require this the Apostle cals a shew of Religion which is hypocrisie and so at this day among the Fryars they have a shew of Religion they take up worships which God doth dot require of which it may be said Who required those things of you the Galatians did observe dayes and months and years therefore the Apostle is afraid that he hath bestowed his labour in vain upon them Chap. 4.10 11. 3. What was the spirit of their discipline and government they did affect primacy the Apostles were no sooner removed out of the world but this spirit began to spring up yea while some of them lived John 3.9 2. That that spirit did affect and exercise tyranny casting out of the Church such Ministers as were more faithful 3 Epist John 9.10 Diotrephes would not receive John himselfe nor his brethren nor would suffer those that would that spirit hath been in the Church of Rome from that day to this A second part of their tyranny was in imposing upon them unprofitable courses unprofitable they were because they did perish in the using Col. 2.20 to 22. 3. There was a spirit of coveteousnesse in Ministers they did not savour the things of God but did relish wealth and ambition Jude 11. they follow the wayes of sin as Cain did In Cain there was first hypocrisie he offers a sacrifice and when he saw his brothers sacrifice accepted being offered in faith and his not there arose in him a spirit of wrath which ended in bloudshed such was the spirit of Popery in Queen Maries days Some walk in the wayes of Balaam the wayes of coveteousnesse putting stumbling blocks before the people and that for covetousnesse sake Thirdly some have the gainsaying spirit of Korah they gainsay the Ordinances of God like as he rose up against Mâ—ses and Aaron this spirit breathing in Antichristian teachers at this day was hatched in the Apostles time There was a spirit of Schism in the Apostles time some saying I am of Paul and I of Apollo c. 1 Cor. 1.12 and so at this time among the Papists Jude v. 19. Vse 1. See the diligence of Satan to sow tares even in the Apostles times therefore Ministers should watch diligently over their people that no such spirit be sown in their hearts Satan will creep in by dissension the affections being once distempered the judgement will soon be corrupted Wherefore Ministers and people should have a speciall care of dissension for if dissension creep in then soon will you have your worship shut up and then there will be a wofull wast of Religion 2. See the impudence of Heretiques that dare look God in the face and rise up among his many bright and glorious lights in the Apostles times but let no Christians be discouraged by this but rather the more encouraged to contend and strive for the faith of Christ 3. This should teach Schollars not to take any ancient doctrine for truth till they have examined it Though Peter was blessed for the testimony of Christ one part of the day yet he was sharply reproved the same day trust not any doctrine almost in regard of the antiquity of it for it may be Antichristianism though in the Apostles times 4. If we would be growing up in grace from day to day take we heed of the spirit of Antichrist of taking up the worship which God hath not commanded take we heed of hypocrisie a spirit of Popery a shew of devotion Come we to the Sacrament as if we would receive the power of the Lord Jesus vailed in much simplicity take we heed of the spirit of Cain Balaam and Korah gainsaying the Ordinances of God but walk we stedfastly in that Religion we have received 1 JOHN 4.4 Ye are of God little children and have overcome them because greater is he that is in you then he that is in the world AS you had before in the former Verse a sign of the spirit of teachers so in these Verses you have a sign of the spirit of hearers which is double First Sign taken from victory which good hearers have got of bad teachers a good hearer is not overcome of bad teachers but he soon findes them out and overcomes them and this is argued from a double cause First They are of an higher off-spring then corrupt teachers are Secondly From the strength and excellency of their spirits above the spirits of worldly teachers Greater is he that is in you then he that is in the world False Teachers are set forth 1 By their Originall 2 By their false Doctrine He that knoweth God heareth us there is another sign of good hearers they did hear good teachers on the contrary He that is not of God heareth us not You see here First A difference between good and bad teachers good and bad hearers good teachers and good hearers are of God on the contrary bad teachers and bad hearers are of the World Secondly Here is a combat between good and bad teachers and a victory also Good hearers doe overcome bad teachers Thirdly You have the issue of the conflict good hearers overcome Fourthly The cause of the victory is the divine descent and excellency of their Spirit greater is he that is in good hearers then in bad teachers Fifthly Here is a congratulation little children you are of God Doct. That there is in the Church of God two sorts of teachers and two sorts of hearers some of God some of the world Quest Why are good teachers and good hearers said to be of God Answ 1. They are of God because they are of a divine Originall they are born from on high from the seed of the eternall God John 8.23 I am from above saith Christ and such are those that are regenerate they are descended from God whereas those that have no higher off-spring then flesh and blood are of the world 2. They both savour and relish that doctrine Rom. 8.15 They that are of the Spirit of God savour the things of God such as hold forth the mighty power of God veiled in humane frailties they are of God 3. He that is of God hath a place in the Church of God 1 Cor. 12.28 God sets the members of Christ in the Church this is a work of God ver 18. not any member of Christ but the Lord hath set him in that place as all men in the world cannot fit one member to the body but it would be both unprofitable and burthensome except God joyn it to the body so all the men in the world cannot put one member into the spirituall body except God put it in indeed those that are of the world they have a place in the Church too but yet they are not of the Church they are superfluous humors as Christ speaks of the Pharisees Mat 15.13 As it is never well with the body till the noysome humors be purged out so the Church will never be well till those superfluous humors are cut off Vse This
of Antichrist so then the question is Where is this Spirituall Unction alas it is an hard thing for blinde natural men to know but yet as the Ambassador of Persia said Quot Senatores tot reges so where you see a company of Christians Quot Christiani tot reges so many Kings Priests and Prophets Psal 45.16 the children of the New Testament shall be answerable to the Fathers of the Old and shall be endued with suitable graces they are Princes in what part of the World soever they are Princes judging of things in difference indued with a Princely spirit to overcome the World and Sathan and their own Corruptions they have a Priestly Office to pray and instruct to sacrifice themselves and their Families to God c. therefore if you find such a company verily there is the Church of God and let not the Separatists say you have prophane persons among you We say though they be amongst us yet they are not of us and therefore that hinders us not from being the Church therefore whither should we go to seek the Church but where this Unction is Vse 3 For all you that have received this Unction it is not for Kings and Princes to be digging in the earth it is not for Priests and Prophets to be ignorant and blinde and dumbe 1 Cor. 6.1 to 7. Paul is confident that the meanest Christian is a Judge What a shame is it for a Christian at every temptation to be carried Captive What a shame is it for Kings to soyl and besmut themselves for Saul to cast away his shield was a vile dishonour so for Christians to be soyled and carried away with every temptation for you to cast away your shield as if you had not been annoynted is a great dishonour It becomes Christians to fight like Princes and to be victorious and to judge like Kings so walk as Priests of the high God know how to pray how to instruct your Families how to offer all your wayes to God all your Families you are not to be only holy day Priests but daily Priests Vse 4 It may teach every Christian that stands in need of healing or suppleing your stiff spirits you need balme and oyle for healing the wounds of your souls and suppleing and softning your stiff spirits why here is an unction that will heal thy wounds and soften thy heart intreat God that he would shed abroad his spirit into thy heart that he would heale thy spirit soften thy heart and chear thy soule look up to the holy one he is able to powre floods of consolation on thee and establish thy soul in peace do wee find our spirits hard and stiff and bound our spirits very straight and stand in need of a great deal of alacrity why yet this spirituall unction will so inlarge thee and supple thee that thou shalt find thy selfe helped and quickned that thou mayest do things not weakly but with power and life so if we find corruptions so strong that we know not how to overmaster them there is an unction from this holy one able to strengthen us against them intreat God therefore to power it down upon thy soul so doe you want power and life in Gods ordinances why in any need look up to him Vse 5 Here is a ground of much consolation that God is pleased to bestow such a mercy such a blessing as this upon us how are we bound to Christ that is pleased to annoynt us with the same oyntment wherewith himselfe was anoynted it is a ground of much consolation Christians are often called to great imployments which if they look on themselves they see themselves altogether unfit for such as Moses said send by whom thou wilt send but is not this unction able to make us Kings and Priests we know where to find supply and if God call us to more imployments that is our comfort that we have an unction which is able to fit us for every work and imployment God shall call us to Vse 6 Of exhortation to every Christian not to rest contented in an empty name of Christianity â—â—ll you get this spirituall unction rest not in any known strength but what you receive by this spirit otherwise you shall find much want of help Matth. 25.1 to 10. the wife Virgins had their oyle continually ready and prepared whensoever Christ came but the foolish Virgins some oyle they had some common gifts and graces but they were spent and it was too late to seek for oyle when the Bridegroome came so do not only hear the Word but labour to find some oyle dropt into your souls that so in stormes you may find the life and comfort of the spirit 1 JOHN 2.20 But ye have an unction from the holy one and ye know all things IN these words the Apostle prescribes a means to preserve them against seducements and the first means is the unction they had received from the holy one which is a comparison from the legall oyntment this spirit of Grace should be as an Antidote against all Antichrists Now we come to speak of the vertue of this unction Doct. The little Children of God by vertue of the oyntment of the spirit of Grace they know all things So Verse 27. so that there is an abiding oyntment and so sufficient that they need not be taught more or better things than it will teach them For Explication 1 Consider the subject yee know all things This universality of Christian knowledge is amplified by the subject yee know all things 1 For the desire of their hearts they desire to know all things necessary to salvation Acts 10.33 this is the frame and disposition of a converted heart to know all things and so great is the desire of Gods Children to know this that they desire to know those things that are most against them 1 Sam. 3.17 Eli knowing by Samuels lingring that he had some terrible message yet he would know it and urged him by a curse to declare it and when he had told him yet saith he Good is the Word of the Lord so that a godly heart desires to know all the Will of God especially if it belongs to him though it be never so bitter it is contrary with a carnall heart few are willing to know all things especially if they be against them and crosse their lusts they would not know it so Mark 6.12 in Herod so Isa 13.10 they were men of that frame that would have the Prophet speak pleasing things Mal. 2.11 2 As in their desire so in the preparation of their hearts they know it so that if God reveal his Will at any time they have hearts ready to hear it and apprehend it better Joh. 10.4 5. there is a vertue in them whereby they discern betwixt the truth of Christ and false Doctrin so the noble Bereans were more noble because they received the truth with all readinesse and fear Acts 17.11 12. they searched the Scriptures so
conscience nor shew how to lay hold of eternall life and to make their calling and election sure and if they speak of heavenly matters at any time they see such speak but with a cold affection and therefore they goe home and not affect them but when a godly Minister preaches in an heavenly manner he being moved by a godly principle his conversation is in Heaven Phil. 3.20 he talks of Heaven Mat. 12.35 A good man out of the good treasure of his heart bringeth forth good things Vse If Ministers would know their own spirits let them consider what doctrine they deliver what end they aime at and what are their hearers and so by this means they will easily discern their own spirits 1 JOHN 4.7 8. Beloved let us love one another for love is of God and every one that loveth is born of God and knoweth God c. IN the words and the verse following the Apostle exhorts his hearers and himselfe to mutuall love one of another the occasion is from what he had delivered verse 6. In the words First An exhortation to mutuall love between Ministers and people Secondly A reason to presse this on them 1 From the Originall of their love that is from God 2 From the Estate of such who love they are born of God and know God 3 From the evill estate of such as doe not love they know not God this is proved by an argument from Gods Nature for God is love Doct. That it is the part of godly Ministers to exhort themselves and their godly hearers to mutual love both the people to love their Ministers and the Ministers their people When our Saviour was about to leave the charge of the souls of his people to Peter he asked him three severall times whether he loved him John 21.15 16 17. that so out of his aboundant love to Christ he might feed his sheep 1 Thes 5.13 esteeming him they would love him for his work sake Heb. 10.24 the Apostle exhorts them to provoke one another to love Heb. 13.1 whatsoever happens he would have brotherly love to continue so St. Peter exhorts 1 Pet. 1.22 Reas 1. From the Covenant that stands between Ministers and people they are partakers of one baptisme members of one and the same body 1 Cor. 10.17 1 Cor. 12.27 therefore they should inlarge themselves one to another Eph. 4.16 they should love one another because God hath incorporated them into one body 2. Because they doe not receive mutuall edification except all be done in love for all edification is wrought by love Knowledge puffeth up but love edifieth therefore let all things be done in love mutuall love is both profitable and comfortable 3. Want of love is the sowring of a Ministers spirit 2 Cor. 12.20 it saddens him when he sees the people envying one another when the body is full of swellings and inflammations the medicines and plaisters laid on doe not heal a man must first allay the inflamations so when a Minister sees swelling amongst his people what he preacheth is spilt upon the ground 4. If people walk not in mutuall love the Minister shall lose his portion 1 Thes 5.13 from them he shall lose his estimation among them for they will not profiâ— by any Ordinance of God but wax cold Vse 1. This exhorts Ministers to make it their main and principall work to allaâ— swellings and to knit together all the Members of a Congregation in one spirit and mutuall love as God knits them together in one body as we desire to grow up together in the graces of Gods Spirit let us love one another where there is no love there is no edifying all graces fall short of edifying where love is wanting 1 Cor. 13.1 2. 2 To exhort the people of God to receive this exhortation of love not to suffer any dissention to be found among them Heb. 13.17 you cannot be inflamed with hatred but your Minister shall lose his portion of love Doct. That the springing of our love from God should move Ministers and people to mutual love Love is the chiefe lesson Christ gave to his Disciples when he went out of the world John 13.35 36. 2 Tim. 1.13 a man may assoon lose his inheritance in the Lord Jesus as lose his love to his brethren if God set love in my soule and man unset it I shall destroy the work of God in my soule Vse 1. Take heed of wrath if love be of God whence then is hatred that is from the enemy of God Eph. 4.26 27. if we keep leaven long it will sowre so this anger will degenerate into hatred Obj. You will say You will not hate your brother but yet you will have nothing to doe with him Answ When a man affects not Communion with his brother nor communication of good to him such a man doth hate his brother 2. If we would have any comfort in our hearts we must have a care that nothing that befalls betwixt us and our brethren should take away our love from them if we suffer a fire of wrath to kindle in us we doe as much as in us lies to destroy our own souls Cant. 7.7 8. Much water cannot quench love therefore love is an heavenly fire hatred a fire from hell Majus lumen extinguet minus Doct. That the love to our brethren is a pledge of our birth-right John 13.34 Reas 1. It is the nature of God and by this means thou partakest of the Dâ—vine Nature Rom. 5.5 2. Love is a fruit of faith by which we receive Christ Gal. 5.6 Vse 1. This condemns such of deep prodigality as suffer love to decay so much you lose of your love to your brethren so much you lose of your love to God and so much you lose of the evidence of your inheritance 2. Preserve your love to your brethren and you preserve your inheritance your brotherly love is a pledge of your inheritance 3. Of comfort to such souls as abound in their love to their brethren so much love so much grace so much hope of an everlasting inheritance if your love decays your faith and hope of salvation decays Obj. But a little thing frets my soul and I am not so soon healed being fretted some flesh is hard to heal so is it with some mens spirits What shall I doe to uphold my brotherly love Answ 1. Keep your love to God and so you shall preserve your love to your brethren forgive your brethren and God will forgive you Mat. 18. ult 2. Keep your hearts clean love will not long rest in an unclean heart 1 Pet. 1.22 because love is an heavenly fire 1 JOHN 4.8 He that loveth not knoweth not God for God is love Doct. THat according to our love or want of love to our brethren such is our knowledge or want of knowledge of God What is it to know God The Apostle bears witnesse of the Corinthians 1 Cor. 1.5 that they abound in knowledge so that they fall
is such a Fountaine set open let us draw at it for our selves and for our children let us teach our children that Christ is made a propitiation for their sins We have heard Christ described from his externall Offices 1 He is an Advocate 2 A Propitiation We come now to his internal vertue or qualification Jesus Christ the righteous Doct. Jesus Christ is the righteous Lord or Jesus Christ either in his Office of an Advocate or Reconciler is Jesus Christ the righteous The Scripture much testifies this Heb. 4.15 1 Pet. 3.8 1 Pet. 2.22 and Pilate that condemned him gave him this testimony I am innocent from the blood of this just man Mat. 27.24 yea from his birth he had this testimony that holy thing Luke 1.33 in opposition to all others who are sinners from the very Wombe he was holy in his Birth in his Life in his Death 2 Cor. 5. ult He knew no sin that is he had experience of none but the Father made him sinfull by imputation that we might be just by imputation It was meet that he should be righteous without sin 1. That he might be our Reconciler 2 That he might be our Advocate if he had had any sin he could have been neither of these 1 For the first had he been sinful himself he could not have made attonement for sin it was required that all the Sacrifices should be without blemish Lev. 3. and 10 else it had not been accepted as the Lord tells them Mal. 1.8 all things defiled with sin are abominable to God Heb. 7.25 26. unlesse some attonement be made now had he been sinfull he had stood in need of Sacrifice for himself and could not have been an attonnment for our sins 2 Cor. 5. ult he that knew no sin was imputed a sinner for us that we might be imputed righteous for his sake 2 It was meet that he should be righteous that he might be our Advocate God hears not sinners Joh. 9.31 the blind man was not so blind but he could say so much but God hears Christ alwaies and we should have such an Advocate as should continually prevail with God look at all the parts of his advocation for us and it is meet that he should be righteous 1 He appears for us in the sight of God and had he been a sinner his person would have been odious in Gods sight 2 He Advocates by pleading the merits of his own death now how could it have been meritorious had he dyed as a malefactor 3 He gives us his name and his Spirit to use in our Prayers now to use his name had been of no effect if he had been a sinner 4 He prayes for us makes known his will to his Father concerning us but this would do no good had he been a sinner 3 It is meet he should be righteous that he might be our justifier our justification is by his obedience his righteousnesse is imputed to us now his righteousnesse could not have been imputed to us had it been imperfect 1 Cor. 2.3 Vse 1 It is a ground of much consolation to such as lay hold on Christ and have him for their Advocate and Reconciler for he is one that is just and righteous and therefore fit to prevail for us what hinders the joy of a Christian Object 1 I much doubt the pardon of my sins if I could be sure of that I should be joyfull Ans You have such a Reconciles as is Just and Righteous and therefore will procure pardon for you Object 2 But I am still unjust and unrighteous Ans But your Reconciler is Just and Righteous and it is not required that the reconciled should be righteous but he that reconciles us it is meet that he be righteous Object 3 I cannot pray my prayers are heartlesse and faithlesse c. Ans Well but we have an advocate that is holy and just and that prayes and intercedes for us and we shall find the benefit of his Righteousnesse though we fall daily into much unrighteousnesse yet Jesus Christ our Mediator is righteous Vse 2 To teach us to be Righteous as he is Righteous God would have us conformable to the image of his Son Rom. 8.29 and that consists in Holinesse and Righteousnesse God would have us so to walk that our Sir-name may be Justus Righteous towards God to give him his due Righteous to others to give them their due and Righteous to our selves To be called Christians and yet not to be righteous is to be called Christians and yet to be no Christians Why are we called Christians but because we are anoynted with the Unction of Christ If a man professe himself to be a Christian and is not Righteous he is not a Christian for he hath not the Spirit of Christ and therefore is none of Christs not but that we may fail but it is required that the stream and bent of our hearts and wayes be to walk Righteously we aim at Righteousnesse though sometimes we misse the mark Vse 3 May quiet us if we fear evil in well doing why Because Christ was most Righteous yet he suffered much unrighteous dealing in a Righteous cause we think we have much wrong if for righteous dealing we meet with unrighteous dealing if in innocency we meet with crosses and Fire and Faggot we cry out O tempora O mores but it was the case of Christ and therefore we must not think it strange to suffer ill for well-doing not only to be reviled but to loose our goods and our lives if we should meet with them it is no more than Christ suffered it was the ground of Atheists in old time if they did see Bona maelis maela bonis evenire why is there a God that doth govern the earth But we must consider God is patient as well as just and therefore many times forbears punishment 1 JOHN 2.3 And hereby we know that we know him if we keep his Commandments THe Apostle St. John having shewed in the former Verses that Christ is our Advocate and Propitiation here might his little Children reason But how shall I know that Christ is my Advocate and Reconciler though he be both yet how shall it appear that it is so to me Why hereby we know that we know him if we keep his Commandments Saint John here speaks of such a knowledge as we call acquaintance and familiarity and fellowship I know you not Matth. 7.23 that is I have no acquaintance and fellowship with you hereby we know we have fellowship with Christ if we keep his Commandments you may know whether you have fellowship with Christ or no by this This third Verse therefore shews our fellowship with Christ in his mediation Doct. 1. A man that knows Christ may and ought to come to know that he doth know him or hath fellowship and communion with him Doct. 2. Such as do keep his Commandments may ceme to know that they do know Christ that they have
