Saints of God The communion of the Saints is a Spiritual conjunction of the Saints with Jesus Christ and one another wherein Christ partaketh of our infirmities and we in common partake of benefits and communicate them one to another 1 I call it a Spiritual Conjunction to distinguish it from 1 A Natural as the three Persons of the Trinity are joyned in one nature and essence 2 Personal as the two Natures of Christ are in one Person 3 Moral as Man and Wife are in Law one flesh by Gods Ordinance For this is a Conjunction of mens Persons not by an outward bond such as Gods Ordinance is to Marriage but by an inward bond one Spirit resting in Christ above measure and in the Saints according to their measure 1 Cor. 6.17 1 Joh. 4.13 Rom. 8.9 Hence it is that the same minde is in us which was in Christ Phil. 2.5 and all the members are alike affected and disposed towards God Christ their own sins good duties one to another 2 I say of the Saints with Christ and one another where by Saints I do not mean only Saints Canonized by the Pope nor only the Saints departed but the Saints also on earth whose conjunction with Christ and one with another is mentioned 2 Cor. 1.2 Col. 1.2 Joh. 15 5. Ephes 5.30 1 Cor. 12.13 Joh. 17.20 21. 3 I adde wherein Christ partaketh of our infirmities And infirmities wherein he partaketh with us are of three sorts 1 Of Nature Flesh and Blood Heb. 2.14 Phil. 2.7 2 Of Corruption all our sins imputed 2 Cor. 5.21 1 Pet. 2.24 3 Of Condition all our afflictions and miseries Acts 9 4. Col. 1.24 4 I adde we in this communion partake of Christs benefits which are Six 1 Adoption Gal. 4.4 5 6. hence we are said to have fellowship with God in the text the greatnesse of this benefit See 1 Sam. 18.23 2 Righteousnesse of Christ imputed 2 Cor. 5.21 Papists do deride this thinking it all one to say A man may be wise or learned by another mans wisdom and learning but Christ was not another man to us 3 Holinesse 1 Cor. 1. penult which stands in Mortification Rom. 6.6 and in Vivification or fruitfulnesse Joh. 15.5 Worms that are dead all Winter live again lying in the Sun at the Spring 4 Protection of Angels Psal 91.11 12. Heb. 1. ult 5 Dominion over the Creatures Heb. 2.7 8. 1 Cor. 3.22 23. they hold in capite 6 Right to a glorious Inheritance Gal. 4.7 Col. 1.12 The means of further conveying and confirming these benefits unto us besides the Doctrin of the Prophets and Apostles are the Sacraments hence 1 Cor. 12.13 1 Cor. 10.16 17. 5 I say we communicate them one to another and that 1 In heart mutually praying for one another Ephes 6.18 Hence a Christian man as a rich Merchant hath Factors dealing for him with God in every Country 2 In voice by 1 Mutual instruction 2 Tim. 2.25 26. Act. 18.25 26. 2 Mutual reproof Gal. 6.1 2. Levit. 19.17 3 Mutual consolation 1 Thes 5.14 3 For Action by 1 Good example of Christian life Matth. 5.16 good example edifieth much Phil. 2.15 see Peter Martyrs testimony of Bucers Family in Epist ad Ecclesiam 2 Liberal bestowing of outward things upon them Gal. 6.10 In regard that this Communion is 1 A Spiritual conjunction of the Saints with Christ and one with another it is compared to the Conjunctions Ephes 5.23.30 Joh. 15.5 2 This his partaking of our infirmities and ours of his benefits it is compared to a Marriage Hos 2.19 20. 3 A communicating of our goods one to another it is a Brother-hood Coloss 1.3 2 How doth the Apostles Doctrine procure and preserve this union and communion By these means Means 1 1 By making known to us that by nature we were strangers and enemies to God Col. 1.21 Acts 26.18 Ephes 2.2 2 Tim. 2.26 This fellowship which all natural men have with Satan to omit the fellowship which Conjurers have with him by League Psal 85.5 and that which Witches have with him by carnal copulation standing in three things 1 In resemblance both sin with one continued Act 1 Joh. 3.8 sinneth Joh. 8.44 Acts 13.10 and so all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have a fellowship one with another 2 In subjection of the Natural man to the government and guidance of Satan Ephes 2.2 2 Tim. 2. ult all Gods children are led by his Spirit Rom. 8.14 so are Natural men by that wicked Spirit he first worketh upon the mind deluding and blinding them 2 Cor. 4.4 John 13.2 and then he carrieth the heart and affections whither it pleaseth him John 13.27 Ephes 2.2 3. In under-going the same punishment Mat. 25.41 Means 2 2 By working upon our hearts a remorse of Conscience with the sense of this Acts 2.37 this word is used in a contrary sense Rom. 11.8 where it signifies not compunction but the deep slumber wherein Natural men feel no compunction Rom. 7.9 10. this is called a wounding or the spirit thus afflicted is called wounded Prov. 18.14 broken-hearted weary Psalm 51.17 Matth. 11.28 This remorse is not alike to all to some it is more terrible and maketh a deeper impression Job 6.2 3 4 cap. 13.24 to others it is not so grievous as in Lydia Acts 16.14 15. her readinesse to entertain them sheweth that the Wound was made and healed in the Sermon-time I conceive Lydia's Conversion to be like the Thiefs upon the Crosse he first had fear of God Luke 23.40 yet assured of Salvation soon after vers 43. In the Jews Acts 2.37 to 42. at the next Exhortation In John Glover not for many years five in all yet it is found in all Rom. 8.15 all do receive the Spirit of bondage to fear though they receive it not to fear again Luke 4.18 The Reasons of this are three 1 To make us like unto Christ he was so Mat. 26.37 Luke 22.44 Mat. 27.46 and we must be like him Rom. 8 29. 2 To make us value Christ and his benefits at an higher rate Mat. 9.12 need not Prov. 27.7 the want of this is the reason why Christ is so little esteemed of the most 3 To tame our wanton hearts and make us more pliable and tractable to the yoke of Christ and any course of obedience he shall shew us Acts 9.6 16.30 2.37 Our Saviour can soon perswade heavie laden and weary souls to think that his yoke and burthen is light when they have felt the burthen of sin which how heavie it is see Psal 38.4 but an hard matter it is to perswade others to think so Means 3 3 By revealing Christ unto us and working in our harts a sound and earnest nest desire to seek and enjoy him Mat. 5.6 and because Christ is not ours but by faith John 3.16 and Faith is not ours but by the Holy Ghost therefore we rest not till by pouring out our earnest desires to God we have obtained him Luke 11.13 Means 4
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
It is many times an exercise to Faith to be commanded to believe what we see not but to see what we belive not is a great strengthning to a weak Faith Again a greater measure of knowledge is a notable means of a greater measure of Faith And if you object against this Heb. 11.2 I answer That the meaning of the place is this that though things be not seen yet Faith maketh them evident not that whatsoever we believe by Faith is not seen Stephan saw and believed the same Acts 7.55 There is a threefold light of Sense of Reason of Faith when a thing is obscure to both the former Faith will make it evident Thirdly Their Peace of Conscience also hereby was more setled and established Luke 2.29 30. for he saw now Christ was come to accomplish that work of reconciliation which before was promised and to make up our Peace with God In these regards the glory of the second Temple was greater than that of the former Hag. 2.10 the second Temple wanted five things of the former Aarons Rod the Pot of Manna Vrim and Thummim fire from Heaven and yet it was greater than the former because these three Knowledge Faith and Peace of Conscience were so much increased not to a few as it was before but generally even to the simple Vse 1. Hence we have just occasion to meditate of our blessednesse also above that of the old Church for all those grounds of the Apostles blessednesse by seeing and hearing Christ remaine to us as 1 Means of Knowledge clearer to us than to the old Church by the Apostles preachings and writings we even see Christ crucified Gal. 3. 