈…〉 20 21. so 〈…〉 those 〈◊〉 loveâ—â—â— Lord 〈…〉 〈…〉 God 〈…〉 then 〈…〉 for 〈…〉 wâ—â—ked in 〈…〉 Lord spare◠〈◊〉 for David 〈…〉 1 Kings 〈…〉 of Abija◠〈…〉 God yet for David 〈◊〉 Fathers 〈…〉 â—hough God see the children o◠〈…〉 yet 〈◊〉 their â—thers sake 〈…〉 Israel So 〈◊〉 â—e if God thâ—â—â—ther â—e holy aâ—◠〈…〉 and 〈◊〉 though his children soâ—â—times walk 〈…〉 for their fathers like vnto mâ—st â—ave them a 〈…〉 â—amp 〈…〉 helpfull and loving to them for their â—ood fa◠〈◊〉 What 〈…〉 spoâ—â— be not the spâ—â—â— Gods childâ—â—â— Deâ—â— â— 5 〈…〉 â—not see those badges of holinesse and righteousnesse 〈◊〉 yet because God is holy and just we are to respect them 〈…〉 God beaâ—â— them and us It was observâ—â—e that speech 〈…〉 of God wheâ—â— came to Jezabel and commanâ—â—◠〈…〉 down out of a window and slain 〈◊〉 â—â—â—ds forth his 〈…〉 that cursed woman for she is a Kings dange◠〈…〉 34. What Kings â—â—ghter but an Idolatrous King and yet becauâ—◠〈…〉 daughter bury her Now if this speech of 〈…〉 by Go◠〈◊〉 it should thâ—â— the children of Kings and Princes 〈…〉 â—atiou◠〈◊〉 must be respected for their â—â—â—ds sake Why how much 〈…〉 â—ill God look you should put 〈◊〉 the 〈◊〉 and 〈…〉 any of his children be so far foâ—â—◠〈…〉 blaspheme 〈◊〉 them be respected no◠〈…〉 but becaâ—â—e the sons and daughters o◠〈◊〉 King 〈…〉 they 〈…〉 and sinfull passages 〈…〉 offices 〈…〉 sons and 〈…〉 of God they have 〈…〉 of theâ— Father in them though 〈…〉 degenerate and that 's greâ—â— then to be born of any earthly 〈◊〉 〈◊〉 1. Exâ—luâ—â— all such from the loveâ—â— God as their Father whoâ—e 〈◊〉 are 〈◊〉 up frâ—◠〈◊〉 as their brethren i◠〈◊〉 they come 〈◊〉 the stamp of Goâ—â—â—ildren upon them his 〈◊〉 stampt upon them 〈◊〉 they begin to sit 〈◊〉 â—trange themselves from them though formerly they loved them 〈◊〉 What a poor case is his blinde world 〈◊〉 that the more any 〈…〉 the nature of God the moâ—â—â—ey hate the◠〈◊〉 such know 〈…〉 â—ever look up to God as their Father and 〈…〉 and neglect their brethren weâ—â— the 〈◊〉 Prinâ—â— you wouâ—â—â—â—our and respect them for their Fathers 〈◊〉 why 〈…〉 God 's sake But know that if you estrangeâ— you 〈◊〉 from theâ— you plainâ—â— shew that for want of love to them that 〈◊〉 gotten you wâ—◠〈◊〉 to their father that begat them Vse 2. To exhort at all 〈◊〉 his brotherly love for if God use so many Exhortations and Arguments to stir us up to this duty â—t shewes that we are very backward 〈◊〉 and that our Spirit lusts to envy James 5.5 â— And to help us to this duty of love this is an especiall good means by looking at them as born of God and so partakers of the same faith partakers of the same divine nature by looking at them as our Brethren as the beloved of God 〈…〉 great King and though they walk in many â—â—ose 〈…〉 children of good parents and doth not easily break out 〈…〉 how much more ought we to love the children of 〈…〉 and Jehu could respect the Daughter 〈…〉 and enemy to the State 〈◊〉 though 〈…〉 â—od on theâ—◠〈…〉 love and 〈…〉 their â—â—nities they are King 〈◊〉 We use to say so to some 〈◊〉 I lov'd your 〈…〉 my good friend and as honest man the◠〈◊〉 I cannot 〈◊〉 love you 〈◊〉 your Fathers â—ake and therefore I am soâ—â—â—ou take course◠〈◊〉 your good Father 〈…〉 and desire you to break off 〈◊〉 such bad company Thus we dea◠〈…〉 whom we love and shall we not doe so much 〈◊〉 for 〈…〉 children that we see degenerate from him and 〈…〉 you should take such courses as no way beseech the children of such a good Father I beseech you carry your selfe like h◠〈◊〉 be holy as he is holy and this is a true act of love 1 JOHN 5.2 By this we know that we love thâ— children of God when we love God and 〈◊〉 〈◊〉 â—â—mmandements IN the fourth Chapter the Apostle had exhorted us to the unfained love of our Brethren now he proceeds to a word of direction ho◠〈◊〉 now whether we love them or no. Hereby we know c. It was the scope of this holy Apostle 〈◊〉 such things as by the knowledge whereof their joy might be full and with his exhortations he mingles divers marks and signes that so knowing the estate they might have fulnesse of â—y Now therefore because love of 〈◊〉 Brethren was a course of full Joy yet if we knew not whether we loved them 〈◊〉 no it would â—e mattâ—â—â—f little 〈◊〉 therefore he tells us how we 〈…〉 to satiâ—fie some weak Christians thâ—â— might be doubtfull 〈…〉 â—â—ny we knâ—w that 〈◊〉 love the children of 〈◊〉 when we love 〈…〉 his commandemeâ—â—s A right Preachers 〈◊〉 First he sayes down instructions and duties and then layes down 〈…〉 In the words two 〈◊〉 First The expediency of our knowledge of our love to our Brethren which is here implyed else he would not have laid down marks to know 〈◊〉 by Secondly The marks of discerning our love which are two 1. Love of God 2. Obedience to the commandements of God Doct. It is a behovefull point to a Christian â—â—s comfort not onely to love Gods children but to know that he loves The scope of his writing was to fulfill 〈…〉 was a means of thâ—â—â—e teacheth us this main duty to love our Brethâ—◠〈…〉 onely so but 〈◊〉 how to know it Isa 48.17 I am the Lord thy God the holy 〈…〉 teacheth thee to profit Why then surely if God teach us such a point 〈◊〉 â—his it s a way of profiting and therefore to walk in the knowledge of our love to Gods â—aints is a profitable way Reas 1. From the assurance it will give us of our good estate before God and of Gods protection of us in such an estate 〈◊〉 therefore if we know this we know we are in a good estate The love of our Brethren is an undoubted argument of our passage from death to life 1 John 3.14 Therefore the knowing of this must needs give us much comfort nay it not