true fellowship with him 1 For the First a man that knows Christ may and ought to come to know that he knows him or hath fellowship and communion with him hereby we know that we know him here is actio reflexa the Senses they do not reflect themselves the eye sees other mens faces not its own but by reflection in a Glasse but in our Spiritual knowledge we may more sensibly discern our Spiritual estate than our faces in a Glasse for we see not that but in another Meâ—lium but a man knows his knowledge of Spiritual things directly he not onely knows but knows that he knows what is meant by these To know Christ is not only to know his Nature and Person and Offices that he is God man and that he is our Advocate and Reconciler and Propitiation the Devil knows thus much so that a Spiritual knowledge is not superficial but such a knowledge as is opprative not dead but lively not naked but such a knowledge as is joyned with acquaintance such a knowledge as works us to obedience Psal 9.10 Isa 53.11 and that works us to Mortification Gal. 6.14 such a knowledge as makes all the World dead to us As a man that hath set his affections on a woman it deads his affections to all others 1 Sam. 2.12 the Sons of Eli knew not the Lord and Exod. 5.2 Who is the Lord saith Pharaoh I know not the Lord neither will I let Israel go they knew not the Lord that is they had not this lively operative knowledge joyned with obedience so then true knowledge is operative begets trust and confidence and joy in God Jer. 10.23 and is likewise joyned with obedience 1 Chron. 28.9 so then we see it is such a knowledge as makes us trust in him fear him honour him serve him cleave to him and yeild obedience unto him and no wonder for verba sensus accipienda sunt cum effectu affectu I have seen the oppression wherewith the Egyptians oppresse my people Israel Exod. 3.9 I have seen that is not only looked on it but have compassion and intend to deliver them so Remember thy Creator c. that is bend thy affections to him and honour him so to know Christ is to affect him to honour him to cleave to him to obey him to acquaint our selves with him for by knowledge is here meant acquaintance and familiarity What is this Knowledge to know that we know him It is an Act of Understanding by which upon good ground he doth discern that he doth know God and hath fellowship with him no man calls that Knowledge which is only a Conjecture nay this Knowledge is more than a true faith for they are two distinct things though they stand together 1 John 4.16 We have known and believed c. so that this Knowledge is more than a true faith for faith is a persuasion or trust a man takes upon the credit of Divine testimony if I take it upon mans testimony it is credulity but when I take things on Gods authority that is faith but here is something more we know and believe and we know that we know which is an Actus judicii and more than opinion or faith Knowledge is such an acknowledgement as ariseth Ex principiis scientificis such as proceeds from certain Principles as I know that Fire burns from the light and heat so then I know it by experience all knowledge ariseth either from causes or Effects such effects as cannot delude us if it may it is but conjecture but what we know it is upon sure grounds and experience that is Knowledge So then we know that we know him this implies that a man that knows Christ may not only think so and have such an opinion and believe so but he may know he knows Christ and that by two effects 1 By feeling in his own heart that having been oppressed with sinne hee finds his soul comfortably pacified if hee find Christ pacifying his soul he knows that he knowes Christ such a man whose spirit hath been oppressed with the consciousnesse of sin if this mans soul be comforted and pacified then he knows that he knows Christ he is now acquainted with Christ one that was never troubled with sin knows not the worth and vertue of Christ but a man that hath been afflicted in conscience for sin and is now pacified now he knows that he knows Christ he had hold of him before but he now plainly sees him Job 42.5 I have heard of thee by the hearing of the Ear but now mine Eyes see thee as if all his knowledge before had been but as the hearing of him but now he comfortably finds Christs presence he now sees his worth and excellency Cant. 5.10 a man knows that this is Christ because he knows that nothing in Heaven or Earth could pacifie him but Christ 2 He knows that he knows Christ not only by the pacifying of his conscience but by the purifying of his conscience Act. 15.9 purifying it from the lusts of sin whereas before we were covetous we are now heavenly minded whereas before vain now serious in serio and look at Trifles as Trifles before unclean now holy and chaste before intemperate now temperate before disordered now our hearts are cast into another mould and frame both the inward man is purified and the outward the words and actions are purified thus we know that we know him if we keep his Commandments so that they that know Christ may say I know that I know him Vse 1. To refute that Popish Doctrin that teacheth that none can be certain of his Salvation nay they say it is Heretical presumption and many worldly men think it is impossible and others think it is needlesse to be attained but such may be convinced from this Doctrin and what saith the Apostle Peter Give all diligence to make your calling and election sure 2 Pet. 1.10 how shall we make it sure if we know that we know it 1. Cor. 2.12 God gives us his Spirit that we may see the grace he hath given us Joh. 3. ult St. John speaks it here of little Children that they may know it so that this Knowledge is both possible necessary and may be certain They say we may have a conjectural Knowledge but no certainty of faith it is a speech which implies a contradiction if it be conjectural it is no Knowledge that which I only conjecture I know not we do not know that we onely conjecture if I ask you if you know such a one If you say you think you know him you do not know him so that when they say we cannot have knowledge of faith we do not say they may only believe it but they may have certainty of feeling Faith may admit much doubting but Knowledge excludes much doubting Vse 2 To consider whether we can say thus we know that we know him do you know that you have acquaintance and fellowship with Christ do
way his treasure his eye his life this is not grievous to him every Office be it never so bad it seems easie because he loves Christ dearly as Jacobs seven years service for Rachel seemed but a little space because he loved her Gen. 29.20 if there be such mutual love it is a certain sign of acquaintance 2 This keeping of his Commandments is a sign of our abiding in Christ and so of our acquaintance with him Joh. 15.1 Hos 14.8 upon me is thy fruit found otherwise we are barren it is Christ that puts forth any fruit in us Ezek. 36.27 how comes it to passe a man keeps Gods Laws and Judgements but because he hath his Spirit within him he keeps us and then we keep his Commandments Vse 1 To refute that Popish Error that a man may keep the Commandments perfectly without sin 2 That though he can thus keep them yet he cannot be sure of his Salvation But this is contradictory hereby we know that we know him if we keep his Commandments so that it is either certain they keep not his Commandments or if they do they may be certain of their fellowship with Christ and so of Salvation by him 2 It refutes them in this in that they say we are wont to discourage men from good works we say indeed none can be justified by the works of the Law but we do not discourage them from good works for we say thus if men keep Gods Commandments which is to perform good works hereby we say we may come to know that we know Christ we say more not only a perfect keeping but a sincere keeping of them though imperfectly with respect and care though this doth not justifie us yet we say it doth justifie the truth of our Estate and that is no small matter we challenge them for discouraging of men from good works for they will not grant that hereby we know that we know him but still leave a man in doubt but we grant much comfort from good works for though they do not justifie us yet hereby we know that we are justified Vse 2 To confute the Arrians this shews a certain ground of the divinity of Christ because by keeping his Commandments we may come to know him now this would not hold if he had not the same authority to command with God himself Iam. 4.12 there is but one Law-giver therefore if Christ be our Law-giver he is one God with the Father his Commandments are of like benefit and use with the Fathers Commandments Vse 3 Shews the cause why many men do not know that they know Christ none can know Christ but such as keep his Commandments 1 Therefore such cannot know Christ that do not know his Commandments for if they do not know them how can they keep them Gods ways are too hard to be found in the night in Ignorance or Darknesse 2 Though a man do know them yet if he divide them some he will keep and some he will not keep if he do thus he cannot come to know that he knows Christ because he doth not keep his Commandments there are some Commandments he doth not keep if you take liberty to break the Sabbath and will not keep it though you know it is Gods Commandment it is impossible you should come to a saving Knowledge of your Estate in Christ if you be content to live in the least known sin if you do not as gladly root out any sin as you would pull a moat out of your eye you cannot know Christ or come to know that you know him 3 There are others that know Christ and yet do not know that they know him why because thy do not keep his Commandments as their way do not look at them as their Treasure as their Ornaments do not keep them as the Apple of their Eye but swallow many moats this doth very much hinder their souls many would do much for Religion but would not have it come to life then no wonder if we see not our Estates if moats be in our Eyes we cannot see as otherwise we might so if sin lye on our souls no wonder if we be so blinded that we cannot see our Estate in Christ nor know that we know him Vse 4 It shews a ready way to peace of conscience would we have our consciences pacified Why labour to know that we know Christ and that will pacifie the conscience when we come to know that wee are acquainted with Christ this being peace of conscience but how shall we know that Why keep the Commandments of Christ as our Way as our Treasure as the Apple of our Eye as our Life then we may know that we know him that we have Fellowship with him and then our consciences will be at quiet both in life and death if we keep the Commandments as our way and if wee bee out of the way it troubles us if wee keep it as our Treasure and if we loose any it grieves us when we grieve for the losse of it as for the losse of our Ornaments if we cannot suffer any sin to be in our souls but it afflicts us then our consciences will be at peace if we keep the Commandements carelesly we keep the peace of our consciences loosely as we keep the Commandements so we keep the comforts of our souls it may be we walke in Gods wayes but not so closely and charily as we should this hinders our own peace it was a speech of Jonah when he was now in a good temper and dissembled not Jonah 2.8 they that follow lying vanities forsake their own mercies they that follow lying vanities any comfort of the World if there be any way any Treasure any Ornament any life that we prize above the Commandements of God these are lying vanities deluding things and then we forsake our own mercies that is the portion of mercy which God hath appointed us and he spake it by wofull experience he clave to his credit a lying vanity and thought he would prevent his discredit but God found him out and he found it by experience that they that stick to any pleasure more than God they forsake their own mercies he might have had mercy if he had been obedient but now he saw no hope of mercy in this world at least therefore it may teach us to take heed of trusting to any deluding vanity Vse 5. Of consolation to constant keepers of Gods Commandements sometimes a man may keep them and yet be in feare and doubts of his Estate why goe on in that way still keep them as your Way your Tresaure and Apple of your Eye your life that is the way to comfort be it known unto you if you doe thus that you doe know Christ for did you not love God you would never go on in a constant course of keeping his Commandments and you could not love him except he loved you first and you could not keep his Commandments but by his
Spirit dwelling in you and that argues acquaintance with him Psal 19 11. in keeping of them there is great reward greater than any gold or silver a man may keep that and yet want a quiet Conscience but a man that keeps Gods Commandments shall not want peace of Conscience Psal 119.72 thousands of gold and silver will not keep a mans heart warm and comfortable but the keeping of Gods Commandments will and be it that you be about your calling no businesse of your calling will hinder your peace no Commandment of God hinders your Peace indeed if you go about things without warrant from a Commandment be it in the World in your callings if you look at your profit and pleasure c. and not at Gods Commandment to set you a work you lose your Peace and you will want your Peace in that dayes conversation but if you go about things in vertue of a Commandment never fear your calling will never hinder your Peace keep the Commandment and keep your Peace we hinder our Peace often because we go about businesses without an eye to the Commandment and so it is not acceptable to God he finds no savour of rest in it and therefore no wonder if we lose our Peace but if any work though never so mean be done in obedience to Gods Commandments we shall keep and maintain our Peace 1 JOHN 2.4 He that saith I know him and keepeth not his Commandments is a lyar and the truth is not in him IT is St. Johns usual course to propound the Truth Affirmatively and Negatively Vers 3. Affirmatively Vers 4. Negatively Vers 5. he amplifies the keeping of Christs Commandment by a double benefit 1 In him that doth so is the Love of God perfect 2 Hereby we know that we are in him From whence Verse 6. he passes this conclusion of conforming our lives to the life of Christ Verse 4 He that saith he knows him c. To say is either in Heart in Word or in outward Carriage He that saith I know him he speaks not of an active understanding of him but of an affectionate hearty knowledge Knowledge is either speculative or operative infused or acquired Historical or Experimental all come to one but this Knowledge here meant is acquaintance so then he that saith he hath acquaintance with God and keeps not his Commandments that is as his Way his Treasure his Ornaments his Eye his Life 1 He is a Lyer that is he not only speaks false but he knows he speaks falsly for that is the difference between an untruth and a lye 2 There is no truth in him not one true grace not one true act of Repentance Faith c. Doct. Opinion or profession of the Knowledge of Christ without keeping of his Commandments is an undoubted signe that he is a lyar and the best Grace on him is counterfeit he hath no true Grace in him To say in the heart is opinion to say in the tongue or carriage is profession and if he do thus he is a lyar the truth is not in him Tit. 1.15 16. they professe they know God but in their works they deny him ssch a one is abominable disobedient and to every good work reprobate that is he goes about it untowardly is unskilful in it hath no sincerity and his work is rejected of God as reprobate counterfeit silver Q How is such a man a lyar and no truth in him A man may be a lyar sometimes and yet have some truth in him but this man hath no truth in him but 1 He speaks falsly 2 Against Conscience 3 No truth is in him A. 1 He speaks falsly which appeareth from the Efficacy of all true knowledge of Christ which brings forth obedience if a man knows Christ he loves him and affects him and obeyes him Mat. 7.22 23. all saving Knowledge stirs us up to obedience to God to righteousnesse to man if a man be a Son of Beliac such a man knows not God those that obey him not never knew him 1 Chron. 29.9 Know thou the God of thy Father and serve him they that never served God never knew him Joh. 14.21 if any man love me he will keep my Commandments and further no man knows God but he hath known the depth and danger of sin he hath known his enstrangement and absence from God if a man know not himself he knows not God 2 After that he hath known sin he comes to know Christ and his mediation such a man is sensible of his former misery and knows the excellencie of Christ he hath been so bitten with sin that he looks at it as the most hainous fight and the keeping of Gods Commandments he looks at it as the sweetest thing in the World 2 Cor. 6.14 Gods Commandments are not grievous to him such Knowledge springs from experience of our former misery therefore they that never come to this never knew Christ 2 Why is such a man a lyar that saith he knows God and keeps not his Commandments 1 From the conviction of the Testimony of that light which shines in his heart Joh. 16 9. there is a Spirit of conviction in all those that live in the Church for others do not contend that they know Christ but those that thus professe are convinced of their sins of their unbelief and disobedience and of the wickednesse of their hearts and lives Obj. Are there not many that live carnally and wickedly and yet are not convinced of their sins It is true there are such but then living in such a course they do not trespass against their Consciences they think they keep the Law and so think well of themselves and they are at peace and secure He that walks thus civilly and conformably yet such a mans Conscience is at uncertainty about his Estate he is convinced that he wants something but he cannot tell what it is till he be throughly convinced by Gods Spirit thus it was Mark 10.19 Matth. 19.18 19 20. the young man told Christ all these have I kept from my youth what lack I yet his Conscience guided him to feel that he wanted something though he had kept the Law in the outward letter yet he saw he wanted something and his Conscience was not at rest so that such a man as saith he knows Christ and keeps not his Commandments speaks against the conviction of his Conscience and therefore is a lyar I speak not of such Christians who want Peace because they do not keep Gods Commandments but of such who when they have Peace think they keep his Commandments 3 Why is there no truth of grace in such a man as saith thus Reas From the necessary conjunction of all graces with obedience no true grace of God but is either the cause of obedience it breeds it or else is a companion of obedience or else an effect of obedience it sprang from obedience Faith worketh by love Gal. 5.6 and love is the fullfilling of the Law Rom.
Scripture-phrase by three degrees 1 They are said to be in Christ that do submit themselves to the ordinances of God hear the Word receive the Sacrament use prayer and other good duties and live unblameably before his people 1 Cor. 7.39 where he gives liberty to any Christian woman that makes profession of Religion if her Husband be dead to marry with whom she will but in the Lord and 1 Tim. 5.11 he forbids Timothy to receive younger widdows because when they begin to wax wanton against Christ they will marry this is not here meant though it be a part of it 2 There is a further being in Christ by a participation of some Graces though not sanctifying Graces yet such as may fit them for many Christian Offices as may fit for Magistry as Jehu Ministry as Judas Joh. 15.2 Every branch that beareth not fruit in me he taketh away as who should say there may be a branch in Christ and yet bring forth no fruit but no man can bee thus in Christ but he must suck some sap and juice from Christ but this is not here meant of common Graces as Jehues zeal Felix his trembling Herods joy c. 3 Men are said to be in Christ when they participate of such Graces as accompany salvation such as make them true Members of Christ as Faith and Humility and Hope and Patience and of such St. John here speaks by such fruits we know that we are in Christ And thus we are said to be in Christ partly from all eternity in the purpose of God Ephes 1.4 not actually but vertually non actuali inexistentia sed virtuali continentia God looked at us as Members in time to be in Christ and notwithstanding this decree yet these may not live in obedience to any Commandment have as yet no Fellowship with Christ 2 There is another being in Christ which is actuall namely of such who being called out of the estate of Nature bring forth the fruits of new obedience Rom. 16.7 who were in Christ before me not elected before him but called before him he was a Persecutor when they were Professors thus we are said to be in Christ when by faith we lay hold on him John 1.12 Q. 2. What is it to know we are in Christ A. It is more than opinion or thinking so for we are never said in any speech to know that which we only think to be so no man knows this to be gold or silver if he but think it to be so No man grounds his knowledge upon conjecture and indeed opinion flows from contingencie it may be so or otherwise but Knowledge is on sure grounds what then is it Faith No they go together yet they differ much there is as much difference between them as between hearing and seeing Faith comes by hearing when we assent to any thing upon Divine testimony as if God hath given us some word we believe it but if we see a thing by sense or by experience or by some certain Arguments of Gods dealing with us that we do not now only believe it from Gods Word but we plainly see it by experience in our hearts from some love of God from some obedience and humility c. if we have found our consciences pacified after much horrour Again we finde that our hearts have been proud and unclean but now down falls pride and uncleannesse and we begin to conform our selves to Gods will now we know that Christ is in us or else we could not have turned our selves to any good thing Q. 3. What is the reason that such obedience is a certain sign and evidence of our good estate in Christ that we know that we are in Christ Reas 1. From the wonderful insufficiency of our natures to keep any Commandment of God without this 2 Cor. 3.5 Matth. 12.34 35. Rom. 3.12 we of our selves are altogether fruitlesse in the works of righteousnesse till Christs love dwell in us Ezek. 36.25 to 27. How come men to keep Gods Law but from the Spirit of God which dwels in them Look on men in the state of Nature and their fairest fruits are but the Vines of Sodom and Grapes of Gomorrah Deut. 32.32 33. they seem as fair as any but their clusters are bitter and so the best fruits of all Natural men are bitter our very Honey is like Gall and Wormwood and our best actions full of corruption and bitter so that if a man finde his Grapes savoury his words thoughts and actions gracious and sweet so that now he is fruitful in obedience it is an evident sign we are in Christ else we could not be enabled to any thing which is good 2 Were it not for the love of Christ that constraineth us we should never be willing to deny our selves Do you see a man willing to submit himself to Christ to his Ordinances it could not be but by the love of Christ that constrains us to deny our selves Vse 1 Of refutation of that Popish Error that think it impossible that any should know his estate in Christ or that he shall be saved it is one of their Canons Why doth the Apostle speak to little Children Babes in Christ thus they may know that they are in Christ and that by keeping his Commandments in sincerity if it were impossible to be known for them therefore to conclude an impossibility for a man to know that he is in Christ is against the Doctrin of the Apostles and against Christ if I say any man preach another Gospel than this that St. John delivered let him bee accursed Gal. 6.7 Aquinas concludes that we cannot know we are in the state of grace certainly but upon conjecture which implies a contradiction for opinion is contingentium scientia necessariorum certorum yet he makes some Objections against himself Obj. Is it not said Gen. 22.12 Now I know that thou fearest me c. that is as he expounds it Cognovi i. e. Cognoscere te feci I have made thee to know that thou fearest me therefore saith he he might know that he was in the state of Grace because he was willing to deny his dearest Son for Christ He answers it may be it was special Revelation but it was not special Revelation to resolve to kill his Son at Gods command he knew his own heart well enough Obj. 2. 1 Cor. 2.12 Now we have received not the Spirit of the World but the Spirit of God that we might know the things that are given us of God so then saith he if we may know things that are given us by the Spirit of God then it is more than conjecture it is a certain Knowledge His answer to this is it is spoken of a state of Glory but it is manifest to be meant of a state in this life for he speaks of Princes that persecuted the truth and that they knew not these things but we know it by the Spirit of God Obj. 3. If men may discern