2 Means of stronger Faith 1. Because of greater means of Knowledge 2. Because that is already accomplished to us which they hoped for 3. Means of setling greater Peace seeing Christ is not onely come to make our Peace as he was to Simeon but hath already done it And therefore a shame it were for us to be more Ignorant Faithlesse perplexed in conscience than they were and therefore for 1. Knowledge let us be no longer babes 1 Cor 14.20 the times require it Heb. 5.12 Isa 11.9 2 Faith let us strengthen it First For Promises past we have not now received them Secondly For Promises to come of the resurrection he so long foretold was at last seen and then belongs to us that 1. Blessings John 20.29 2 Joy 1 Pet. 1.8 3 Peace let that possesse and rule us Col. 3.15 in life and death as it did Simeon Vse 2. To Stir us up to pity the Estates of such poor people as sit still in darknesse and in the shadow of death having no means of Knowledge of Faith of Peace John 7.49 Vse 3. How great then is that blessednesse prepared for us in Heaven where we shall see Christ as he is and then 1. Our Knowledge shall be perfect 1 Cor. 13.12 2. Our Faith shall be joyned with Fruition yea we shall see what we believe 1 Cor. 12.12 3. Our Peace shall be passing understanding Phil. 4.7 unspeakable and glorious 1 Pet. 1.8 á fortiori It is good to feed on these spirituall joyes and then these carnall delights will soon grow out of tast and relish Doct. Christ in himselfe and to us is the word of life Here is to be shewed in what respects he is called 1 A word 2 A word of life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here is a metaphor and every metaphor is a short similitude and it must not be expected that any similitude should agree in all poynts But Christ is called the word of God in four respects as he is the wisdome image interpreter and promise of the Father First The wisedome of the Father as reason floweth from the soul or minde of man and is not any accident to it but of the same nature with it though there is an accidentall wisdome in us which is habituall yet there is also an essentiall wisdome in us namely our Reason which is naturall so Christ who is the reason and wisdome of the Father flowed from the Father was begotten of him and is of the same nature with him hence he is called the wisdome that dwelleth with God Prov. 8.1 22 24 25. 1 Cor. 1.24 and the Holy Ghost may seem to have reference to this place John 1.1 2 3 4 5. because the description which he maketh of the world it seemeth he took from that description of wisdome if you compare these places Prov. 8.1 with John 1.1 Prov. 8.3 with John 1.2 Prov. 24. to 30. with John 1.3 Pro. 8.34 with John 1.4 Prov. 8.35 with John 1.5 and chap. 1.22 24 c. Secondly As the words or speech of the man is a character of his minde for out of the abundance of the heart the mouth speaketh a rotten heart begetteth and streameth forth unsavoury speeches an holy heart breatheth out gracious words so is Christ the character or engraven forme of the Fathers person Heb. 1.3 Thirdly As the speech or word of a man doth declare the will and meaning and Counsell of the speaker so doth Christ of the Father John 1.18 Mat. 11.27 Fourthly Christ may very well be called the word of God or the speech of God because he it was of whom the Lord spake from the beginning that is the word of promise which he made to Adam to Abraham to Isaac to Jacob to David c. hence Christ is called the Promise Heb. 11. hence he who is called a Servant 1 Chron. 17.19 is called the word 2 Sam. 7.21 that is a servant spoken of or promised Secondly Christ is called a word of life 1. Because he hath especiall life in himselfe John 1.4 John 5.6 2. Because he communicateth life and he communicates 1 Naturall life which to us men is the light of Reason Joh. 1.4 this former we have from him as an author these following as an head or root 2 He communicates spirituall life and that he doth 1. By dying for us for his death is our life as by his wounds we are healed Isa 53.5 so by his life we live now the life we live by Christs death is 1 Justification that is forgivenesse of sins Col. 1.14 Ephes 1.7 therefore he is called the justification of life Rom. 5.18 we without his death were dead meer Children of death as condemned persons and Christs death procuring us pardon procured us life 2 Mortification it is the first part of spirituall life inherent in us to die to sin and that was procured by Christs death Rom. 6.6 Gal. 2.19 2. He communicates spirituall life to us by rising for us for as we have been like him in dying to sin by his death so doe we live to God by his life Rom. 6.5 10 11. now the life we live by his Resurrection is 1 Vivification or newnesse of life Christ now living in us by his Spirit Gal. 2.20 1 Cor. 6.17 Hence as living trees of Righteousnesse we bring forth fruit unto God
Objection to encourage men to sin thus it ariseth If Confession of sins be a means to have them pardoned and if the bloud of Christ cleanse us from all unrighteousnesse then it is but going to God and confessing our sins after we have sinned and we shall be pardoned 2. Whereas he saith If we say we have no sin we deceive our selves and there is no truth in us it might be Objected To what end then should we strive against sin seeing doe we what we can we shall still sin Against both these Objections he shews them in the Text that he writes not these things to embolden them in sin but to discourage them from sin These things I write unto you that ye sin not The Parts of these words are Three 1. A loving compellation My little Children 2. A declariton of the end of his writing viz. their innocency that they sin not 3. A consolation to them who notwithstanding fall into sin for this he tells them Christ was both an Advocate and an Attonement 1. For the Compellation My little children he speaks not of Natural but Spiritual Children such as are justified and sanctified justified as appears v. 12. sanctified as appears v. 13. when he calls them My little Children it implies therein such as his Ministry helped to beget to God Doct. Such as are the Instruments under God of our Conversion Justification and Sanctification they are to us as Spiritual Fathers and we to them as little Children It is a speech often used by the Apostle 1 Cor. 4.15 where he prefers himselfe before all other Teachers they had he begat them so he calls Timothy 1 Tim. 2.2 Tit. 1.4 so he calls Onesimus in Philemon Phil. 2.22 Reas From the resemblance betwixt them and Natural Parents as they beget Children of that seed they infuse so Ministers beget Children of the Immortal Seed of the Word 1 Pet. 1.23 24 25. as in Natural Seed so in Spiritual there is a more Material and a more Spiritual part the Material part is the Letter of the Word the more Spiritual part is the Spirit conveyed in it now because Ministers together with the Word convey the Spirit therefore they begetting Children of such a Word they are called Fathers and those so begotten Children Obj. Mat. 23.9 Call no man Father c. Ans He doth not forbid to call such Ministers Spiritual Fathers but he forbids the affectation of such Titles many affect to be called Fathers of the Church that never begat any to God as the Pharises did Non appellatio sed affectatio prohibetur 2. Non appellatio sed denominatio prohibetur If any one will be the Father of such a Sect or Faction to draw Disciples after them 1 Cor. 1.12 as if any affected to be called Calvinists or Lutherans because they affected their Doctrin the domination of Factions and Sects is forbid but we should look at all as Members of one Christ and Ministers are but all Servants of the same Christ 1 Cor. 3.5 to 9. if men will be divided and some will be of Paul and some of Apollo c. this is forbidden 3. Non appellatio sed fiducia interdicitur not the call of such but the confidence on them as when