Spirit moves us Labour we to carry our selves not as idle hearers but as faithfull doers labour we to see our spots and deformities and strive to purge them labour we to practise new duties as they are renewed to us 1 JOHN 3.4 Whoso committeth sin transgresseth the Law IN the words and in the following to verse 7. he useth four motives to stir up to self-cleansing The 1. is from the danger of committing sin proved from the proper definition of sin Sin is the transgression of the Law 2. From the end of Christs coming and that was to take away sin 3. From the pattern of Christ who was without sin 4. From the practice of such as have any fellowship by union with Christ Whosoever abideth in Christ sinneth not Set out by the contrary He that committeth sin he hath neither seen Christ nor known him Doct. It is and ought to be a sufficient motive to every hopeful christian to abstain from sin because it is the transgression of the Law Numb 14.41 Why will ye goe up why will ye transgresse the Law The Rechabites were commended because they kept their fathers commandement And he hereby convinceth the Jewes of rebellion that the Sons of mortall men should make more conscience of obeying their dead fathers then his people of his Laws Dan. 9.11 Neh. 9.34 35. Rom. 2.22 23 24. Jam. 2.9 Reas 1 From the Law-giver he looks at every sin as an abrogation of his ordinances Deut. 27. ult He that walks in his Law confirmeth it sets his seal to it They who breake it would make it of no force This is one act of high rebellion against God 2 Sam. 12.7 8. 2 From the wrath and displeasure God pronounceth against every transgressor Jer. 7.19 44.4 3. God takes it as a dishonour to the power and efficacy of his word Jer. 5.22 23. God looks at it as a more boysterous and unruly passage in a man to break the bounds of his Law then for the Sea to breake its bounds 4. From the delight God takes in the keeping and keepers of his Law 1 Sam. 15.22 He more delights in obedience then in the cattle of an hundred hills Prov. 23.26 My Son give me thy heart That is more acceptable then all the Sacrifices Transgression is as rebellion and the sin of witchcraft Reas 2. Feom the Law it self 1 It 's holy just and good and therefore it is abominable to transgresse it For this is a sin against Holinessc Justice and Goodnesse 2. From the vigour and efficacy of this Law offering life to the obedient Psal 19.11 1 Tim. 4.8 Psal 119.16 death to the disobedient Gal. 3.10 Isa 59.1 2. 2 Chron. 16.11 Vse 1. To reprove such as are afraid to breake mens Laws for feare of penalty and are sensible of such dangers but are not afraid to violate and breake the holy and righteous Lawes of God This argues a most rebellious and revolting heart Such are not hopefull christians 2. To teach and exhort us to make conscience of all our wayes and to take heed to our paths lest we transgresse the Law and sin against God Prov. 28.9 If we turn away our ears from hearing Gods Law even our prayers are abominable The consideration of this should keep us from secret petty sins For though man seeth not yet God seeth and will punish 2 Sam. 12.11 12. If we think to get honour profit or pleasure by sin we deceive our selves Is it not as grievous a thing to have our soule wounded by our darling childe as our mortall enemy It is all one to be stabbed to the heart with a pen knife and with a sword Every sin wounds and rents our hearts Abstain we from all sin even the least sin is the transgression of the Law 3. This refutes such as think the Law is not given to the regenerate The Apostle here encourageth hopefull christians not to transgresse the Law Obj. But we are not under the Law but under grace Answ He means we are not under the covenant of works but of Grace Psal 119.105 Obj. As Christs passive obedience freeth from the curse so his active obedience freeth from the commanding power of the Law Answ 1. Christ hath done this and therefore those that are in Christ fear not death by their disobedience nor look for life by their obedience but we look at the Law as a rule of obedience that we may walke according to God and shew that we live by endeavouring to keep his commandements Take heed of Satans slights that would make the Gospel a Supersedeas to the Law in certain things pray not preach not but when the Spirit moveth Thus you shall set up a Spirit of delusion For sin is a transgression of the Law This is a perfect definition of sin transgression is the genus the Law the difference By Law in Scripture without addition is meant the Law of the ten commandements Jam. 4 11 12. 2.10 11. Obj. 1. What if a man sin against the Law of nature is not that a sin Answ Ir is in effect and substance the same Rom. 2.15 Though the Law of nature was more dimly and darkly known Moses law was but a new draught of the Law of nature in innocency Heathen Law-givers Philosophers and Poets have expressed the effect of all the commandements save the tenth Rom. 2 14.15 Obj. 2. Was it not a sin to transgresse the Ceremoniall and Judiciall Law Answ To the Jewes it was The ceremoniall Law was but an examplification of the second Commandement and the Judiciall Law doth but explain the second Table The Judiciall in regard of the equity is included in the morall Law the Ceremoniall stood in force till Christ dyed Obj. 3 Is it not a sin to transgresse the Gospel and is not unbeliefe a sin Joh. 16.9 Is not new obedience required in the Gospel Joh. 14.21 Ezek. 36.27 What say you to the commandements of the Gospel that we should walke as Christ walked Answ The commandements of the Gospel are all of them reduceable under the commandements of the Law God commanding perfect conformity and obedience to his whole will not only revealed but to be revealed If God command David to bring in musick into the Temple 2 Chron. 29.25 though Moses speake nothing of it yet this was expressed to heare and obey God in all things Deut. 18.18 God commanded to hearken to Christ Moses improperly and hiddenly delivered the substance of the Gospel partly in the ceremonial Law partly in the Sacrament of circumcision and the passover Christ was veyled under them Rom. 10.5.6 7 8. with Deut. 30.12 The word of faith spoken of by Moses Gal. 3.24 Transgression is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 want of Law and absence of it when a man speaks and doth without Law what we doe against it or beside the Law it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reas Taken from the end for which God gives the Law to be the means of perfection 2 Tim. 3.16 17.
confesse our sins he is faithfull and just to forgive us our sins as if he should say If we should confesse our Sins truly and yet finde no pardon it would violate the faithfulnesse and righteousnesse of God Obj. You will say you have confessed your sins oft before God and yet have found no pardon Answ Have you confessed your chief sins by which you have most dishonoured God if you hold back any no wonder if God hold back comfort he that hides his sin shall not prosper Prov. 28.13 Obj. You will say you have dealt plainly with God as far as you can tell Answ I ask you hath your Confession been serious heartily grieving for dishonouring of God giving him the praise of his Justice that you have deserved nothing but Hell and doe you magnifie his Mercy and humble your Souls why in this case God may suspend the feeling of pardon but you are in the way to pardon would you commit those sins again you confesse do you hate and abhor them then you are cleansed from them if sin be your greatest burthen then it is pardoned and you could not be cleansed from sin unless sin were pardoned for the same bloud of Christ mortifies Sin that justifies us Therefore as ever you desire to finde pardon go to God confesse your Sins deal plainly and seriously that your hearts may be humbled and you shall finde pardon he doth not indeed limit the time he may make good this promise to some sooner to some later but there is none but he will make it good to them if they wait upon him Vse 3. Of consolation to every Soul that doth confess Sin to God that doth truely and seriously confesse and grieve and mourn for his Sins that confesseth those Sins whereby he hath most dishonoured God and wounded his own soul 1 Sam. 12.19 if you doe thus God will certainly passe by all your transgressions God that hath pawned his Faith and Truth and Justice on it will certainly doe it an honest man will not fail in such a case therefore we may build on Gods Promise for it is as impossible he should deny pardon to such a one as it is for him to be unfaithfull or untrue and though you shall finde many corruptions yet you may conclude you are in the way to further comfort and cleansing therefore let every one that desires to finde comfort in the pardon of his Sin and cleansing from it confesse his Sin to God God hath promised to doe it therefore if you desire to finde pardon and cleansing increased you must look up to him that so you may have your Sins pardoned and cleansed through Christ And cleanse us from all unrighteousnesse Doct. It is a filthy thing to lie in Sin unpardoned or sin unpardoned is filthinesse and uncleannesse it is an unclean and filthy thing Ezek. 36.25 Zech. 13.1 There is a Fountain set open for Sin and for uncleannesse 2 Cor. 7.1 where we see he calls Sin filthinesse and uncleannesse there are many other expressions in this kinde God is willing to possesse men with this truth therefore he compares it to most filthy things 1. To mire and dirt which the Sea casts out Isa 57.20 which is meant of casting forth sinfulnesse 2 Pet. 2. ult it is compared to a vomit and a Sows wallowing in the mire which is loathsome Ezek. 24.6 it is compared to scum which is cast into the fire or into ashes Jer. 16.17 it is called the carkasse of detestable and abominable things hence it is that our best duties are sometimes compared to a menstruous cloath Isa 64.6 so it is called uncircumcision Col. 2.14 and therefore wicked men are compared to dung Psal 83.10 Mal. 2.3 God saith he will cast the dung of their solemn Feasts upon their faces that is their sinfull carriage of holy Ordinances so that God counts sin mire and scum and dung c. he would have us to look at sin as a congeries of all filthinesse if you would put it all together sin would comprehend all Hence it is that the best performances of wicked men are unclean Titus 1.15 the sacrifices of the wicked are an abomination Prov. 28.9 why is sin so loathsome 1. Because it is that which comes naturally from man corrupt it is the naturall issue of corrupt nature therefore loathsome the excrement of a clean person is loathsome much more of a corrupt now this is but the issue of a corrupt nature Lev. 15.8 That which is born of the flesh is flesh John 3.6 Job 25.5 Job 14.4 Vse 1. A ground of reproof to any that boast in sin if it be as mire or scum or dung or a vomit how vainly doe they glory that glory in sin they glory in their shame Phil. 3.19 they glory in dung in their vomit in their base filthinesse Isa 3.9 it is a wofull case to professe filthiness openly if men doe thus woe be to them Vse 2. It should stir us up not to lie in sin one day to an end if a child should lie in its dung or if we should we would think we were unfit for civill company yet such are we as long as we lie in sin unpardoned it should therefore spur us on to repentance and not to rest till we get sin pardoned we shall then be washed from our filthinesse Vse 3. To move us to help one another out of sin we should count it beastly and sluttish if we should let a Child lie in its filth so are we if we let any that we can help lie in their own defilements of sin and were our mindes as quick to smell as our bodies we should as much loath the smell or presence of sin as of filthy dung it is for want of spirituall sence that we are no more affected with it Vse 4. To provoke us to more earnest wrestling for cleansing from sin when we have defiled our selves with sin none can help us out but God others may help the work forward but none can effectually cleanse us but God therefore we should come before God as the Saints of God have done Ezra 9.6 Jer. 31.18 19. Dan. 9.7 we must not come before God with extenuation like Adam we should be ashamed to come into company with defiled bodies we should not say it is our infirmity or a loosenesse we are subject to we have our spirituall loosenesse from God from prayer from our callings from holy duties this is a loathsome thing to pretend loosnesse or infirmity in filthy things therefore let us take shame to our selves and strive for cleansing Psal 51.7 he would be thorughly cleansed Vse 5. It may stir us up to take heed of evill company without and corruption within a man should loath to keep company with base filthy unclean fellows Drunkards Swearers c. 2 Cor. 6.17 and the same Apostle exhorts to cleanse our selves from all filthinesse within 2 Cor. 7.1 we would be loath to have any filthy unclean thing about