ministred to the Lord 1 Sam. 2. so John the Baptist was filled with the holy Ghost from his Mothers wombe Luke 1.15 and of Timothy it is said that he knew the Scripture from a childe 2 Tim. 3.15 2 Tim. 1.5 so that in this Family there were in degrees his grand-mother Lois an old woman his mother Eunice a young woman and Timothy almost a child Lois teacheth Eunice and both teach Timothy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from a very Babe he knew the Scripture But why will God have some of all sorts to be servants to him old men young men and children Reas 1. That the grace of Christ might be as largely extended to all sorts of men as the sin of Adam was extended to all degrees and ages Rom. 5.12 to 18. if Adam had defiled all sorts and Christ had restored but some sort of men only young men then Adams sin had been more powerful to destroy than Christs righteousnesse to save it was meet therefore that as Adam defiled all Ages all conditions so Christ should restore all Ages all conditions and sanctifie them as there are of all sorts that are defiled Jer. 7.17 18. all Ages wholly corrupted the Father kindles the Fire the Women kneads the Dough and the children gather sticks to make cakes to the Queen of Heaven now as there are of all sorts thus corrupted so it is meet there should be of all sorts sanctified why should not God have all sorts to serve him as well as the Queen of Heaven Reas 2. From the honour that is returned to God by the several ages 1 For old men they bring this honour to God whether they be called in old age or before and hold on 1 Herein God glorifies the truth of his promise that length of dayes is in the right hand of Wisdom by Wisdom is meant the fear of the Lord on this ground he encourageth his Son to Wisdom that it will be a means to lengthen his dayes Prov. 3.16 therefore that God might justifie this promise he will have some old men stand up before him it doth not make them so melancholly that they shorten their days Religion distempers no man godly sorrow never wasted our days but worldly sorrow Haman the Ezrahite was wonderfully addicted to godly sorrow yet he grew up to his old age Psal 88.8 Riches and honour and long life are the reward of godlinesse Prov. 22.4 Wealth and credit and length of dayes happen oft to them 2 When you see old men continue in their profession to their old age they put an honour on Religion if young men and children only should professe Religion you would take it as indiscretion and hotnesse of Spirit but doe you see any grave wise old man take up a Christian course none doe it but young Punies that know not what they doe this would be a great disparagement but that God may make it known that wisdom and discretion is to be found in the wayes of grace therefore he will have some old men walke in those ways Prov. 16.31 that grey hairs may honour Religion and Religion may be a crown to them Eighty six years said old Ignatius have I served God and yet never found him a hard master so when Christians can say so many years have I served God and if it had been such a wearisome course they would have shaken it off but when we see they hold out in it it implies they find some comfort and joy therein and if old men come on it will be said they now see by experience the vanity of all other courses they see it is best dying a christian and spending our last days in christianity old men would never fall into it unlesse they saw there is no way so comfortable and peaceable as that is 2 For young men it is a great bonour to Religion if they come on they make the power of Christs grace manifest that is able to overcome the heat and violence of youthful lusts no age so violent and boysterous in corruption so head-strong so indiscreet and rash so that what for unrulinesse stubbornesse vanity pleasure they are most indisposed to grace and will not hold on if God therefore take hold of their Spirits and stablish their Spirits when they by Gods Grace shall be able to rule their Spirits their lusts to rule their hearts this argues the strength of grace in that when neither wise counsel nor Magistrate can rule them yet the grace of Christ can rule them rule their passions so that they can put forth their strength against the enemy either against their own corruptions or abuses of others so that when the Elders sit still sometimes a young Phineas rises up and shews his zeal for Christ what an honour is this to Christs grace Psal 119.9 Eccles 11. ult Childehood and youth are vanity so that if Gods grace can lay hold on them and restrain them the power of Gods grace is hereby magnified Psal 110.2 3. 2 Cor. 12.7 youth is only strong in weakness if Gods grace therefore shall be so strong as to subdue all these and make them like unto Josiah who at sixteen years of age set himselfe to seek God and compelled the whole Land to do so 2 Chron. 34.33 he compelled them at least to outward Reformation it is a great glory to God when young men thus give up their young dayes to God 2 Another Honour they bring to God is by their boldnesse and courage in a good cause old men sometimes though wise yet are too cautelous and backward but young men what is wanting in experience they have in zeale they are forward in any service for God 3 And for Babes and Children if they be brought to grace God hereby casts shame on elder men Psal 8.7 when they see Bahes come off with more savoury words than old men sometimes God confounds the folly of ancient men by the wisdome and grace in Children when Christ came riding to Jerusalem the Children cried out Hosanna and praised him the High Priests disdained it but Mat. 21.16 17. Christ told them have ye not read that out of the mouthes of Babes and sucklings thou hast perfected thy praise This is to still the enemy and revenger they shame you that are Elders and Priests in regard of your backwardnesse Thus we see God will have of all sorts and ages of men stand up to doe him service Vse 1. May serve to teach all sorts of men 1 Old men If God hath his number among all ages and conditions of men then God looks to have his number amongst you that are old men say not I have now long lived in another course but come on to a Christian course or if you began before goe on I write unto you Fathers because you have known him that was from the beginning it may well beseem you to talke of the ancient Promises and Mercy of God God looks that you should take away the reproach of
reverently of his name would he have others be silent in your presence much more should you subject your best gifts to God and take heed that you put no dishonour upon your selves by any unseemly carriage old Noah had no sooner committed that shamefull sin of drunkennesse but his own child mocked him Gen. 19.17 Prov. 6.11 Doct. It is the honour of aged men of fathers when they know him which was from the beginning When they know the Father of eternity the Antient of dayes this is that which is an honour to old men both before God and man viz. the knowledg of Christ dispensed from the beginning as 1 Joh. 1.1 From the beginning is not to be understood in relation to time but Eternity he doth not say That was with the beginning but from the beginning before the beginning Joh. 8. Before Abraham was I am he was before the World now the knowledge of Christ is the honour of aged persons There is a two-fold knowledge of Christ 1 A Speculative Historical Knowledge only of the understanding Act. 9.15 2 There is a practical saving Knowledg of Christ and there is a threefold difference between that knowledg that rests in the understanding and this practical and saving knoâ—ledg of Christ 1 The knowledge that rests in the understanding is only by hearing or reading but the other is got by the Spirit of Christ infused into us 1 Cor. 2.9 partly by inlightning our minds partly by feeling the work of Grace in our hearts Phil. 3.10 hence it is that this experimentall knowledge excells the best knowledge that is got by reading or hearing he knows the worth and vertue of Christ 2 They differ in their effects that knowledge that rests in the understanding breeds pride and carnall confidence Isa 47.10 and scandall and offence to the weak 1 Cor 8.12 but this saving knowledge breeds 1 Prayer Joh. 4.10 2 Faith Psal 8.10 They that know thy name will trust in thee 3 Justification 1 Joh. 2.2 4 Obedience 5 Innocency towards our brethren Isa 11.6 to 9. 6 It works eternall life John 17.3 3 They differ in the adjuncts saving knowledge is joyned with an high esteeme of Christ Phil. 3.7 8. yea a man hath liberty to rejoyce in this knowledge which he may not in any other Jer. 9.24 25. There are two things in the knowledge of Christ which old men have more than other men Jacob expresses them both Gen. 48.6 7. he did now by much experience know the goodnesse of God that he had provided for him at home in Labans house in his journey he had supplyed him in all his wants and delivered him out of all his dangers a young man cannot say so much it seemes not so savoury in a young mans mouth but when an old man comes out with a recitall of Gods favour this is the honour of old age Vse 1. Of direction to old men to take notice of their own Estate whether they know him that was from the beginning hath Gods Spirit brought you to pray to humble your selves to obedience to innocency c. if it be so happy are you you are truly honourable Vse 2. Not to satisfie your selves with any knowledge till you know him that was from the beginning the study of antiquity is pleasing to many especially to old men no knowledge like this when you are able to speake of Gods old mercies to you that he hath fed you all your life when you are able to tell your children of their duty to God could you tell of all Antiquities it is nothing till you know him that was from the beginning 1 JOHN 1.13 The middle Part. I write unto you young men because you have overcome the Wicked one WHy doth he call them young men and not Brethren as before he called old men Fathers Ans Because then he had not distinguished them from others for all Christians are brethren one to another 1 Observe here First their Adversary the wicked one 2 Their Victory They have overcome the wicked one This wicked one is Satan 1 Joh. 5.18 Mark 5.37 Mat. 13.19 Mar. 4.15 he is called Satan he being once one of the noblest creatures nobler than man Doct. The chiefest of the glorious Creatures of God may become the chiefest wicked one He is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that wicked one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it implies 1 That he excells in wickednesse his Understanding most blind his will most rebellious his affections most corrupt 2 It implies he is the Father of all sin Mat. 5.37 Joh. 13.2 Joh. 8.44 he is called the Father of Lyars 3 It implies That Satan takes pains to doe evill is industrious to doe evill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 labour he traverseth the World goes about continually doing evill 1 Pet. 5.8 Job 1.7 he is insigniter improbus But how comes it to passe that he that was a glorious Angel is now become that wicked one The causes of his deprivation were partly accidentall and outward partly inward accidental as 1 God did not elect him to stand as he did ordain some Angels 1 Tim. 5.21 so that he was left to a possibility of falling though not to a necessity 2 His condition being a creature gave occasion to his fall God being infinitely good his will is the rule of good now he being a creature Gods Will is his rule and he may not attend to the rule and then he doth evil 3 But thirdly There was an inward cause that led him to sin and that was the pride of his nature not made so but he exalted himself 1 Tim. 3.6 which implies that he saw man made after the Image of God and he was a glorious creature attending on God himself and was puft up with his glorious condition and despised man that was to live on the earth and dresse the Garden Vse 1. May teach young Scholars not to please themselves in any gifts of Nature though never so excellent for even an Angel that excelled in Wisdome hath fallen away and become that wicked one Vse 2. It may teach them to take heed how they enter into the calling of the Ministry in their young years especially before they be humbled it was the cause of Satans fall that he was puft up with his office it is a wonder to see when Scholars are admitted into the Ministery in their young times how they despise the people think themselves unmeet to condescend to Peasants but they will rather exercise their Gifts in the University and so fall into the condemnation of Satan 3. Hence you may see part of the Image of Satan why was he called that wicked one because he excells in wickednesse and is the Father of sin and takes pains to doe evill so do you see men excell in wickednesse lead on others to sin take pains in mischiefe such a one bears the Image of Satan upon him When Paul saw Elimas hardned in mischief leading on others
of the Covenant of Grace Gen. 17.7 8. therefore capable of the righteousnesse of faith Rom. 4.11 so that we see little children may know God as their Father Q. How soon doe children come to be capable of this grace to know God as their Father 1. They are capable of the habits and gifts of grace from their first Conception Luke 1.15 he was sanctified from his Mothers womb and the reason is as soon as capable of sin capable of grace 2. They are capable of the acts of grace as soon as they are capable of the use of reason yea Grace is subject to work more silently than Reason though there be no act of grace but it is from reason yea they are capable of exercising grace and reason with it sooner then we discern it even as soon as they can discern their Naturall Father so soon may they discern God to be their Father you see Children sooner than they can well use reason they content themselves much with looking on the light and Looking glasses and other toyes so these little Children something they have in their hearts which pleaseth them though they know not what it is and as you can still a Childe sometimes by some gesture so can God refresh the spirit of a Childe by some silent consolation which pleaseth the Childe though it cannot expâ—esse it but so soon as they begin to know their Naturall Parents so soon they begin to know God their Father nay no object so easily known as God seeing he infuseth some light into all especially to know that there is a God and if the Holy Ghost strike in they may discern that he is their Father Q. But how doe these expresse their knowledge of God to be their Father A. 1. They expresse it in their silent thoughts in some inward comfort which they cannot well expresse but something they feel which chears their spirits 2. In their affections they will shew you some love of God joy in God fear of God 1. Love of God so that they are not averse or froward to good duties but listen to them though they know not the meaning and have some delight in them and some fear of God that tell them of God and his Judgements they will be broken off from evill courses and they will be well pleased in God and delight in his way and fear him these things may be found in a Childe I call them Children till they be grown up to young men and as a Child soon discovers that he knows his Parents by smiling on them by crying after them and joying in them so they will shew you their knowledge of God by delighting in him longing after him and fearing his name Vse 1. To reprove the sinfull vanity that is in that Proverb A young Saint and an old Devil for if St. John acknowledge it as a great matter I write unto you Babes because you know the Father then surely it is no ill presage of their future miscarriage because they begin to have the knowledge of God no it is a sign that in old age they will know him that was from the beginning nay rather on the contrary if he be a young Devill it is likely he will prove worse a young Devill an old Belzebub but a young Saint an old Angel you doe not use to think that it will make a vessell fusty if you season it well at the fi st so if a Childe be well seasoned at the first he will keep a good savour to his old age a straight twig makes a straight tree so if a Childe be well set and straight in Childe-hood he will grow more strong and compact when he is elder Our Saviour was much moved when they forbad little Children to be brought unto him and when the chiefe Priests and the Scribes took it ill that the Children cryed out after Christ Hosannah thou Son of David he told them it was written Out of the mouthes of babes and sucklings hast thou perfected praise Mat. 21.15 therefore let not such a Proverb passe if they prove old Devills they were never young Saints but young Hypocrites it may be 2 It refutes an error of the Papists that think it a point of presumption to say that a man knows his state in grace why St. John writes it to all sorts to old men to young men to Babes that they know their Father If it were extraordinary it would not be so common and this indeed may justly discourage us from Religion that woman that holds it impossible that her Childe should know his Father is a Strumpet so that Church that holds her children cannot know their Father is an Harlot because they worship so many gods they know not of what seed they be for if they were begotten of the Seed of the Word hereby we might conclude we know that we know him because we keep his Word neither let them put it off and say We have a conjecturall knowledge but not a certain knowledge for when we say we know such a thing we doe not say we think it Opinion breeds conjecture but Knowledge breeds certainty Contingentium est opinio necessariorum certorum est scientia whether it be à causis or effectis But say they This Doctrin breeds presumption I answer No Doctrine makes us more circumspect than to know that God is our Father and if we grow secure God will shew he is a Father as well to correct as to shew indulgence Vse 3. To confute the Anabaptists that exclude Infants from Original sin and so from capability of Grace and so from Baptism therefore they rebaptise men because say they till then they are neither capable of Sin nor Grace how doth David then say that he was conceived in sin how is it here said of Babes that they know their Father and why were infants Circumcised under the Law the eighth day if they did but as well know God as some of these little Children they would not hold such an opinion so contrary to Scripture 4. It reproves elder people if they doe not know God to be their Father if even Babes may know God to be their Father if they know him so soon why doe we neglect it St. John writes it as an ornament to Children that they know their Father and it may shame elder people if Children in this point go beyond them Heb. 5.12 5. It may teach little Children that God looks at it as their duty to know God their Father you have known your Naturall Fathers thus long and why should you not know God the Father of Eternity you might hereby honour God and confute elder men you have entred into Covenant therefore fly not back you have received the Seals of the Covenant therefore give up your selves unto God and labour to know him to be your Father 6. For Parents and Governours of Children if little Children may know God their Father then learn them to know him to be their
4 When we look at a wrong end when as in our pastime we look at no higher end than our own pleasure whereas Paul saith Whatsoever ye do do it for the glory of God we should hereby be the better fitted for Gods service Lastly When we abuse our pastime in regard of gain though carding were lawfull yet to make a gain of it Aristotle could reprove it as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for pastime should be for our delight and not to make a gain of it is not a vendible matter to pay for our pastime that a man should sell his pastime is filthy lucre indeed if you play for no more than you would spend betwixt you or give to the poor it is not unwarrantable but to make a gain of recreation is an abuse of the pastime The last lust of the flesh is the lust of Idlenesse or ease or sleepinesse for it is the body that craves sleep and ease and is satisfied with it sleep begets drowsinesse and case begets Idlenesse now these both young and old are to be weaned from Q. 1. How is a man carried inordinately to ease or sleep First Either in unseasonable objects or secondly In excessive measure or thirdly when we use them not to a right end 1 When we sleep at such times as are unseasonable to sleep and be drowzy 1 In holy duties when we are so drowzy that we cannot attend to them the very inclination to sleep is now a sinfull lust this lust fell heavily on Eutiches Acts 20.29 an heavy sleep fell on him and an heavy hand of God followed it which shewed his judgement though he restored him because he would not have such assemblies scandalized but alwayes some hand of God or other falls on them either in body or soul however the spirit gets such a cold by such sleepinesse and drowsinesse that a man findes it lustfull 2 So in the duties of a mans calling if a man be drowzy this is a lust of the flesh Prov. 10.15 He that sleeps in harvest is a shamefull Son he shames himselfe and his Master and indeed the fitnesse of his work implies that in harvest he should be at it early and late not but that a man may take a little sleep to fit him for his work but when the Sun is risen and calls him to his businesse he loves his bed this is a lust of the fl sh and this is called deceitfull working Cursed is he that doth his work deceitfully that is with such deceit as comes from slacknesse for so it is interpreted Prov. 10.14 and the Metaphor is taken from a bow that is slack bent which deceives Psal 68.57 a man never reaches the mark he aimes at because it is not strongly bent so when a mans heart is not strongly bent to his businesse he will never reach to his businesse throughly to purpose and so it is a deceitfull work cursed is he that aimes at any businesse with a slack bent hand Prov. 29.9 He that is sloathfull in his businesse is Brother to a great waster a sloathfull man and a prodigal are both of one womb bred of the same lust of the flesh and so wasts that which he might have increased Eccl. 4.5 6. Better is an handfull with ease c. saith the sluggard but such a one shall come to beggery Prov. 26.21 Idlenesse will cloath a man with rags rags will be their rayment Prov. 19.15 he doth not onely mean that an Idle person shall want outward means but were he of better means yet he shall finde his body shall be so distempered that he shall have no stomach to his meat so that an idle person shall either want meat or a stomach to eat it when as a diligent shall have both but that is not all for it may be extended to the soule by rising late and being drowzy he is so distempered that he either omits good duties or else he findes no favour nor life nor strength in them In Gods ordinances we complain of sluggishnesse but is not the fault in our selves better fares a sluggish soul with an handfull with ease c. so a sluggish man rosteth not that which he catcheth in hunting it hath no warmth no spirit in it our bodies and souls should be as a burnt sacrifice therefore must not be cold and to this end he exhorts us not to be sluggish in businesse Eccl. 9.7 whatsoever thou doest doe it with all thy might therefore when we have any work to doe that requires diligence yea though it were to slaughter the enemy as he understands it Jer. 48.10 Cursed be he that doth the work of the Lord deceitfully that keeps back his sword from blood 2 It is a lust of the flesh when a man is carried to sleep above due measure Prov. 5.9 10 11. poverty comes on such a one suddenly and strongly most mens natures require seven hours sleep some eight and that is the most and if we observe it we shall finde the same distempers arise from too much sleep that arise from want of sleep it makes the body drowzy and the brain dull and makes a man unfit for any thing 3 This love of Sleep and Rest is a lust of the flesh when we use it not to a right end now the end of all Sleep and Rest is to refresh the Spirit and strengthen the body and help digestion like the unbending of a Bow to make it stronger if a Bow stand always bent it weakens it therefore so much Sleep as may help digestion and comfort and refresh a mans body and spirit God allows God knows all the Comforts of this life are little enough to uphold us against vexations and discouragements but when a man is grown to love Sleep and Ease a little more Sleep a little more Slumber one ease after another and never looks how to imploy it to Gods service now he propounds no right end but we ease our selves that we may be eased and never look further than Ease and Sleep and so we rest in the Creature and never look up to God to whom all our Ease and refreshment should tend otherwise it s a Lust of the Flesh because we look no further but to satisfie the Flesh Prov. 26.14 As a door sometimes turnes this way and that way but is never off the Hinges so a sluggard would tosse himself from one side to another the door hath some end in turning upon the Hinges to open and shut but a Sluggard doth no good by it but rowls himself from one side to another after he is satisfied with Sleep but cannot get up and then when he is up hee doth nothing but rowl himself from one thing to another hee hath no setled businesse to imploy himself about but takes care what to do he goes from one Company to another from one Game to another till he shuts out the day and then he returns to his Rest and Ease and sleep again as it was with