onely gives me evidence but it manifests to others that our estate is good John 13.35 Now if we did not know out 〈…〉 courages a Christian that others 〈…〉 suspect himselfe thus 〈…〉 Further 〈◊〉 this 〈…〉 God will â—â—eive 〈…〉 God 〈…〉 God 〈…〉 â—on â— 10 〈…〉 Reas 2. From 〈…〉 they may 〈…〉 22.6 They 〈…〉 love her If therefore God 〈…〉 we 〈◊〉 him and his 〈◊〉 we know we fall under a covenant of 〈…〉 I will blessed â—â—m that blesse thee Gen. 22.3 〈◊〉 contraâ—â— Let them be 〈…〉 and turned back that have â—â— will to Zion let 〈◊〉 be to the câ—en on the 〈…〉 thereof the mâ—â—er filleth â—ot his lay neither 〈…〉 passe 〈◊〉 God 〈…〉 â—0 5 thâ— Implying that lives in an estate 〈◊〉 of 〈…〉 shall never prosper in the outward or inward man 〈◊〉 shall 〈◊〉 as the corn on the house top and as God 〈◊〉 him not 〈…〉 noâ— from him so man blesseth himâ—â—â— because he is turned from him â—od its 〈…〉 shall be turned bâ— If we â—oe not love our Brethren every thing 〈…〉 again 〈◊〉 A man that wants a spirit of love hath no ground 〈◊〉 for blessing he withers as the corn on the house 〈◊〉 hot weather 〈◊〉 no root If a man have not his heart softned 〈…〉 â—ove 〈◊〉 his Brother these is something within him which will not suffer 〈…〉 there want 〈◊〉 and moysture upon which he â—ight prospe◠〈…〉 grow◠〈…〉 bâ—de he yields no service enâ—â— to God â—â—an 〈…〉 hopes the spaâ—â—â—f love 〈…〉 blessings Reas 2. 〈…〉 and comfortablenesse of 〈…〉 dealing 〈…〉 is sincerely affected 〈…〉 2 Cor. 1.12 〈…〉 we 〈…〉 they and â—ad to 〈…〉 carefully and pai◠〈…〉 him Thy corn was not currant or 〈…〉 was not fully 〈…〉 â—oth he stands confidently out and it comforts him much So 〈…〉 when joy when others suspect his love to them which is his debt Roâ— 13.8 â—hy if he know he hath paâ—â— it theâ—â— to the full and in current duties of love 〈◊〉 satisfies 〈…〉 This is our reâ—â—â—cing the testimony 〈…〉 conscienâ—â— Vse 1. It reproves the 〈…〉 of men when they content themselves with the love of the 〈…〉 but are not solicitous to know whether that way be a way of 〈…〉 havâ— much selfe loâ—â— and false love 〈…〉 may easily 〈…〉 â—ves All this have I donâ— â—ith the young 〈…〉 9. â—◠〈…〉 â—onceiâ—ed of himselfe anâ— his is 〈…〉 are 〈◊〉 â—waded we doe such things in loâ—â— when iâ— nothing so 〈…〉 take 〈…〉 upon trust have not so much wisdome as those that 〈◊〉 they theâ—â—â—rely before they pay it Why everyday we that a 〈◊〉 of love to 〈◊〉 le◠〈◊〉 therefore we pay our debt in currant love God 〈◊〉 not onely thaâ— we â—ould love our a â—rethren but that we should know◠〈…〉 Vse 2. Of 〈…〉 not onely to 〈◊〉 down â—â—es to people But withall to lay 〈◊〉 theâ—of whereby 〈◊〉 may know it This was St. Johns practice and he doth 〈…〉 their joy 〈…〉 commandents is an undoubted 〈…〉 〈…〉 to God before we can 〈…〉 to â—ee 〈…〉 when 〈…〉 Prov. 6.21 as the apple of 〈…〉 Reas 〈…〉 not his life 〈…〉 against his Brother Herod 〈…〉 loose form 〈…〉 at 〈…〉 of God 's 〈…〉 our Brethâ—◠〈…〉 cannot 〈◊〉 from 〈…〉 from the other 〈…〉 love of God is an evidence that we love 〈◊〉 Brethren soâ—â— a 〈…〉 not God â—e so was not his Brother 〈…〉 be for selfe 〈…〉 on 〈…〉 grounds and its 〈◊〉 civill love not a 〈…〉 Brother love 2 〈◊〉 10. â—5 16. For Jeâ—â—◠〈◊〉 King so 〈◊〉 with 〈◊〉 a good man he would think it 〈…〉 but 〈◊〉 it was that he might 〈…〉 zeal for the Lord 〈…〉 and to wâ—â—k out 〈◊〉 â—ands So 〈…〉 no means part 〈◊〉 Jacob was not this great love No he 〈…〉 found it did advantage his estate Vse 1. A ground of tryall whether 〈◊〉 love to our Brethren â—e unfained or no such as we may be bold to say I know I love them 〈…〉 thou affected towards God Dost thou look 〈…〉 and wouldst thou 〈◊〉 his commandements as thy took precious 〈…〉 life that thou wouldst part with thy life sooner thou them 〈…〉 it thus 〈…〉 sincere and unfained Many 〈◊〉 their 〈◊〉 very good because they finde their hearts love Gods children and favour 〈◊〉 But exeeâ—â— you have 〈◊〉 â—eart feaâ—â— God making 〈…〉 â—ment 〈◊〉 not 〈◊〉 â—ouring â—â—ligion that will 〈…〉 the love of God and obedience to his commandement be 〈…〉 otherwise you may affect Gods children be 〈◊〉 you 〈…〉 harmlesse as Pilâ—to did Christ gave 〈…〉 â—â—ting◠〈…〉 the 〈◊〉 of Caesar waâ— a signe the fear of God 〈…〉 enemy to Christ onely out of conviction of conscience 〈…〉 he was a just man 〈…〉 respects may many times move a man 〈…〉 the very sence of 〈…〉 sings and helps by thâ—â—â— as Laâ—a◠〈…〉 But this is far from truâ—â— otherwise if we love them in obedience to God and his commandements it s an evidence of 〈◊〉 sincere 〈◊〉 Vse 2. For 〈◊〉 that desire to know that they love their Brethren 〈◊〉 constantly conscionable of your obedience 〈◊〉 commandements and love him and then you may be assured 〈…〉 to your Brethren is sincere Break your obedience to God 〈…〉 and your 〈◊〉 to him and then you will soon break off you◠〈…〉 Brethren a◠〈…〉 and 〈◊〉 did buâ—â—â—intain obedience to Go◠〈…〉 Brethren Vse 3. Of comfort to Gods servants 〈…〉 good evidence of their unfained love to their Brethren If God give that 〈…〉 to love God and keep his commandement It s our anâ—â—e if thy love hath this superscription on one side Love of God one the other side the â—â—â—ce to Gods commandements it â—â—ll prove currant before God 〈…〉 a sufficient breast plate against all â—isconstructions of the world â—â—y this we â—â—ew our love to our Brother if we love God and keep his commandements 1 JOHN 5.3 For this is the love of God that we keep his commandements and his commandements are not grievous VErse 2. he had given a double mark