him 1. People are to give their Teachers such kinde of respect as Children owe to Parents Gal. 4.14 15. 2. Children owe to Parents imitation in any good carriage and the more they see the Image of God in them the more they are to imitate them so people are to follow their Ministers in any good counsell or carriage that is the duty of Children to their Spirituall Fathers 1 Cor. 4.15 16. it will lie upon the Consciences of people to imitate any vertues they see in their Teachers because they are their Fathers as Children doe imitate their Parents 3. Obedience in the Lord is required of Hearers Phil. 2.22 speaking of Timothy saith he Ye know the proof of him how as a Son with the Father he served with me in the Gospel he makes it his commendation he never commanded any duty to him but he readily obeyed him as a Childe his Father he shewed professed obedience to the Gospel of Christ so people are to yeeld obedience to the Gospell of Christ which they receive from their Ministers Now on the other side it also teacheth Ministers wherein to shew their Fatherhood to their people not onely in begetting Children for that is the least part of Paternity but they are not then to leave them for still there are some Corruptions cleaving to Children from the Wombe which if they be not helped against they will perish Ezek. 16.4 so Ministers will be but Murtherers if when they have begotten Children by the Seed of the Word they leave them to their rawnesse and corruptions of their own hearts and doe not help them against them and help them to grow in grace and make progresse in Christianity 2. Parents train up their Children in all knowledge they can help them to either in Learning or Trades Isa 6.18 so Ministers are to adorn their people with such Graces and Ornaments that they may give them up to Christ as Brides fitted for him 2 Cor. 11.2 3. 3. Ministers are to provide for them an eternall Inheritance 2 Cor. 12.14 Parents lay up for their Children they labour to get an Estate to leave to their Posterity so Ministers are to lay up an eternall weight of glory for their people not onely to get them into Heaven but to load them with an eternall weight of glory fill them with patience and Humility c. and all the graces of Gods Spirit for the Spirit of glory rests upon such he should help them to grow in grace that they might be filled with glory 1. And first labour to help them to grow in Humility a man must lay down all ambitious thoughts or else he will never come to Heaven Matth. 18.2 3. David could not get a Kingdome till he had learned to be like a weaned childe Psal 131. Jer. 45. ult however we shall get but a poor piece of glory the means to be exalted in Heaven is to be humble here on Earth an humble spirit shall be a glorious Soul before Honour goes Humility 2. Labour to help them with patience and constancy for if with well-doing they grow patient in suffering and be ready to run through all conditions for Christs Cause and the Gospel great is their reward in Heaven Mat. 5.10 11. rest not when you have begotten them and see some truth of grace wrought in them but lay up for them a plentifull treasure in Heaven help them to be rich in grace that they may be rich in glory at length Three Graces especially goe to the attaining of the excellency of Glory Zeal in doing Gods Will Patience in suffering and Humility in both and Zeal breeds fruitfulnesse Luke 19.17 19. what was the reason why he that gained more had a greater reward because he was more fruitfull with his Tallents therefore it should be the care of Ministers to help their people what in them lyes to grow in these Graces We come now to the second part viz. the Declaration of the end of his writing These things I write that ye sin not now from this Declaration observe this Point Doct. 2. The end of dispencing any promise or convincement of our sinfull estate is not to give liberty to sin but to prevent sin in us For here the Apostle answers an Objection which might arise If the blood of Christ cleanseth us from all sin then we may be bold to sin it is but running to Christs blood and we shall be cleansed from our sins but he saith I write these things that ye sin not therefore it implies that neither Law nor Gospel should encourage us to sin but restrain us The Law that shews us the impossibility of not sinning but doth not teach us how to sin Rom. 3.20 it shews us sin and to shew sin is not to learne us how to sin but how to avoyd it 2 It shews us not only the nature of sin but also convinceth us of sin and the danger of it Rom. 7.14 Gal. 3.10 And for the Gospel that teacheth that the blood of Christ cleanseth us from all our sins 1 It shews a remedy against sin the blood of Christ and the meanes If we confesse our sins c. but it shewes withall that if we shall hereupon willingly commit sin we doe most ingratefully and prophanely tread underfoot the blood of Christ Heb. 10.29 we account it prodigality to despise precious things how much more desperate is it to despise the most precious blood of Christ 2 The Gospel teacheth us so to use the blood of Christ as that we may mortifie sin and not only get it pardoned but cleansed for the use of the Gospel is to mortifie sin therefore it leads us not to the commission of sin 3 The Gospel begets those graces that cleanse us from sin First It begets faith which purifies the heart Act. 15.9 Secondly It begets hope and that also purifies 1 Joh. 3.3 he that hath this hope purifies himselfe as he is pure Thirdly It begets love and that love constraines us to good and restrains us from evill 2 Cor. 5.14 so that both Law and Gospel dehort us from sin Vse 1. Of direction to Ministers what course to take Two points of Wisdome are hence to be learned First If any misconstruction may arise from your Doctrine wisely to prevent it St. John saw there would arise an encouragement to sin from one Doctrine he had delivered and a discouragement from fighting against sin from another therefore he tells them These things I write that ye sin not but if any man sin c. Secondly Another direction is to frame your selves to dispence Milk to Babes Saint John was a Son of Thunder and a Pillar among the Apostles Gal. 2.9 yet he writing to little Babes tells them thus My little Children these things I write unto you that you sin not it seemes a weake line for such a man but he tempers his Doctrine according to their strength we should be ready to thinke it poor homely stuffe to say thus who
of Christs propitiation that we shall see Gods face with joy we shall pray to him with comfort Joh. 14.21 He that loveth me shall be loved of my Father c. which shews that he will bring rhem together and there shall be a mutuall expression of love to one another and refâ—â—shment in one another God shall take comfort in us and we in him Rev. 3.20 for that Christ goes further in this case than any man can Absolom had offended his Father in slaying his brother Ammon well he flyes away from his Fathers Court Joab procures a Reconcilement but yet he could not satisfie for the blood he had shed he procured indeed so much that he was sent for home by the King but yet saith the King Let him returne to his own house he shall not see my face 2 Sam. 14.24 Joab could not satisfie for his blood and the King would not see his face so there wanted satisfaction and manifestation of the Kings favour well afterwards manifestation was procured but yet there wanted Propitiation because satisfaction could not be made but Christ hath not only procured favour but satisfaction and hath declared his favour towards us Now further Christ hath done this not only for the believing Jewes but all Christians all the World over for to whom doth he speake here why to little Children and what were they why they were Jewes as appears vers 7. who from the first giving of the Law were commanded to love one another now besides these weak Jewes the Apostle saith He is our propitiation including the Ministers of the Gospel and not only so but for the sins of the whole World Now the World is diversly taken in Scripture 1 World is sometimes put for the frame of Nature as Act. 17.24 2 It is sometimes taken for the pleasure and profits of the World as 1 Joh. 2.16 3 It is sometimes put for the wicked of the World Joh. 15.19 4 It is sometimes taken for the Gentiles in opposition to the Jewes Rom. 11.12 5 It is sometimes taken for the Believers of the World 2 Cor. 5.19 though it may have further extent but here it is taken in opposition to Christian Jewes he is not only a propitiation for the Jewes but also for the believing Gentiles But further Christ is not only a Propitiation for his children but for the whole World that is the whole body of the Creation for as by Adams fall the whole World was cursed Christ by his death renewed the blessing to the World again the whole body of the Creation Rom. 8.20 therefore it is said the whole body of the Creation waites for the liberty which the Sons of God have A type of this we have in Noah Gen. 8.20 21. Noah being a Type of Christ and making attonement for the World by Sacrifice God smelt a sweet favour and doth promise that he would no more curse the earth for mans sake and that which was done by Type in him is perfectly procured by Christ all the creatures are encouraged to rejoyce in his Redemption because they are Redeemed in him Isa 44.23 All the creatures are become the servants of Christ subject to the dominion of Christ he hath bought them all Rom. 14.9 Christ is now Lord of all he hath bought not only us but our Ground and Cattle and Houses and our Children and he hath so purchased it that the world shall be a blessing to the Church the Tumults and Agitations and Disorders shall be for the good of his people Quest Whether hath Christ made any propitiation for the wicked for Reprobates how else for all the World Ans You must distinguish between such and the rest of the World in this they all agree that Christ is Lord over all wicked and good he hath bought all 2 Pet. 2.5 so that they are vassalls to be ruled by Christs Dominion he hath bought them for the Churches service to doe them good 2 I say that Christ hath laid down a sufficient price for all and thus much he hath procured Gods patience to forbeare them and his bounty to lead them to Repentance Rom. 2.45 yea he hath procured for them not only gifts fitting them for Magistracy and Ministry and the common Gifts and Graces of his Spirit but many sanctifying Gifts see Heb. 10.29 Quest Is Chriâ—â— then a propitiation for them Ans To makeâ— propitiation is required not only that such a satisfaction and reconciliation be propounded but that they lay hold on it as the sacrifices in the old Law who are they that had an attonement made by the sacrifice they offered only those that laid their hands on the head of the sacrifice Lev. 1.4 so then this is nothing for the propitiation of the Wicked they do not lay hold on the head of Christ they doe not take hold on him as an Advocate and propitiation therefore they are left inexcusable This point is likewise handled by Paul Rom. 3.25 2 Cor. 5.19 the whole world was out with God he purchased something for all Vse 2. It shews that it is a wicked opinion of the Papists that say the bread in the Sacrament is a propitiatory sacrifice for the sins of the World as they wrong Christ in his Advocation so also in his propitiation Heb. 10.10 if there had been need of another propitiation his had been insufficient but they ascribe this to the sacramentall bread to purgatory and they say afflictions are satisfactions for our sins and their own voluntary devotions are satisfactory as whippings and pilgrimages and fastings why if Christ be the propitiation there needs no more but him So also they wrong him in adding other Advocates as Angels and Saints especially the Virgin Mary Object You will say you allow one friend to pray for another here on Earth and to intreat God for him and may not Saints in heaven pray for us as well as Saints on Earth Ans 1. We have both commands and examples for the one Jam. 5. and Paul often desires the prayers of the church but we have none for the other 2 We desire none but such as know our cases to pray for us but it is uncertaine whether the Angells or Saints in Heaven knows us or our wants it is cartain they know not our thoughts 3 And when we desire other men here on Earth to pray for us we doe not make them Advocates as they do Angels and Saints 1 We do not desire them to pray in their own merits and name as they doe the Angels and Saints in Heaven 2 They pray to the Virgin Mary for graces miserere peecati c. and command thy Son to grant such and such things so they ask spirituall gifts of the Saints which is peculiar to God 3 They doe herein ascribe to them certain proper works make them Patrons of severall Countryes and part among them severall offices they pray to one for healing of one disease and to another for another Vse 2 If Christ be
Sin is called errour from the Law Isa 63.17 Jam. 5.20 Prov. 21.16 He that wanders out of the way of righteousnesse shall rejoyce among the dead Vse 1 Of refutation of the works of Popish supererogation which are held forth as better and more perfect then the Law for the Law never commands such things such are those monkish vows of perpetuall virginity and voluntary poverty if these be above the Law then they are transgressors of the Law Isa 1.12 13. Will a man be wiser then his maker holyer then the Law-giver Josh 1.7 8. To devise a worship better then God hath appointed is worse then to faile in breaking Gods Law This is meer impotency the other is arrogancy casting aspersion on Gods wisdome 2. They further hold some sins to be veniall in themselves some mortal If they be sins then they fall under the curse The wages of sin is death 3. That originall sin in the regenerate is no sin but David saith that he was conceived in sin and original sin in whomsoever it is found it is a transgression of the tenth Commandement 4. They say that mans Law doth binde the conscience and the transgression of mans law is sin We answer and grant when these laws are grounded on Gods Laws they binde not otherwise If the breaking of mens lawes is a sin then the keeping of them were a virtue but this is hypocrisie Isa 29. We must be subject for conscience sake 2 Against those that hold that infants are without original sin but the Scripture saith they are conceived in sin 3 To reprove the familists who hold that godly and regenerate men are in no wise subject to the Law but are freed from the condemning and commanding power of it But if they sin then certainly they are transgressors of the Law Vse 2. Of instruction 1. That all the sins and good things found in the whole Bible are to be ranked within the compasse of the ten Commandements 2. That all nations are under the Law 3. That the Law and Gospel mutually thus agree That the Law of Moses is included in the Gospel and yet the Law and Gospel are not confounded founded together The Gospel requires that in the way of thankfulnesse we should keep the Commandements of God Ezek. 36.27 3 This should discourage us from all sin and encourage us to labour to purge our selves from all sin All sin is the transgression of the Law of God Let not pleasures profits or credit allure us to sin against God Shall we for our own ends sin against God and so transgresse his holy good and righteous Law we must take heed how we meddle with that we have no Law for We must prove all our paths by the stony