we trust more to their sayings because they are ancient then to the Scripture or to others of equall Grace and Gifts 2. Ministers are not to affect such Titles to be called Rabbi or Master c. this is forbidden so then we see Christ did not simply forbid such Titles Vse 1. Of direction to Ministers or such as intend the Ministery what is it about which they are most to bend their endeavours to be fruitfull to beget Children to God it is meet for a Minister to look at the good respect of the people and living and maintenance but he is chiefly to desire and bend his endeavours to beget Children to God to beget such to God whom he may respect as Children with like care and diligence for a man to look at preferment or credit or wealth these are but husks of his imployment the true end of his Calling is to beget Children How may that be done 1. He is to look that he grow strong himselfe for weak men in nature are not prolifici therefore Ministers must labour to grow strong in grace a man without grace seldome begets any to God therefore they must first mortifie sin and then increase in grace Prov. 11.13 2. There may be strength in Ministers yet there may be a disproportion betwixt them and their people therefore Ministers and people must strive to keep a proportion and correspondence he must see how he may accommodate himself to the temper of his people they must with Paul become all to all that they may beget some in any thing that is lawfull he must acommodate but he must by no means comply to the evill humours of his people Jer. 15.19 for then he brings contempt upon his Life and Doctrine 3. Look that your Seed be Spirituall that is the pure Word dispensed in the Spirit and Power mingle no Traditions or Tricks of your wit with it if you doe your Seed is corrupt and wants vigour a velvet scabbard dulls the edge of the Sword so the Word deckt over with Human eloquence is like a Sword in a velvet scabbard it hinders the power of it what hath the Chaffe to doe with the Wheat Jer. 23.28 29. you must not mingle the Word with the dreams and fancies of men but dispence the Word in the power and evidence of the Spirit and labour to have the Word sealed in your hearts that you may speak out of the heart and inward affection that Word which comes from the heart sooner goes to the heart Vse 2. It may teach Hearers how to hear the Word of God aright if Ministers are so to dispense the Seed of the Word that they may beget Children to God then Hearers must learn how to apply themselves towards their Ministers not to content themselves in having gotten good Ministers and their respect to them though these be very good till you be Children to him whom he hath begot if you were not so before or if you were yet Children to be nursed by him suck nourishment from him grow in grace under him labour to receive stronger meat from him that you may become Fathers to others Heb. 5.12 it yeelds much comfort to the spirit of a man when he can say the seed of such and such a Sermon converted him it often fills a man with many doubts because he hath not discerned the power of the Word Vse 3. It may teach both Ministers and people so to carry themselves one towards another as Fathers and Children as many times a Marriner carries a King over Sea but though he be a Prince yet in that case he must be ruled by the Marriner so a Minister may teach Princes and great men and they in this case must be as Children to
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
they are in darknesse when they are in darknesse much more may we know we are in light when we are in light of the two it is the easier now he that is in the state of darknesse knows it Ephes 5.13 Gal. 5.19 the works of the flesh are manifest 4 He saith those things which are in a man essentially he knows they are in him now Graces are essential in a regenerate man that is the essence of them is there therefore he may know that Repentance and Faith c. is there if they be there what is in a man is known to be in him if he have a judgment he knows he hath it if he hath a will he knows he wills so if a man hath Graces in him he may know that he hath them as a Woman with child doth know that she is with child Gal. 4.1 and takes it not upon others report but upon her own sure Knowledge so if Christ be conceived in us the stirring motions of Gods Graces be in us we may know it thus Aquinas confutes himself Vse 2 Refutation of an unjust complaint they do make against us they say that we discourage men from good works this complaint is unjust for though we do not say they justifie us yet thereby we know that we are justified and that is no small encouragement my good works do not justifie me but yet they justifie my justification nay further we say to them that they discourage men from good works who say when a man hath done what he can and fullfilled the whole law yet he cannot certainly know that he is in Christ and so what profit will it be for a man to take pains and do much and suffer much and yet knows not whether God loves him or not but we on the contrary say if a man walk in a constant course of obedience to Gods Commandments he may thereby know that he is in Christ and this must needs be an encouragement to good works Vse 3 For tryal 1 Whether we keep Gods Commandments 2 Whether we be in Christ or no. 1 Wouldest thou know whether thou keepest Gods Commandments as thou shouldest dost thou keep them as thy Way as thy Treasure c. if thou dost I declare to thee thou art in Christ and thou either dost or shalt know Christ And if thou wouldest know whether thou be in Christ why thou maist know it if thou keep Gods Commandments Vse 4 Of Consolation to every such soul as keeps Gods Commandments there is a double benefit to such 1 Thou art in Christ 2 Thou knowest thou art in Christ and this is fullnesse of joy for if thou be in Christ thou hast no condemnation belonging to thee Rom 8.1 and thou maist also know it how ill then do they deal with their own souls who know they are in Christ and yet every discouragement puts them off from comfort it is a shame that Christians that have such a priviledge as to be in Christ and know it should be so discouraged therefore those that would keep a continual festival unto Christ let them get into Christ and learn to know that they are in Christ and this may be a comfort unto them against all discouragements Doct. It is the duty of all such as professe Fellowship with Christ to walk as Christ walked or the profession of Fellowship with Christ ought to be joyned with imitation of Christ Q. What is it to walk as Christ walked A. Christ hath walked in some wayes as God in some wayes as Meadiator God and man and in some wayes as man 1 Then he wrought some works as God he fasted forty dayes and forty nights he fed five thousand with five loaves and two fishes he walked on the water c. God never calls us to imitate him in these works but he calls learn of me for I am meek and lowly Q. 2. Doth he call us to walk in those ways which he walked in as Mediator A. He doth not call us to walk in the same kind but in resemblance to them as hee dyed for us and rose again so in resemblance hee calls us to dye unto sin and to rise again to the life of Grace so to dye to the World as he dyed to nature and to rise to newnesse of life as he arose from the dead Rom. 6.16 2 As he was a King Priest and Prophet unto God so he would have us Kings to over-rule our temptations to rule over our families to rule over our Tongues to rule over our Hearts he hath called us likewise to be Priests to offer up sacrifices of prayer and praise and alms and to offer up our bodies and souls an acceptable sacrifice unto him Hos 14.3 Heb. 13.16 17. Rom. 12.1 2. and to be as Prophets to teach our Children and Servants and Families and instruct them Act. 2.17 3 Some works he wrought as man and so he was either a Minister of Circumcision or as a Servant of God a good man and in these we are to imitate him 1 As a Minister