of our love to our Brethren which was if we love God and keep his commandement Now because a Christian might be inquisitive and doubtfull How shall I know that I love God and keep his commandements why v. 3. This is the love of God that we keep his commandements and they are not grievous Doct. The keeping of Gods commandements and the easinesse of that yoke is an undoubted signe of our unfained love to God that is If we be willing to bear the yoke of Christ and account it easie that evidently argues that the love of God in our hearts is sincere This Christ teacheth his Disciples John 15.14 Then are ye my friends if ye doe whatsoever I command you Now friendship argues integrity of love Now betwixt friends there passeth a mutuall covenant a mutuall communication of good one to another and of secrets so there is a certain community of all things all things are common among friends So he that keeps Gods commandements
Christ but not Christ himself and such gifts as might tend to profit but Peter tell him Thy money perish with thee Act. 8.18 19. So Balaam wished O that I might dye the death of the righteous Numb 23.10 but he desired not Christ but own happinesse and freedom from hell and misery and therefore what ever gift he had besides as indeed he had a goodly gift of prophesie he never sought Christ in any of them Nay further a true christian that affects Christ himself seeks him not only without respect to profit or gain or happinesse hereafter but even here in this life in the Ordinances of God wherein he seeks for help against his lusts for increase of grace for supply of comfort he doth not so affect them as to find Christ in them When David fled from Absalon and the Priests carryed the Ark after him as knowing they should never meet with a Prince that more favoured and upheld Gods worship then he David bad the Priests carry back the Ark again If I shall find favour in the eyes of the Lord he will bring me back again and shew me both it and his habitation but if he say I have no delight in thee here I am let him doe what seemeth him good as if he had said the Church shall not be so much prejudiced as to be deprived of the Ark of God for my sake without which they cannot offer their solemn Sacrifices nor find the presence of God therefore he considers that thereby Gods Name should be dishonoured and the Church wronged and rather then he would doe that he would part with the very Ark the presence of God and his Ordinances which yet was his greatest care and desire Psal 27.4 Now this is an argument of grace in sincerity to be willing to part with the Ordinances rather then have God dishonoured and the Church prejudiced This was Moses care rather then God should be dishonoured by the Heathen he would have God blot his name out of the book of life Exod. 32.32 33. A true christian perfers Gods honour above the pardon of sin above the best graces yea above salvation it self if a christian desire the Ordinances it is that he may find the beauty and loving kindnesse of the Lord in them Psal 63.1 2 3. if he desire the subduing of his lusts it 's not so much for his own comfort as that the power of Christ might he magnified in him he desired salvation if he desires gifts and graces it is not that he might be made excellent but that the grace of Christ might be magnified in him if he desire salvation it not so much for his own joy and happinesse as that he may be with Christ Phil. 1.28 having a desire to depart and to be with Christ which is far better Cant. 5.10 My beloved is white and ruddy the chiefest of ten thousand not only of persons but the chiefest of ten thousand benefits and priviledges which God gives pardon of sin and grace and comfort and salvation it self Christ is better then all these and he that thus affects Christ hath the Son and so hath life Grounds of this 1 Christ must be so received as God gives him but God gives us Christ first in every Ordinance when Philip preached to the Eunuch it 's said he preached Jesus to him Act. 8.35 So in the Sacrament you must first take and eat his flesh and drink his blood and then you have remission of sins Mat. 26.26 No gift of grace but is given through Christ if it be lively and true Herod received joy Jehu zeal Ahab humiliation but none of these received life because they received the shell and not the kernel the casket and not the Pearl the gift but not Christ and therefore their graces were not lively Simon Magus believed yet had no lively faith because Christ wanting except we find Christ we find no true grace Hos 4.8 in me is thy fruit found without me you can doe nothing Joh. 15.5 Hence let us gather an estimate of our selves whether we have life or not If you have the Son you have life try therefore whether you labour not more for the loaves for the benefits of Christ then for Christ himself if thou findest thou comest to the Ordinances rather to find Christ then the pardon of sin and comfort and happinesse and salvation if with the Church in the Canticles thou seekest Christ and not the loaves if thou with her inquirest of the watchmen where thou mayst find him whom thy soul loveth if we thus affect Christ we have the Son we could never have sought him thus if he had not first sought us but è contra if we have longing desires after pardon of sin and after grace and salvation those desires indeed are ordinarily sincere but there may be an Harlots affection in them as an Harlot seeks her an husband not for his persons sake but for his goods sake that her debts may be