Tables of Gods Law Psal 119.105 Obedience is the fulfilling of the Law and hath great recompence of reward 1 JOHN 3.5 Christ was manifest to take away our sins and in him is no sin THese words containe in them the second and third reason why every hopeful Christian should purge himselfe as Christ is pure The second reason is taken from the end of Christs coming into the world and that was to take away our sins The third argument is taken from the pattern of Christs righteousnesse for in him is no sin From the second reason which is the ends of Christs coming into the world Doct. That the end of Christ coming into the world was to take away our sins By the manifestation of Christ we must understand the coming â—f Christ in the flesh 1 Tim. 3.16 He came for this end to take away our sins Joh. 1.29 Q. But what did Christ for us to take away our sins Answ He became our surety he willingly took upon him the burthen of our sins 1 Pet. 2.24 Isa 5.44 2. As Christ took the burthen upon him so God laid it upon him 3. Christ did take away our sins by imputation as in the old Law every man was to lay his hand on the head of the burnt-offering and to confesse their sins and so by that means their sins were taken away So now in this time of the Gospel we must lay hold on Christ by a true and lively faith challenging Christ to be our Saviour Lev. 16.21.22 2 Cor. 5. ult Thus Christ taketh away our sins by justifying us from the guilt and by sanctification he cleanseth us from the spot and staine of them Ezek. 36.25 1 Joh. 1.8 This he doth three wayes 1. By his death he overcame the principall enemies of our salvation as the Devil Heb. 2.14 and he hath overcome the world which was strong to carry us captive by flattery and fear Gal. 6.14 He hath crucified the body of sin and corruption in us Kom 6.6 2 By sending such ordinances into the Church as might cleanse us Ephes 5.36 Prov. 13.20 Isa 27.9 The fruit of afflictions is to purge away sin 3 He hath sent his holy Spirit into our hearts to change us A Spirit of faith purifying Act. 15.9 and of hope and love 1 Joh. 3.3 Gal. 3.14 We receive the Spirit of grace which makes Gods ordinance effectuall to eleanse us Vse 1. Of instruction to every one that is afflicted in conscience for sin and knowes not how to be eased and purged It is not fair buildings musick and merry company that will take away sin This course will make thee worse But this thou must doe consider to what end Chtist was manifested and sent into the world was it not to take away our sins But I finde not this wrought in me I find the world and lusts of my heart prevaile against me Christ takes away the burthen and debt of sin by undertaking to accept and bear them 1 Joh. 2.2 Mat. 11.28 The Father hath laid on Christ the iniquity of every weary and broken soul Now we must get to Christ and confesse all our iniquities and leave them upon him calling upon him for grace and mercy 2. To comfort those that depend upon Christ for mercy and have confessed their sins to him If he have taken away sin it is done effectually Heb. 10.1 to 10. 3 To teach every soul that believes that Christ came to take away our sins to renounce and abhorre all sin and to cleanse themselves from all filthinesse of slesh and spirit Let us not take Christs coming into the world in vain but give all diligence to purifie our selves as Christ is pure And in him is no fin This is the reason which is taken from the spotlesse innocency of Christ Doct. That Christ is spotlesse and pure from sin Luk. 23.22 41. Pilate and the Centurion acknowledged him to be so Heb. 4.15 Joh. 14.30 1 Pet. 2.21 22. 1.19 20. Reas 1. In regard of the purity of the divine nature If there had been sin in the humane nature of Christ it might have been said that God was a sinner 2. That he might fulfill all the legal types and sacrifices which were to be without blemish 3. From
hath the Law of God in his heart else he could not sin for sin is the transgression of the Law Satan at first had the image of God stamped upon him he was created in holinesse and righteousnesse having all the Commandements of the first and second Table written in his heart Job 1.6 They are called the Sons of God but sinning against holinesse and righteousnesse they did transgresse the Law of God 2. It confutes the Anabaptists that say by the parents sin enters into the world not by propagation but by imitation onely whence it follows that children sin not tiill they are capable of imitation But why doth David then complain he was born in sin 3. It exhorts us all to a threefold duty 1. It teacheth us for to walk more circomspectly against Satan for he knows all the wayes and methods of the Sons of men therefore we had need pray daily deliver us from evill and lead us not into temptation 2. It teacheth us to loath sin and all the wayes of it You cannot walk in a way of sin but you have Satan for your companion 3. Take heed especially of continuing long in any sin Many there are who not onely now and then fall into sin but ever from the beginning to the end walk in sin Are they not herein truly patterns of the devill Vse 4. This may teach Gods servants never to be weary of well-doing The Devill is not weary of sin he is alwayes imployed therein and yet is not weary It is his meat and drink to sin to draw in others to sin And if Satan find such pleasure in sin then you may much more finde comfort in well-doing If he be not weary to aggravate his own sin and misery be not you weary in getting grace and peace to your selves and others As he is industrious in sinning and accusing the brethren so let Gods servants take heed of accusing their brethren Take heed of slander do not beleeve Satan he is a deceiver he is an accuser he is your enemy In the former verses seducers were crept into the Church now to prevent the seducement of the people of God to prevent future delusion and withdraw them from present errors St. John sets down two principles of Christian practice 1. He that doth righteousnesse is righteous 2. He that sins is of the devill First because the devill sinned from the beginning The second argument is from the contrary end of Christ comming Thirdly from the practcie of every child of God vers 9. From the second argument taken from the end of Christs coming note Doct. The end of Christs coming into the world was to dissolve and loose the works of Satan This was expresly foretold Gen. 3.15 The seed of the woman shall break the Serpents head that is the projects and plots of Satan When as the devill did plot to bring our first parents into sin and so into eternall misery and fellowship with him therein Head is taken for dominion and power which he hath in our hearts What is it to loose and dissolve It implieth that the work of the Devill was knit in divers hnots A three fold knot 1. He had tyed our nature to sin that you cannot draw mere nature but you must draw his corruption Gen. 6.5 John 3.6 Rom. 7.14 2. There is a binding of one sin to another Draw one sin and you draw all Deut. 29.19 3. If we draw sin we shall inevitably draw punishment Rom. 6. ult Gen. 2.17 Gal. 3.10 What is a curse That is a curse that sets us further off rom God Heb. 2.14 Prov. 1.32 Christ came into the world to loose these knots But how did Christ coming into the world loose works of Satan By Christs manifestation you must understand the whole worke of Christs meditation Christ by his innocent birth holy life righteous and holy suffering hath procured pardon of sin and having gotten it sin and punishment is dissolved But may not our natures be corrupt though our sins are pardoned Gal. 4.4 5. The same Spirit that makes us cry Abba Father Rom. 8.14 15 16. leads us into all wayes of holinesse righteousnesse Hence our wayes are healed and our course of sin broken off But though God hath broken off the wicked course of a mans life Luke 19.48 Yet we are still bittery intangled with the corruptions of our owne hearts Hos 4.8 9. Vse 1. To teach such as live in any sin or are the Authors of any sin that this is a sign that they are of the Devill because they tye those knots which Christ came to loose 2. Of tryall whether we be indeed born of God or not Would you know whether Christ came effectually for you if he did then he hath untyed those knots and snares 3. This may be a ground of exhortation to two or three severall duties 1. Take heed of all sin and allow not your selves in any If you do the work of Satan you dissolve the work of Christ 2. This exhorts all that finde their souls so intangled to labour to dissolve the work of Satan Now none can dissolve it but Christ he came for this end therefore make we our moan to him And because this will not serve unlesse we give up our selves wholly to be ruled by him therefore let us resigne up our souls to him wholly to be wrought upon by the Word of God 3. To exhort us to comfort our selves who have given up our selves to Chirst If we see that Christ hath begun to pardon our sins to cut us off from sin and to mortifie it he will perfect this good worke Deut. 32.4 Rom. 16.22 1 JOHN 3.9 Whosoever is born of God doth not commit sin for his seed remaineth in him and he cannot sin because he is born of God THE third argument whereby St. John proveth that he that committeth sin is of the Devill is taken from the common practice of Gods children who are so far from gratifying the Devill by commission of sin that whosoever is born of God sinneth not In the Verse there are three things 1. The course of a childe of God He doth not commit sin 2. The cause of it The seed of God is in him 3. This is amplified from an impossibility of sinning which is in regard of his new birth Doct. The seed of God in the hearts of Gods children preserves them not onely from sin but from possibility to sin To be born of God is the same with the seed of God What is this seed of God 1 Pet. 1.23 The Word of God is an immortall seed and that not in the letter but in the spirit To be born again is when the Word and Spirit hath framed a man to the image of God A man is then born again when the Word and Spirit hath done the work of seed For many a man knows the Word is true the Devill knows the Word well enough but the Word is then seed when the soule of a man doth
of Perseverance opens no door to carnal liberty 2. 28. Perseverance is the duty of all Christians Ib. Such expect Christ with boldnesse and receive him without shame at his coming Ib. Prayer made well never speeds ill 5. 14. What it is to Pray according to Gods will and in the Spirit 5. 15. Prayer obtains life for a fallen Brother 5. 16. No warrant to Pray for those who have committed the sin against the Holy Ghost 5. 16. Prevention of sin is the end of conviction and illumination 2. 1. We must be wean'd from Pride of life 2. 16. Motives and means thereunto Ib. Profession See Opinion A sincere Professour yeilds obedience to one Command as well as an other 4. 21. Christ a Propitiation for the whole world 2. 2. Christ was sent to be a Propitiation 4. 10. There were false Prophets in Johns dayes 4. 1. We may receive any thing by way of Ordinance not so by way of Providence 2. 16. Christs Purity is our Paterne 3. 3. R Reading converts not 5. 13. It promotes evidence Ib. A Regenerate Christian is a victorious Christian 5. 4. It s a sinfull conceit to hold a man may be saved in any Religion 2. 23. Riches without an heart to help our Brethrens necessities argue there dwells no love of God in us 3. 17. Jesus Christ is Righteous 2. 29. Such as worke Righteousnesse are born of Christ Ib. They who know Christ to be Righteous know Righteous ones are born of God Ib. None can know Christ to be Righteous but he that is sensible of his own unrighteousnesse Ib. S The Seed within preserves from sin 3. 9. A double use of Scripture 2. 26. The properties of Scripture 1. 3. All sorts and Ages must be conversant in it 2. 13. The Sending of Gods Son is a manifest token of his love to us 4. 9. God Sent his Son that we might live by him Ib. This Sending of Christ was a token of Gods free love 4. 10. Seperation from our Churches examined 2. 19. Reading of prayers no just ground of Seperation Ib. Upon Sight of Sin in a Brother we must pray for him 5. 16. Sin is the transgression of the Law 3. 4. and this should be motive enough against Sin Ib. Sin unpardoned is filthy 1. 9. is unrighteousnesse Ib. Sin pardoned is cleansed Ib. Sins removall the end of Christs coming 3. 5. Sinners have enemies pleading against them 2. 1. Why the Sin against the Holy Ghost is unpardonable 5. 16. Sonship a note of wonderfull love 3. 1. The Spirit received dwells in Gods Children for ever 2. 27. It s no Spirit of delusion but of truth Ib. The Spirit bestowed on us is an evident sign of Christ dwelling in us 3. 24. 4. 13. The Spirit is given to them who love each other 4. 13. The Spirit breathing in the Conscience bears witnesse that Christ came by water and blood 5. 6. This witness-bearing Spirit is a Spirit of truth Ib. The Spirit water and blood are three principall witnesses 5. 8. How the Spirit certifies the hearing of our prayers 5. 15. Spirits must be tried before trusted 4. 1. T There is no better Teaching for matter or manner then the Teaching of the Spirit 2. 27. Teachers of two sorts 4. 4. worldly Teachers and godly hearers have a conflict Ib. What is required to a Testimony 5. 9. A fearfull Conscience lyes in Torment 4. 8. The World and its lusts are Transitory 2. 17. U The least of Gods Saints have an Vnction 2. 20. By it they know all things Ib. and the truth 2. 21. and true Religion Ib. This Vnction is received from the Father 2. 27. It teaches or assures of perseverance Ib. W Walking what 1. 7. Want of love a manifest sign of the Devils Childe 3. 10. Christ came to execute his Office by water and blood 5. 6. Why Christians are so troubled with Withdrawings of the Spirit 2. 27. Unlearned men why Witnesses of the truth 1. 2. The six Witnesses are divine and inward Witnesses 5. 9. Why Christ is called the Word 1. 1. The Word abiding in us and pardon goe together 2. 14. The Word abiding makes us strong and victorious Ib. The Word read and heard is a message from God 3. 11. World what it means 2. 15. 2. 2. It s not to be loved Ib. Love to our own lusts and to Worldly lusts is in us Ib. Love of the World is enmity with God Ib. The three capital lusts of the World 2. 16. All the lusts of the World are of the World Ib. We must be wean'd from what comes from the World Ib. Means to mortifie Worldly lusts Ib. The World knows not Gods Children 3. 1. Thence they suffer the more in and from the World 3. 2. The Apostles when absent taught Gods people by Writing 2. 12. None were converted by the Writings of the Apostles 2. 21. Y Sathan is an especiall enemy to young men 2. 13. Is often overcome by them Ib. Spirituall strength in Young men is a grace highly acknowledged 2. 14. FINIS