so Ministers should follow him 1 In undertaking his Calling from him as he did his from God he saw Gods call he was sent by his Father so we should see his call otherwise to undertake it without a call from him is the way to bring a curse upon our selves 2 In his Calling he performed his Ministry with all Faithfulnesse he did bring in the stray heal the sick instruct the Ignorant c. Ezek. 34.16 and his inward care was that they might have life and have it more abundantly Joh. 10.10 11. so should Ministers dispence the word of life strive to beget the life of Grace in the hearts of their people to help the weak comfort the distressed inform the Ignorant c. 2 As a private Christian a good man we must imitate him in his doing and suffering 1 For the matter of his doing it was alwayes Gods command Joh. 14. ult 2 The manner of his doing 1 It was in obedience to Gods command Joh. 5.30 2 He did it with chearfullnesse it was his meat and drink to do Gods will 3 The end of his work was Gods Glory Joh. 17.4 1 So for his suffcrings 1 They were all in Innocency 1 Pet. 2.21 2 With much patience 2 Pet. 2.23 3 He suffered with much profit he learned obedience by his temptations and sufferings Heb. 5.8 he profited by his Agony by his despising by his buffettings by his crucifying and in these things we should labour to imitate and follow him Q. Why should we be like him A. 1 From Gods predestination Rom. 8.29 he hath decreed that we should be like him 2 From the near Fellowship we have with him it is meet the Members should be conformable to the Head the Branch to the Root Vse 1 An evident conviction of that Popish Doctrin of the merit of works and satisfaction and super-errogation if so bee when we have done all that we can and walked as Christ
of it if your souls desire it in good earnest God accepts of it as done so for your Families if you instruct them and strive to build them up you say it is in vain no truly God will be your reward So it may be a stay to Ministers that desire by all means to convert some and yet finde no fruit of their labours yet thou shalt have thy reward with thy God for if false Prophets that go about to seduce though they seduce not yet God accounts them seducers so God accepts of thy good will and endeavour as much as if thou hadst effected it Obj. Then we may easily flatter our selves and say I desire that my soul and all mine might do well A. If a man have a willing minde to a thing it will much comfort him if he do it and grieve him if he cannot performe it thou sayest thou wouldst have thy selfe and all thine do well is it thy greatest grief that thou canst not effect this and would it be thy greatest comfort if thou couldst then God accepts thy desire but if a man have only some lazie desires if it go well well and good if not he is not much troubled there was no right desire 1 JOHN 2.27 But the annoynting which yee have received of him abideth in you c. Doct. EVery Child of God even the least and the meanest have received the Vnction of the Spirit of this we heard vers 20. But something is to be considered in the varying of the words vers 20. he said they had it here he saith they have received it of him Doct. The Children of God receive this Vnction of the Spirit from God from the Father and from Christ John 14.16 17. John 16.13 Gods sending and our receiving are relata 2 Cor. 1.21 22. Gods giving and our taking mutually agree one to another and sometimes God the Father is said to send the Spirit and sometimes God the Son it is God that sends it but Christ that hath prayed that he would send it John 14.16 17. and by his Death and Ascension hath he purchased and procured the Spirit for us Acts 2.32.33 The Reasons why we must receive this Unction from God and from Christ Reas 1. Because of our selves what we have by Nature is a spirit of errour and falshood and corruption and therefore because we have no Unction from the first Adam no spirit that heales us and softens us and chears us we have no spirit that doth annoynt us but rather besmear us and daub us with base lusts therefore if we have any Spirit of Grace it is needfull that we should receive it from the second Adam 2 We receive it from the Father because by Christ we are made Sons and therefore have need of the spirit of Sons Gal. 4.4 5 6. all of us like Christ his eldest Son Gods Spirit is the mark whereby he owns us it is the earnest penny that we have Rom. 8.14 that we might be comforted therefore called the comforter John 16.13 the earnest penny and first fruits of eternal glory an earnest penny is part of the payment of the same nature with the whole this Spirit is part of the payment which we shall then receive in abundance now in a small measure we have now little love and faith c. but he will make perfect love perfect knowledge perfect strength 3 That Christ should give it is from his death whereby he purchased it Gal. 3.13 14. and by his Ascension he shed abroad his Spirit in our hearts as when Elias was ascending into Heaven he spread abroad his Mantle upon Elisha whereby he was cloathed with a double Spirit so when Christ ascended into Heaven he spread abroad his Mantle as it were his Spirit which every Christian taking is cloathed with the Spirit of Christ with the Spirit of gladnesse and holinesse Vse 1. Shews the wonderfull love of God even to the least and meanest of his Servants that not only gives us his Son to be our Redeemer but his Spirit to be our Sanctifier so large is God in his bounty no wonder then if he give us health and peace and friends and means and maintenance for he that gives us his Son and his Spirit will he deny us lesser things so that this is not only an expression of his love but an argument of our faith and consolation he that gives us his Son and his Spirit will give us all things Luke 12.32 Fear not little flock c. and no wonder for he hath given us the earnest here Vse 2. To teach Gods Children not to be proud of any Spiritual gift that God gives us 1 Cor. 4.7 if all we have we have received what have we to boast And let us not insult over others for they may receive the Spirit of Unction as well as we as Paul did though he were a persecutor so much lesse should we despise weaker Christians than our selves what if they have received but a little measure of faith and love and patience c. why that little is so much that it seals them up to eternall happinesse they have received so much that they are invested with the garment of Christ therefore let there be no striving or contention or contempt among Brethren seeing all have received this Unction Vse 3. Have you received the Spirit then so walk in him rooted and established in him Col. 2.6 7. why have you received it but that you may pray and preach and buy and sell in this Spirit therefore let every one so walk that he may expresse that he hath received the Spirit of God Gal. 5.25 as yee have received the Spirit so walk in him put forth the life of the Spirit in every employment not your own spirit but shew forth the grace of him which hath called you out of darknesse into his marvellous light Doct. 2. The Spirit which the Children of God have received of him dwells in them for ever John 14.16 17. it is an in-dwelling and abiding Spirit 1 Cor. 3.6 6.29 Ephes 2.20 21 22. the Spirit of God builds a Tabernacle in you and dwels in you Reas 1. Now the Spirit is said to abide in us because having knit us to Jesus Christ we are become of his flesh and bone now it were both a dishonour and unseemly for Christ to have any livelesse dead member therefore that God might make us serviceable unto him he continues his Spirit to us that may inliven us 2 God that gives us this earnest penny would have it continue with us till the payment be compleat 3 The same reason that moves God to give us his Spirit moves him to continue it to us we have as much need to be like God in our whole course as at first and have as much need of assurance of Glory Phil. 1.6 the same God that begins the work will also continue it to us Vse 1. A ground of trial of our estates if we have no spirit