paid and that she may be a sharer in his wealth now she seeks him not for his ends but for her own so if a man shall desire Christ that he may have his sins pardoned and his conscience pacified and seek not Christ himself why this is but an whorish affection whereas one that loves her husband she will have him though she have but the bare man though she begge with him so one that truly loves Christ he would be glad and think himselfe happy to have him though he should never see good day after never find peace or quiet after Whom have I in heaven but thee and there is nothing on earth that I desire in comparison of thee This will exclude from having of Christ 1. All such as are so far from seeking Christ himselfe that they doe not seek the benefits of Christ they look at grace and christian duties as melancholly wearisome things for pardon of sins they never look after it and for heaven they hope they shall doe as well as others why these men they will neither have Christ nor any thing of his 2. This excludes such from having Christ as have more desire of his benefits then Christ himself pardon of sin and grace and peace of conscience and comfort that they look after but Christ they forget why as yet our seeking is not sincere if a woman perceive that her love seeks more for wealth and dowry then her person no wonder if she hold off so if Christ find we come to him and seek for pardon of sin and grace and peace more then for himself no wonder if he keep off and hide himselfe from us because this may come from self-love from respect to our own good and yet nature teacheth us not to seek such things and those desires are ordinarily good beginnings for indeed christians at first are full of self-self-love but yet Christ will never fully reveale himselfe till we seek his person rather then his gifts therefore first labour to get Christ
of a promise which is fed by a promise Many times a word of grace and wise admonition sinks so deep into the heart as that it makes many a one amend his wicked wayes and take better courses and reform his life but this is no evident signe of spirituall life So an hypocrite may be so far convinced as to turn the stream of his life and yet without all power of godlinesse and the ground is we cannot receive life from the words or works of the Law it 's altogether impossible Gal. 3.21 All true spirituall life is from some word of promise that hath been dispenâ—ed to us in the Word The word of the Law may reclaim us from giving outward offence but yet without all respect or obedience to God But when we are quickened by a word of promise then the love of God constraineth us Obj. Is it not ordinary for the word of the Law to cast down and humble us before we can lay hold on a promise Answ True Yet this is not that which makes a man a new man this may reach to the reformation of many outward sins but yet it gives not spirituall life till we begin to think of and long after Christ and meditate and talk of him till at length the sight of Christ doth so work on us that we do not only long after him but we so receive him and imbrace him that we are inlightned by him A third cause of life is the Spirit of God John 3.6 There is a shedding abroad of the Spirit into the heart of every regenerate man that he hath not the same spirit he had before Now a mans spirit is the bent and inclination of the soul Eph. 4.23 Be ye renewed in the spirits of your minds The soul and the body is the same But there is another spirit they see other things they never saw before judge otherwise then they did before now they have new thoughts and judgements and affections so that their heart is far off from earthly things and let on spirituall things All things are become new A new heart new conference new imployment new company the whole man hath another frame of spirit in him He that finds it thus hath life For application Consider therefore how you finde your hearts speaking concerning your estates Do you finde indeed that sometimes you have had good motions cast in but before God was pleased to call you to his grace nothing did you good Doe you finde your life wrought by a spirit of promise Do you finde that you are renewed to a new inclination and frame of spirit then you have life Your life springs from true causes if not you have not life A second sort of signes of life is from the effects of spirituall life And 1 Justification or pardon of sins is a principall part of our spirituall life Psal 32.2 3. And this is called justification to life Rom. 5.18 Even as a condemned mans pardon is the life of the man so is the pardon of our sins the life of our souls Now the first effect flowing from the pardon of our sin is 1 Some inward peace of conscience some inward satisfaction that he never found before My sin is not pardoned at least not manifested so to be till I finde some measure of inward peace Rom. 5.1 What was it that burthened thy conscience but guilt of sin If therefore God say to my soul Son thy sins be forgiven thee upon this follows the tranquility of the mind and sometimes in that unspeakable manner that passeth all understanding Phil. 4.7 Though this be not so ordinary yet they alwayes finde a secret peace and ease as if you had cast off milstones from the heart Isa 32.17 The effect of righteousnesse is quietnesse and assurance for ever if sin be pardoned peace and everlasting assurance follows A 2. effect of this life of Justification is that look as you see in a morall life no man hath received life but he strives