he will be ready to storm if a man takes crosses impatienly he thinks they fall on him undeservedly Vse 5. Learn not to be censorius reject not others for sin we ought not to do so but for wallowing and walking in sin but despise them not for sin for in many things we sin all and truly if we be over censorius we profess our selves to be no sinners for if we were we would pitty them and look most to our selves Mat. 7.5 6. If we say we have no sin we have no truth in us Now on the contrary Verse 9. we have a note of a good estate If we acknowledge our sins he is faithfull and just to forgive us our sins and to cleanse us from all unrighteousnesse Doct. Vnfaigned confession of our sins to God is the ready way to the pardon and healing of them Confession is the ready way to Justification and Sanctification pardoning of sin and cleansing from sin This place is stood upon by Bellarmine for auricular confession he saith it is meant of confession not to God but to the Priest and what is his ground but this to the confession here spoken of is a promise made of pardon but no word of promise in Scripture to confession to God but to confession to the Apostles and Ministers of Christ John 20.23 But 1. It is a notorious Falshood to say that no promise is made to him that confesseth to God Prov. 28.13 we understand it of confession to God he denies it because he speaks it of confession to him from whom sin may be hid which cannot be from God But yet many a man hides his sin from himselfe and will not search into his own heart and labours to hide it from God Isa 29.15 Ps 32.3 4 5. And that that place in the Proverbs is meant of confession to God appears in that he speaks it of confessing to him of whom he might finde mercy but confession to man often brings ruine I would yet further ask them if there be no place that expresseth pardon to him that confesseth his sins towards the Temple see Psal 32.5 6. Job 33.27 and that whole prayer of Solomon 1 Kings 8. runs on promise of Pardon to him that confesseth to God and God answers to that Petition Chap. 9.3 and now that Solomons Temple is destroyed we have a greater than the Temple whereof that was but a type if we confesse our Sins and put up our Prayers in the name of Christ our Sins shall be pardoned and healed and for that place John 20.23 we say there is no mention of Confession but they have a power to remit them without confession according to Acts 9.17 Ananias comes to him without hearing a word from him Acts 22.16 his Sins were not remitted by confessing them to Ananias but by calling on the Name of the Lord indeed if a man be burthened in Conscience it is meet he should confesse his faults to the faithfull Ministers of God and request their help and prayers James 5.16 which is meant of Ministers as well as Lay-men of Christians in general Mal. 2.7 Q. But what difference will you make between Ministers and Lay-men if you say we may confesse our faults to Lay-men in private A. When Christ saith those sins you remit are remitted it is not meâ—â—t that they have judicial power to absolve them and say Ego absolvo te in nemine Patris filii spiritus sancti but he hath given them a Ministerial power to declare remission of sins to them that are penitent if they see them penitent and humble they may declare some promise whereto pardon is annexed Obj. But common Christians may doe thus and is there no difference between Ministers and them Ans God is wont more usually to blesse a Ministers discerning of the estate of a man and applying comfort than other common Christians Rom. 10.14.15 the ordinary way of faith and to get comfort by faith is by the Ministry of the Gospel If we confesse our sins he is faithfull and just to forgive us our sins faithfull and just expressing the truth and righteousnesse of God in making good his promise to those that confesse their sins To forgive Sin is to free a man from Sin and Punishment and to remit it Jer. 31.33 To cleanse from Sin is to mortifie Sin and quicken Grace Reas 1. In respect of God 1. From the great Honour confession of Sin doth to Gods Justice no man confesseth his Sin to God but he glorifies Gods Justice though he should deal never so hardly with him yet his Justice should be magnified Psal 51. Neh. 9.33 Dan. 9.7 2. It sanctifies the name of Gods grace why doth the Apostle so set out the sinfulnes of all in Cap. 2. 3. ad Rom. but that he might magnifie the riches of Gods grace it shews that if they have any mercy it is from Free Grace Reas 2. In respect of our selves 1. It exceedingly humbles us and makes us willing to accept any hand of God Lev. 26.41 42. how doe these men come to be humbled if they confesse their sins and the sins of their Fathers this will humble them 2. Confession of sin to God doth restrain us from Commission of sin for a man considers he must come before God and break his heart for it and an ingenuous heart is more ashamed of his sin before God than before men Ps 51. Against thee against thee onely have I sinned that most affected him 3. Confession of Sin makes us examine our selves and that is very profitable when a man comes and considers the frame of his heart and life it afflicts him much as the searching of a Wound doth anguish the Body so examination of our selves doth much afflict our souls Now for the properties of this Confession it must be serious and sincere and with a resolution to doe so no more when a man confesseth his sins with griefe of heart that he hath offended God and resolves never to doe the like again this is very effectuall Vse 1. It serves to teach us that in Scripture phrase the repentance of an humble Sinner goes before Justification and Sanctification many a man comes to be humbled and yet is confident his sinne is neither forgiven nor his heart sanctified if Confession be the way to Pardon what need a man confesse his Sins if he be truly perswaded they be forgiven we grant therefore that Repentance is the way to Pardon to the sence of it at least It is a question whether Repentance go before Faith or Faith before Repentance I answer if you take it practically there is no man that either believes his sin pardonned or healed till he brought to Humiliation contrition and sorrow Vse 2. To teach all that stand either in need of pardon of Sin or cleansing from Sin what course to take the best have need to increase it but didst thou not finde pardon at all or cleansing here is a plaine Promise If we
the Saving Truths of God are comprehended 1 In Repentance for Sin 2 Some lead on to Faith for pardon 3 Some lead to Mortification of Sin 4 Some tend to Sanctification from Sin to be accomplished in due time now if a man be without sin to what purpose are all such exhortations to Repentance To what purpose are all Scriptures tending to faith in Christ To what purpose are such as tend to Mortification or Sanctification so that he that denies sin to be in him he not onely sins against God and makes him a Lyar but he doth also Heretically erre in overthrowing all saving Truth the Doctrine of Repentance of Mortification of Faith of Sanctification all these are over-thrown If a man apprehend or professe perfection in himselfe it is impossible a man should have any truth of Grace believing he hath no need of Repentance or Faith in Christ or Mortification or Sanctification this is a terrible point St. John may well be called Boanerges a son of Thunder for these are thundering speeches he that saith he hath no sin is a Lyar against himselfe against God a Blasphemer an Heretick Vse 1. To confute perfect obedience to the Law as the Papists hold that Justification is by Works were there no other Errours but this it is Blasphemous Atheisticall and Hereticall and overturns the foundation of Religion for what is the foundation of Religion but the Doctrine of Repentance and Faith and if any be justified by Works he hath neither need of Repentance or Faith if righteousnesse be by the Law then Christ dyed in vain and his bloud is of no effect Gal. 5.14 therefore that opinion is vain that Popish Religion and ours may be reconciled let St. John put in his judgement he tells you that he that saith he hath no sin that he hath fulfilled the Law and is justified by Works there is no truth no saving truth in that Religion that teacheth so therefore it is impossible he should have any saving Religion in him that holds Justification by Works that holds Merits he makes God a Lyar and his Word is not in him For 1 God then should send his Son in vain Gal. 2.19 20. 2 Christ himselfe should be in vain and should lye for he teacheth us to pray Forgive us our debts now if we have none Christ lyes in saying so 3 The Holy Ghost should be a Lyar when he was sent to convince us of sin and there is none in us he should lye unto us 2 It shews the wickednesse of their Opinion who say the Virgin Mary had no sin if she had said so her selfe she had been a Lyar and no truth had been in her 3 It reproves the Catharists of old Vse 2. It shews us a necessity of taking up daily such a perswasion as this that this day we sin this day we have need of Christ and need of Faith we must daily take up this perswasion or else we have no saving truth in our hearts and if every day we be possest with a perswasion that we are subject to sin not onely Venial but Mortall that we have need of Christ of Repentance of Faith and that we can never say This is the day wherein I have not sinned if we be thus possest it will lead us on to all that saving Knowledge of God and of the Word as may keep our hearts alwayes in an holy frame such a man will be ready to think I have need to renew my Repentance to day I have need to lay hold upon Christ I have need of Mortification therefore the Apostle would have us take up a daily continuall perswasion of this that we are sinners therefore we are daily to consider with our selves wherein we have failed and to renew our Repentance and to look up to God for pardon of such and such sins and for sanctification otherwise we shall weaken our grace and Divine truth daily if we daily take not up such a perswasion we shall begin to sit loose from the saving truths of Gods Word and the power of it in our hearts not but that many Christians may sit loose from this truth yet so far as we neglect this so far we dishonour God and weaken our grace Vse 3. It will serve to teach us that whosoever walks in the sence of his own sinfulnesse is possest of it and conscious of it such glorifie Gods Truth and magnifie the power of his Word in their hearts God hath said it and we witnesse it in our hearts we bear witnesse that Christ was not sent in vain that the Holy Gost was not sent in vain Mat. 21.31 Publicans and Harlots enter into the Kingdome of God before you Why because Publicans and Harlots were sensible of their sinfulness and so would soon be convinced of their sinfull estate and so acknowledge their need of Repentance of Faith of Mortification and Sanctification whereas the Pharisees that thought themselves just they were not sensible of their sinfull estate and so saw not the need of Repentance c. Vse 4. And because St. John writes this Epistle that their joy might be full that the joy of a Christian may be always like the Moon in the Full never in the Wain and Eclipse as any Christian therefore desires such fulnesse of joy let him be daily sensible of his sin what is the reason that many Christians faile in thir confidence and fall into doubts concerning their estate I would ask you whether you have walked in a sence of your sinfulnesse daily If not no wonder though your joy be over clouded and Eclipsed Saint John would have us strongly perswaded of this If we say we have no sin we make God a Lyar c. therefore if any Christian can go all the day without any sence or remorse for sin his heart startles him not if it be thus no wonder though his joy be eclipsed On the contrary if you go on continually in a sensible apprehension of your sinfulnesse and so renew your Repentance and Faith and Mortification this will make you still to cleanse your selves daily and so you would keep your joy renewed daily We never had cause to complain of our estate but it was by reason of hardnesse of heart and how come our hearts to be hardned sin gets within us and we perceive it not and so we are hardned by it and then our joy is overclouded Heb. 12.13 14. Heb. 3.13 therefore if we would keep our hearts from hardnesse let us labour to spy out our sins and be humbled for them daily and so you will keep a soft heart and a soft heart is commonly peaceable 1 JOHN 2.1 2. My little Children these things write I unto you that ye sin not And if any man sin we have an Advocate with the Father Jesus Christ the righteous And he is the propitiation for our sins and not for ours onely but also for the sins of the whole world VPon the former points delivered might arise an