the cause and end of his life he will depend on himself and makes himself the end 1 As he depends on himself makes himself the cause of all so it is self dependance 2 As he affects and aims at excellency in himself so it is called Self-seekings When he depends on himself he throws off the Crown from Gods head there are four parts of it 1 Self-conceit Rom. 12.3 when a man thinks soberly of himself he is not so blinde as not to see himself nor so proud but he is willing not to think above that which is meet 2 It is exprest in Carnal confidence and presumption he doth what he doth by his own strength and wit and pains this is call'd Arrogancy when a man undertakes to carry through businesse by his own strength Jer. 10.23 Isa 10.7 to 11. Isa 37.12 13. he boasts of his Wisdom and Power to do great matters 3 Curiosity flows from Self-dependance when a man will thrust himself into that he ought not so it was vain curiosity in Eve to affect Knowledge so Col. 2.18 Paul reproves the Colossians for prying into secrets 4 It is exprest in Self-fulnesse he is full of himself and rests himself in his present condition Rev. 3.17 and thanks God it is well with him and he desires to be no better all these are several lusts of pride This sin is against God as one from whom to whom and in whom are all things A Second Branch of this pride of life is Self-seeking He seeks not God in all his waies Psal 10.3 4. so he seeks not Gods glory but his own Prov. 25.27 It is not good to eat much Hony so for men to seek their own glory is not glory as much Honey turns into choller and bitternesse so he â—â—ks up too much of his own glory but it turns to his shame and confusion This Self-seeking shew it self First In pursuing of his own glory he looks no further than his own glory which is shewed 1 In Ambition when they aim at their glory and primary this St. John reproved in Diotrephes 3 Epist 9. so Judg. 9. this was ambition in affecting a Government God did not appoint them the modester sort of Trees did think they should lose their fatnesse and sweetnesse as if he should say for them to be ambitious of an unappointed Government it would turn to bitternesse and harshnesse and losse of fatnesse and comfort and this comes all ambition to it makes the soul lean and lose all comfort from God and man 2 Hypocrisie is another lust of pride in Self-seeking when a man in religious duties seeks his own credit and applause to be seen of men Mat. 23.5 this is pride in Hypocrisie Matth. 6.1 2. to 16. hence comes self rejoycing when he rejoyceth in his own praise and glory as Amos 6.14 so Herod rejoyced in the applause of the people Acts 2.3 3 There is another lust of Self-seeking which is contemning and despising others in respect of a mans own excellency Luke 18.11 and this proceeds from making himself his own end 4 There is another lust of pride which is exprest in boasting of himself either in words or carriage Prov. 27.2 that is boasting when a man magnifies himself boasting in words in great and false promises so in gesture in the eyes Psal 141. Prov 30.13 so in stretched-out necks Isa 3.23 when a man struts and prides himself in his carriage So there is pride in Workâ— when men build to make themselves a name Gen. 11.14 Dan. 4.27 so in strange fashions and apparrel Isa 3.18 to 24. because they took pride in their bravery and gay cloaths therefore he would send baldnesse instead of beauty c. so pride is shewed in Feasting to shew their own Magnificence and Riches and they aim only at that as Nabal 1 Sam. 25. when he feasted as a King There is another pride exprest when a man is crost in his pride and this shews it self 1 In discontent when a man hath made himself his end and if he be crost in it he is discontented as Achitophel when his counsel was crost 2 Sam. 15.23 he was so discontented at it that he went and hanged himself and so some though they do not grow so desperate yet they so vex and fret as that they can neither eat nor sleep seasonably whereas if we made God our end we should be willing to want what God denies 2 Hee falls into contention Prov. 10.13 all contention comes from pride 3 Indignation flows from being crost when others take away their applause they disdain and loathe it Mat. 21.15 as the Pharisees did when they saw Christ took away their praise Vse To exhort us all to wean our selves from this lust of pride Motives 1 The proud man is an abomination to the Lord Prov. 16.5 as if God had resolved what wicked man soever escapes he should not and shall we live in such an estate that God cannot look at us but with loathing and indignation and no wonder because they contend with God they depend on their own strength and seek themselves and their own glory and if they be crost they are discontent and envious let such a man use all the means he can he shall never prosper God resists the proud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he will crosse him at every turn march against him and crosse him 2 Pride of all other sins cuts a sunder the sinews of Grace whereas the whole duty of Christianity consists in Repentance Faith Obedience Repentance consists in loathing abhorring and being ashamed of our selves Job 42. Dan. 9.7 now a proud man is far off from this so for faith Hab. 2.4 as if he should say a faithful man goes out of himself and depends on God and for obedience we see how it is exprest Micha 6.8 He hath shewed thee O man what the Lord thy God requires of thee c. now a man of an high spirit cannot bend to humility and self-denial Luke 9.23 Means to wean us from Pride 1 Meditate on what you are do but know your selves what you are what you must tend to Dust you are and to dust you must return you have no dependance but on God shall we then be full of our selves 1 Cor. 7. God made all for himself therefore we are not to aime at our selves especially consider there is nothing but you have despised and perverted therefore consider your own insufficiency 2 Exercise your selves in those graces that are most contrary to Pride if you see your hearts grow ambitious and vain-glorious and discontent why weed out this lust renew your repentance in dust any ashes loathe your selves judge your own unworthinesse learn to live by faith know you are nothing of your selves but depend wholly on Christ learn to be obedient to be at Gods Command we are servants and therefore not for our selves it is not for us to look at our own ends but to do all for Gods glory and use all we have
have neglected to keep their Conscience clean their judgment is unsound a corrupt Conscience a corrupt Judgement 3 From the disposition of men and aptnesse then to catch the greatest cold when their spirits have been most warmed and heated no man so apt to take cold as they who are very warm and hot so in the days of the Apostles they did not only fill them with Knowledge but warmed the Church with Zeal and Heat zeal towards their Ministers zeal in their liberality they loved not their own lives in respect of Christ now their spirits being so warm they are more subjesh to get cold and distemper every Christian in particular finds it so when he hath been most enlarged at the Word or Prayer ere long he will be more straitned there being a secret pride in the experience of Gods favour and to rest in our selves thinking that we have sufficient grace in our selves when we see our need of Christ we depend only on him but when we are full we depend on our selves and so by sitting loose from Christ we get a great cold we are cold in Prayer Word Sacrament thus it is with the Church when God sheds his Spirit abundantly in the Church they grow secure and depend upon themselves thus we see Josh 1.9 10 11. so that one would have thought that that generation would have been more zealous yet none so Idolatrous till God quickned them by their enemies so in the Apostles times the Church was very forward and zealous a few Generations after their spirits were carried away with errors 4 From the disposition of Satan he hath great rage because the time is short Rev. 12.8 and we shall always finde that the Devil hath imitated God if God have Sacrifices from his people so the Devil from the Pagans so if God set up a Christ Sathan will have an Antichrist set up that may be not only a substitute but an enemy to Christ that as God had won the world by Christ so he would delude the world by Antichrist 5 From the wise and just dealing of God if God reveal more means of knowledge he will use many means of trial he will have them winnowed that so the good may remain as Wheat the Chaffe may be blown away if God give more Tallents he will put them upon more employment and exexercise Vse 1 To teach Christians not to be offended if they finde variety of seducing spirits in these days a man would wonder in such peaceable days when Religion is maintained there should be so many opinions and agitations how comes this about you must know that God never dispenced generally more knowledge since the revelation of Antichrist than now now where there is most knowledge Sathan will be seducing and corrupting their wisdom where there is more wisdome there is more curiosity and pride so much knowledge so much want of truth many times and so putting off the truth men run into several errors and it is just with God seeing they put away a good Conscience and would not give heed to sound Doctrine therefore God gave them up to follow lyes 2 Thes 2. and their longing desire and zeal in former times will end in such a cold that there will be a defect of all warmth and heat and wheresoever you see the truth not held in a good Conscience they run their faith on Rocks some split on a rock of Arminianism some on a rock of Popery so that it must needs be that in these last times many Antichrists must be Vse 2 Since many Antichrists are and will be in these last times let us labour to be so established in the truth that however the times be we may keep our faith and religion Q. How shall we be thus established A. 1. Get contrary spirits to the former give not up your selves to curiosity and vain speculations if the Lord find you humble he will teach you in his ways if when you are warm and hot you have a care that you get not cold 1 Chron. 29.18 Pray to God to keep your hearts always in that frame or at least in such a frame as may befit every days businesse and then whatsoever the times be our hearts and judgements shall be established in the truth but unless God give you a good Conscience with your knowledge you will be soon perverted and therefore I say as Paul to the Ephesians Ephes 2.12 continue in a firm love of the truth as well as in the knowledge of it 1 JOHN 2.19 They went out from us but they were not of us for if they had been of us no doubt they would have continued with us c. THe Apostle Vers 18. had instructed Babes of the coming of Antichrist now in this Verse he first discribes them 1 By their Apostacy they went out from us 2 Their condition before They were not of us he amplifies both the latter he proves by an Argument They were not of us for if they had been of us they would have continued with us The former he amplifies by the reason why God gave them up to Apostacie which was that these Seducers might be made manifest that they were not of us Q. 1. What is meant by this They went out from us A. 1. They departed from their Doctrin in Judgment and from their Fellowship in Practise Acts 2.42 Now these men departed from both they forsook the truth which before they profest 2 Joh. 9. and not in circumstantial points but in such whereby they denyed both the Father and the Son as verse 22. 1 Tim. 1.19 2 In their fellowship they declined from them in communion of Ordinances and mutual help Heb. 10.25 They went out from us from whom who are they from us Apostles and Ministers from us that is from Old men Young men and Children they went out from all the true Members of the Church They were not of us That is they were never true members of our Body they were with us and amongst us but they were never of us 1 Joh. 4.4 5. as the Children of God are in the world yet not of the world their mindes are not on this world their inheritance is not in this world so on the contrary the Children of the Church are in the Church but not of the Church Doct. 1. Some may be in the Church which after do depart from the Church Doct. 2. Such as do depart were never Members of the Church Doct. 3. Such as are Members continue always in the Church Doct. 4. Those that depart manifest themselves not to be of the Church Doct. 5. This departing from the Church is a note of Antichrist Doct. 1. There are some in the Church which may depart from the Church That may leave the Doctrin Fellowship and Practise of the Church Heb. 10.25 2 Thes 2.3 1 Tim. 2.4 Q. How comes it to pass that men in the Church and in some measure affecting the ways of Religion depart from the Church
and wish you had never kept them company but on the contrary had you but once got into a near communion with the Saints you should never depart from them it was the saying of a late faithful Servant of God Dr. Preston Though I leave my life yet I shall not leave my company Vse 5 Of consolation to any soul that ever had true fellowship with Christ and his church having once loved you he will love you to the end 1 Cor. 10.13 1 Thes 5.23 24. Psal 37.23 24 25. though we doe fall yet the Lord puts under his hand Rom. 8.25 Rom. 5.10 1 Pet. 1.5 we are kept by the power of God to Salvation he embraceth us with his everlasting arms so that if we have once got fellowship with God and his Church fear not you shall not fall and if you doe start aside and feed on ill Dyet you shall finde the smart of it he will humble you that he may save you at the last day Doct. It is a note of seducers or Antichristian Teachers to depart from the fellowship of the Church They went out from us because they were not of us and so such were never cordial or hearty to the church therefore when you see any fall off know it argues an Antichristian spirit 2 Thes 2 3. 1 Tim. 4.1 Many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall depart from the Church so that all Antichristian spirits have a corrupt spirit of seperation For Explication Q 1. What is this seperation A. 1. A seperation Local such was that practise of the Tribe of Gad. and Manasses Josh 22.9 10. it was not seperation in fellowship as they professe vers 26 27 but that is not a seperation that makes an Antichrist 2 A departing in fellowship which yet falls short of an Antichristian spirit though it deserve blame and reproof Gal. 2.12 not but that his judgement and affection was with them yet he with-drew from their society in Ordinances for this Paul blamed him but yet it was not an Antichristian spirit though he were a man of great zeale and courage yet none so subject to be carried away with fear as he was let christians therefore most suspect themselves there wherein they least suspect themselves and think themselves strongest but this was an infirmity in him 3 There is a departing from the Faith of the church or sitting loose from them in Spirit judgement and affection their Doctrin contrary and hearts contrary as Paul saith In the latter dayes certain shall depart from the Faith Heb. 10.25 to 29. so that such fall off not only in place or fellowship in ordinance but in judgment heart and affection that is a mark of an Antichristian spirit Jude 4.5 3 Epist Joh. 8 9 10. It is said of the new converts that were added to the church that they continued in the Apostles Doctrin and fellowship Acts 2.42 therefore when they break from the fellowship of the church they depart from the Apostles doctrin Q. What be the grounds A. 1. From the fellowship the true Members of the church have with Christ 1 Joh. 1.4 therefore when you see a spirit of with-drawing from the fellowship of the church they depart from the Apostles Doctrine and if from them then from Christ for surely our fellowship is with God and with the Son therefore to prevent that denying of Christ he gives them charge that they doe not forsake assembling themselves c. Heb. 10.25 to 29. A finger cut off from the hand is not only cut off from the hand but from the head too so if men fall off from the Members they will also fall off from Christ the Head Vse 1. Seems to inform our judgements what to think in case of seperation for this place is much abused The Papists they build on this place that they that seperate from their church are Antichrists That company say they that breake off from the fellowship of the church is Antichristian as it is plain here now what were Calvin and Luther but such as brake off from the fellowship of the church therefore they were of Antichrists spirit and fore-runners of him We must therefore know it is not every seperation from that which is called a church that is a note of an Antichristian spirit but it must be known whether that were the true church now this church St. John speaks of was the true Church for it was from such whose sins were forgiven now if it be not a true Church that they breake from it is no sign of Antichrist 2 Chro. 11.16 such as set their hearts to seek the Lord seperated themselves from those that followed Jereboam and came to Jerusalem so the Apostles were faine to seperate from the Church of the Jewes which persecuted Christ and them and so constituted a Church by themselves a Christian Church so then it is not a seperation from a false Church but a true that is a sign of an Antichristian spirit Obj. But what pretence or just ground had such Divines to fall from the Romish Church or we in England for we only upon the falling out of Hen. 8. with the Pope fell from him A. True that matter of Divorce did move him to fail off from the Pope and indeed that cause was enough to fall off from the Pope who would binde a Prince to an unlawful Marriage But the whole body of Christendom had a Three-fold ground of seperation which may be just when a Church is heretical that is hold an errour contrary to the foundation obstinately yet that is not a sufficient ground as the Church of Corinth denied the Resurrection from the Dead yet he calls them Saints so though the Pharisees had charged that none should profess Christ which was an obstinate denying of Christ and taught false Doctrine yet Christ charges them to obey them because they sit in Moses Chair and therefore fundamental erroneousnesse is not alwayes a just cause 1 Therefore that is a just cause of seperation when a Church is infected with Blasphemy and Contradiction and Blaspheme the wayes of God Acts 19.19 Acts 13.45 46. 2 Idolatry is a just ground of seperation 2 Cor. 6.16 17 18. 3 Persecution is a just ground of seperation Mat. 10.23 Acts 8.1 Now all these have met in the Church of Rome they have blasphemed and condemned as Heretical Justification by Faith and other fundamentall truths 2 They worship Images as of the Virgin Mary yea with Divine honour as the Bread in the Sacrament what greater Idolatry 3 The World knows and the blood of thousands of Martyrs can testifie their horrible Persecutions that as long as we were subordinate to them we could not profess the true Religion without loss of Goods and life therefore we have just cause to seperate our selves from them Vse 2. It may teach us what to judge of the Seperatists or Brownists are they of Antichrist Surely their practise is blame-worthy 1 Because they seperate where Christ keeps fellowship Rev.
Fellowship of the church God gives them up to Apostacy that he might make it appear they were not of the church 1 King 12.24 fight not against them for this seperation is from me so this Apostacy of these first teachers is from God and his end is to manifest that they were not of the church Doct. 5. It is the holy end that God aims at in giving up seducing corrupt spirits to Apostacy from the Church that he might discover them that they were Hypocrites whilst they lived in the Church God punisheth Hypocrites with Apostacy What should move God to discover the Hypocrisie of men by Apostacy a fearfull sin to forsake the Ordinances of God the Covenant of the church and what should be the cause moving God thus to work 1 By this means God manifests the integrity and sound-heartednesse of his own servants God would have his name sanctified by his servants and it is never more sanctified than when their sincerity is approved when others fall off 1 Cor. 11.19 it is needful that heresies arise that those which are approved might be made manifest among you as in winnowing time when there comes a good wind it carries away the chaff but the wheat lyes on a heap more clean Mat. 3.12 so Christ hath a fann to winnow his church and cleanse out the chaff that it may be more clean 2 That so he might prevent the corrupting and seducing of his weak servants least any should be mislead by them therefore God timely discovers them 2 Tim. 3.9 they shall proceed no further though they had led away some simple women laden with many lusts yet they shall proceed no further they shall glean no more then some weake judgments or corrupt hearts but they shall be discovered their folly shall be manifest to all men so carefull is God that when his church is negligent in casting out such why God in a speciall care to his Vineyard gives up such to defection voluntarily 3 He gives them up to Apostacy that he may preserve the purity of his ordinances and law Mal. 3.3 4 5. as if he should say as long as corrupt teachers live among men they so pollute Gods Ordinances that they are not so pure and sweet therefore God takes a course to refine them from their drosse that is not only Ministers though when their spirits are refined their Ministry is more savoury and fruitfull but further he will make a difference between Hypocrites and those that are sincere that so his ordinances may be refined and this was fulfilled in John Baptists time who came before Christ Mat. 3.7 8 9 who discovered the Pharisees to be Hypocrites that should renounce Christ and Christ himselfe said Mat. 23. Woe be to you Scribes Pharisees Hypocrites so that by their defection the Christian Congregations and the Ordinances were more pure and refined Prov. 25.4 5. so take away the drosse from the Ordinances they come forth more pure 4 To exempt his people from many scandals and aspersions that would be cast upon the Church if these corrupt persons should live among them Jude 12. therefore that these spots might appear to be corrupt humours and not members of the body it pleaseth God that they depart and so carry away these spots and scandals with them that so his Church may not be defamed 5 A fifth end is this it tends to the just punishment of Hypocrisie it is a just judgement of God to leave such spirits to be discovered and revealed Matth. 12 33. it is more acceptable to God to have things seem as they are God will have the Tree known by his fruit at length there is no great difference between the Crab and the good Apple-Tree by the leafe or the blossom therefore it must be known by the fruit Rev. 3.16 I would thou wert either hot or cold that I might know what thou art Vse 1. It may teach us that even the falls of the sons and daughters of men are mannaged and ordered by the wise and good hand of Gods providence so you see here is a hand going quite beyond all the ends of men they went out that they might be manifest and God hath alwayes challenged this to have an hand in the sins of men not to work but to punish one sin by another if God sees envy in Josephs Brethren he stirs them up to sell him into Egypt and God challenges it Gen. 47. Gen. 50.20 2 Sam. 11.12 Ezodus 7.3 so Act. 4 28. 2 Chron. 32.21 Isa 10.5 the worst evills that have been in the Church God hath had an hand in it 2 Sam. 24.1 not as an Author but by accidental occasion he gives them up to take such courses if David be Idle God gives him up to Adultery if Pharoah vex Gods people God leaves him to hardnesse of heart if David commit Murther and Adultery he gives up his Son to fratricide and incest If Judas be covetous he gives him to betray his Master if they be his own Servants he doth it to cleanse them if wicked he doth it to punish them therefore let us fear that God that is not only able to cast both body and soul into Hell but also into sin which is worse than Hell by propounding â—uch temptations as may leave a man to run into desparate courses therefore give not way to any sin thinking to recover your selves but feare God will leave you to runne into worse 2 It may teach Gods people not to admire and be offended at it first if they see men of good esteem and profession fall off wonder not such were never of the Church 2 Tim. 2.17 18 19. Prov. 10.25 the righteous are as an everlasting foundation which God hath founded and every one of them hath this seal The Lord knows who are his and therefore be not discouraged when you see others whom you thought better of than of your selves fall for the foundation of God standeth sure 2ly let not other men be offended if they see some that were professors fall off into vile courses say not they are all of one Sect they are all of the same Spirit none better than other this is the course of them all say not so for God gives them up to these bâ—se courses to manifest it that they were not true Members of the Church God would have it thereby manifested that these spots of the face of the church are not spots of the Body of the church but spots in the Vizards of the church but God keeps his church unspotted and undefiled so that even Balaam could say How goodly are thy Tents O Jacob therefore if you see any in the church grow corrupt and defiled it implies they were never members of the church God hath nothing to doe with such therefore he turns them out that it may appear what they are if God at any time leave his people to any scandalous course that God casts shame on them which is very rare if he doe he
that the Word falls into their hearts like good seed but on the contrary if any man consent not to wholesome words but makes questions and contention about them he knows nothing 1 Tim 6.3 4 5. because he hath an heart unprepared to receive it therefore contra he that is ready to receive it knows it such a one knows all things 3 In regard of their humility and meeknesse of spirit whereby they think they know nothing and more foolish than any Prov. 30.2 3. Agur saith I am more brutish than any man and have not the understanding of a man yet as foolish as he was and debased himselfe before his Schollars yet he exhorts them to fetch their knowledge from the high one therefore the Holy Ghost seeing such a deep self-denyall in him he ranks him with Solomon for his wisdome and puts his Proverbs among his 1 Cor. 8.2 such a man as thinks he knows any thing knows nothing as he ought to know therefore he that thinks he knows nothing as weak Christians do such a one knows all things which God sees meet for him and this sense of their own Ignorance makes them still thirst the more after Knowledge 2 For the Act ye know all things other men may know much yet knowing they do not know and understanding they do not understand Prov. 9.12 he that knows not for his own souls good is not wise Prov. 24.5 a wise man increaseth in knowledge the difference is 1 His knowledge is more clear one man sees a thing by Candle-light another by day-light but he sees most clearly that sees at noon-day so a Christian sees things not only by the dimme light of nature nor the day-light of the Word but by the bright clear light of the spirit that clearly manifests things 2 His knowledge is more certain he knows by his own experience the misery of sin the excellency of Grace he knows how Christ was formed in him he hath conceived him in his soul and so knows all the motions and operations of his spirit Gal. 4.19 3 It is more particular he can apply all he hears and reads to himselfe how farr this promise belongs to him he thinks the command belongs to him the threatnings to him the promises to him he thinks the Word was pend for him another man he reads and hears and never applies it to himself nunquid ego talis when he hears a Christian may be assured of his salvation am I so Christs death is not only sufficient but effectuall to them that beleeve but do I beleeve he hears that young men overcome the World but do I so aad overcome thus it is with a Christian another man rests in the Theory 4 Their knowledge is effectuall it makes them ready to obey the law is a light to my feet and a Lanthorne to my paths saith David it is not a light to the understanding only but it a light to my steps to my practice all the understanding they have is true knowledge if a man should walk in such a soil where he should certainly sinck in and be swallowed up would you think he knows the danger it is a sign he knew it not so we say if we meet with one of our acquaintance and he passeth by us without observing we say he would not know us 3 For the object all things that is all things pertaining to life and godliness 2 Pet. 1.3 for they do not know the motions of the Heavens the influences of the Stars the nature of the Creatures but they know all things belonging to life and godlinesse 1 They know all things necessary to Salvation no fundamental point but God reads it to them which is necessary to Salvation Joh. 17.3 2 They know all things that are expedient in their Callings and places to know and there is a manifold expediency 1 It is expedient some men in some Callings should know more than others as Ministers Jer. 3.15 Mal. 2.7 it is fit that they should know more than others and God hath promised their lips shall preserve knowledge so it is not enough for a Magistrate to know as a private Christian but he should know how to administer Judgment 1 King 3.9 12. as Salomon prayed for Wisdom so Husbands should know more than Wives 1 Pet. 3.17 so Parents than Children Ephes 6.4 2 There is an expedience and meetnesse in regard of the present condition of Gods people if God see that his Children he puft up with knowledge he is pleased to leave them in much ignorance but if he finds their hearts humble and prepared to hear he doth delight to poure out his Spirit on them Ps 25.9 as long as the Woman had an empty Vessel the Oyl run but when it was ful it ceased so as long as we come with empty hearts this Oyl runs upon them but as soon as they think they have enough and rest content their knowledge stands at a stay 3 There is expediency for the present practice in any businesse a man that hath present need of direction in some present businesse that must presently be done if men have humble hearts and look up to God why the Spirit is pleased to whisper into their hearts there is your way walk in it Isa 30.21 4 There is a further expedience for the present condition of the Church for sundry things are expedient in sundry Ages it had been an hindrance of many providences of God had they known the sinfulnesse of Poligamie in the first ages of the world so many Christians were ignorant of the Death and Resurrection of Christ but after the Ascension of Christ they had the clear knowledge thereof 2 Pet. 1.18 the dayes of the Old Testament were but as a dim light now it is more clear the Fathers of the Church of Old had little of the Revelation of Saint John and as the Church hath now need to know more than at other times so God reveals himselfe accordingly had those seven thousand in Israel which bowed not their knee to Baal been endued with the spirit of Elias certainly the Church had been dissipated had they spoken with the same spirit and power that he did they had been dissipated but they knew as much as God saw fit for their present condition and so what God sees meet for you to know as farre as you stand in need to know the spirit of Antichrist in thâ—se times so farre shall knowledge be revealed to you so that you may be preserved For the Reasons of the Point Reas 1. From the object of their Knowledge and in him all things needful 2 Cor. 2.2 in Christ they have enough Col. 2.9 10. therefore having got Christ will he not give you all other things needful since God hath given us Christ our head understands all things and the head will be sure to guide the foot when it hath need to go 2 From the excellency of their Teacher John 6.45 thy Children shall be 〈◊〉 〈◊〉 〈◊〉
accompanying of their preaching of the Gospel with mighty signes and wonders but we never read that God accompanied any of their writings with miracles their writings laid upon any disease healed none but their presence healed many and did many wonders Heb. 2.2 3 4. 1 Cor. 5.22 tongues are not for them that beleeve but them that believe not that is the miracle of speaking with divers tongues is not for them that beleeve but for them that beleeve not therefore we never read in any History that their writings did work any miracle and so he never intended that they should convert Obj. What then is their writings in vain seeing they are of no use to convince A. No there are singular uses of their Writings 1 Sometimes to put men in remembrance of what they have heard Rom. 15.14 2 Pet. 1.15 2 That they may be established in the truth and confirmed in the knowledge thereof 2 Cor. 13.1 Phil. 3.1 To write the same things to me it is not grievous but for you it is safe 3 To stir them up to the exercise of such truth as they knew but were slack in performing thereof sometimes in liberality slack sometimes in dispencing of the Ordinances 2 Pet. 2.13 1 John 1.4 2 John 8. Revel 2.4 5. to stir them up to their first Love to stir them up to take heed of false Doctrin 4 To informe them in some particular truth which they were ignorant of some were afraid that the Day of the Lord was so nigh that they neglected their particular Calling 2 Thes 2. so some were ignorant of the Resurrection so he tells Timothy how to behave himselfe 1. Tim. 3.15 so he informs the Corinthians how Husbands ought to carry themselves towards their Wives in case of desertion or present persecution Vse 1. It shewes a reason of that little good which hath been done among the Papists by any Writings that have been writ in defence of the truth they have been means of much good to them that have known the truth but amongst Millions of Papists it is hard to know whether any have been converted to the true Religion after such evidet demonstration and conviction the reason is because Writings do not profit them that know not the truth but such as know the truth for else why did not Saint John write to Cerinthus or other Heretiques in that time but he tells them I write to you because you know the truth had he writ to Cerinthus or Menander his labour would have been lost not but that it hath done much good not only to them that have known the truth but those that have not known the truth it hath stirred them up to like the truth better and some to seek out the truth in other Writings but never to convert them to the truth God hath many times blessed sudden speeches to convert some that have come to hear the truth but it hath never been so effectual to them that have only read it in writings for God never sanctified the Apostles Writings to the conversion of the unbeleeving Gentiles Obj. Why then do not our Divines spare their labour in writing A. Though they do not prosper to conversion yet to establishment of many in the truth and to stirre them up to stick closer to the truth Vse 2. You may hence see the reason why such as read the Word of God diligently it may be once or more every day yet notwithstanding not being accompanied with the preaching of the Gospel few or none such as are converted and brougt to the true knowledge of the truth but such people are fit to be led into Popery or Heresie no wonder for God never blessed the Apostles Writings while they were living to the conversion of unbeleevers therefore we see the necessity of preaching to every Congregation or else the body of the pleace will sit in darknesse and shadow of death therefore it is a false Assertion of those that say Reading and Preaching are of like efficacy for it is certain had the Apostles Writings been as effectual to conversion as their presence in preaching they would have wrot most to such Churches as were most remote 2 Chron. 15.3 a long time they were without a God and without a Teaching Priest implying they that are without a Teaching Priest are without God 1 King 13.33 the reason because he set up base fellows that wanted both learning and grace and so only read but they had not a Teaching Priest and therefore lived without God Obj. But you will say what can be more said of pagans 2 And what then will you judge that all such as live under dumb Ministers are cast a-wayes A. Whether do you think it greater charity to tell them that they may be without a Teaching Minister or to tell them that without a Teaching Minister they live without God and without the Law we know that many that live in such places go abroad and light on good Sermons and to Christ is found where he was not sought and then they either remove themselves or go many miles to hear the Word abroad and God often blesseth private conference and helps to do much good Neh. 8.12 but men that go home from bare reading their hearts go home as dead as their Minister was dumb so that you shall finde many people as ignorant as Pagans and Turks V 3. It may serve for direction to such as God hath given a gift of writing unto to know where their Writings may be of most use if you writ to some thinking to convert them it will be labour in vain but to writ to them that know the truth may be of much use to informe them to reprove them to stir them up and so you may write with comfort to them Vse 4. May serve to encourage all Christians to be frequent in reading to what purpose did the Apostles write if others read not it is good to be reading put more fuel to fire and it grows hotter so let people read after they have heard and it will be very profitable therefore we see the great abuse of the Papists that deny the reading of the Scriptures in a Vulgar Tongue Let us therefore be stirred up not to forbear the reading of the Scriptures though you do know the truth Deut. 17.19 if Kings might not be excused much lesse private men Doct. 2. Such as have received from Christ the anoyntment of the Spirit they know the truth You that have received the Unction of the Holy one I write to you not because you know not the truth but because you know it 1 Tim. 4.3 where he puts Beleevers and knowers together now Beleevers are anoynted with the Spirit of faith John 8.31 32. so much sincerity of truth so much Discipleship the stronger faith the stronger knowledge of the truth the weaker our faith the weaker our knowledge For Explication Q. 1. What is the truth A. The truth might be taken for the Lord Jesus Christ and
he is not to be excluded but he is not principally meant here Jhon 15.6 and it is true that they know Christ that have received this Unction John 6.69 But here by the truth is meant the Doctrin of the Gospel Ephes 4.21 which is called the truth in Jesus that truth which teacheth us to finde Christ to prize Christ and you know it in a special manner as it is in Jesus in a Crucified manner you know it as it is in Jesus which raiseth you from death to life it is sometimes called the word of truth Col. 1.5 Gal. 2.4 5. so then you that know the truth you know the worth of Christ the means to finde him yea you know him in a Crucified manner in his Death and Resurrection Q. 2. What is the knowledge of the truth A. Three things make up the knowledge of the truth 1 The understanding of it 2 Approving of it and consenting to it 3 Because a man may consent to it either as probable or as certain and evident knowledge therefore it is not only an understanding of the truth but a consenting to it and that not as a probable thing but as an undoubted certain truth Judicium contingentis axiomatis est opinio necessarii scientia if it be from the causes then it is scientia if by the effects cognitio And thus these Babes know the truth you understand it you consent to it you yeeld to it as a certain and undoubted truth and that all those concur to knowledge we may see by Scripture 1 For understanding see Luke 24.45 2 They approve and consent to it and follow it John 10.4 5 27. 3 They do not only understand it clearly and approve of it but receive it as a certain undoubted truth so John 6.69 We know and are assured that thou art the Christ There is as much difference between knowledge and faith as betwixt hearing and seeing if I hear a thing from an undoubted testimony I beleeve it but when I see it my self I know it more evidently Stephen beleeved that Christ sate at Gods right hand but when he saw it he knew it certainly so that these Babes by some sight and experience know those things that they beleeve Heb. 11.2 this knowledge is one of the chiefest things that perfects the mind of a man Isa 11.2 what spirit is a spirit of wisdome and understanding understanding apprehends it Wisdom judgeth of it and discerns of the truth hereof Knowledge sees that they are most certainly true and then he beleeves it John 6.69 we know and are sure for none can know a thing but those that are sure of it Q. What is the reason that by virtue of this Vnction babes come to know the truth Reas 1. Because this Spirit is an eye-salve to make them understand by nature we are flow and dull of understanding but as soon as God hath dropt in some of this Spiritual eye-salve we strongly see the deep things of God yea even those which were dull to understand before 2 He vouchsafes to them Wisdome whereby they imbrace and approve the truth as the very truth of Christ and they have a spirit of faith to believe it therefore have knowledge of it 3 He gives them experience that their hearts do as plainly feel as their understandings know nay these Babes they fetch their understanding from the feeling of their hearts they know the danger of sin and the worth of Christ and this puts them to reach after Christ and look at him as the most excellent of a thousand and so they come to finde true fellowship with Christ by puting into them a spirit of peace 1 Pet. 3.8 so that they know it not only by faith but by experience and so they know the truth as it is in Christ you may have men by hearing and study come to know very largely of the wayes of Grace the Doctrins and points of Divinity nay they may come to approve of them and may convince an adversary but yet this is not properly a knowledge of these things but an understanding of them a man that wants this Unction may say he understands these and beleeves them but he cannot say he knowes them by any sensible worke of God on his own soul Vse 1 May exhort all in the name of the Lord that intend to receive the Sacrament to a conscionable care and endeavour to get knowledge it is not a priviledge of Scholars but even of very Babes if they have received this Unction therefore let none excuse themselves for if the Apostle acknowledge it in Babes it may shame elder people if they be ignorant of the rudiments of Religion therefore labour to grow up to a knowledge of the truth there is no hope that you should either finde comfort in Gods Ordinances here or in the life to come if you be ignorant of the truth Isa 27.11 it is a fearfull judgement These people have no understanding therefore their Maker will shew them no favour that is no gnace in Christ they shall neither finde mercy nor favour and mark how he prevents an Objection He that made us will surely save us no if you be ignorant he that made you will not save you therefote if you would ever get any good to your souls above all gettings get understanding for without it look for no mercy and above all understanding get this wisdome which is infused by the Unction of the Spirit And so Parents and Masters as you desire to get favour of God for your Children and Servants be careful to instruct them in the ways of truth and for such as have got knowledge labour to grow up in this Spiritual knowledge Col. 2.2 3. Three things did Paul conflict for 1 That their hearts might be comforted nothing more useful for a Christian than comfort but when Christians have got comfort it is easie for Christians to fit loose one from another and not to regard one another therefore 2 His conflict was that they might be knit together in the bond of love 3 That they might grow up to fulness of knowledge c. so that we see it is matter of great Conflict to the Apostles with God that they might be brought to the riches of full assurance and shall Ministers thus Conflict for their people and shall not people themselves labour to grow up to fulnesse of knowledge and not be remiss and know some pieces and parts of the truth but to come to the riches and fulnesse of understanding It would be a great conflict to a faithful Minister to see people poor in knowledge to have only a few remnants and shreds of knowledge some superficial kinde of knowledge therefore let people labour for the riches of the full assurance of understanding which is properly true knowledge we see therefore how much Parents and Masters are to blame that are so far from having conflicts for the knowledge of their Children and Servants that they have no care
out the other either lies or the truth will be banished Vse 4. It may refute an Errour of some that say As Anabaptisme sprang from Luther and Libertinisme from Calvin so Separation from Puritanism but this cannot be for no lye is of the truth therefore these could not spring from any truth of Luther or Calvin or Puritanism Doct. Such as have received the unction of the Spirit they know no Errour no false Doctrin is of the truth They know it not only think so but know it and they know it 1 From the contrariety that they see betwixt that unction of the Spirit which they have received and that Doctrin the Spirit of God in them teaches them to be humble 2 Pet. 2.18 but the spirit of these false Doctors is ambitious they speak great swelling words this suites not with the Spirit of God to look at their own ends at their bellies at their gain 2 It is contrary to their experience a true Christian knows that the Doctrin of Antichrist is contrary to that experience he hath found if they come to speak of Free Will his owne heart tells him he was fain to be drawn out of himselfe he found that he could very hardly be puld out of his Naturall estate so that a Christian heart knowes this is contrary to the truth Let another say we are justified by works you cannnot perswade a Christian to that for he knwows his best righteousnesse is defiled Isa 64.6 and when he hath done what he can he is but an unprofitable servant when they tell him there is merit and satisfaction in his Works yea supererrogation no Christian but he knows this to be a lye and that he deserves wrath for his best performances he knowes he is no way able to satisfie Gods Justice or Gods Law but only Christ satisfies for him When they shall come to a poor soul and bid him confesse his sins and tell him they have power to absolve him from his sins he knows it will not quiet his soul tell a Christian that going on Pilgrimages and scourging himselfe will satisfie for his soul he knows that is false tell a Christian he may fall away finally he knowes that is a lye 2 Tim. 1.12 1 Thes 5.24 3. They know the truth because they have received it from a Messenger of truth 4 They know the truth by the effects by the peace and grace they finde from the truth and on the contrary no Antichristian Doctrin ever brought peace to their souls and there is no truth where no peace is where you cannot finde peace of Conscience that Religion hath no saving truth in it if they finde not the fruit of peace they know it is not of the truth 2 Another fruit of the true Religion is it brings liberty and freedome of spirit to come to God from Sathan from his Lusts from the World John 8.32 therefore if Religion do not make us free to come to God and free from the World and our own Lusts surely that Religion is not of the truth 2 Pet. 2.19 he speaks of these false Teachers that they promise liberty themselves being servants of sin Vse 1 May serve to reprove all such as are at an uncertainty in their Religion they know not which Religion to take they say they finde Reasons on both sides so probable and there are some on both sides so corrupt that they know not which to take why if it be so you have not received the unction of the Spirit for there is not the least of these little Children which have received this unction but hee knows the truth and that no Lye is of the truth Vse 2 For you that have took up your Religion and the true Religion but do you know your Religion to be the truth and that it is no Lye why they hope it is true because the King and State follow it but do you know it to be true and do you know every contrary Doctrin to be a Lye if you do not you do not know what you should Psal 119.30 I have chosen the truth he doth not say the State hath chosen it or orhers have chosen it and therefore I will follow it too No but I have chosen it let others chuse what they will let every Christian know that he hath chosen the truth and that no 〈…〉 Vse 3. It may teach all to grow up in discerning the truth and that will discover all falshood as suppose you should have some come to you and tell you you frequent the ordinances and perform good duties only in the Letter but you ought to doe nothing but when the Spirit moves you but let a Christian examine if this be not a lye and contrary to the truth and to that experience I finde for we ought to pray continually so if one come and tell you you ought not to read the Scriptures your own spirit tells you you have as much need of the Word as a Childe of his daily Milk therefore let Christians learn to discerne of the Spirit of Truth and Errour 1 JOHN 2.22 Who is a Lyer but he that denieth that Jesus is the Christ he is Antichrist that denieth the Father and the Son THe Apostle vers 10 21 22. propounds some means to help them against false Teachers 1 By something in themselves that Unction in them 2 By the grosnesse and falsenesse of their Doctrin which is called a Lye and the Teachers Lyers who is a Lyer if they be not These false Teachers in this verse are 1 described by an adjunct of lying and that so grosly that if they be not Lyers there are none in the Worid it is as grosse a Lye as any so that these Lyers may stand in comparison with any 2 Their lye is set out by their Doctrin who is a lyer but he that denieth that Jesus is the Christ 3 He expresses it by their name and nature he is the Antichrist and their Doctrin is to deny the Father and the Son for if they deny the Son deny they then the Father Doct. Antichrists Teachers are as gross Lyers as who are the worst Who is a Lyer if not these let none be accounted Lyers if not they they are as great Lyers as any equal to the worst these words come home and no wonder Christ called James and John Sons of Thunder for they speake plainly and boldly Two things make a man a grosse Lyer equal to the worst 1 The perniciousnesse of his Lye 2 The evidence of it 1 The perniciousnesse of it It is a pernicious Lye to speake against the Government of an house or Family or good of others but no lye so pernicious as Popish Lyes none doe so much harm as the Lyes of Antichristian Teachers they lye not only against their own souls but also to the hurt of others 1 Pet. 3.2 3. they shall bring in damnable Heresies such Doctrins that if men live and dye in them they shall be damned and many
no peace it is as impossible for a man to attain Salvation by Works as to be his own Saviour Vse 2 Hence learn the way of attaining peace of Conscience and assurance of Salvation why claim it by promise and it is sure to thee what makes thee doubt of thy Salvation why thou seest this Corruption and that Rebellion and thou seest the want of this and that Grace and therefore thou art in doubt why thou shouldest claim Salvation by promise thou wouldest have thy Works more perfect why that which makes us doubt is a secret cleaving to the Works of the Law but we must not so much look at what we do as what we beleeve what we work as what Christ hath wrought for us therefore take heed of sticking to any Works of the Law and as you desire to maintaine peace of Conscience and to dye peaceably claim Salvation by promise there is no more required of you than to lay hold on Christ he doth not look for perfection of faith but truth of faith be thy faith never so weak if true it gives thee Christ and he gives thee the Promise and that gives thee eternall life Q. But how shall I know whether I have this faith A. If God hath given thee an heart ot distrust self as gifts and parts of Nature and Education and to be humbled and look after Christ if thou prizest Christ and desirest him above all blessings this is true faith if thy faith hath emptyed thee of thy selfe to go out to Christ as thy Portion as the most sweet and comfortable thing I say thou hast that faith that conveys Christ to thee and Christ the Promise and the Promise eternal life say not therefore as some do I thank God I never doubted of Salvation neither have I cause I have alwayes lived honestly c. if thou fetchest thy perswasion from the Works of the Law then not from Jesus Christ nor the Promise therefore do as Paul touching the Law saith he I was unblameable and yet I count all these as dross and dung to win Christ Phil. 3. therefore distrust all these go out out of your selves and lay hold on Christ Vse 3 May teach us to magnifie the grace of God that hath thus devised a way for our Salvation he hath therefore given it us of grace that it might be sure 1 JOHN 2.26 These things have I written unto you concerning them that deceieve you TO help young Children to beware of Antichrist the Apostle had given them some instructions and some means now in this Verse to the end he rehearseth the two special means he had prescribed 1 Was his Writings vers 26. 2 Their Unction vers 27. therefore vers 28. he exhorts them to abide in Christ First In vers 26. we have set out 1 Saint Johns writing to these Babes and the Argument of it 2 A descripition of false Teachers Seducers 3 A description of their Act and Work 1 Their Sin is a seduction and deceiving of men 2 The vigour of it 3 He passeth them by calling them Seducers without naming their persons Doct. There is good use to be made of the Scripture against false Teachers even of those that want not the unction of the Spirit These things I have written unto you you that have received the Spirituall Unction otherwise Saint Johns writing had been in vain and their reading if there had not been use of them 2 Cor. 11.13 he informes the Corinthians of false Teachers Gal. 5.12 Phil. 3.2 Col. 2.8 all these shew that the Spirit thought it meet to instruct even Christiaas against false Teachers Obj. If this annoynting teach all things what need the Scripture be written is it not to give light to the Sun A. No there is a double use of the Scriptures 1 For the confirmation of the witnesse of our own Conscience a Christian mans heart witnesseth against false Doctrin but when the Holy Ghost not only witnesseth in our hearts but in his Word too In the mouth of two or three Witnesses every truth is established 2 Cor. 13.1 2 There is use of them to help our own spirits what though my spirit rise up against such false Teachers yet I might be deceived therefore that I might discern the truth of my own spirit I must try it by the Word a good man may know what spirit he is of Luke 9. 55. in some things therefore that we may discern the truth of our own spirits we must try them by the Word the Word and the Spirit of God in Conscience are like to Tallies they answer one another in every line Vse 1 May teach us to discover the corruption of their spirits who say after they have once received the spirit of regeneration which is indeed but common illumination they need not the Scriptures therefore they neglect reading of them as Enthusiasts and Annabaptists that will neither read nor pray but when the Spirit moves them and to this purpose they abuse a notable place 2 Pet. 1.16 they say we do well to attend to the Scripture till the day dawn and the day-star arise in our hearts but afterwards there is no further use thereof but untill is not alwayes a word of restraint but ye do well to do it before and to do it after as when it is said Michol had no Childe till the day of her death it implies not that then she had any but that she never had any so that it is a vain collection to reason after this manner 1 Tim. 4. Give diligence to reading and exhortation till I come would he have him leave off when he came No but he would rather have him alwayes continue so doing so that place rather exhorts them to attend to the Scripture after the day dawn in their hearts rather than restrains from it 2 The Scripture there opposeth not the Law and the Gospel but he would have them now attend especially to the Gospel 3 This word untill is not limitted to the attending to the Prophets but to the words day dawn meaning their hearts are a dark place until the day dawn and the day-star arise in their hearts therefore such men as these are not of Saints Johns spirit who exhorts those to whom he wrote to attend to his Writings as an help against false Teachers Vse 2. It may exhort us in these seducing days to be diligent and frequent in reading the Scriptures because they are written to help us against Seducers if a Friend should write to us beware of such Cheaters we would give heed to what he wrote and observe his Counsells why we have letters sent from farre even from heaven to warn us of Seducers and our friend sets down their Notes and Marks and means to avoyd them therefore let us be perusing them and observe what they direct us to Doct. 2 The Children of God are to look at false Teachers as Deceivers 2 Joh. 7. 2 Cor. 11.13 Rom. 16.17 18. Q. What is meant