to maintain it so that all that he hath will he give for his life So if thou hast received the life of the pardon of thy sins thou shalt finde a serious and constant care of preserving that life and peace so that you will let all go rather then the peace of your conscience Thy loving kindnesse is better then life Psal 63.4 And therefore if I finde a tender care in me to maintain my peace it 's a signe I have received life seeing I am so carefull to maintain it A man that hath been in a great debt and lately paid it he is carefull to run on the score no more so when God hath blotted out the score of our sins a Christian is very sollioitous to sin no more but that he may live an holy and spotlesse life all his dayes Notable is the example of Joseph Gen. 39. How shall I commit this great wickednesse and sin against God How shall I break my peace of conscience and run on a new score Sometimes indeed Gods children have received pardon of sins and yet afterwards turned Gods grace into wantonnesse but withall observe if they have been overtaken with some grievous lusts the losse of their peace and favour of God hath been more bitter to them then death it self and if the Lord give us hearts follicitous to maintain our peace it is a sign that he hath given us peace those sins are pardoned which we abhor it 's the nature of life to preserve it self and to expell what may be an enemy to life And this is a signe our peace is not counterfeit but sound if we be carefull to preserve it A 3. effect of our life of Justification is that which our Saviour gives Luke 7.47 Her sins which are many are forgiven her because she loves much He that loves much hath much forgiven him The love of God in some measure proportionable to the sin pardoned is a good evidence of the pardon of our sins Gods pardons are lively pardons they leave not a man as he was but whom he pardons them he heals This woman was a notorious Harlot her loving much shewed that her many sins were forgiven her according to the multitude and measure of sins pardoned such is the measure of our love to God and his Saints And indeed there is none hath so little forgiven him but he thinks it a great deal as indeed well he may and thinks himselfe bound to love God abundantly For application Consider therefore what peace thou hast Perhaps thou wilt say I have had peace all my life long but such peace is ill rooted it springs not from a word of God And 2 It 's fruitlesse Thou sayst thou hast peace but what care hast thou to maintain it and to expell thy sins which hinder thy peace And again if thou hast such peace where is thy love If that be wanting pardon of sin is wanting If thou wouldst have good ground of the pardon of thy sins try thy self
Austin taught this sin to be envy and finall impenitency Origen any sin after Baptisme The Novatians took up the same tenent but that it was an error is evident for Peter sinned after Baptisme and so are all the sins of Gods children if these were sins against the holy Ghost who should be saved 2. Of refutation of Bellarmine and Suarez that say Therefore this sin is said to be unto death not that it is never pardoned but not without much difficulty Whereas it s said to be impossible Heb. 6.4 They answer 1. Impossibile in Aristotle is the same with difficile 2. It s impossible with men not with God But were it a sin that might be pardoned though with never so much difficulty yet we ought to pray for it and so much the more earnestly therefore seeing St John disswades us from the usuall remedy against sin viz. prayer therefore certainly its a sin unto death that cannot be pardoned 3. A third errour hence refuted is of those that conceive this sin is very rarely found and more hardly to be discerned but why doth St John write to common Christians not to pray for them a signe they may be found and discerned Vse 2. To teach all that would live long and see good dayes to take heed of opposing and maligning the known truth Many have conceived that this sin hath hardly been found in the world except in Julian the Apostate and such open enemies of Christ I wish it were so rare but are there not too many in the world that have been enlightned and convinced of the truth of God that those are the wayes and servants of God and yet rise up against them with open spight and disdain and persecute them with malice and scorn Is not this sin found too often in the Church Many indeed of our Saviours persecuters did it out of ignorance and our Saviours prayer was effectuall for them Father forgive them they know not what they doe But there were of them that knew him to be the heir and said Come let us kill him Mat. 21.38 And for such as those there remains no more sacrifice It was Davids prayer Psal 57.5 Be not mercifull to any malicious offenders that transgresse without a cause Psal 25.5 Vse 3. It may teach all the servants of God to strengthen themselves against this sin and to use all good preservatives against this sin unto death 1. Keep constant fellowship with Gods servants and forsake them not for that is the rise of the sin Heb. 10.25 As long as God keeps in thy heart a love to Gods people and a reverent esteem of his grace its impossible thou should fall into this sin 2. Be diligent to adde one grace to another for so thou shalt make thy calling and election sure and shalt never fail 2 Pet. 1.5 10. Psal 73.27 28. 