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
to send Christ Rom. 5.8 John 3.16 Christ saith God so loved the world that he gave hu only begotten Son into the world c. Reas He dyed for us to make an atonement for us Christ did not come unsent he was sent before he went Heb. 5.45 Quest How can this be seeing the death and blood of Christ is the Originall of our reconciliation Rom. 5.10 Rom 3.24 25. Answ 1. Christ by his blood wrought reconciliation because God loved us before yet we loved not him before for there must be a mutuall fellowship in reconciling us to God 2 Cor. 5.16 not so much in reconciling himselfe to the world in the 20. verse he saith we pray you in Christs stead which shewes you that Christs blood did not so much reconcile God to us as us unto God that we seeing the blood of Christ shed for us we might be stirred up to love God who out of the abundance of his compassion takes a course that we may be brought unto him 2 Because though he did bear love to us before yet his love was secret and he did not breake forth into a manifestation of his love to us untill he sent his Son into the world though God did love us with an everlasting love Jer. 31.3 yet God did not manifest it to our conscience neither could it stand with his Justice so to doe untill he had given his Son the Lord Jesus Christ to dye for us Quest What kind of love was it that God bare to the world in that he sent his Son Tit. 3.5 was it his love towards mankinde by which he did love the whole world or a peculiar love which he bare to the people of the Election of grace Joh. 3.16 The Arminians say that he bare a love to the World and this love was generall to all before the sending of Christ and therefore all may be saved The truth is that God bare a love to the world a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reaching to all but he bare an antient love to his owne people had he onely bore a generall love as they say all men might have perished for if God sent his Son that whosoever believed should be saved was it in the will to believe or not yes say they he gave them means but they might will or not if this was a generall love then there was a greater love then the sending of Christ which is contrary to Scripture Greater love then this hath no man Vse 1. Let us magnifie the love of God to us in Christ we esteeme much of ancient love it like wine is the best God loved us before he did send Christ before the foundation of the world was laid Jer. 31.3 This love was without reason on our parts for we were enemies to him 2 This exhorts us to accept this love shall God send his Embassadors 2 Cor. 5.20 and shall we still stand out with God 3 If God so loved the world we ought to love one another Doct. God sending his only begotten Son into the world is a manifest token of Gods love to us John 3.16 God so loved the world this love is manifest 1 If we consider that God doth not only send us bodily bread every day but the bread of eternall life not so much the gift as the giver himself 2 Consider upon what tearmes we stood with God when he sent us his on Even then when we provoked him to his face and were enemies to his Majesty Rom. 5.8 3 Consider we that God looked not at the Angels but the seed of man God passed over Angels left them in chains of darknesse Heb. 2.16 but of man he said shall he fall and not rise again Consider we were strangers and enemies to God dead in sins and trespasses and so we did neither desire nor deserve love yet us he hath reconciled Col. 1.21 Ephes 2.4 5. 4 Consider Christ who was sent had it been a morsell of dayly bread it had been a great mercy but in Christ he sent an horn of salvation Psal 89.19 Luke 1.69 Consider Christ not as a servant but a Son and a well-beloved Son in whom he was well pleased and such a Son as thought it no blasphemy to think and say he was equall with God Phil. 2.5 6. 5 Consider whither God sent his Son into the world our salvation could not be wrought in heaven it was no place for suffering no place for a man to be born in therefore needfull that Christ should come down Consider the world did not put on Christ that honour which was due unto him but rather dishonour a Crown of thorns Consider the more the world knew him the more they hated him in heaven they adore and honour him but you have known me and hated me saith he John 15.18 This is the heir come let us kill him Vse 1 Learn hence to acknowledge the Divinity of the nature of Christ he is called the only begotten Son of God therefore of the same nature with God Phil. 2.5 6. 2 This shewes you the love of the Father to us in that he sends his Son to be a ransom for us when all other signes fail you if God give you his only Son that is a true token of Gods love Eccles 9 1. 3 This shewes us the woeful misery that we naturally ly in when as Christ must come down from heaven or else we could not have heen saved no man nor Angel could doe it 4 This should stir us all up to accept of this love of God that God sends forth such a manifest token of his love to us and shall not we accept of it We should accept a small gift from a Prince 5 To perswade us all that if God gives Christ he will deny us nothing Rom. 8.32 we may goe boldly to the throne of grace and he will fill our mouthes 6 This should cause us to returne back again to God manifest pledges of our love to him let us give body and soul to God since he hath not been wanting in his love to us doth not love require love Psal 116.12 Train we up our children to know God and draw we as many as we can to know God there is no greater dishonour to God then to refuse this manifest love of God The end for which God sent his Son into the world was that we might live through him Doct. That our life was the end why God sent Christ Or thus God therefore sent Christ that we might live by him Joh. 1.10 11. Quest What is the life that Christ came to procure for us Answ 1. A life of Gods favour in poynts of Justification sanctification and consolation that is the chiefest life for the soul of a christian the manifestation of Gods love to his conscience though God loved us before he sent Christ yet we knew not so much there is a life of Justification Rom. 5.18 that is the pardon of our sins In his favour is life Psal 30.5
call in question our hopes of eternal life because we love not our brethren 2 To exhort us to put this will of our heavenly Father in execution Christ did shew us an example in his life death urged it upon his Disciples God hath bequeathed a testimony of love from our hearts to our brethren Rom. 13.8 this is a due debt we must pay it out of our hearts and if we do not so no wonder if our wills be not executed As God loves us manifestly graciously bountifully so should we our brethren Prov. 27.5 1 Cor. 16.14 be bounteous in your love so shall you enjoy peace and comfort to your soules we shall keep the wrath of God from us procure good to others and our selves for many generations Since God hath loved and blessed his people let us love and blesse them and make it our happinesse to be doing his will 1 JOHN 4.12 No man hath seen God at any time If we love one another God dwelleth in us and his love is perfected in us IN these words the Apostle stirs us up to brotherly love and that from the benefit of it which is two-fold 1 Fellowship with God vers 13 14 15 16. 