by Deceivers why calls he them so A. A Deceiver is such a one who upon pretence of that which is good and true puts us off with that which is counterfeit and naught So these false Teachers deceit is in their Doctrin and in their persons In their Persons 2 Cor. 11.13 In their Doctrin they make us beleeve it is the Doctrin of Christ in but in truth it is empty windy doctrin Ephes 4.14 Vse 1 May serve to stir us up so much the more to hate and detest them and to a more serious watchfulness against them a man hates a Deceiver worse than a Robber a man had rather lose his Purse by violence than be cunningly cheated of it the reason is because a man that takes your Purse only wrongs you of your Mony but the other deprives you of your Money and also befools you and makes a mock at it so these Deceivers do not only deprive us of the truth but through cunning delusions they over-reach us and laugh us to scorn 2 Pet. 2.14 Let us therefore try all things and hold fast that which is good 1 Thes 5.21 If we heard that there were counterfeit Money abroad and cunning Fellows that would undermine us we would look narrowly to our selves why there are cunning Deceivers abroad which will not only deceive you of your Purses and Goods but of your Faith and the Gospel and Salvation therefore how circumspect and careful ought we to be it is a wonderful sluggishness of spirit when we know there are so many false Teachers now in the Land and yet it is a wonder to see how raw we are in the Scriptures how unapt to answer any thing out of the Scripture if we were put to it therefore do not only receive the truth from the credit of Ministers or our own spirits but warranted from the Word that we may be ready to render a Reason of the hope that is in us Doct. 3. Sometimes in reproving and confuting of false Teachers it is seasonable to conceal their names Saint John doth not say These things I write unto you concerning Corinthus or Ebion but he passeth by their names and saith These things I write unto you concerning Deceivers 2 Cor. 11.13 2 Cor. 15.12 Gal. 1.7 Phil. 3.2 Jude 4. he doth not there describe them he names none yet sometimes we read he names them 1 Tim. 1.19 2 Tim. 2.18 2 Tim. 4.14 15. It is seasonable to conceal their names 1 When there may be any hope of their conversion we should not too much exasperate them because the contention is not so much against their persons as against their Doctrin and practice 2 When it were good that both they and their Doctrin should utterly perish and be forgot Gal. 5.12 It is seasonable to expresse their names 1 When they are excommunicate Hymeneus and Philetus 2 That others may beware of them 2 Tim. 4.14 15. Vse To teach us to forbear personall invectives in our writings a wound in a mans good name is a wound in the apple of his eye a man that hath his eye hurt he sees you not so if you strike a man on his good name it is hard if ever he hear any thing after from you He writes to them about them that seduce them yet they did not seduce them but only did endeavour it Doct. 4. The desire and indeavour to deceive is deceit Such as have a desire and purpose to deceive are indeed deceivers though they actually seduce not 2 Joh. 7. Rom. 16.17 18. 2 Cor. 11.13 as he that looks after a woman to lust after her commits Adultry Matth. 5.28 because in his heart he desires it so because a man hath a long look in his heart to deceive he is a Deceiver you read of some that trod under foot the bloud of Christ Heb. 10.29 now that is impossible for Christ is in Heaven yet if a man do what in him lies it is as if he did it Reas From Gods acceptance of the will for the deed whether in good or evil 2 Cor. 8.12 therefore it was provided in the Law if any man did bear false witnesse against his neighbour it should be death because he would have taken away his Neighbours life so if there be a will in a man to deceive it is as if he did deceive And as the poor Woman Luke 21.4 is said to cast more into the Treasury than they all because she had a will to do it and put forth her self to her utmost ability so if a man put forth himselfe in what he can to deceive though he never reach it yet he is a Deceiver for though it be impossible the Elect should be seduced Matth. 24.24 yet it is his desire and endeavour to do it for God hath communicated to men more will and desire many times then power to accomplish it therefore if there be will to it the hinderance is not on mans part but on Gods Vse 1. Must teach men to make as much conscience of their wills and desires as of their acts men are apt to excuse themselves in respect of the will if the act be not done but didst thou desire it and go about it if thou hadst a mind to it then it is done because God sees that which was in thine heart as done there was the desire of thy soul and the endeavour of thy hand but that it came not to passe is from Gods hand Vse 2. This may be a singular comfort to Gods servants that cannot do what good they would they have a minde to profit by the Word to read and pray as they ought but they cannot I say if there be a willing minde that the desire of thy soul is towards God if thy câ—re and endeavour be to do it it is certainly done though thou canst not reach it Gen. 22.12 Abraham did spare his Son why true but that was because God held his hand but because he went three dayes journey and came to the place God had appointed and built an Alter and bound him and would have slaine him though upon Gods calling from Heaven to him he spared him ye God accounts it as if he did it so had a man many corruptions in his heartt that were as his Isaac darling lusts if thou use all means to mortifie and crucifie them though thou canst not get the Victory over them as thou desirest yet God accounts it as if they were Mortified if God will have it rest there and say it is enough it is an acceptable sacrifice to God when David had a minde to build a Temple to God and prepared abundantly for it though God forbad him yet saith he it was well it was in thine heart and I will therefore build thee an house 2 Sam. 7. he accepted the will for the need so if thou set thy heart to build Gods House to be doing good to the Church and reforme the Town where you live if in authority though you fall short
but the spirit of the old Adam the spirit of pride and malice and covetousnesse truly this is not the Spirit of Christ that makes us like him this is not that Spirit that Christ purchased for us by his Death and Ascension but suppose we had some of the Spirit of God the spirit of Wisdom as Achitophel the spirit of joy as Herod the spirit of Zeal as Jehu the spirit of fear as Felix had yet we have not this Unction of the Spirit unlesse it dwell in us What is it to be wrapt with a spirit of a Balaam or a Saul it was only for a fit and what comfort was it to them it was a shuttle spirit by starts and did not abide in them therefore let us try whether we have received the Spirit if we have received a dwelling spirit it is a true spirit Obj. But some may say Alas what then will become of me it may be now I pray but ere night wholly unabld now inlarged then straightned I have now a spirit of zeal and courage soon after all cold and weak and dead wonderfull was the zeal and courage of Elias in slaying four hundred of Baals Prophets openly 1 Kings 18.40 he went through it with such zeal and speed as if he had been sent from Heaven yet Cap. 19.1 2. when Jezabel sent to him he fled for his life and was so weary of his life that he wished death now his Spirit was cold and discontent aad weary of his life So David Psal 119.24 David said he had made the word his delight yet ver 25. he saith his soul cleaves to the dust and prays to God for quicking A. This Spirit that is so to abide doth not always abide in the same measure nor in the same measure of expression but we must know though there be several garments yet the Soul is never naked a man hath not always his Holy-day garments sweetly perfumed but sometimes homely mean garments so Elias when he slew Baals Prophets was cloathed with zeal and Holy-day garments afterwards he remitted of it and yet had he the Spirit of God on him he was not naked though he was not cloathed with the Spirit in such a measure even so sometimes we have even poor ragged homely garments and much of our nakednesse appears and sometimes again may be when God hath greater businesse for us to do cloathes us with better richer garments a greater measure of the Spirit but yet consider though we have not the same measure yet always some garment of the Spirit rests on us be it but the spirit of love to our Brethren or grief for the want of it yet we are not left naked Vse 2 May exhort su if we have this Spirit dwelling in us then let us use him honourably and courteously as an in-dweller he is come from farre even from Heaven sent from our Father and he brings joy and comfort with him therefore let us give him honourable entertainment he is sent to guide us in all our ways to be a pledge of our eternall inheritance therefore let us not entertain him like some guest that we are weary of in two or three days you must know this guest came not for a day but to dwell with us for ever John 14.16 therefore take heed of grieving him Eph. 4.13 he comes for your good and benefit for your redemption When a man keeps a Ward and for keeping him keeps a great estate a Kingdome he would be very carefull so the Spirit is such a Guest that if you keep him you keep Life and Salvation you keep an eternall Kingdom by him therefore take part with Gods Spirit joyne with the Spirit of God quench it not what an heavie complaint made Stephen Acts 7.51 Isa 63.10 the Spirit may be so grieved and vexed by men that he will depart from them Q. How shall we keep our selves from grieving the Spirit A. As God hath given him to guide you so look that you be guided by him if you entertain him kindly he will comfort you if you grieve him he will grieve your spirits 2 Be carefull to nourish him do not strave this Guest neglect not the Word and Ordinances which are the food of the Spirit Quench not the Spirit despise not Prophecie 1 Thes 5. as if the despising of Prophecy were the quenching of the Spirit therefore feed the Spirit of God with-draw not food from it prefer not outward things before it it is a wonder how leane our souls will grow if we do not nourish the Spirit 3 Take heed especially of living in any known Sin for that damps and deads the Spirit therefore David wofully camplains Psal 51.8 to 12. Restore c. as if it were quite gone his very bones were broaken that is not of his body but his soul i. e. the strength and staff of his spirit the Spirit is like fire every grosse sin is like water cast on it it quencheth it Vse 3 A ground of much consolation to Gods servants you can never say you dwell alone and want company you cannot want good company if the holy Spirit dwell in you I am not alone saith Christ but the Father is with me so may a Christian say I am never alone the Spirit of God dwells in me he is an in-dwelling and abiding Spirit Doct. 3 The annoynting of the Spirit teacheth us all things of which you heard verse 20. It teacheth all things needfull to salvation needfull to life and godlinesse 2 Pet. 1.3 and not only so but needfull to our places and callings and ages Doct. 4. The anonytment of the Spirit is so plentifull and sufficient that we need not be taught better things nor in a better manner than the Spirit teacheth Jerem. 31.32 not that we need not Magistracy or Ministry but he speaks comparatively you shall not be so helped by any Instuctions without the Spirit as with the Spirit the Spirit shall declare the Truth in Jesus For Explication 1 The Holy Ghost teacheth fully 1 Cor. 3.9 10 11. the spirit of a Christian is inquisitive concerning all things now the Spirit helps him to search even into the deep things of God so that the Spirit is a full teacher 2 The instruction of the Spirit is plain and clear 1 Tim. 4.1 Joh. 16.25 Christ spake in parables but after his ascension the Spirit revealed things clearly Three things go to clear discerning the object must be clear the medium clear and the eye clear and then we may clearly discern now the Holy Ghost plainly reveals the Counsells of God and then opens our judgements to discern it and then cleares all the mediums so that a Christian may plainly discern so that the Tpirit is a clear Instructor no men need be taught more clearly 1 Cor. 2.4 5. 3 The Instruction of the Spirit is a certain Instruction scarce any truth but a Christian can tell it by experience as a woman that is breeding a Child feels such qualmes and
distempers that shee knows thereby shee is with Child so they that have had the breeding of the Spirit in their hearts and have perceived his motions they know more clearly than any other verse 20. Yee know all things it is a scientificall Instruction about certain experimentall things they know the danger of sin the sweetnesse of Grace 4 The Spirit teacheth us most profitably for that is the dexterity of the Spirit that it tells you what use you are to make of such a Scripture such a Sermon such a Providence such an Affliction I am the holy one of Israel that teacheth you to profit Isa 48.17 let the Minister speak never so powerfully and plainly yet the heart of man cannot discern it and profit by it unlesse the Spirit strike in with it we shall do little good Vse 1 May descover the vanity of the Popish Doctrin that would not have men trust their own spirit but follow the judgement of the Church this is a poor Instruction what if the Spirit of the Church become Apostaticall what is become of all the famous Churches of Asia and Grecia have not they warped from the truth therefore if men should follow the Spirit of the Church they might fall from the truth but you see how St. John magnifies the Instruction of the Spieit you need not that any one teach you otherwise than the Spirit within you witnesses Obj. May not a mans Spirit be a delusion must we trust every private spirit A Though it be in a private man yet it is not a private Spirit but the same Spirt common to the whole body of Christ his Spirit is not limitted to publick persons or Ministers but to all generally that are the Members of Christ so that we do not maintain it to be a private spirit though in a private man for it is a publick spirit the Spirit breaths where it lists and where-ever it breaths none need teach more or better Vse 2 If Gods Spirit be so sufficient then let us make use of the Spirit to discern falshood and to know the truth not to rest in what Ministers or Parents or Masters teach but what the Spirit teacheth that follow one dayes Instruction of the Spirit will lead you into more knowledge than a hundred Sermons Vse 3 Look that you keep the Spirit in good order if you grieve the Spirit he hath no comfort to teach you as Parents or Masters take no delight to teach their Childreen or Servants when they take no heed to what they teach them but if the Spirit see you be willing to hear and listen and reach after what he reveals the Spirit teacheth us with delight but if you grieve Gods Spirit by sensuall lusts the Spirit is so discouraged that you shall find his Instruction very thinne and weak if Gods Spirit see you doe not intend to make use of what he teacheth he will have little delight to teach you Vse 4 Reproves such as content themselves in Ignorance by saying they are not book-learned and therefore there is not much expected from them why if you give up your spirits to Gods his Spirit will teach you all things he will teach you without book as much as shall be needfull for you Vse 5. Of consolation to Gods Servants that have alwayes a Teacher within them they carry a Prophet about them a Minister about them every man desires to have the best Teacher for his Child you cannot put your Child to a better Teacher than the holy Spirit Isa 54.14 John 6.45 your children shall be taught of me therefore pray to God to teach you and to counsell you he will give you that counsell and direction none can give Vide plura verse 20. Doct. 5. The Spirit of God in the hearts of his servants is not a spirit of delusion but of truth They might say every man will boast of his own spirit we know there are many lying spirits abroad how shall I know that I have the true Spirit why he saith it is not a lying but true Spirit so our Saviour calls it a Spirt of Truth John 16.13 John 14.16 17. and it is a sure Spirit 1 Because it makes us true men whereas by nature we are full of falshood and lyes Ron. 3.4 2 It reveales the Truth of God in a true manner it teacheth such things as agree with the Scripture the word of truth 3 It is given by the God of Truth therefore must needs be true 4 Because it teacheth nothing but what it receives from Christ and Christ teacheth nothing but what comes from the Father the God of Truth Joh 12.49 50. therefore must needs be true Q. But how shall I know that my spirit is not a spirit of Error and delusion but of truth 1 Kings 22.22 23 24. when went the Spirit of the Lord from me to speak to thee yet there was a lying spirit amongst them we see here was a lying spirit in four hundred Prophets and he cunningly conveyes himselfe like an Angel of Light how shall a Child of God discern the true Spirit from a Spirit of delusion A. They that have received a Spirit of Error may be deluded by a Spirit of Error but they that have received the Spirit of Truth cannot be deluded by a Spirit of Error But how shall I know that I am not deluded and that my Spirit is a Spirit of Truth 1. By the Testimony of this Spirit there is such a clear light in the Spirit that he will reveal himselfe plainly enough 1 John 5.3 The Spirit bears witnesse that the Spirit is Truth 2. You shall finde the Spirit of God is ever suitable to the Word of God that Spirit that teacheth you other things than the Word or withdraws you from the Word that Spirit is a delusion the Word begat us and a Christian loves to be sucking at it 3. It is a Spirit of Truth if it make you conformable to Christ meek and lowly as Christ was patient and going about doing good as he did where ever we come that is the proper work of the Spirit to make us holy as he is holy meek as he is meek pure as he is pure 4. We may discern the Spirit by his fruits a tree is known by the fruit good fruit comes not from a corrupt spirit take any corrupt spirit it so confounds and troubles the spirits of men that they cannot bring forth good fruits but the holy Spirit is so meek and plain that it doth not disturb nature but perfect it but a bad spirit doth not perfect but corrupt nature Gal. 5.22 But the fruits of the Spirit are Faith and love and meeknesse it is a sign an evill Spirit was upon Zedekiah 1 Kings 22. because he was so boysterous and rude and impatient he struck Micaiah on the face but Gods Spirit is meek and humble and lowly Vse 1. May teach us to see the excellency of a Christian above other wicked men Prov. 12.10 the way
of a Christian is the way of Truth and goodnesse but the wayes of the wicked are deceitfull and will certainly seduce us but a Christian hath fellowship with the Spirit of Truth Vse 2. It must therefore stir up men to labour to be partakers of this excellent Spirit this Spirit of truth the way of righteousnesse will not deceive us It may be many times by following the Spirit we run into dangerous wayes the way of truth is a straight narrow way but it is a safe way keep your way and it will keep you the Spirit of Christ will carry you on strongly Jer. 20 10. men thinke that Christians walk in dangerous wayes set like Christ on the top of a pinacle but we shall find that these wayes of truth will not fail us but lead us on to eternall happinesse therefore get this Spirit of Truth Vse 3. A ground of comfort to all them that have received this Spirit this Spirit will not deceive you if Gods Spirit were not in you you were of all men most miserable but we have a Spirit that will not fail us as Policarpus said These eighty six years have I served Christ and he never deceived me therefore now I will not leave him Doct. 6. The anoyntment of Gods Spirit teacheth us our perseverance in Christ i. e. doth assure us that we shall abide in him Rom. 8.16 17. The same Spirit beareth witnesse with our Spirits two Spirits bear witnesse Gods and ours and both co-witnesse our adoption our spirit that is our renewed regenerate Spirit for Gods Spirit would not joyn with our corrupt Spirit but with our renewed Spirit and this makes us become the Sons of God for there is a manifold difference between the fruits of the Spirit and the flesh but besides this renewed Spirit of ours Gods Spirit witnesseth the other indeed was the fruit and effect of Gods Spirit but Gods Spirit it selfe is some lively and comfortable witnesse which speaks more clearly and fully than the created graces of God in us if you would speak of an immediate work of the Spirit it doth it by such peace of Conscience and joy as passeth understanding Phil. 4.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it shall so guid your hearts this peace that Gods Spirit immediately poures into the heart is without understanding and the witnesse Gods Spirit gives to our spirits makes us that we never doubt more as formerly 2 It works in us joy unspeakable and full of glory 1 Pet. 1.8 there is such a witnesse as fills our hearts with glorious Consolation Rom. 14.17 and this fills our souls so that a man tasts of the first fruits of Heaven in his light we shall see light Psal 36.8 9. there are certain times when God sends this into our spirits and that is usually in the end of many Conflicts God abundantly recompenseth our work 3 Sometimes when we are preparing for some great triall then God sends some more special help of his Spirit as it was with our Saviour when he was to be tempted forty dayes immediately before he had a testimony from Heaven Thou art my beloved Son c. presently after he was led into the Wildernenesse to be tempted of the Devill Matth. 4. and as the Angels rejoyce at our conversion Luke 15.10 so when God hath any great Temptation for us he poures down more enlargement and comfort of the Spirit so when Christ was to be Crucified he was a little before gloriously Transfigured and when he came riding to Jerusalem exulting and rejoycing presently after he went to be Crucified Rom. 5.8 and often in the midst of tribulation so oft after Afflitions and Conflicts God comes to comfort us with happy enlargements 1 Pet. 4.14 not onely a spirit of grace but a spirit of glory as it did on Steven Acts 6. ult 1 John 3. ult hereby we know that we abide in Christ even by the Spirit 1 Cor. 2.9 10 11 12. Reas 1. From the names and titles given to the Spirit in Scripture three names all which witnesse this truth 1 It is called the Comforter Joh. 14.16 17. not so much comforting us in outward Crosses but specialy because he comforteth our hearts by assuring us we are Sons and Daughters of God and Heirs of life for else it were not above the world for the world can comfort us in temporall things but here is a comforter that far transcends the world 2 The Spirit is called the seal and earnest of our inheritance Ephes 1.13 14. Ephs 4.30 2. Cor. 1.21 now a seal hath a three-fold use 1 It hath an use to keepe secret or distinguish 2 Not only so but to confirme us in all Leases Bonds Covenants so the Spirit not only keeps us sure and distinguisheth us from all Hypocrites but seales us by confirming the happinesse of our estate present and future 3 It is a seal alluding to the seals of Princes wherein their person is pourtrayed so this Spirit is the very Character of Gods Image and fashions us after the Image of God and hereby he confirms and establisheth all the Promises to us 2 Cor. 1.20 and Ephes 6. the Article shews that not only the gift of the Spirit but the person of the Spirit witnesseth 3 He is called the earnest whereof three Uses 1 It bindes and asures a man 2 An earnest is part of the payment though small in regard of the whole so the Spirit of grace is part of the payment and shall remain with us till the full payment 3 Because it abides with us after the whole payment Vse May serve to comfort the hearts of all that have received the Unction of the Spirit they have an assurance of their state of Grace here and Glory hereafter Obj. How comes it to passe then that so many Christians are so troubled 1 There is a double Reason First Sometimes by imaginary causes when there is no such cause as 1 In case of desertion we think we have quenched and grieved the Spirit and therefore it hath left us but God doth not assure us that the Spirit in a full and glorious measure shall abide in us but some fruites of it shall alwayes remain 2 Sometimes outward Crosses and Afflictions make us doubt as David Psal 73. surely I have cleansed my heart in vain 3 Sometimes Melancholy may so distemer us that we will hardly be perswaded of that whereof we have no cause to doubt Secondly There are some real Causes as 1 If we live in any known sin that breaks the very bones Psal 51.8 deprives us of the vigour of the Spirit 2 The high prizing of earthly contentments when we exceedingly delight our selves in Husbands or Wives or Children which much benumbs and dims the light of the Spirit Matth. 13.44 45. when a man so prizes this Pearl he keeps it with him in comfort 3 The proud frame of our spirit hinders our peace we are all naturally of proud â—ofty spirits and if God see not in us an