3. Deck thy heart with an humble and awefull respect towards God and his wayes Prov. 28.14 Jer. 32.40 4. Take heed of turning aside to crooked wayes Psal 125.4 5. One sin will draw another Heb. 12.13 Make straight steps to your feet lest that which is same be turned out of the way Sauls once straining his conscience brake the back of his profession Vse 4. To such as fear they have commited this sin which is the case of two sorts of Christians 1. Of such who having found much inlargement after fall into deadnesse and slack-heartednesse and all is dampt and therefore they fear they have sinned against the holy Ghost 2. It is the case of such as have sinned against their consciences For the first sort its true a man may sin against the holy Ghost by vexing and despising and damping the Spirit but yet this is not the sin against the holy Ghost unlesse it be done with spight and scorn against Gods Spirit For the second sort such indeed as have sinned against their consciences they have wronged their own souls and brought much mischiefe upon themselves but yet a man may sin against his conscience and not sin against the holy Ghost for it may either be done out of infirmity or boldnesse as Peters and Davids sins were they sinned not out of spight and malice if therefore thou fear thou hast committed this sin this fear argues thou hast not committed it because thou art afraid and sorry for it Again some answer thus and say it s not a sin against the holy Ghost unlesse it be joyned with an universall apostasie from the whole Gospel of Christ Indeed that was a good mark in the primitive Church when the Church censures were so hot that such were cast out and so being cast out turned open Pagans and enemies to Christ being admitted into the Common-wealth but now this is not so sure a mark in our times wherein such a man should not onely be excluded from the Church but from the Common-wealth too and therefore now they keep themselves from open blaspheming Christ and so would those former Apostates had they lived in our dayes and others would doe as they did fly out as openly had they lived in their dayes and therefore judge not so much by that as how thy heart stands affected to Christ This is certain they that are born of God sin not this sin for they that sin this sin cannot avoid everlasting death whereas they that are born of God shall live for ever Verse 16. last part I doe not say you shall pray for it Doct. The sin unto death or the sin against the holy Ghost we have no warrant to pray for it I doe not say that is I give you no warrant nor any other of the Apostles to pray for it that is for the good or salvation of them that have sinned this sin Though Paul bide us pray for all men 2 Tim. 2.1 yet St. John excepts them that have sinned this sin and Paul himselfe is so far from praying for them that he prays against them 2 Tim. 4.15 Alexander the Coppersmith hath done me much harm the Lord reward him according to his works No more dangerous curse then to be dealt with according to our works Indeed David sometimes desires to be dealt with according to his works Ps 18. but he means according to the innocency of his cause not of his person in case of some particular action he may plead so but if it be spoken at large in generall that the Lord would reward us according to our works no more heavy curse therefore when he prays so against Alexander 2 Tim. 4.14 he means that God would confound him whatever he was no doubt he was a member of the Church for Paul judged not them that were without 1 Cor. 5. ult Whether it were that Alexander spoken of Acts 19 that becâ—â—ed with the hand as if he would have pleaded for Paul and the people esteemed him an enemy to their superstition or whether it were that Alexander 1 Tim. 1.20 whom Paul delivered to Satan as is likely certainly he had
and yet said Come let us kill him and in the mean time they said he was a Conjurer and cast out devills through Belzebub the Prince of devills when as they knew he was the Son of God and did it by his own power therefore Christ tells them their sins should never be forgiven them But if they shall go further and affect the society of Christians delight to doe them good offices and take the like from them if such after fall off and maliciously oppose those wayes they more plainly manifest themselves to have sinned this sin and therefore pray not for them Vse 3. Shews us the desperate condition of all such as commit this sin and therefore to blesse our selves from it they are cut off from all means of salvation a man may neither admonish nor reprove them nor shew them any courtesie or doe any good to them for if I might I ought to pray for them for no office of love ought to be dispensed without prayer and therefore take heed of all sins against conscience of all presumptuous sins and sins of boldnesse for they lead to this great transgression Psal 19.13 And that you may be kept from presumptuous sins take heed of secret sins Vse 4. Of direction If we be Children to Parents or Wives to Husbands or Subjects to Kings and they sin against the holy Ghost yet they may do civill service and offices towards them as those that lived under Julian the Apostate he committed this sin therefore the Christians prayed against him but he had many Christians in his Army that doubted whether they might serve him or acknowledge him as their Emperor or depose him it was concluded they might serve him but yet they prayed that God would take a course against him as David said his day shall come on or he shall descend into the battle and perish which shews that if a Prince shall sin this sin his Subjects ought not to depose