could not have said as much Vse 2. Of reproofe to the Papists who lock up St. Johns writings from the people they may not be suffered to read them why if he write them for this end that they might not sin then they give the reins to sin that deny leave and liberty to read them Vse 3. To teach us the poysonful corruption of our natures that out of the purest soundest Doctrine gathers poyson Saint John fore-saw that from his Doctrine they would be ready to gather false conclusions So Rom. 5.20 when St. Paul had delivered the free Doctrine of Justification see what use they make of it he had taught that as sin abounded so did grace much more abound now he saw that they would be ready to gather false conclusions from this therefore he prevents it Chap. 6.1 shall we then sin that Grace may abound God forbid therefore it must make us out of love with our selves the commonest meats are most nourishing and good other rare meats commonly breed distempers but some stomach will corrupt any meat so the plainest points of Religion are the soundest and best but such is the corruption of our nature that it is ready to gather poyson out of them Vse 4. To teach us when we have made a good use of the Apostles writings viz. when they divert us from sin if you be restained and kept back from any sin by them you make good use of them St. John wrote this Epistle that they might not sin labour therefore by reading thereof to be made more cautelous against sin 1. If we can to doe no sin 2. If we doe to disallow it and hate it and so it will be as no sin to us We come now to the third point viz. the consolation If any man sin we have an Advocate with the Father c. as if he had said how can it be that we should not sin he had taught the contrary and told them he wrote those things that they might not sin but yet for all that notwithstanding their best care and indeavour it could not be but they would sin but here is the comfort if any man sin we have an Advocate with the Father c. he doth not say any man hath an Advocate with the Father but I and you and such as we are we have an Advocate with the Father now what is an Advocate sometimes it is applyed to the Holy Ghost somtimes to the Son to the Holy Ghost John 14.16 he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both because he is a Comforter and because he is an Advocate how not in pleading our case before the Father but by pleading in our hearts in giving us the Spirit of Grace and Supplication as the Apostle saith Rom. 8.26 as in Law he may be said to be our Advocate that draws our petitions for us the Holy Ghost doth not plead for us in heaven but he draws our petitions for us so that they are accepted in heaven Rom. 8.27 he doth speak good things from God to us and good things from us to God 1 Cor. 2.3 he tells us of our peace with God and our comfort and helps us to plead with God But properly it is the office of the Son to be Advocate an Advocate in Court is a more speciall pleader in the behalfe of another whose person and cause is there to be judged of and so Christ is our Advocate in speciall manner with the Father Doct. Every sinner hath Enemies that before the Father in heaven plead against him If any man sin c. there were no use of an Advocate to plead for us if we had none to accuse us and plead against us we no sooner sin but we have accusations put up in heaven against us and so our Advocate puts in for us what be these adversaries 1 Our own sins they plead against us and accuse us day and night some sins doe in a speciall manner plead against us and those are crying sins Gen. 4.10 the murther of Abel was a crying sin Gen. 18.20 the sins of Sodom cried and Ezek. 16.49 there are four things of Sodom mentioned which cryed to heaven for Vengeance Pride Idlenesse Intemperance Unmercifulnesse to the poor so sometimes detaining the labourers wages James 5.4 so also oppression Exod. 22.22.27 these are speciall crying sins because they will give God no rest till he hath revenged them in this World they will not stay till the last judgment but call for present judgment but all sins doe speake in the Lords ear and call for vengeance against us 2 Another Adversary that accuseth us is the righteous Law of God which we have broken that the word may not be in vain Joh. 5.45 3 The third Enemy is Satan that accuseth us night and day Rev. 12.10 so he did Job Chap. 1.9 10 11. he accused him of hypocrisie because he had no reall reason to accuse him therefore he surmiseth one 4 Our own conscience accuseth us and that is as a thousand witnesses Rom. 2.15 Vse 1 To take heed how we make bold with any sin you may put upon them a pretence of pleasure or profit or credit but there is no sin we commit but pleads against us yea and stirs up the Law and Satan and our own consciences to plead against us too 2 It teacheth us the miserable Estate of a poor sinner that goes on in sin and never takes any care to get Christ to be an Advocate for him he may hope that Christ pleads for him in Heaven but this is a vaine hope so long as he goes on in sin but he may be sure that sin and Satan and the Law and his conscience accuseth him and he having none to plead for him what a wofull case is he in 3 It may stir us up to get an Advocate that may plead for us against our accusers Doct. Every Child of God hath the Lord Jesus Christ in Heaven to plead his cause for him If any man sin we have an Advocate with the Father Jesus Christ the Righteous he doth not say every man that sins hath an Advocate but we have an Advocate that is I and you and such as we are the children of God Rom. 8.34 he makes intercession for us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interpellat pro nobis he interrupts the accusation and strikes in for us Heb. 7.25 because he hath not only dyed for us and risen for us but he follows the buisinesse to the utmost till it be accomplished How doth he make intercession for us 1 He doth not fall down at his Fathers feet but he acts the part of an Advocate by his presence at the Throne of Grace so that his presence cuts off many accusations it being known he is our friend and stands for us they dare not be so bold Heb. 9 24. 2 He not only pleads for us by his presence but he intercedes for us by the merit of his blood and that pleads more powerfully for us than
for Gods service 1 JOH 2.17 And the world passeth away and the lusts thereof but he that doth the Will of God abideth for ever TO disswade them from the love of the World and the Lusts of it the Apostle useth three Arguments 1 Vers 15. 2 Vers 16. 3 From the contrary disposition of them that love the World and them that keep the Word as if he should say That which is eternal ought not to addict it self to transitory things but you that have your sins forgiven c. are so Ergo. So then this third Argument is taken from the frailty and ficklenesse of all these outward things and the constancy and perpetuity of heavenly things therefore be weaned from the one and affect the other By the World is meant all the Creatures all the fashions and courses of the World the condition thereof Honour Credit Profit Pleasure all these passe away Doct. The World and all the Lusts thereof are of a transitory and fading condition So saith the text very inconstant now here presently gone the things of the World are transitory and transitory they are in three respects 1 The world passeth away 1 Cor 7.31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. the shape and fashion of the world passeth away the word is taken from the presentation of the world as upon a Stage a man seldom acts the same part a week together you shall never see the world or the Creatures in the same state long now in one state then in another come now and you shall see a man married come again and you shall finde him a Widower sometimes joyful sometimes doleful crying Have pity on me O my friends sometimes again in abundance of sorrow over-night and joyful in the morning 2 In respect of the fleeting and fading condition of the estate we do enjoy whilst we do enjoy it fleeting and passing away by little and little even while you rejoyce in it Isa 40.6 7. where hee compares them to flowers which whilst they flourish decay what are all the comforts of the world but a Nose-gay which for the present thou smellest sweetnesse and comfort in yet even as a Posie whilst thou smellest at it fades and dyes so are all the comforts of this World even fading and decaying whilst thou enjoyest them Again All the sorrows and vexations of the world passe away sorrow abides not ever nor cares yea in the midst thereof wee may finde some joy Psal 94.18 19. yet many times we adde sorrow to sorrow wee think wee shall go on in the bitternesses of our souls all the day but he was deceived Isa 38.15 3 In regard of the passing away and fading of all worldly things Eccles 1.4 one generation passes after another and so do all other comforts yea the World it self shall be consumed 2 Pet. 3.10 the individuals consumed the Elements changed Psal 102.6 7. Q. 2. How do the lusts of the World passe away A. The lusts of the flesh the lust of the eye and pride of life which are the sum of all the ways of the sons of men all his time is spent either in pleasure or profit or credit and now all these passe away 1 Because they are oft disappointed of those objects which they aime at a man pursues pleasure but he findes sorrow another Profit but it fades away another in ambition seeks Honour and Glory but Psal 112.8 9. The desire of the wicked shall perish it shall be as the house of the Spider 2 These passe away because when a man doth enjoy them they fade and wither away in it a man strongly desires a thing but as soon as hee hath it he is weary of it 2 Sam. 3. as David that desired the water of Bethlehem or as Children soon weary when they have that thing they desire so Gal. 4.15 16. see how their affections to him were dead Psal 26.2 139.23 24. when David lookt at the wayes of his own lusts he desired God to winnow him and see if there were any way of wickednesse in him implying though sometimes he had lusts in his heart yet now he found none 2 Sam. 13.15 Ammon had a strong lust to his Sister Tamar but when he had fulfill'd it he hated her more than he loved her so when we have fulfilled a lust we are not satisfied with it but say to it arise be gone as a Bee when it hath suckt something from one Flower goes to another and then to a third so we are soon weary of lusts there is an emptinesse in the Creature no way able to satisfie the desires of mans heart but they are soon weary and therefore desire variety 3 From the perpetuall destruction of these lusts and our selves with them when we dye all our lusts dye with us all our pride and wantonnesse yea in Hell there are none remaining but such as come from disappointment of hope as discontent and murmuring and obstinacy and Blasphemy and dispair but all other lusts gluttony incontinency ambition dye with us therefore well saith the Apostle the World passeth away and the lusts thereof they are all but for a season Vse 1. Is it so that they all passe away all the Creatures and all the lusts of the World are transitory then it may be a strong ground of exhortation to old men and young love not the World nor the things of the World this is the counsell of an aged Apostle when he was near a hundred years old he spake it out of experience of heavenly things and vanity of the World doe but consider the things themselves in their own estate love not the World nor the things of the World for they all passe away on this ground Solomon exhorts us not to set our hearts on the World Prov. 23.4 5 on riches which is the way to honour cease from thine own wisdome you think it wisdome to provide a large Estate but it is folly Wilt thou set thine eye on that which is not riches certainly make themselves wings and fly away like an Eagle suppose one of you should invite your friend to dinner and lead him to your Garden or Orchard where he finds a company of wâ—ld fowle and you tell him be of good chear yonder is good store of wild fowle we shall have but when you goe to take them they fly away how will his expectation bâ— frustrate so it may be thou hast thy fields well stockt thy houses well fil'd and thou sayest now soul eat drink thou restest refreshed in them and settest thy heart on them but God saith O fool this night thy soul shall be taken away and then whose shall all these things be or else sheep rot and Cattle dye casualties by Sea heavy losses take away a mans Estate suddainly never did wild fowle more deceive them that set their eyes upon them than riches doe the owners thereof Vse 2. May teach all that desire perpetuity and constancy in any condition trust not in riches honour
A. 1. This comes from want of thorow and entire fellowship with the Lord Jesus for though they may have much joy and comfort in the Members of the Church yet it is but a Land-flood all that joy and grace may be dried up unlesse they partake of that Fountain which never fails and as the Lord told Samuel They have not rejected thee but me they have rejected so see you any departing from the Church they departed from Christ and union with him first Dan. 11.34 35. many cleave to him but feignedly Heb. 12.13 when a man haults between falshood and truth or God and his lusts he will be turned out of the way 2 From the stumbling-blocks they meet with in 1 The Church first persecution Matth. 13.21 that makes some offended 2 Hard Doctrin Joh. 16.66 the Doctrin of Purity seems harsh Doctrin to them so the Doctrin of Predestination offends some 3 There fall out some admonitions or reproofs to be dispenced to the Members of the Church now if they come with proud unmortified spirits they will be offended at them and fly back again this was the cause of Simon Magus his Apostacy when Peter reproved him sharply he could not brook it but fell off and set up a false Doctrin and lying miracles to subvert the Apostles Doctrin some depart from others because they think themselves more holy than others Isa 65.5 either they give offence to others or others to them Vse Shews us our duty not to rest our selves satisfied in that we are Members of the Church we may live in the Church and partake of the ordinances yet after fall off therefore be sure that you give up your selves first to the Lord and then to the Church otherwise keeping any pride or covetousnesse in our hearts it will make us fall off pride will make us take offence at others and others at us and covetousnesse will make us fall off when we meet with persecution and losse of goods and liberty for Christ therefore come with humble and mortified hearts and give up your selves to Christ and then you shall not easily give offence to others and will be content to part with any thing for Christ and so will continue Members of the Church Doct. 2 Such as depart from the Church were never Members of the Church They were not of us that is of the Apostles nor of us that is of such whose sins are forgiven them either old men or young or Children Q. What is the Church or who are the Church 1 The Church is called a company of Saints because they are holy in heart and practice 1 Cor. 14 13. 