humble meek spirit Gods Spirit will not so freely converse with us Isa 57.15 4 Impediment of our peace is suspending of our peace upon our own performances because we cannot pray so enlargedly nor hear so profitably as sometimes we have done but then we deceive our selves Rom. 5.1 because then we do not look for peace and justification from grace but from the works of the Law whereas we should depend wholly on the Merits of Christ and thus by these means we grieve the Spirit and blur the seal and so dim and dull our peace and comfort Vse 2 It may confute a Popish errour who say it is presumption and dangerous to think we may have assurance of Gods favour but we se we may know it by the witnesse of the Spirit 1 JOHN 2.28 And now little Children abide in him that when he shall appear we may have confidence and not be ashamed before him at his comming THe Coherence stands thus he had written to severall Ages several instructions vers 27. to Babes he had said they had received an Unction whereby they did abide in him In this twenty eighth Verse he turns his speech to all Christians in general for here it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having promised they should â—bide in him Two Parts 1 An Exhortation to all to abide in Christ A Reason or encouragement from the comfortable benefit that shall arise from it Doct. 1. The promise of perseverance in the state of Grace doth not open a gap to carnal liberty but rather gives us cause of encouragement to abide in Christ Now he had promised they should abide in him vers 27. he doth not say therefore take your ease take no care you are safe no he saith not so but abide in Christ In other places of Scripture when the clearest promises of grace and perseverance are laid down there is exhortation to carefull obedience 1 Cor. 10.12 13. though thou canst not fall finally yet let him that standeth take heed lest he fall Phil. 2.12 13. not a carnal fear but such a fear as is opposed to carnal confidence and pride though God work both the will and the deed Paul a man most confident of his good estate so as he triumphed in his estate Rom. 8. ult Did this make him carnally secure No he is now more vigilant and carefull than before 1 Cor. 9.26 27. so we see confidence breeds not negligence but rather diligence so we read he renounced all for Christ Phil. 3.7 8 9. yet ver 12 13. the more assurance he had the more vigilant he was and now little Children even now you have a promise to abide in Christ abide in him Reas 1. For the nourishment of those Graces by these kinde of promises whereby we most cleave to Christ Faith feeds on these Promises as it is bred by them so it is nourished by them now the more Faith the more do you purifie your hearts Faith purifies the heart Acts 15.9 no Promise promises perseverance to us in our own strength but all are made in Christ and therefore make a Christian by Faith to cleave the faster to Christ 2. These Promises breed Hope in us and this Hope makes us purifie our selves as Christ is pure 1 John 3.1 2 3. A Maid that knows she shall be married such a day will it make her the lesse carefull to adorn her selfe no surely so have any hope to meet the Bridegroom at the last day as their Husband do they go and soyl and defile themselves with base lusts no they adorn and beautifie their souls the more When Pharaoh sent and called for Joseph and he had now hope to make his suit known to the King doth he now come in his poor Prison garments no he shaves himself and puts on other garments so those Maids that were to go in to King Ahasuerus they spent twelve months in purifying themselves Esther 2.12 3. These Promises encrease love in us the more beautifull God is in his Promises the more doth the love of Christ constrain us Vse 1. To confute Popish spirits that say The doctrine of perseverance breeds security to what purpose say they doe you presse people to abide in Christ when they can doe no other we see St. Johns practice here it is true if these new Promises were put into old Bottles it would breed security in us but a Christian spirit that is taught to believe in Christ he is made the more watchfull by it 1 Cor. 15. ult Vse 2. May stir up all to abide in Christ and for that end to make use of these Promises to stir you to it Psal 116.9 to 12. seeing God hath freed your souls from darknesse and ignorance and bondage why walk holily therefore in the sight of the Lord none more dissolute and carelesse then those that are uncertain of their Salvation Doct. 2. It is the duty of all Christians to abide in Christ John 15.5 Reas 1. If ye abide in me ye shall bring forth much fruit no fruit without Christ 2. If you abide in him it keeps you from sin 1 John 3.6 3. Abiding in Christ is the means to have all our petitions heard John 15.7 4. Abide in Christ and abide in eternall life verse 24 25. hujus capitis Vse 1. To reprove the Apostacy that is found sometimes in Professours though many dead branches be cut off yet the Vine is perfect but not without living branches some are Members some onely unperfect so some may adhere to Christ by the redundancy of some graces as Judas and Jehu these may be cut off and we see how woefull their case is they wither and are cut down John 15.6 and are cast into the fire Jer. 2.13 This people have committed two evills c. Jer. 18.14 It had been better they had never â—asted of Christ or known him Vse 2. Let it exhort us as we desire to be faithfull to abide in Christ Q. How may we abide in Christ A. 1. If his Word abide in us Christ abides in us 1 John 2.24 2 Chron. 25.16 2. Know that all your strength depends on Christ live therefore in his Grace 3. Be fruitfull in Christ make use of him to grow in Grace 4. If at any time you turn from him return to him speedily that so by repentance you may renew your Covenant Jer. 3.1 Doct. 3. Such as doe abide in Christ doe with boldnesse expect and without shame receive him at his coming It is plain in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 First From the causes what makes men afraid of his coming either knowledge it shall go ill with them or not knowing it shall go well with them as the Cardinall said he had rather have his part in Paris than his part in Paradise the one he was certain of the other uncertain but now such as abide in Christ they know that it shall be well with them at that day Ps 23.3 4 5. doubtlesse mercy
it in we shut it out so we must keep the windows of our hearts open to Christ Vse 4. Have respect to works of righteousnesse it is injustice to sell places of office and suffer men to sell them if men buy dearly they must be forced to deale hardly Obj. A man that buyes dearly may sell so Ans A man may sell what he bought justly a man may but his own right yet not sell it it is injustice to sell what is not our own as places in free election Doct. 3. Such as know that Christ is righteous they doe know that every one that doth righteousnesse is born of God a Child of God Q. What is it to know Christ to be righteous A. It doth not consist in the understanding of it conceiving it and acknowledging it for Pharaoh could say The Lord is righteous Exod. 9.27 and yet he could not come to say that Gods people were righteous and born of God he did not see that God afflicted him for oppressing his people this he was convinced of that God was righteous but yet he would not say you Moses and his people are born of God Luke 23.47 certainly saith the Centurion this was a righteous man and yet we doe not read that he joyned himselfe to the Disciples of Christ but this Testimony was extorted by the wonderfull works of God To know therefore that Christ is righteous is to acknowledge him by divine Faith and they know that he that doth Righteousnesse is born of God There are three things implyed in it 1. No man knows Christ to be Righteous but he that is sensible of his own unrighteousnesse otherwise he cannot know that Christ is Righteous Phil. 3.6 7 8. Paul before his calling thought himselfe Righteous and unblameable but when he saw that Christ was Righteous he saw that himselfe was unrighteous therefore he thought all his own Righteousnesse losse in respect of Christs his education his profession his wisdome his zeal his priviledges he counted all losse to win Christ 2. It implies a sensible experience of the Righteousness of Christ pacifying our consciences and purging them from dead works Heb. 10.22 for Christs Righteousnesse doth both none know Christ to be Righteous but they that know that in his Righteousnesse they have their consciences quieted and purified they are freed from the guilt and uncleannesse of an evill conscience they know that they are such grievous sinners that if Christ were not Righteous they could never look for pardon 3. They finde the power of Christs Righteousnesse purging their consciences from dead works Heb. 9.14 all our works before were dead but now by the blood of Christ we are purged from them and quickned to doe him lively service though a man may have a good opinion that Christ was a good man and may have a generall beliefe that he was so and that he was both God and Man yet none know it but those that know they have so woefully provoked that if Christ their Mediator were not Righteous they could have no hope of pardon or mortification such onely know it certainly by experience in their own soules for Scientia est rerum certarum necessariarum Q. How doe such know that they that work Righteousnesse are born of God A. 1. They know him by experience of their own spirits they know themselves that they never wrought a work of Righteousnesse till they were born of Christ all their works before were for the World or for self-love therefore if they find a man denying himselfe not looking at his own ends going out of himselfe not relying upon himselfe nor aiming at his own ends they know such are born of God or else they could not doe so Rom. 3.10.12 not one naturall man comes off with a good work 2. They know it from the life of Christ that breaths and works in every work of Righteousnesse and the works of it they know their own spirits would not reach it Two things make our conversion to be called a new birth for in it selfe it is but onely an alteration not in substance but in qualities which is properly called alteration but it is called a new birth or regeneration 1. Because it changes the whole man as in generation there is a whole change from one thing to another so in regeneration there is an alteration of the whole old man into the whole new man a new heart new judgement new affections 2. It is the mighty power of God as in generation there is more in it than any work of Parents it could not be without a speciall concurrennce of Gods mighty power so in conversion there must not onely be a change of some qualities but a mighty power in changing us wholly from our old Estate to a new Vse 1. Discovers the fond Paganish Ignorance of such that know not that they that doe Righteousnesse are born of God we would account him no Christian but a very Pagan that should deny Christ to be righteous why if thou dost not know that they that doe Righteousnesse are born of God thou knowest not that Christ is righteous therefore this shews their great Errour that maligne Gods Servants for surely if they knew they were the children of God they would not oppose them or injure them but because they conceive them to be new-fangled persons and likely to prove hurtfull to the State and Kingdome therefore they cast them out but thereby they manifest that they doe not know that they are born of God and if they know not that they do not know that Christ is righteous Isa 66.5 they cast them out in pretence of Gods glory but they shall know that they are born of God and they shall be ashamed that they did not know it before therefore there lies a Paganish Ignorance on the hearts of all oppressors Vse 2. May serve for a ground of tryall dost thou know that they that work Righteousnesse are born of Christ as many a poor soul can testifie it of others that will not say it of himselfe but thou couldest not have known that others were born of Christ unlesse thou hadst known it thy selfe thy own unrighteousnesse and Christs Righteousnesse pacifying and purifying thy conscience therefore let it comfort thee Object May not a carnall man see plainly by common illumination that such are Gods Servants they see a broad difference between them and others Ans So far as they know Christ is Righteous so far they may know that those that work Righteousnesse are born of Christ they have no true knowledge that Christ is Righteous but onely an opinion and this opinion aftewards they may doubt of therefore it is no knowledge but if thou knowest it then thou seest it by experience of his Righteousnesse pacifying thy conscience and purging it from dead works and if thou knowest that Christ is Righteous thou knowest also that they that doe Righteousnesse are born of God but if thou knowest not that Christ is Righteous
Brother Heb. 2.11 12. 3. You partake with him in the Spirit the Comforter John 14.16 17. Rom. 8.14.26 27. Ezek. 36.27 Whereas before you had but rough hewn spirits God sheds his owne Spirit abroad in us makes us partakers of the divine nature that we should have high thoughts of a Kingdome eternall life 4. Provision for a Son here provision for an Heir hereafter God provides spiritual and temporall means Deut. 8. God nurtures us washeth us Ethiopians and hath given us an inheritance 1 Pet. 1.3 4. If a man should sit down as David did 2 Sam. 7.18 and consider what God hath done for such mean men c. Vse 1. To refute all good opinion that men have of themselves they know not that God hath no need of us they know not what Christ paid for us they know not what a great mercy it is to have God our Father 2 Cor. 6.17 18. They never knew what manner of love it is 2. To reprove a great unworthinesse of Gods Children and a shamefull dishonour they put upon him when they are ashamed to call him Father This is the case of many of Gods servants when they come in bad company they cover themselves with a veil of carnality What do we lose by calling God Father doth not God rather lose by calling us children This Peter's sin cost him many a bitter tear Matth. 26.75 3. This should teach all the children of God to love God with all heir strength and might We can never abound too much in love 1 John 4.19 Here we may learn how much we are bound to love our Brethren let us inlarge the bowels of our affections and think we can never sufficiently love them If the King favour any man every man will be looking at him and ingratiating themselves with him 5. This teacheth worldly men how much they wrong themselves to deprive themselves of this manner of love when they content themselves with other things Note God would have every childe of his to behold his love in calling us his children Behold implyes presence evidence eminency Ther 's some thing in the object and in the act 1. For the object 1. What we behold is present we cannot behold what is absent 2. It is evident and sensible none can behold a spirit or the wind 3. It is a thing of weight excellent and eminent John 1.29 Psal 133.1 2. In the act beholding implyes 1. A looking with the eye 2. To consider a thing 3. To fix our eyes upon it Reas 1. For his own glory There is nothing wherein God doth more shew his glory Rom. 9.23 Eph. 2.4 5. 2. That we might the better support our spirits against the discouragements we meet with from the world which knows us not 3. That so we may be perswaded to love God and strengthned to doing and suffering 2 Cor. 5.14 Vse 1. To reprove mens squint-lookings they do not look at Gods love but into themselves Lam. 1.12 and their owne corruptions and afflictions it is a wonder Gods children should pore only upon corruptions and not consider what love it is for God to discover them to a man and pardon them so when Gods children look at great matters in the world if they looke a squint at gain do you look that your sins are subdued Luke 10.19 20. 2. It reproves a Popish opinion that looks at our adoption and spirituall estate as doubtfull and uncertain Eccl. 9.2 Why then are we bidden to behold it Can a man behold that which cannot be seen If a man be bidden to behold the thing is present and visible 3. To lift up the hearts of all Gods people to fasten their meditations much upon the love of God We read such speeches as who works righteousnesse is born of God but we are ready to passe over such things therefore St. John saith Stand still and behold look at it as a present benefit and rest not till you see it present and evident look narrowly at this when you doe find it stand and behold what God hath done for you wonder to behold it so shall you honour God wonderfully What though you meet with a world of corruptions temptations discouragements this above all God will not suffer those he loves to want spport Against this point of Gods wonderfull love that it is evident sensible and present an objection may arise Obj. The world knows no such matter Ans The Apostle confesseth it and renders a reason The world knows not you because it knows not him Note The world knows not the children of God John 16.2 Did they know them to be children they would not kill them It is not good service to a Father to have his children killed 2 Cor. 4.8 1 King 18.17 A signe he did not know him for he was the chariots and horsemen of Israel their strength stay and protection under God Q. What is ment by world Answ Not the whole body of the Creation nor only reasonable men but that part of the world that is destitute of Gods Spirit 1. These are called the world because born of the world as in the world John 8.23 1 John 4.5 born of corrupt nature defiled whith the world 2. They have their portion in this world as a man is said to be of such a place where his means lyeth Psal 17.14 3. The world is the object of all their thoughts and affections 4. They are the greatest part of the world 1 John 5.19 5. The world is called by the name of wicked men it borrows its name from them 2 Pet. 2.5 Q. What is meant by this that they know not Gods children Answ 1. Knowledge is taken for discerning and many times they do not discern who be the children of God as appears by the former reasons 2. They do not ocknowldge them As if a friend of old acquaintance should passe by and give no testimony of acknowledgement we say such a one would not know me 3. They are ready to do ill offices to them John 16.2 Reas Is taken from the second Doctrine because they know not Christ they know not you 1 Cor. 2.8 Acts 3.17 John 16.2 3. 15.21 In reason if a man know not the face or head of a man he knows not the hand or any other part no part so easily discerned as the head Christ is the head of his members if they knew not him the head they know not us the members John had told us before that if we know Christ to be righteous then we know that they that work righteousnesse are born of him the world is ignorant of Christs righteousnesse 1. They look at God as righteous yet as mercifull and to save men out of Christ therefore they think God requires not so much as is found in the lives of Gods people but think it superstitious 2. The world doth look at God as righteous yet a respecter of persons As take a righteous judge yet if that men put forth themselves and many
of beleevers This was Davids grief that he could not enjoy the company of good men Psal 120. Reas 1. For Gods singular love to them verse 1. What manner of love And if God love them so dearly we ought also to love them 1. From their love above all others back again to God when others sit loose in their affections Christians should love them that love God who hath loved them so dearly Psal 139.21 22. 3. From the truth that is in every Christian beleever 2 John 1.2 If a man loves Gold he loves to have true Gold so if we love any let us love them in whom is truth of other men not one of a thousand that hath truth in them you shall finde them no further loving then may be to their own ends in latter times men shall be lovers of themselves for in former times God did inlarge the worlds affections many brethren would have hazarded their lives for their friends but now no further love then they shall finde aliquid jucundum or utile But Christians love one another for the loves sake that is in them Many complain much that true friendshiip is gone it 's an hard thing to find a faithfull friend Prov. 20.6 This faithfullnesse in friendship is a proper badge of the Son of God John 13.35 15.19 Vse 1. This should teach Ministers with what affection they should speak to their people when they call them Beloved This ought not to be a word of complement but their hearts should go with it How can such call them Dearly beloved when they come at them but once a year how doe they love union with them or communication of good to them 2. This may be a direction to us all as we would approve the truth of our hearts before God to love all that are born of God as St. John he calls them Beloved Look at all beleevers as the Sons of God and look at them as beloved if they walk in the truth 3. This may be a reproof of all such as estrange themselves from Christians yea many there be that are glad of any advantage to trouble them that are born of God they are far from St. John's spirit There are some that will not maligne and oppose them but yet if they be such as are poor from whom they can get neither pleasure nor profit they estrange themselves from them But St. John calls any Beloved in whom he findes the truth of grace There is no Christian but hath something for which he ought to be beloved there is something in them worthy our imitation You shall finde more comfort in your love to poor weak Christians then if you fasten your love upon more eminent persons and greater in place Doct. 2. That the ignorance that the world hath of Gods children and our obscurity and weaknesse in the world doth not hinder our present good estate in the world Now we are the Sons of God now that we are afflicted in the world Isa 54.11 which shews you that though the children of God be afflicted and weather-beaten yet God hath promised such blessings to them as may make them blessed in the world vers 13.14 Isa 43.3 4. Though we be led through the water and fire of affliction yet in the midst of all our troubles when we are passing through the Lord promiseth that he will be with us and that he will be our comfort in the midst of persecution and temptation Thus you see how dear and precious Gods children are in his sight David when he saw the prosperity of the wicked that all went well with them then he began to think that he had cleansed his herat in vain but soon afrer when he went into the Sanctuary of the Lord then he saw that the Lord set them but in slippery places Therefore howsoever it seem in our eyes that it goes well with the wicked yet let us not despair God will guide his children by his counsell and afterward receive them to glory You may hear Job complaining of his poor and miserable estate Job 19.18 19 20. he had now no more comfort left him then he had skin on his teeth and therefore he cryes to his friends to pitty him vers 21 22. And what do you think was the rejoycing of his soul in the midst of the anguish of his spirit and affliction of body being all consumed away with misery he tells you vers 25. to v. 27. Yet I am sure my redeemer liveth So that what though his present estate be miserable and his future happy estate be obscure to the world yet he knows when Christ shall appear he shall be like him Col. 3.3 4. as the Apostle speaks Our life is hid with Christ in God Reas 1. Taken from our likenesse to the Son of God Christ Jesus who was in such a poor condition as that though the birds of the air had nests yet the Son of man had not where to lay his head yet all this while he was the Son of God in whom alone he was well pleased Mat. 3.17 And as it was with Christ our head so may we look it should be with us his members Rom. 8.29 If God did see it meet that his Son should be thus afflicted in the world and drinke of such a bitter portion of Gods wrath let us not think we shall go to heaven and partake of those heavenly mansions which Christ hath prepared for us but we also shall drink of the same cup that he drank of Let us account our selves happy that God will so esteem of us to make us his Sons Reas 2. From the freedome of Gods love to men And first that he doth not esteem of them according to their outward lustre 1 Sam. 16.7 God seeth not as man seeth Ps 22.6 This is meant of Christ So Isa 53.3 Secondly That he doth not esteem of them according to their inward estate Ezek. 16.16 Deut. 7.8 8. So that though there be much pride and stubbornnes of heart found in Gods children and oftentimes in a great measure against God yet all these inward corruptions do not hinder our future glorious estate Vse 1. This should teach the children of God to be content with their estates They are indeed apt to think that if the world do not esteem of them but are ready to put many injuries upon them and to persecute them with hatred that they are not Gods children or else they murmur and grieve within themselves And if the world do sometimes esteem of them yet if their health liberty and maintenance be taken away then they think surely they have cleansed their hearts in vain and washed their hands in innocency Psal 73.13 As for the men of the world they are in prosperity they suck water out of a full cup their eyes start out with fatnesse and they have more then they can wish But David can tell them when he went into the Sanctuary that he saw that God had set them