him but to doe him offices of service The like may be said of Children to Parents and Wives to Husbands if there be any tye of nature a may doe them civill offices which confutes that desperate doctrine of the Romish Church that whosoever denyes the Pope to be the Supreme head of the Church he is to be excommmunicated and then no man is bound in allegiance to him but that whosoever shall slay such an hereticall Prince shall merit salvation Vse 5. Learn hence to discern the nature of peremptory prohibitions When St. John would peremptorily forbid praying for such he saith I doe not say he shall pray for it Neither do you say he shall pray against it might some say St. John makes account this is a strong prohibition I doe not say that is you have no warrant from me I give you no commission such is the manner of Scripture prohibitions Isa 1.12 Who hath required this at your hands So Jer. 7.31 I commanded them not neither came it into my heart implying that it is a most peremptory prohibition if Gods Word give us no warrant of direction for if there be nothing for it there is enough against it for this is our direction that we are to doe onely what God commands in his Word to that we must add nothing nor take away any thing THE END THE TABLE The First Figure notes the Chapter the second Figure notes the Verse A Abiding in Christ is joyned with avoyding of sin 3. 6. Christ an Advocate for Gods Children yea a righteous Advocate 2. 1. Anabaptisme examined 2. 19. Why Christ was not an Angel 1. 1. Primary Antiquity a certain note of Divine verity 2. 24. True Antiquity fetches its Originall from the beginning 2. 7. The Antiquity of the Doctrin of imitating Christ 2.7 Ministeriall Application must be made to severall sorts and ages 2. 13. Antichrist foretold 2. 18. In Johns dayes there were many Antichrists nor can the last times be long without such Antichrists Ib. In petty Antichrists the praediction of the great Antichrist is in some measure fulfilled Ib. Antichrist denyes Jesus to be the Christ 2. 22. and how Ib. Antichristian Teachers deny the Father and the Son Ib. Every Antichristian doctrine is a lye 2. 21. Apostates are in the Church 2. 19. were never Members of the Church Ib. Apostacy is a note of a Seducer and of an Antichristian spirit 2. 19. It s the punishment of Hypocrisie Ib. B Beginning what it signifies 1. 1. Believers may be assured their prayers are heard 5.19 Blood of Christ how it cleanses 1. 7. For Christ came by Blood 5. 6. Boldnesse with God and peace of Conscience goe together 4. 3. Boldnesse mortifies fear and shame 4. 17. Perfect love assures of Boldnesse at the day of judgment Ib. The sight of our Brother is a stronger inducement to love him then any hater of his Brother can have to love God 4. 20. He that hates his Brother will find lesse cause to love God then his Brother Ib. C Cards and Dice unlawfull 2. 16. Certainty is a property of the Apostles Doctrine 1. 3. The Chiefest creatures may be wicked 2. 13. Gods Children must be as little Children 2. 12. It s comfortable to know we are Gods Children 5. 1. God hath his Children among all Ages of men 2. 13. Little Children may know that God is their Father Ib. note this against the Anabaptists How little Children must be trained up Ib. Christs active and Passive obedience must not be seperated in cleansing 1. 7. Christ pure from sin 3. 5. this should be an effectuall means to purge us Ib. Christ came to dissolve the work of the Devill 3. 8. Christs death the manifestation of Gods love 3. 16. Christians must be ready to dye for their Brethren Ib. True Church-members never depart from the Church 2. 19. Communion of Saints what it is 1. 3. The same Command that requires love to God requires love to our Brethren 4. 21. Confession to God not simply to the Minister the way to pardon 1. 9. Confession that Christ is the Son of God a sure note of Gods dwelling in us and our dwelling in him 4. 15. The office of Conscience 3. 20. according to the testimony of Conscience will God judge us Ib. A fearfull Conscience is voyd of true hearted Love 4. 18. Conversion why called a New-birth being but an alteration 2. 29. Converters are spirituall Fathers 2. 1. The Covenant of grace how without condition 2. 19. D As Darknesse-passing is the Estate of Gods Children in this life 2. 8. Difference between a sin unto death and deadly sins 5. 16. False Teachers must be looked at as Deceivers 2. 26. Sometimes they may be reproved and confuted but not named Ib. The desire and indeavour to deceive is deceit Ib. He that denyes the Son hath neither the Father nor the Son and contra 2. 23. The Devill sins continually 3. 8. of him sinners are Ib. Difference between the Children of God and the Children of the Devill 3.