1 Cor. 1.2 2 The Church is called an elect people 3 They that are indeed of the Church are such as shall be saved Acts 2 ult as all those that were in Noahs Ark were saved so all those that are true Members of the Church Grounds 1 From the near fellowship such have with the Catholique Church and so certainly are of the number of the first born written in heaven Heb. 12.23 therefore Christ saith all his sheep hear his voice Joh. 10.2 3 4.16.27 28. and none shall pluck them out of his hand Those that are truly Members of the particular Church are likewise Members of the Catholique my finger which is a part of my hand is a part of my whole body 2 From the fellowship such have with the head Christ all the true Members receive nourishment from the head Col. 2.18 19. therefore they not holding to the head fall into vain speculations therefore those that depart from the head fall from the Church Ephes 4.15 16. and being knit to the head they are joyned with such bands of the spirit and bands of ordinances that they all partake of one spirit 1 Cor. 6.17 so 1 Cor. 12.13 1 Cor. 10.6 7. and so in all their prayers they pray for the whole Church Our Father thy Will be done of us we have a tender care of all the Church knit together in one Love one Faith one Hope one Baptisme so that those that are truly knit cannot fall off Vse 1 To reprove an Error of the Romish Church that do maintain that wicked men may be true Members of the Church but we say that those that fall off were never true Members of the Church and yet they hold that many fall off and yet were true Members but they might indeed depart from their Church but never from any true Church if they do depart from the Church they were never true Members of the Church they were not of Christs sheep for he will keep them that none of them shall fall off We say therefore that such were not true Members but ill humors and superfluous excrements of the body and therefore no wonder though they fell off But you will say some there are that continue faithfull friends to the Church and never fall off from them are there not some that are ornaments and maintainers and supporters of the Church yet have no truth of Grace in their hearts are not they Members of the Church They have the place of Members but are not true Members a glasse eye may be an ornament to the body and a wooden Legg a support to the body yet are no true Members so such may be ornaments and supporters of the Church yet no true Members but as a glasse eye or a wooden legge these though they cleave to the body yet they are not joyned by nerves and sinews neither animated by the head so these are not tyed to the Church by the spirit of God or bond of Faith and Love but some external ligaments as honour or profit in the Church Vse 2 It may teach us what to judge of such men as have been sometimes very forward and zealous Professors but afterwards they sit loose from Religion and fall off from the Saints and grow enemies to the Church they were never true Members of the Church Stella cadens nunquam stella cometa fuit never any Star fell the Church is compared to Heaven Christians to Stars when we think we see a Star fall it is no Star but a meteor drawn up by the heat of the Sun which when the heat of the Sun is withdrawn falsl so if you see any Stars fall from the Church they were some sluggish meteors that by the heat of Gods ordinances were raised up and inflamed but after the heat was a little dissolved they fell away if any fall they were never any true Stars in heaven but blazing meteors Vse 3 It may teach us never to rest in any fellowship or society of the Church till we are knit by the spirit to God and Christ so that every ordinance knits you nearer to Christ and to his Members and every conference quickens your affection to the Church and theirs to you come not therefore to the Fellowship of the Church for custome or credit or to satisfie friends these are but as glasse eyes and woden leggs
consolation to all such as lose any thing by keeping the Apostles Doctrin whether they lose goods or friends or life or liberty here is a comfort that over-ballances all discomforts Two things chiefly discourage a Christian he may either loose fellowship with the Church and be excommunicate or else he may lose his naturall life here is comfort against both these what though you be excommunicated from society with the Church you shall yet notwithstanding keep fellowship with the Father and the Son Joh. 9.34 the blind man gave such a strong Testimony to Christ that the Pharisees cast him out that is excommunicated him well when Christ heard that he was cast out he found him out and so though this poor man was cast out of the Church by a clavis errans wrong excommunication yet he had fellowship with Christ what if a Christian be cast out why here his comfort a man is no sooner shut out from Fellowship with the Church but he is sent to Christ this poor man Christ came and instructed him though he were cut short from instruction in the publick ordinances yet Christ instructed him and he never spake more powerfully and effectually so that he gave him Faith to beleeve and Grace to worship him so that though a man in a good cause should be cast out from the society of the Church yet he shall find more near communion with Christ 2 A man by professing Christ may be delivered up to the powers and so may lose his life why this is the promise even eternall life he may lose a temporary life but he shall gain an eternall life Doct. Primary Antiquity is a certain note of divine and Apostolique verity Prime Antiquity because he saith here it was from the beginning and he appeals to the Doctrin that was delivered from the beginning of his time that is from the first promulgation of the Gospel If that which you have heard from the beginning abide in you c. So that Prime Antiquity that which the Apostles first taught is a note of the truth Jerm 6.16 enquire for the old way that is the good way Jerm 18.15 he complains that they strayed from the ancient wayes and were run into by-wayes and he complains of it as if thereby they had forgot God therefore when St. John would describe the Gospel he calls it an everlasting Gospel Rev. 14.6 and contrarily when God would confute the people for leaving him he convinces them of novelty Deut. 13.7 they followed other new Gods But why is Prime Antiquity the note of divine and Apostolique verity 1 Because Antiquity is the image of God and every truth is an image of God whilst Satan stood in the truth he had the image of God when a Doctrin reacheth the truth it comes to the image of the ancient of dayes it is the same truth now that was from the beginning of the world 2 From the speciall care God takes to plant and water the Church with pure Doctrin Satan is up early to do mischiefe but God is up before him to do good as soon as God made a World he made a Church and gave them truth though Satan was a Lyar from the beginning yet God taught him truth before he was a Lyar the good seed is first sown and then comes the envious man and sows tares 3 From the nature of all errors they are abberrations from the way of truth What are errors but deviations from the first way therefore there was some way of truth before when our Saviour would tax the error about divorce he saith from the beginning it was not so Vse 1 May serve to be a signe of tryall between the Popish and Protestant Religions they boast much of Antiquity that they can fetch it from the Apostles times why but yet if they fetch it from the prime Antiquity from the times of the Apostles we will not yield it them for John himselfe would not fetch his Antiquity from the latter part of his dayes but from the first promulgation of the Gospel Matth. 5. our Saviour saith it hath been said of old and yet was not truth that is prime Antiquity that comes from the ancient of dayes from the first Institution vetustas consuetudinis est vetustas erroris Ignatius said my Antiquity is Christ Error may come as soon as the truth is sown but yet it hath not prime Antiquity for Satan was a Lyar from the bginning and yet that will not serve to prove that a lye is the truth it is a false Antiquity that comes not from the ancient of dayes for our Religion if we cannot fetch it from the Apostles first Doctrin and from the Prophets and Apostles of old we will renounce it but when we can bring for all our Doctrin the seal of the Prophets and Apostles we have a sure note of the truth we preach no truth but what Christ and his Apostles taught our Antiquity stands not on Monuments or writings though all records were burnt our faith depends not on them but on the prime Institution Vse 2 It confutes the Common cavill against Professors they accuse them of new fanglednesse they say none of your Fathers or Ancestors walkt in this way why it is the way of Christ and his Apostles sin is a new way a new strange thing 1 JOHN 2.25 And this is the Promise he hath promised us even eternall life THis eternall life is said to be promised Doct. Eternall life is given by promise Gal. 3.18 Heirs of eternall life are called Heirs of Promise Heb. 6.17 because they are Heirs of that Promise was made to Abraham Rom. 4.13 14. Reas 1 From the grant of eternall life to Christ and through him to us Gal. 3.16 that therefore eternall life might be by Christ it is needful it should be by promise 2 Cor. 1.20 Reas 2. That it might procure those two great benefits first Honour to God secondly peace to his Children had we pleaded it by the Law we had pleaded it of debt but God provided that what grace should come should be free and therefore by Promise 2 From hence follows peace of Conscience had we been under the Law every failing would make us doubt and therefore that our hearts might be setled he hath given it us of Promise Rom. 6 16. Vse 1 A strong refutation of Popish merits by the works of the Law and that in their own persons why then it is not of grace nor promise that is the true reason why they deny certainty of Salvation because they hold it from the works of the Law therefore there is no peace of conscience in their Relion if it be of the works of the Law then not of grace if not of grace then not of promise if not of Promise then not of Christ for if they be bound to obey the whole Law they are in doubt to break it if they keep it yet they know not whether they shall persevere to the end and so
the reins distempers men so the stone in the heart distempers the heart and judgment God looks at this as the disease of his children Vse 1. To shew a broad difference betwixt those that are born of God and those that are not 1. Those that sin unto death are not born of God God keepeth his from that sin 2. They that take pleasure in sin and make a trade of sin Gods children doe not so 3. If men live in secret sins against knowledge and conscience they are not as yet born of God their will and affections are not with God but against him Vse 2. To teach us all to make a favourable construction of the failings of Gods people we must not beleeve every one that reports evill of them Those that are born of God when they commit any great sin their repentance is as exemplary as that sin as is seen in David and Peter 3. For comfort to such christians as finde their judgments and wills upright hating and abhorring the sins they commit complaining and shaming themselves for them If the judgment and heart be with God and against sin God looketh at them as not sinning But this must not make us secure and carelesse of repenting and being grieved for sin From the scope St. John aimeth at in this discourse to wit that he that is born of God sinneth not and therefore this ought to be a motive to such as hope to see Christ and to be like him to purge themselves note thus much Doct. That the exemplary walking of the children of God ought to be an effectuall motive to every Christian not to walke in the wayes of sin but to purge themselves 1 Cor. 11.16 When the Apostle dehorts men from wearing long hair and women from shearing their hair the argument he useth is We have no such custom which argument were of no force except the examples of Gods servants were an effectuall motive to stir us up to the same wayes 1 Cor. 14.33 There is a decency in all churches of God therefore he pleads against their confusion Let all things be done with decency comely and without confusion Psal 52.9 This is a reason why we should wait upon God because it is good in the eyes of his Saints Reas 1. God commands it God hath set this as the royall way Phil. 3.17 This is the high-way to heaven God would have all to walke in the trodden path of his people 2. It is a matter of comfort to our souls it will excuse us from many doubts of our own hearts and many slanders which might be cast upon us If a member have a motion not guided by the body you look at it as a Palsie distemper that we have 3. From a discomfort we put upon our Brethren when we Walke in such wayes as are contrary to them they walke in a blamelesse course if we shall walke in sinfull wayes we put upon them breaking of heart Philip. 3.17 18. When the Apostle saw men walke in wayes contrary to Gods it was the griefe of his heart Vse 1. This is a notable comfort to every soule that stands in a mammering what way to take Walke in holy wayes like Gods people think not they are solitary wayes and singular ones no if you walke in good wayes you shall not goe alone all good company have gone this way some will goe out of their way for good company Walke in a way free from sin so shalt thou have good company and in this only 2. It disswades from sin gird up thy loyns from it When we walke in the wayes of sin none goe that way but had company and it will be a shrewd argument against you Mar. 7.23 3. To guide us to a wise observation of the wayes of godly men Though there be no godly man but hath his failings for which he blusheth before God yet none of them but have something in their wayes whereby you may purge your selves None of them but come nearer Christ in something then you there is something wherein they purge themselves more then you Have respect to the generality of their wayes God hath been alwayes wont to guide his servants into wayes of innocency If God guide them into good wayes then follow them Obj. May I not be deceived Answ True sometimes generally Gods people goe wrong Exod. 32.19 Aaron and most of the people dance about the Calf The people of God took up a custome of carrying the Ark in a cart from the Heathen the shoulders of the Levites should have carried it 1 Chron. 