2 From the perfection of his love to the end both mentioned in the 12 Verse The fellowship we have with God is invisible No man hath seen God a any time How can we love God since we never saw him We never saw our own souls nor ever shall yet we know that such we have and without such we could not subsist No man hath seen God Doct. That our fellowship with God and Christ it is not outward and visible but inward and consists in love Joh. 1.18 No man hath seen God at any time no man hath had speech face to face with God the Father the onely begotten Son that lay in the bosome of the Father hath revealed him 1 Tim. 1.16 He dwels in that light that no eye can attain unto whom no man hath seen nor can see his light is so glorious that no man can behold it when Moses desired to see God face to face God answered None could ever see him and live Exod. 33.10 Obj. Jacob saw God when he wrestled with him Gen. 32.24 Jacob saw not God the Father but Jesus Christ he is called an Angel and Hosea cals him an Angel Chap. 12.4 2 No man hath seen the Son in his glorious presence in the presence of his Nature and Essence But Moses saw God face to face Exod. 33.11 Answ He did not see his glory vers 18. though in some sence he saw his face Moses saw Gods back parts but his face he could not see vers 23. What is meant by Gods back parts That is spoken of God according to the manner of men Numb 12.8 Quest What was it that Moses saw when he saw Gods glory Answ That he should see him in a glorious resemblance he should see him in his attributes which did wonderfully affect Moses that glorious similitude was such as that it was wonderful glorious so that it did make his face to shine vers 35. And as the out-side was glorious so was the in-side of Moses heart inlarged which made him go in and out before the people in this manner they saw Christ Matth. 17.1 to 5. they were so affected they knew not what they said Quest Why cannot we see Gods face and live Ans First from the frailty of flesh and blood The presence of God would swallow us up we are not capable of beholding God the Father Son or holy Ghost when we are in heaven we shall be changed 2 From the sinful corruption of humane nature his glorious presence which is a consuming fire would consume us When Isaiah saw God in a similitude but in a glimpse of his presence then said he Isa 1.5 Woe is me for I am undone because I am unclean he was afraid of his life though he saw God but in a similitude Vse 1. To teach us how to understand many places of Scripture that speak of Gods manifesting himself to any understand not God the Father but Jesus Christ assuming a humane body they saw him face to face or spake mouth to mouth or they saw a similitude of God his glorious attributes 2 Be willing to put off mortal infirmities so shall we see God face to face Phil. 1.23 2 Cor. 12.1 2 3 4 5. 3 Of tryal whether we have communion with God or no 1 You never heard God the Father nor the Son God hath now delivered all his counsell in his Word by his Son yet we may have familiar sensible affectionate communion with God Heb. 1.1 2 We may finde God revealing himselfe to our hearts and consciences Psal 73.24 25. That he is the chiefest joy other feares and cares take us not up Heb. 11.27 4 It stirs us up to the love of our brethren No man hath seene God at any time but have communion with him and communion of love God loves his people we have communion with God Psal 16.2 3. The Papists ask for Images can there be any better resemblance of the Father then the Son his Image and in loving and having communion with Gods Image that is like him they kill his living Images to honour dead Images It is the greatest love we can shew to God to love his Image Doct. Where love dwels God dwels for God is love Vers 16. What is it for God to dwell or abide in us God is said to dwell not where he is but where he loves to be and so doth a man Now God loves to be where love is God loves not to be where malice and discontent is God being a God of peace loves to dwell in a place of peace or else he dwels not God indeed is all the world over if we go to Hell he is there if to Heaven he is there but yet he doth not dwell every where Isa 57.15 If where the Devill dwels all that he possesseth is in peace much more God who is the God of peace loves to be where peace is keeps that peace which passeth understanding There is a two-fold peace that passeth understanding 1 The peace of that soule whose sins are pardoned Phil. 4.7 2 The peace of that soule whose sinnes are mortified now where God is where God keeps the soul there is peace that passeth understanding both pardoning sin and mortifying corruption When Jacob was with Laban and Joseph in Potiphars house all was well much more will all be well where God himself is Reas 1. From Gods nature for God is love where sparks flye out of the Chimney there is fire so where you see love in the lips carriage and heart of a man there is the presence of the blessed God 2 From Gods operations Where God dwels he pardons sin and purifies the conscience or prospers the outward man and there is a spirit of love in that mans heart where God freely pardons there is much forgiven
then I might condemne the generation of the righteous for it may easily fall out that sometimes the servants of God are so filled with the world that they have much ado to take pains about edifying themselves or keeping peace with God But yet though a true Christian be led captive by the world so as he hath little skill in any thing else but worldly matters full of dexterity in the world and but a bungler in grace yet if a man be born of God the Spirit of God at length will let him see his error and then be will mourn for it and oppose and resist to the death As a childe getting into a boat at length the wind riseth and carryeth the boat from the shoar and tosses him in the deep he is not able to use the oares to bring him to the shoar but after much toyling he is drowned and a puffe of wind or the return of the floud casts him on the shoar dead So many times a Christian falls a tampering with the world and it pleaseth him well till at length the world heaves and carries him up untill he be carryed into the main plunged so deep in the world that he sees he hath lost his love to God and then he strives to recover himselfe and labours and goes mourning to his grave but at his death he is cast up safely on the shoar the seed of God hath kept some life of grace in him Vse 1. Shews the hypocrisie of such as are carryed wholly captive with the world such were never truly born of God Stella cadens nunquam stella cometa fuit Some illumination may make them blaze a while but they vanish away at length Vse 2. Shews us the marvellous danger of the world We think it an happy thing to lade our selves with thick clay to have our treasuries full and our houses well furnished Why would a man think himselfe rich if his house were full of enemies Why truly such is the world it carries us into the deep and drowns us with many sinfull lusts Therefore the more we have of the world the more wary grow we of keeping the world shackled that it may not hinder us but help us to more freedome as a man the more Sea-room the better he sails So let Christians that have much of the world learn to be more free for God Doct. 2. It 's the faith of a Christian that helps him to overcome the world Moses his example is full Heb. 11.24 to 28. We see here 1 Honor might have tempted him He might have been called the Son of Pharoahs daughter this he refused by faith 2 There was much treasure to be got in the Court but by faith he esteemed the reproach of Christ greater riches then the treasures of Aegypt 3 He might have had many pleasures in the Court but by faith he esteemed the affliction of Gods people before the pleasures of sin 4 He might have incurred the Kings wrath but by faith he feared not the Kings wrath So that let the world flatter or threaten faith overcomes it Reas 1. Because faith inlightens the minde to see things in another manner then the world seeth them Faith lets us see things as they are Faith lets Moses see that to be called Gods Son is far greater honour then to be called the Son of Pharoah's daughter Faith lets him see that the afflictions of Gods servants are better then worldly pleasure Faith lets him see that Gods wrath is more to be feared then the Kings Faith is of a discerning nature Heb. 11.1 Faith makes that evident to a Christian which others see not 2 Faith estates us into Christ Now Christ dwelling in us by faith inables us to overcome the world 3 Faith hath a power to purifie our hearts Acts 15.9 2 Pet. 1.14 from the lusts of the world Faith looks at God as our portion and therefore regards not the profits of the world 2 Faith cleanseth us from voluptuousnesse Faith lets us see more joy and pleasure in Gods favour then in all the contents of the world 3 Faith establisheth our hearts in Gods fear Prov. 29.25 and therefore makes us not to be afraid of the wrath of men so that faith fenceth us on every side against the world 4. Faith layes hold on the promises 2 Pet. 1.5 Now Gods promises have a power to take off our minds from the world Faith beleeves the promises of Gods protection and provision and goodnesse and therefore makes us not to regard the world Vse 1. To teach a Christian never to go without the continual exercise of his faith The worâ—d will be still drawing us away either after pleasure or profit or else will discourage you with fears and dangers Why faith alone is able to overcome them therefore live continually by faith depend upon Christ look up to the promises and you shall be too hard for the world Vse 2. Of comfort to every faithfull believer in order to their perseverance If faith overcomes the world then it will overcome Satan and your owne lusts Doct. 3. To them that have overcome the world the yoke of Gods commandements is easie By the world we heard is not to be understood the creatures but there be somethings in the world that have a snare in them 2 There be many comforts in the world that are apt to draw our mindes from God Again there are many discomforts and dangers which are enemies to grace Now to him that hath overcome these the yoke of Gods commandements is easie Paul to whom the world was crucified Gal. 6.14 when he hears that bonds and afflictions attend him he cares for none of these things he can fulfill his course with joy for all these then surely his task is not a grievous yoke but joyfull Reas 1. From the weapons that the world lends Satan in every temptation Whatsoever temptation comes from Sotan or from our own corruptions they finde no argument to perswade us but only taken from the world so that if once you have overcome the world no temptation will lay hold on you There have been many that have been willing to partake of Christ but when Christ hath bid them part with all they went away sorrowful Mat. 10.22 Here was a losse of profit kept him off Some are kept off by profits some by pleasures Luke 14.18 19 20. The profits of the world made Ananias dissemble the love of the world made Demas forsake Paul What made Achitophel hang himself but disgrace of the world For ease sake Judas hanged himselfe So some mens credit and honors keep them off John 5.44 How can ye believe that receive honour one of another The seeking of worldly honour and glory hinders them from seeking Gods glory John 12.42 43. All the discouragements that hinder in our Christian course are either from the profits pleasures or honors of the world If therefore we have got victory over the world then no temptation shall make us think Gods
after another pitch one sin upon another till he be burthened with our sins and what parts and gifts and liberties God gives them they abuse to Gods dishonour And is not this monstrous rebellion for poor creatures to make God serve a wearisome service Wonder not therefore if he say Rebellion is as the sin of witchcraft 1 Sam. 15.26 As a Witch gives her soul to the devil to have her own liberty for a while so rebellious sinners are at league with the devil and hel to serve their lusts whilst they live 2 As a witch makes the devil serve her all her life but at death she serves the devill So God shall serve them all their life time but at death they would serve God and then they will do him the best service they can Why do you think God will accept our service when we dye when we have made him serve us all our life time 2 To have Christ for our Prince is not onely to serve him but we must give him Princely service such service as becomes so royall a Prince Mal. 1.8 Serve not him with blinde and lame sacrifices but with the best and fattest crucifie your fattest and dearest lusts to him let him have your best parts and best affections righteous Abel brought to God the firstlings of his flock and of the fat thereof Gen. 4.4 So let God have our first years and the strength of your affections give not him your old decrepit age 2 Sam. 24.24 I will not offer to God saith David that which cost me nothing Araunah indeed gave them all freely to the King like a King If a man give to a King he must give as to a King he must give as a King Nay saith David if you as a King give those things to me must not I then who am a King give as a King to that King of Kings Let God have all you have give up your selves and all your families to him For application Would you know then whether you have life Why if you have Christ you have life and if you would know whether you have Christ or no you must consider God hath exalted him to be both Saviour and Prince Dost thou finde thy heart looking up to him for help in all thy miseries Then thou hast him as a Saviour If in cases when thou knowest not what to doe yet thy eyes are towards him Why this very looking towards him is of an healing nature as was the looking towards the brazen Serpent Numb 21.9 The Conies are but a feeble folk and yet they make their nests in a rock so it 's good for us in our distresses to have recourse to the rock that is higher then we Again consider are there any lusts in us that we desire to be spared in and would not be saved from Why then we have not Christ for our Saviour So consider Have we Christ for our Prince Do we subject every thought unto him Dost thou not entertain an evill thought if they rush in upon thee dost thou strive to thrust them out Then thou hast Christ for thy Prince But if thou findest evil thoughts in thy heart and sufferest them to rest in thee Dost thou make God to serve a wearisome service from moneth to moneth and year to year and over burthen his patience and mercy Then Christi not thine If thou lookest at him as thy Prince he should have the best service thou couldst afford him A third head of signes whereby we may know whether we have Christ or no is exprest in the text He that hath the Son hath life For we may as well argue from having of life that we have the Son as from the having of the Son that we have use they are reciprocall he that hath the Son hath life and he that hath life hath the Son This Life is fourfold Of Justification Of Sanctification Of Consolation and Of Glorification If we have good evidences of the three former we may have assurance of the latter The signes of life are of three sorts our spirituall life may be discerned three wayes By the causes By the effects By the properties For the causes the holy Ghost gives us three causes of our spirituall life which if we finde we may assure our selves that we have life and so consequently we have the Son 1 Cause of our spirituall life is Gods own good pleasure Of his owne will hath he begot us Jam. 1.18 This St. John proves by denying all other causes of our begetting to life John 13 Not of bloud that is not of parentage for godly parents may have wicked children though Gods commandement do much yet it is not from their good parentagâ— but from Gods pleasure in the covenant Nor of flesh that is not of corrupt nature nor of the will of men that is not of the will of our best friends that desire it and pray for it unlesse God set in with all those of his good pleasure he shall not have life Ezek. 16.6 It was od that said to us when we were in our bloud Live This is an evidenâ— signe of the life of grace Such a mans heart acknowledgeth all the grace he hath to be of Gods good pleasure Take a naturall man he thinks well of him elf that he hath alwayes had a good nature and towardly and hopefull and all his friends could say no lesse But now a