out of his sight though it was good yet it did not speak the truth concerning David Thirdly There is a conscience which is neither good nor quiet such was Judas his conscience Mat. 27.3 4. Fourthly There is a conscience both good and peaceable which walks in Gods commandements and if he slip out of Gods commandements he looks at himselfe as out of the way he finds refreshments in walking in Gods ways he could not by any means part with Gods commandements he had rather part with his life and all that he hath But on the contrary if a man keep not Gods commandements he is so far from making scruple of any sin that he allows himselfe in any sin yea in all sin Vse 2. It exhorts us all to take the right way to keep Gods commandemens and to keep a good conscience Obj. What shall we get by this Answ In keeping Gods commandements is great reward You shall keep a good house at home and favour in heaven A good conscience is worth keeping it will uphold thy heart against all discouragements thou shalt meet withall in the world and thou shalt have peace with God by keeping his commandements you shall keep a good conscience which is a continuall feast The peace of a good conscience is the greatest blessing in the world nothing in the world can take it away A man may keep all other things and yet not a good conscience but without a good conscience what good will they all doe thee at the last day Wherefore above all things have a care to keep it it will be more joy to thee then all worldly contentments Psal 4.6 7. 3. This may be matter of comfort and consolation to every such soule that hath a care to keep Gods commandements for such a man keeps Gods favour in heaven and a good conscience on earth which is a continuall feast 1 JOHN 3.23 And this is his commandement that we should believe on the Name of his Son Jesus Christ and love one another as he gave us commandement IN this Verse he shews you what this commandement is in keeping of which we obtain the grant of our prayers This is his commandement that we believe in the name of his Son Jesus Christ and that we love one another Doct. That in stead of loving God with all our hearts the great and first commandement now is that we believe in the Name of the Lord Jesus When the holy Ghost would rank all the commandements under two heads he reduces them to these two First That in stead of loving God with all our hearts we must believe in Jesus Christ Secondly In stead of loving our neighbour as our selves that we love our Brethren as Christ commands When Christ was demanded what was the first and great commandement he answered Thou shalt love the Lord thy God with all thy heart and the second is like unto this Thou shalt love thy neighbour as thy selfe Mat. 22.36 to 39. But the Apostle John he sums up the commandements in these two He saith not here these are the commandements but this is the commandement As if he should have said there is no more commanded of God 2 Tim. 1.13 Keep a pattern of wholsome words which is the sum of them Faith and love in Christ Jesus Q. What is meant by the Name of Jesus Christ Ans Here is not meant the letters or syllables of the Name of Jesus There is no other name under heaven whereby we can be saved but by the Name of Jesus Acts 4.12 It were superstition to believe there were virtue in the letters or syllables of the name Jesus He means there is no person under heaven whereby we can be saved but onely by him who is named the Lord Jesus As it is Gen. 13.4 Abraham called on the name of the Lord that is upon the Lord Phil. 2.10 The Apostle saith At the name of Jesus every knee shall bow So Isa 45.24 there you may see what is meant by the Name Jesus and what is to bow to the Name Jesus Rom. 14.11 To bow to or worship the Name Jesus is to worship the Person of Jesus He doth therefore add Name to the Lord Jesus because we do believe in Christ by those attributes given to him it is by Christ we are saved Now if we did not consider him as a Priest a Prophet and a King he could not have saved us these offices of Christ are the name of Christ Q. What is meant by believing in his Name A. There are three acts of Faith in believing in the Name of the Lord Jesus 1. To be perswaded of his goodnesse and promises Doubting is opposed to faith Rom. 4.20 Doubting and perswasion are acts of the minde 2. Faith is an act of a mans will whereby he trusts on the name of the Lord Jesus Not to beleeve in God is not to trust on God for his salvation Psal 78.22 Credere in Christum 1 Pet. 2.6 is as it were to rowle our selves upon Christ There are two things in Gods promises 1. Truth 2. Goodnesse Vnderstanding believes the truth will accepts and closes with the goodnesse These be acts about a promise 3. There is a true faith but yet weak which doth not reach to those and yet reach to believeing in his Name and hath salvation by his Name which is when a man can abide by the Lord and will not away till he blesse him like Jacob Gen 32.26 This is the same with drawing neer to God Psal 73.28 A man draws neer to God when he is willing to forake all his lusts and can find no satisfaction in earthly things but onely in the Lord. Reas 1. It is a work of greater honour to God to believe in the Lord Jesus Christ then to love God when we know him to be our friend When a Christian doth first begin to believe in Christ he doth not take God as a friend but as an enemy now to cleave to God when he is an enemy is more then to love God when he is a friend unto us For a soul to throw it self on God when he is terrible and seems as an angry God now not to let him go till he shews us mercy is a famous thing The faith of a weak Christian becomes more famous then the love of a strong Christian The one hath had the experience of Gods love the other never felt the warmth of Gods Spirit in the heart 2. This doth magnifie the grace of God because such a soul as believes in Christ doth rely on Christ for every blessing he doth not trust on the best graces he hath received he doth not trust on his own faith but he trusts on Christ for the favour of God and he believes that for his sake every promise shall be fulfilled This great commandment gives God Christ all the honour 3. Because by faith we rest on God for all the good we stand in need of Rom. 4.16 4. From the wickednesse of