13.5 6 7. When David saw his error for he was troubled for Vzzah his death he said 2 Chr. 15.2 none should carry the Ark of the Lord but the Levites So true it is the generality of Gods people might goe wrong if they were all met together in a counsell but though they may goe astray yet take them not at theâ—r starts their ordinary courses are good David and his people though they went wrong yet presently after they saw their errour 2. Look at the pattern of Gods people so as that thou weigh them in the ballance of the Sanctuary Have your wits excercised in the Scripture that so you may discern of their wayes and that you may so far follow them as they goe right Doct. Whosoever sins had never any clear sound knowledg of the Lord Christ hath not seen him Sight implies cleernesse certainty know him he speaks of such a knowledg whose ground is experience Word Spirit Phil. 3.10 whose fruit is obedience 1 Joh. 2.3 whose end salvation Joh. 17.3 Reas 1. Men that have had an experimentall knowledge of God they have a spirit within them that they cannot sin Gal 5.17 If they doe their conscience will so smite them as that they shall be glad to be rid of it the Spirit keeps possession for God 2. From the perseverance of Saints or else they should never have fellowship Vse 1. To refute the doctrine of the Papists who say that a man that is in Christ may fall away St. John here refutes them If they sin they never knew him Stella cadens nunquam stella cometa fuit 2. As we would rivet this comfort in our soules that we have knowne and seen Christ let us keep our hearts innocent from sin 3. Of consolation to such a soul as hath formerly seen Christs death purging sin in him Though we be weak and think we shall not hold out yet God will keep us from sin and comfort us against the aspersions cast upon Religion by the sins of professors Whosoever sins never knew nor saw Christ 1 JOHN 3.7 Little children let no man deceive you he that doth righteousnesse is righteous even as he is righteous THE Apostle had shewed that all hopefull Christians do cleanse themselves from sin It might be objected We have false Teachers that teach otherwise as Simon Magus was let loose at that time and taught the free use of women The Apostle meets
with this You say an hopefull Christian abstains from all sin how comes it then to passe that so many teach otherwise To this St. John answers Let no man deceive you Here is 1. A loving compellation Little children which comprehends babes young men and old men 2. The exhortation a warning against deceivers 3. Two doctrins clean contrary unto them 1. He that doth righteousnesse it righteous as God is 2. He that commits sin is of the Devill Which he proves 1. From the practice of the Devill 2. From the contrary end of Christs coming 3. From the conrary practice of those that are born of God Doct. It is the duty of all sorts of good people to take heed they be not deceived in judging who be righteous men The question was who were righteous The false Teachers said A man may be righteous and yet live in sin Be not deceived saith St. John Phil. 3.2 We must as much beware of conterfeit righteousnesse as of dogs they are not so apt to bite men as these to do the Church hurt Reas 1. From the easinesse of being deceived by the pretences of righteous men in all ages Gal. 2 4. Under the mask of righteous men may walk men unrighteous 2. From the necessity that lies upon our selves to have communion and fellowship with them Psal 16.3 Gal. 6.10 doing good offices to them 1 John 4. Yea we are commanded to walk in their steps Phil. 3.17 3. From the danger of walking with unrighteous men Prov. 17.15 4.14 15. This we may easily do unlesse we know them Vse 1. To reprove such as think all they live amongst are righteous wherefore was this exhortation how should a man be deceived if all were righteous Numb 16.2 3. 2. To teach us all to pray to God that we may grow up in a spirit of discerning There is an inflinct in the servants of God whereby they are able to relish the spirits one of another A dog will sent out his way with more dexterity then all men can reason it out A man can open the whole Law but when he comes to discerning he knowes not who is righteous and who not 2. Grow we righteous our selves and to a great measure so shall we the better discern of others A woman that hath conceived she will the more easily discern of another So when thou feelest the work of righteousnesse in thine owne heart how shalt thou comfort thy self that thou arâ— righteous because thou lovest Gods children How shall I know who is righteous A righteous man is known by his righteous wayes St. John speaks not here what makes a man righteous but what declares him to be righteous The Jesuites grant this 7.18 19.21 If a tree bring forth grapes it is a vine if figs a fig-tree What is it to do righteousnesse The contrary to what it is to commit sin He doth righteousnesse That walks in Gods commandements when his judgement and heart is for it 2. When Gods laws are his rule of righteousnesse 3. Whose end is righteousnesse Hallowed be thy name 4. When we doe unrighteousnesse it is a burthen and grief and we recover our selves Obj. But righeteousnesse doth not consist in the bulke of the work but in the heart and an hypocrite may have as fair an outside as a true righteous man Answ True But God hath given a spirit of discerning to a Christian that he shall discern the main sway of a mans heart 1. If thy affections worke as well as the outward man Psal 51.6 his griefs cares desires see with what affection they come off 1 Chr. 29.9.17 He saw such joy when they came to offer as if they would have offered more if they had had it 2. See whether they they come off with some facility forced things are not naturall John 4.34 3. Consider the evennesse and constancy of a mans way Violent things will not last unlesse there be a continuall supply sent Hos 6.4 If when we have done good workes we kisse our hands and sacrifice to our owne nets this is unrighteousnesse Obj. In times of religion Gods ends and ours may be levell how then shall we know a righteous man Answ Observe when those ends part which will be at one time or other When two men walk together a dog follows them you know not whose it is but let them part then the dog will follow his Master So it is here Vse 3. To avoid the Doctrin of the Papists of justification by works He saith not that good works make a man good but we may know a man is righteous by his righteousnesse lest they should run away with this that the habit of righteousnesse make us righteous We answer imperfect righteousnesse cannot make us perfecly righteous Isa 64.6 1 Cor. 13.8 to 12. This which you say will neither hold in covenant of works nor covenant of grace In the covenant of works not the habits of grace but works of righteousnesse do justifie And in the covenant of grace we are justified by faith without the works of the Law Now a signe of tryall of our owne righteousnesse and others is when in ordinary course we give God and man his due when we go about good duties in Gods name and for his glory Obj. It may be I do it for the stopping of conscience and that I may be well thought of Answ So may you do and yet be sincere I may please men and my own conscience What if you please men will you not still stick to God If you do good duties freely constantly and humbly though you do them to satisfie your conscience to please men yet are you righteous So may you judge of other men It is not enough to do good duties but to see with what affection they do them if they cleave to God though for their own ends they are righteous 1 JOHN 3.8 He that committeth sin is of the Devill for the Devill sinneth from the beginning for this purpose the Son of God was manifested that he might destpoy the works of the Devill AGainst the wicked principles of false Teachers the Apostle arms them wiâ—h these two principles of Christian religion 1. Who doth righteosnesse is righteous 2. Who doth commit sin is of the Devill He that makes sin his work makes himself the childe of the Devill So in the Originall Q. What is it to commit to work sin Answ Jam. 3.2 In many things we sin all Yet a man is said to sin whose ordinary course is not sin but a righteous and good way 1. When a man makes his course a trade of sin 2. He allows himself in sin justifies and excuseth himself doth not hate his sin nor himself for it In proper sense a man is said to commit sin 1. When he imagineth deviseth plotteth sin as a Poet his fictions 2. Acts it 1. By travelling in birth as a woman with child 2. By bringing it forth in due time Psal 7.14 He that doth not righteousnesse is
in the throne of a mans heart Conscience is our companion God much more Psal 139. Reas 2. God is our witnesse therefore when we speak soberly we call God to witnesse He is a Judge Heb. 10.3 an Executioner and therefore if Conscience sees cause to condemn us God much more if Conscience see cause to acquit us God much more Psal 139.2 3. Vse 1. A signe of our present estate and what God will doe concerning us if we live and die thus What saith thy Conscience if thy heart assure thee thou lovest thy Brother 2 Cor. 1.12 That thou savourest not sin that thete is no good duty but thou wouldst doe thou hast been humbled for thy sins Conscience hath been an Executioner and yet hath come with pardon sealed to thee with the broad seal of Heaven If thou seest one spark of sincerity in thee God sees more Obj. May not a mans conscience be deceived Rom. 3.17 Luke 18.9 to 14 May not a man say I have no guilty conscience Answ Conscience sometimes bears false witnesse Tit. 1.15 16. If a man have a defiled conscience it will deal falsly A mans conscience through ignorance and partiality doth bring a false verdict As it is many times with a Jury ignorance of law and false evidence makes them bring a false verdict but then send them back again and shew them better evidence and the law c. So Conscience doth oft-times bring a false verdict but its thorough ignorance of the Law of God or partiality Doth thy conscience speak bitter things Consider what the grounds are If such as doe argue thee dead in trespasses and sins then know that God doth call thee from heaven to repentance If it tell thee thou art an hypocrite consider what grounds it hath Conscience may be muzled by ignorance and partiality the Devill puts false glasses before our eyes 2. A ground of serious humiliation to every mans heart whose conscience upon due examination doth accuse him 3. To teach every Christian which hath found that he hath passed from death to life to be afraid to commit any sin And comfort thy soul if Conscience do acquit thee then will God much more 4. Labour we always to be doing some good for we have a companion that hears and sees all and a register that notes every good word or work The Apostle in stead of telling us If our hearts condemn us God will condemn us much more He gives a reason of it describing God 1 From his greatnesse 2 Knowledge Doct. God is better acquainted with our hearts and wayes then our selves Psal 19.12 He means sins not onely secret and hidden from others but from our selves Psal 139.12 Thou Lord knowest my thoughts afar off they are ever before thee 2 Kings 8.11 12 13. Reas 1. From Gods omnisciency his all-sufficient knowledge Heb. 4.13 They are anatomized before him as if every vein and sinew were laid open he divides between the marrow and the bone John 21.12 Rom. 15.11 Job 26.6 Though hell and destruction be both covered yet before the Lord they be both open Whether Hell be in the waters or on the earth they cover not from God Hell and destruction are before the Lord how much more the hearts of the children of men 2. From the creation God made our hearts gave us power to affect think purpose He knoweth what is in us Job 38.36 If God give understanding to the heart he knows much more what is in the heart Psal 33.13 God hath fashioned our hearts therefore he knows them Psal 99 10. 3. From the providence of God We have our motion in God A Mill moves from the Miller because he hath caused it so to doe but the motion of the Mill is not in the Miller it can move without him We move in God as a supportant conservant cause as a Mill moved by the breath of the winde so we by the breath of the Lord as there is not a turning in the Mill but from the winde so not a turning of our hearts without him Our hearts are in the hands of the Lord Prov. 21.1 4. From the unsearchable depth of the deceitfulnesse of mans heart Jer. 17.9 10. Prov. 3.17 Our hearts make us believe we are rich and have need of nothing when indeed we are wretched and miserable poor blinde and naked Prov. 30.2 3. Sometimes that we are more foolish than any man and have not the understanding of a man while we walk in a sinfull way they make us believe we are in Gods favour Luke 18.9 When we are in a good estate and God would have us walk chearfully in him our hearts will cast a thousand discouragements upon us we cannot pray or profit by the Word of God or doe any good duty our hearts will few pillows under our elbowes that so we may sleep quietly but when we go to try our hearts by the Word of God then they will fall out with us indeed 2 Sam. 15. the beginning Vse 1. Take heed of all secret sins Not onely such as may be hid from men but of such roots of sin as are hid from thy selfe yet cannot be hid from God Take heed of such sins as are so subtle that thou knowest not whether they be sins or no sins which our own soules know not of If a man would be kept from presumptuous sins he must cleanse the inward and hidden frame of his heart Q. How shall we cleanse our hearts A. 1. Pray to God with David Psal 19. to cleanse us from such sins which we know not We have confessed such sins as we know by our selves and those which the world knows by us but we must make a new reckoning for such sins as we know not 2. Not to trust our own hearts but the Word of God Psal 119.9 The Word of God saith there are such sins in every age therefore we must pray to God to help us against them 3. Keep our hearts with all diligence observe every winding and turning and take heed of occasions that provoke our hearts any way to sin Prov. 4.23 2. This shews the impossibility of their good estates that look to be justified by habits and works It is the happinesse of Gods servants in that they look not to be justified by the perfection of their hearts 3. Ground of tryall If we finde that our hearts doe not condemn us let us trust our hearts no farther then we prove them by the rule of Gods Word If God hath helped you to look up to Christ for the pardon of your sins and you now sit loose from sin it is an argument that your sins are pardoned because we could not else hate sin Psal 119.6 But on the contrary if we finde our hearts condemning us our hearts are full of selfe-love Parents are full of partiality as that they can scarce see any evill in their children If they see cause of death in them much more God the righteous Judge If they see cause of