regenerate Christian acknowlâ—dgâ—th that he had no heart to goodnesse by nature onely some outward correspondency towards his friends to please them but he acknowledgeth what Paul doth Gal. 1.15 16. When it pleased God to call me by his grace and to reveale Christ in me then I lived but not before A living soul never attributes any thing to his good nature or towardlinesse but when it pleaseth God to call him to his grace A second cause of life is a word of promise for all that are of Abraham are not the Children of Abraham onely the seed of promise such as are begot of a word of promise as Isaac was and least you should think it belongeth to Isaac onely he makes it common to all the elect that they are all children of promise Gal. 4.28 But yet Isaac had the peculiar in that even his birth was by promise to Abraham and Sarah But the Apostle would thereby inferre that all our spirituall birth is by a word of promise Here therefore try thy life thou sayst thou livest but what word of promise wert thou begot of Faith comes by hearing Rom 10 17. Gal. 3.5 There is some word of promise dispearsâ—d in the word preached which the soul layes hold of and is thereby knit to Christ by faith Indeed many a good soul cannot tell what word of promise he was first begot of yet sure it was by a word of promise and though thou dost not know this promise yet there is no Christian but he sustains himself by some promise which shews plainly that he was bred
by the former signes Having before heard of the effects of the life of our Justification now we come to shew the effects of Sanctification Now because Sanctification is found partly in the heart partly in the life of a Christian First I will shew you the effects of Sanctification in the heart Wheresoever this Spirit of Sanctification is shed abroad you shall finde variety of graces so different and various that in nature they could not stand together There are in Christians certain combinations of graces 1 Look at grace as it first works in the conversion of a sinner When a man is first brought on to God he is then taken up with two contrary effects with joy that God should have such mercy on him and withall griefe and sorrow for his sins whereby he hath offended so mercifull a God as it was with the return of the Jews temporall Captivity Psal 126.1 2 3. We were like them that dreamed then were our mouths filled with laughter They were out of themselves like men in a dream they rejoyced at this their delivery and yet the same people that rejoyced at this their delivery yet in their return they went up mourning with weeping and supplication for their unworthy dealing with God Jer. 50.4 5. And such a combination of affection is there in a Christian at his first conversion he rejoyceth in his deliverance and yet never was there any so kindly mourning as a Christian sensible of Christs redemption and goodnesse to him in this case he mourns as a man that mourns for his first-born Zach. 12.10 2 In the duties of Gods worship there is another combination of affection and that his joy and fear Psal 2.11 Rejoyce before him with trembling When grace is lively and stirring a Christian comes with holy fear and awefulnesse yet none comes with more joy and holynesse A dead hearted Christian he comes very unwillingly and holds back but living Christians are a willing people Ps 110.3 It 's the joy of their hearts to do God any service and yet withall never do Christians go about any duties with more awefulnesse then when they come with most joy In another thing those affections do not concur When a man goes joyfully about his businesse he goes not about it with trembling or if he goes trembling he goes not rejoycing But a Christian though he go about a duty with much fear yet with much joy Psal 130.4 There is mercy with thee that thou mayst be feared Exod. 15.11 God is fearful in praises When the heart is most inlarged to praise God then is it most awefull of God 3 Take a godly man in tribulations when he is most oppressed with afflictions and made sad and awefull by them yet then is the heart most joyous This was an argument of their sincerity 1 Thess 1.6 Having received the Word in much affliction and joy in the holy Ghost Now naturally no affliction is joyous and yet Paul saith We rejoyce in tribulation Rom. 5.3 A Christian under sore pressures of Gods hand that doth thresh them out of his husk is not onely content but joyfull and that is above all nature 4 There is a mixture in his affections in his dealing with men In a Christian you shall finde much patience and yet without all forbearance very patient and yet by no means bearing with evil Rev. 2.2 This is the nature of spirituall patience injuries put upon himselfe he endures with patience but injuries against God he will by no means bear 5 You shall find gentlenesse and meeknesse mixed with much austerity and stiffnesse The wisdome that is from above is peaceable and gentle Numb 12.3 Moses was the meekest man upon the earth yet the same Moses so meek and gentle in his own cause if it be in Gods cause he is so stiffe that when the King would have the cattle left he would not leave so much as an hoof at the Kings command he is inflexible in Gods cause even as the liquid air most easily yeelds to the least fly yet if God set it as a firmament to separate the waters above from the waters below it stands like a wall of brasse it yeelds not only lets it drop through by small drops as through a sieve but not to fall into a deluge So though a Christian be as the liquid air easie and gentle apt to yeeld yet in a cause of God let there be never so great a masse pressing on him he stands stedfast and unmoveable 6 There is a modesty mixt with magnanimity a thing not easily found in moral virtues Paul looks at all his outward priviledges but as drosse and dung in comparison of Christ a man that speaks of himself I am lesse then the least of all Saints Eph. 3.8 though he were not inferiour to the chiefest of the Apostles 2 Cor. 12.11 Yet this modest man Acts 10.37 when the Magistrates had whipped him and his companions and then when they had done would have sent them away Nay saith he but let them come and fetch us see the magnanimity of his spirit when his person or calling or cause is called in question in that case he will put forth himselfe deep modesty and high magnanimity to meet in one man at one time in the same action this is a work above nature Psal 131.1 2. You would think that such a weaned childe as David was should not have an high thought or word in him but he that was thus mean and low and thus weaned from earthly preferments if you come to speak of spirituall things he looks at all worldly things as too mean for him Psal 24.7.9 Lift up your heads ye gates and be ye lift up ye everlasting doors that is let your hearts be lifted up to higher objects then the world can afford his heart is weaned from the Kingdome and Crown but to Gods favour and grace and the Kingdome of heaven why are not these of an higher nature then they Yes and yet in these matters his heart is in a kinde haughty and his eyes lifted up and he exerciseth himselfe in great matters so that a Christian hath not a base spirit but an heart lifted up above the world to the favour of God and pardon of sins and an eternal Kingdome Psal 149.6 Let the high praises of God be in their mouths In the Or ginal high things great and mighty things of God his mighty majesty and power and glory and praise let these be in your mouths He would have a Christians spirit filled with high thoughts and his mouth with high words high words and powerfull threatnings to binde Princes the high promises and commands of God nay the high counsels of God that are unsearchable yet as far as they are revealed a Christian will be prying into them yet with much modesty and Christian magnanimity his spirit searcheh out the deep things of God 7 There is another combination in a Christian busie diligence in worldly affairs and yet