both sensible and experimentall knowledge of Gods favour and breeds certain knowledge of the hearing and having our petitions granted hearing that is of Gods accepting them Verba sensus cum affectu effectu sunt intelligenda and having that is of the performing and fulfilling of our desires chiefly of the ends and aims of our prayers Vse 1. Serves to take off our hearts from confidence in any worldly thing and incourages them to believe on the name of Jesus Christ why because hence you shall not only be assured of salvation which yet is more then all the travails and p lgrimages and devotions of our Fore-fathers could reach unto but by believing on the Name of Christ you shall have confidence that all your prayers are heard Vse 2. For them that doe believe in Christ here is a method whereby they may be assured of the granting their petitions 1. Make sure your adoption for that breeds much assurance in prayer 2. Meditate much on Christ that Christ is your Advocate and atonement for your sins 3. Labour for a Spirit of faith and hope and fear and obedience and so you shall grow up to confidence and knowledge that your prayers are granted Many a Christian falls short of this confidence because he considers not who helps him to make his prayers who makes intercession for him or else he is wanting in some of those graces and so his prayers are full of doubtings Vse 3. Of consolation to all that believe on Christ why This is our confidence that whatsoever we ask according to Gods will he heareth us How comfortable then is the condition of a beleever Be his estate never so miserable his wants never so great if he can but pray well he may goe on comfortably 1 JOHN 5.16 16. If any man see his Brother sin a sin which is not unto death he shall ask and he shall give him life for them that sin not unto death There is a sin unto death I do not say that he shall pray for it All unrighteousnesse is sin and there is a sin not unto death THese words contain a third motive to stir us up to believe on Christ and that is from another benefit we shall thereby be enabled to bestow on our Brethren and that is our prayer for him shall give him life Observe in them 1. A promise to such as shall pray for their Brother that sins a sin not unto death he shall give him life 2. An exception or restraining a mans prayer There is a sin unto death I do not say he shall pray for it 3. The prevention of an objection vers 17. All unrighteousnesse is sin and the wages of all sin is death Kom 6. ult And therefore this promise is of none efect for every sin is unto death Unto this St. John answers vers 17. 1. By granting all unrighteousnesse is sin yet there is a sin not unto death not but that every sin deserves death but every sin doth not cut off all hope of recovery but as Christ said of Lazarus his sicknesse Joh. 11.4 it was not unto death yet he dyed but he means it was not irrecoverable because he was raised to life again so every sin is unto death but every sin is not irrecoverable but that a man may be raised up out of it into life Doct. A beleeving Christian is not to hide his eyes from beholding and observing the sins of his Brethren If any man see his Brother sin he may see it and ought to see it Gal. 2.14 St. Paul did not turn away his eyes from seeing Peters dissembling but took notice of it and reproved him Heb. 3.12 13. Take heed lest there be in any of you an evill heart of unbeliefe He speaks not only of a mans selfe but of his Brother that ye have not an evill heart and therefore he propounds a means to help them and that is exhorting one another This the Apostle exhorts us to Heb. 10.24 Reas 1. From the love we owe to our Brethren God requires larger love towards our Brethren then towards our Oxe or Asse and yet God requires that if we see them lying under their burthen we should help them up Deut. 22.4 Now if God require so much help to their beast much more to our Brethrens souls that if we see them going astray or sinking under the burden of sin we should raise them up again 2. From the love we owe to our selves this benefit we shall reap by it we shall learn to keep better watch our selves when we see our Brethren fall Rom. 11.20 We must not by their falls grow high-minded and pride our selves that we are not so bad as they but their falls must be our fears Q. With what eyes should we look at the falls of our Brethren Answ 1. Look not at them wirh a partial or hypocriticall eye Mat. 7.3 4 5. But we must so look at the mote in their eye as to see a beam in our own we should see as great sins in our selves or greater if God did not restrain us for we all have the same root of evill and should break out into as bad distempers as any if God did not hold us back 2. We must not observe them with a curious and censorious eye for that is an imbred curiosity in us that we love to be prying into other mens sins not to heal them but to censure them This St. James reproves ch 3.1 2 3. Be not many M sters that is be not of a Master-like spirit be not busie in every mans matters and censorious of them 3 Look not at them with an envious malicious eye This Jeremiah complains of ch 20.10 All my familiars watched for my haltings That 's an envious eye when a man watches for an advantage to undermine his Brother 4. There is a wanton eye 1. When a man is not humbled at the sight of his Brothers sins but puft up by it like the proud Pharisee Luk. 18.9 10. he built his comfort on the falls of others This the Apostle reprehends in the Church of Corinth 1 Cor. 5.2 That there was fornication among them and yet they were not humbled but puft up they magnified themselves that they were honester men 2. A man sees his Brothers sin with a wanton eye when he thereby grows to imitate him if such a man venture into such a course I hope I need not stick at it This God gtievously complains of in the Church of Judah that though she saw what her treacherous Sister Israel had done and that God had therefore cast her off yet she feared not but went and played the Harlot also Jer. 3.7 8. Now all those heads of seeing our Brothers sins ought to be far from us Vse 1. Hence learn not to neglect the falls of our Brethren as if they belonged not to us and we would neither meddle nor make with them This was Cains spirit Am I my Brothers keeper Gen. 4.9 We should look at
of much encouragement to all that see their Brethren sin a sin not unto death to pray for them be it a sin of covetousnesse nay be it a sin of frowardnesse which is of a deep nature yet the Lord promiseth to hear us for them Isa 57.17 18. Motives 1. The Lord will be angry with you if you neglect it Is it nothing for you to see your Brethren be under the burthen of sin 2. It will encrease your comfort if you pray heartily for them God will return all your calamities Job 42. 3. None can help but God therefore pray to him 4. This is a mavellous benefit that thy prayers shall be an instrument to raise the dead to life Obj. Many pray for their Brethren yet full short of giving them life What say you to Abrahams prayer for Ishmael Gen. 17.18 and Samuels for Saul 1 Sam. 15.11 31. 16.1 Ans 1. It would be considered whether he be a Brother thou prayest for Abraham prayed for such a one as was neither yet gracious nor belonged to the election of grace as is likely for that is prerequired Samuel prayed for Saul but God tells him he had rejected him 2. Consider whether you use the other means that God requires in your places David no doubt prayed for his Sons yet he neglected other means as it s said of Adonijah that his Father never displeased him at any time saying Why hast thou done so 1 Kings 1.6 3. A man may pray but it may be without faith or fervency for that 's required James 5.17 If we be wanting in none of these God will make good undoubtedly that which he hath here promised Verse 16. latter part There is a sin unto death c. These words contain an exception from his former direction that in case we see our Brother sin a sin unto death I doe not say he shall pray for it There is therefore a sin unto death Indeed every sin is mortall no sin veniall Rom. 6.23 There is no sin but deserves death but yet there is a sin unto death that is there 〈◊〉 no ordinary sin but may be forgiven that therefore is a sin unto death that not onely deserves death but doth certainly and inevitably procure death Doct. There is a sin that not onely in it selfe is deadly but that irreâ—â—â—rably procures everlasting death Mat. 12.31 32. Mark 3.22 What is this sin unto death Two thing concur to the composition of it 1. Illumination in the minde 2. Malice in the heart The Apostle joyns them together Heb. 10.26 If they sin wilfully maliciously after they have received the knowledge of the truth which is called inlightning Heb. 6.4 then there remains no more sacrifice for sin First Such a knowledge of the truth is required as comes from the illumination of the holy Ghost when he is clearly let to see the truth of Gods Word and the goodnesse of his grace if after this they sin wilfully there is no more hope of mercy Secondly There is malice in this sin that is included when it s called the sin against the holy Ghost Mat. 12.31 32. which partly expresseth the object against which they sin which is the Spirit of grace and the manner it is done with spight and malice against the know truth That malice concurs to it its evident Heb. 10.29 they are said to despight the Spirit of God now this is not onely contempt and despising but its joyned likewise with malice and scorn That it is unpardonable our Saviour testifies Mat. 12.32 Mark 3.22 Heb. 6.4 5 6. Why is this sin so unpardonable 1. From the mighty strong power of Satan in such a man because it s ever committed when seven worse then himselfe worse then the former have entred in after the knowledge of the truth and reformation of many things Luke 11.24 to 27. When a man hath been so inlightened and convinced that he hath cast out many sinfull lusts if he shall make way for Satan again by voluntary and wilfull commission of sins then Satan enters with seven other spirit worse then before 2. Some yeeld a reason from the order of the Persons in the Trinity If we sin against the Father the Son may intercede for us if we sin against the Son the holy Ghost may intercede for us but if we sin against the holy Ghost there is no other Person to intercede for us but I rest not in that for it is certain this sin trespasseth against all the three Persons 3. From the nature of this sin It s not a sin of ignorance for want of knowledge not a sin of infirmity nor is it onely a sin of presumption for that may proceed from boldnesse rather then malice but a sin of malice far worse than any of those He that despised Moses Law dyed without mercy under two or three witnesses that is that sinned presumptuously and out of boldnesse for sins of ignorance and infirmity there were sacrifices ordained in the Law but if a man sinned wilfully he dyed without mercy though his sin were never so small as gathering of sticks now therefore if there was no pardon for such a sin of presumption How much sorer punishment is he worthy of that tramples under foot the blood of the covenant and doth despight to Spirit of grace 4 From the glory of Gods grace It 's the glory of grace that it extends to the pardoning and healing of all sins besides no sin of ihnorance or infirmity but grace can heal the most presumptuous it can humble but if a man man maliciously despise the Spirit of grace God that is most jealous of the glory of his grace will never have it abused by them Vse 1. Of refutation of some ancient tenets about this sin The Schoolmen say it is one of those siv sins as Aquinas reckons them up either despair or presumption or opposing the known truth or envying the graces of others or obstinate purpose in sin or finall impenitency but many of those may be found in those whom God afterwards receives to mercy There hath been found despair even in Gods owne servants Psal 31 22. And as for presumption Nathan chargeth David that had despised the commandement of the Lord. And that was a sin of presumption Num 16.30 31. for oppugning the known truth Herod put John in prison and to death Darius cast Daniel into the Lyons den both against their conscience and yet neither of them sinned against the holy Ghost because they were both sorry for it Afa put the Prophet in prison For envying the graces of others it was found in Joshua Num. 11.28.29 For obstinate purpose in sin it s found in every one that sins presumptuously 2 Sam. 24.1 to 4. For finall impenitency that it is not the sin against the holy Ghost because St. John then would not have given order not to pray for them for finall impenitency cannot be discerned till death and so St. Johns direction had been but frivolous St.
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.
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