in slippery places And then vers 22. he condems himselfe for his ignorance 2. This should teach the children of God not to misjudge of themselves in regard of their inward estates for some of them will be ready to doubt and say Surely I am not a child of God because I find much of pride in my heart and much rebellion and corruption in my spirit Surely if I were born of Christ I should be like him But what saith St. John here we are the Sons of God even now though there be much unbelief in our hearts and much weaknesse and many corruptions in us But how shall I know that I am the childe of God The answer is laid down in v. 3. Every man that hath this hope in himself purifieth himself as he is pure So that though he seeth much filthinesse in his spirit for the present yet he labours to purge himself from time to time and is ashamed of his hardness of heart and unbelief that he hath so long stood out with God and now he being sensible of his own misery and wretched estate which he lies under by nature he doth strive dayly to get out of it and therefore he labouring to purifie himself as Christ is pure he is the child of God But it doth not appeer what we shall be Doct. 3. That the future glorious estate of Gods children is for the present an hidden estate Col. 3.3 4. It is therefore said to be hidden because it is hidden with the veil of corruption temptation and affliction which do overshadow our future glorious estate A Christian many times hath many desertions in his spirit and hath many temptations from the world the devill and his flesh many corruptions in his nature as hypocrisie lukewarmnsse c. And many carriages which are unbeseeming the Gospel of Christ And therefore in regard of all these well may their present estate be said to be an hidden estate Reas 1. Is taken from the conveniency betwixt Christ the head and us his members Heb. 4.15 Though Christ was without sin yet he was counted a sinner yea a conjurer a friend of Publicans and sinners But as for Gods servants they are oft times overtaken with many grosse sins and God will have them to be overshadowed with much weaknesse that so the glory of his grace may be seen in their weaknesse and also that they might not be too much lifted up with the conceit of their own worth 2 Cor. 12.7 8. If God should have purged and cleansed us from all our sins then we should not have believed that our hearts were so desperately wicked as indeed they are and as we in processe of time do finde them to be in that we see God ever going along and taking pains from day to day to purge and cleanse our hearts As God did not make the whole fabrick of the world at once though it was not impossible to him being a God Almighty but in the space of six dayes So doth God deal with his children in creating in them a clean heart first he suffers their hearts to be as a rude and massie lump full of darknesse and then God sends his holy Spirit into their hearts and it doth illuminate them and drive away those black clouds of darknesse and ignorance and then breaths in the sweet air of his Spirit that a man may perceive the gracious providence of God leading him along in his Christian course Reas 2. Why God suffers his children to be veyled over with many infirmiâ—ies in this life is That so they might have a better tolleration to live in the world If God should suffer them to be perfectly holy in this world the men of the world would not suffer them long to live amongst them Deut. 7.22 As our eyes cannot endure to behold the light of the Sun so wicked men cannot endure to see the candle-light of grace in Gods children 3. That God might keep his people in exercise God will have the Canaanites to remain among the Israelites that so they may be stirred up to stand upon their guard and watch that so he may have their graces exercised Vse 1. To teach the children of God not to judge of their spirituall estate by outward appearance but to judge righteous judgement that is to judge as the thing in it selfe and not according to what befalls a man in his outward or inward estate for oft-times a wicked man meets with lesser temptatitions then many of Gods childrens and hence the proud Pharisee judged his estate to be better then the poor Publicans Luke 18.8 to 11. But God judgeth not according to the outward appearance but he judgeth the heart Luke 16.15 16. What though there be a lust of pride or arrogancy in the best of Gods children what though the Canaanites be powerfull within him and he hath much adoe to get from amongst them so that he begins to think he hath cleansed his heart in vain yet if he do but endeavour to keep himselfe pure and unspotted of the world to purge himselfe as Christ is pure he shall at length come to a blessed and happy estate in the heavens Vse 2. Of consolation to all Gods children What though our future condition be hid yet it is safe enough for it is laid up with Christ in the heavens If in this life onely we had hope in Christ then we are of all men most miserable If the Christian should have no more joy and happinesse then he hath in this life then the vilest wretch in the world should be more happy then he But our happinesse doth not depend on our present condition Vse 3. This should teach the children of God to sit down contented with their present estate though a hidden condition What though they do not enjoy so much pleasures riches honors and esteem as many men of the world do Let them be content it will appear what they shall be They shall be Kings and Princes and therefore it must be their daily care and labour to be fitting and preparing themselves for that Kingdome to be purging themselves as Christ is pure Doct. 4. That when Christ shall appear in glory then shall our glorious estate appear with him Col 3.4 This our glorious estate which consists in our likenesse to Christ doth appear 1. In our bodies 2. Our souls 3. Our outward estates For in all those Christ shall be glorious so shall we see him as we are capable 1 Cor. 13.12 1. For our likenesse to Christ in our Body The Apostle saith the body is sown in corruption and is raised again in incorruption Our bodies while we live in this world are subject to many sicknesses diseases agues c. But in the life to come there shall be no noyse of corruption heard of our bodies shall then be so hardened and strengthened as that they shall be no way capable of corruption or change yea the bodies of wicked men shall be so hardened that they
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
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
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
also between morall and spirituall between things of God and Satan and the World The second manifestation of this difference is the inclination of the end of the one and of the other By their fruits ye shall know them Mat. 7.20 Gal. 5.19 Obj. Cannot an hypocrite passe so as that he cannot be discerned What say you of Judas he was not discerned of a long time Mat. 26.22 for every of the Disciples began to suspect themselves 2 Cor. 1.13 14 15 16. Again Gods people carry things so weakly and the pulse of Gods grace beats so weakly as if no life and strength were in them 1 Kings 19.17 18. Psalm 12.1 Answ Sometimes hypocrisie is spun with so fine a thread and it is so well dyed as that you can hardly discern any difference And sometimes grace is so low in the heart as that you cannot discern it This is true but it is but for a time Judas at length was plainly known to have been but a theef 2 Tim. 3.8 9. Jannes and Jambres can do miracles as well as Moses and Aaron but in time they shall be discerned 1 Tim. 5.22 45. Lay hands suddenly on no man for if he prove not pure thou shalt be pertaker of his sins and all the hurt he doth Some mens sins lye open before hand i. e. before the judgement of the Church others follow after they cannot be hid God will have them made manifest in due time Luke 12.2 There is nothing so secret but it will be discovered If you put leaven into five pecks of meal it will not alwayes lye hidden but in time break forth Vse 1. An argument of just reproof to good men and bad If after a while we know not our selves 2 Cor. 13.5 As if it were a dangerous sign of a mans separation from God if after so long a time of the Apostles preaching they knew not what was in them 2. This reproves the Popish Doctors that say no man can discern his owne estate They alledge that place Eccl. 9.1 2. A man cannot know by outward things whether he be in Gods favour or not If a man come in a sheep-skin I shall take him to be a sheep Mat. 7.16 to 20. 3. To teach every one to take heed of a devillish spirit or any unrighteous course of life for though a man may hide it long yet at length it will be known It is as impossible that a mans want of love should not be known as for a man to keep fire in his bosome and it not to break out Psalm 36 2 3 4. 4. Of exhortation to all that are born of God not alwayes to smoother grace God will have your grace manifest and that to edifie withall 2 Cor. 12.7 Do not content your selves with close and houshold Christianity but manifest of what spirit you are It was commendable in Elizabeth to hide her selfe six moneths Luke 2.6 When she was stirring with childe then she visited her Cousen Mary So if God have wrought any conception of grace in our hearts it doth well to be concealed a while lest like the stony ground in time of persecution it should fall away When thou art sure there is a manifest work of Gods Spirit in thy heart then manifest thy selfe Doct. Not onely commission of sin but negligence of a Christian course of life is a manifest signe not of a child of God but a child of the Devil Mat. 3.10 Every tree that brings not forth good fruit is cut down and cast into the fire Psalm 36.1 3 4. There is no fear of God before their eyes How shall this appear to David He hath left off to do good he doth not shun evill but if an evill matter comes in his way he sets himselfe to work it Psal 116.12 He doth not study as David did What shall I render unto the Lord for all his benefits He that sets not himselfe in a good course is not the childe of God but of the Devil Reas 1. His wayes bear the image of Satan he was set in a good estate but he ceased to do good and set himselfe in a course now not good 2. From the necessary fruitfulnesse of the seed of God wheresoever it is Psalm 1.2 3. A childe of God is working in his minde and heart and alwayes doing good 3. From the hinderance which such put upon others that would do be â—r if such were removed Acts 13.10 The Devill is alwayes an impediment of good Luke 13.7 8 9. A man if he can do good and do not he cumbers the ground therefore cut him down Vse 1. To reprove the ignorance of such people that conceive if they do no body any harm they hope God will accept them but if it go badly with them what will become of whoremongers and adulterers c. Can you say you have devised good and watched your opportunity to be doing good This is a comfort to you But do not comfort your selves meerly in your innocency from evill without doing good 2. To teach us all as ever we desire an evident mark to our selves that we are children of God to turn Poets of righteousnesse it is the seed oâ— God that sets you a work God requires that we should be doing good with our estates that when we go hence we may say as John 17.3 4. Father I have finished the work that thou hast given me to doe 2 Kings 20.31 2 Chron. Rehoboam did evil in the sight of the Lord because he prepared not his heart he studyed not to do good Neither he that loveth not his Brother Doct. Not onely the hatred of our Brother but the want of love to our Brethren is a signe not of a childe of God but of the devill John 13.35 1 Kings 18.17 18 Reas 1. From the constant practise of God Is there any one of them which he hath adopted whom he loves not Mat. 10. ult And observe the contrary practice of Satan there is no childe of God but he is estranged from and sits loose from 2. From the want of knowledge of God 1 John 4.8 He knows not c. Here is a double reason 1. He hath not experience of Gods love 2. God is love When the Sun shines upon a stone wall though it be cold yet it reflects the heat back again upon every person So there is none that hath felt the warmth of Gods love upon his soul but though his heart were cold before yet he reflects it upon all 2. God is love It is a property inseparable from the nature of God he loveâ— to communicate good 3. From the like condition of all Brethren He that loves not his Brother because he is a Brother he loves none at all He that loves not one of a mans children because he is born of such a man loves none of them A man may hate a Brother for some sinister respect as Joseph's Brethren it was a certain signe they were not born of God though afterward they
Word of God Zech. 7.13 Prov. 28.9 Reas 1. From a rule of equity which God useth in dispensing himselfe Mat. 7.2 As we dispense our selves to him so doth God himselfe to us This it a generall rule of Gods walking towards men With what measure we mete God will measure to us again If we let no Word of God fall to the ground but our conscience stand in awe of it and our hearts cleave to it God will let none of our prayers fall to the ground 2. From the unity of the Spirit that doth help us to keep the commandements God makes account we keep the commandements when there is none but our judgements approve Ezek. 36.26 27. Rom. 8.15 The Spirit helps us to pray and it asks things according to the will of God and he knows the meaning of the Spirit As who should say He that prayes not in the Spirit is a Barbarian unto God 3. From the love and respect God bears to them that keep his commandements It is the way to become Gods Favourite John 14.21 23. Vse 1. It shews us the cause of the fruitlesnesse of our prayers at any time God hears not us because we hear not him If our prayer fall to the ground then surely Gods Word hath faln to the ground A good prayer and a bad life can never meet James 2.20 If we live in awlesse respect to Gods commandements he hears not our prayers 2. Encouragement to the obedience of Gods commandements What comfort would a man have more then to have his wish If God give thee an heart to keep all his commandements thou mayst assure thy heart that all thy petitions are granted 3. A ground of comfort to every such soule as makes conscience of his wayes If thou walkest with a care to fulfill Gods will he will fulfill thine Such as give themselves to walk as Christ hath walked may have this comfort John 11.32 Psal 119.5 6. Such petitions as are long delayed and seem to be most strongly denyed are fulfilled Dan. 10.3 10 11 12. Daniels prayers were heard the first day but not then answered A petition is granted in Heaven and a course taken for the accomplishment of it but yet there must be a time to bring it about Deut. 5.25 26. Though God delay our prayers yet even then he grants them Prov. 21.10 Jer. 17.10 God regards the hearts of his people and their movings Moses desired onely to see the good Land God bid him go up to the hill and so strengthened his sight to see it he should not go over because the people should see Gods displeasure against him We have an end alwayes in our prayers and we prescribe means to God he many times denies the means in displeasure but gives the end 2 Cor. 12.7 8. So it was in Paul God would not remove the messenger of Satan but he did that by it which he would have done the free passage of the spirit in his heart Heb. 5.7 A Christian prays for the light of his countenance God hears not Why dost thou desire it to strengthen thy faith He will doe it by the word of promise We pray that God would mortifie some corruption Why doe we desire it that grace may have free passage in our hearts God will by such lusts mortifie a greater that is pride of heart and God works such a loathing in thy heart and bitternesse in regard of sin that we might mortifie them The second benefit is the acceptance of all our prayers in the presence of God amplified by an argument taken from the practice of such men whose hearts doe not condemn them before God they keep his commandements and doe that which is pleasing in his sight set forth in a Syllogisme Whoso keeps Gods commandements those whatsoever they ask they receive of God But those whose hearts condemn them not keep Gods commandements Doct. That such as keep Gods commandements they keep a good conscience and Gods favour together They have peace at home and in heaven First They have peace at home in their own conscience Heb. 13.18 We have a good conscience in all things desiring to live honestly that is to keep Gods commandements Secondly As they keep a good conscience on earth so they keep favour in heaven 1 Kings 15.5 Thus it s said of David that he did that which was good in the sight of the Lord he had a care to keep Gods commandements Thus did Asa 2 Chron. 14.2 Hezekiah Ib. 29.2 So did Josiah 2 Kings 23.25 and 2 Chron. 34.2 What is it to keep Gods commandements Ans It is not barely to keep them in our minds and memory but First to keep them as one would keep his high-way A traveller so soon as he is out of his way and sees it he blames himselfe for it and hastens to get into it again Secondly as a man would keep his jewells Prov. 6.20 21. Thirdly to keep it as the apple of our eye Prov. 7.1 2 3. If the least more fall into our eye we never leave till we get it out so we must make scruple of the least sins Fourthly we must keep the commandements as we would keep our life Now Skin for skin and all that a man hath will he give for his life So we should lose our lives and all we have for Gods commandements Reas From the suitablenesse of the will or commandements of God and the conscience of a Christian You please a man when you doe that which is according to his will and so look what is good in Gods sight that is according to Gods commandements The commandements of God are a lively image of his will God is a God of pure eyes Hab. 1.13 he hateth wickednesse Psal 5.4 Any thing that is evill is displeasing in Gods sight When Vriah was slain and David took his Wife into his house it is said that thing displeased the Lord 2 Sam. 12.27 But the will of God is our sanctification 1 Thes 4.3 A man is said to be made after Gods own Image when he is righteous and holy The Apostle exhorts us to put on the next man which after God is created in righteousnesse and true holinesse Eph. 4.24 Holinesse is the sum of the commandements of the first Table Righteousnesse of the second Vse 1. Hence we may have a tryall of our conscience whether it be good or no for upon the goodnesse of our conscience depends the peace of this world and another Heb. 13.18 Examine your selves Doe you keep Gods commandements as a man would keep his way the apple of his eye his life and soul or his Jewells Else you doe not keep a good conscience There are four sorts of consciences First A conscience that is quiet yet not good As when the strong man keeps the house all that he pâ—ssesseth is in peace Luke 11.21 Secondly There is a conscience which is good but yet not quiet Such was Davids Psal 31.22 when he said in his hast he was utterly cast
know he abideth in us by the Spirit which he hath given us In the second place we come to speak of the means whereby we may discern that God dwels in us and that is by the Spirit which he bath given us Doct. That the Spirit of God bestowed on us is an evident signe of Jesus Christ dwelling in u. He doth not say we believe though this be a great word for faith is the evidence of things not seen but he saith we know it now scire is rem per causam cognoscere What is that Spirit that being bestowed on us is an evidence of Christs dwelling in us Did not the Spirit of the Lord come upon Saul and he prophesied 1 Sam. 10. Yet it is not said that Christ abode in him for ch 16. verse 14. it is said that the Spirit of the Lord departed from Saul and an evill Spirit from the Lord troubled him Answ There be sundry degrees of Gods Spirit which may be given to a man and yet be no evidence of Gods dwelling in him or he in God 1. There is a Spirit of illumination whereby a man may prophesie as Saul did But a man may have this Spirit of God and yet fall away so as to sin against the holy Ghost Heb. 6.4 5 6. 2. A Spirit of administration of Church or Common-wealth 1 Sam. 11.6 3. A Spirit of power to do many wonders Matth. 7.22 23. And yet Christ acknowledgeth that he never knew them they did never abide in Christ nor he in them 4. There is a Spirit of renewall of many affections which may befall any man 1. A Spirit of Zeal as in Jehu Come and see my zeal for the Lord 2 Kings 10.15 16. and yet he took no heed to walk in the Law of the Lord verse 31 32. 2. Of Joy in Herod Mark 6.20 3. Humility in Ahab 1 King 21.29 4. Fear in Felix Act. 24.25 What is then the Spirit whereby we know that we keep Gods commandements and have fellowship with him Answ It is the Spirit of life which is in Jesus which frees us from the law of sin and death Rom. 8.2 This is the Spirit of adoption vers 15. of grace and supplication Zac. 12.10 What doth this differ from the former for they were the Spirit of God Answ It exceeds in this Because the former Spirits of God did rest only upon the outwards of a man as his Tongue Memory Affection but this bids defiance unto all the enemies of his salvation the Heart and Will which are the Castle wherein Christ abides are given up to Christ Pro. 23.26 God requires the heart if we give the heart to God we give all Prov. 4.23 Life springs not from good affections nor good actions but from the heart Q. What doth this Spirit more in my heart then did the other How shall I know that the holy Ghost hath gotten possession of my heart Answ If the Spirit of God hath taken possession of your hearts it lifts up your hearts for to prize the Lord Jesus above all other things in the world it makes thee willing to do and suffer Gods will with patience it will cause you to resigne your selves and your desires to the Lord Jesus now all your affections and whole heart is for the Lord. If Paul now sin he doth that which he would not Rom. 7.16 17. Having given us this Spirit we dwell in Christ and he in us 1 John 4.13 Because by this Spirit we keep his commandements If we keep his commandements it shall go well with us and with our children after us for ever Deut. 5.29 Reas From the free covenant of grace by which he hath promised everlasting fellowship to those that keep his commandements Jer. 32 40. Isa 55.2 3. Obj. This may make us believe but not to know as we believe Vnity in Trinity and Trinity in Vnity but we cannot know it But you say here We do not only believe but know Answ There is a difference between faith and knowledge For a man may believe a thing is true because he doth not doubt of the authority of it but yet we do not know all truths that are spoken though we believe them for stnowledge is of a certain conclusion we know this to be so partly by faith partly by sense and reason for though faith believe things before we know them it being the evidence of things not seen and so a man may believe that God is gracious before we know it yet when faith hath laid hold on the promises it sets reason on work This Spirit of God works in us an evidence of our abode in Christ for 1. this Spirit of God works peace of conscience Phil. 4.7 which passeth all understanding though it doth not always abide yet it keeps garrison always it bears witnesse to a man that Christ is in him and he in Christ 2. It works a change in all Christians it changeth them from the power of Satan to the power of God Gal. 5.19 20 21. And though the peace of conscience and consolation of the Spirit abide not always yet the Spirit of regeneration and sanctification doth always abide and doth change the whole man 2 Cor. 5.17 Before a carnal and fleshly Spirit but now the Spirit of glory and grace rests upon us which makes us relish Christian communion and Christian society This Spirit doth alwayes abide and so we know that Christ abides Rom. 8.9 Obj. I may think there is a through change but yet it may be it 's only of the outward man Answ Consider how it changeth thy heart Is thy heart with God and wholly for God Dost thou long for peace with God Wouldst thou not forgoe it if thou hadst it for all the world Is the Word of God more precious to thee then thine appointed food No profit pleasure or preferment shall hinder thee from following of Christ When a man hath horrour of conscience he would give his life for peace but then a man doth not affect God so much as his own peace Thus Cain Gen. 4. When Saul had a spirit full of trouble then David must play a fit of musick When wicked mens hearts are at rest then they never regard God but then they close with the world and sensuall lusts But when the Sun of righteousnesse doth arise in a mans heart he will scatter abroad all those distempers of spirit that hang about him and frame his heart to an holy care of keeping Gods commandements Vse 1. To reprove a Popish opinion that no man can know whether Christ abide in him or no. But why doth St. John then say Hereby we know and he speaks to old men young men and babes to try themselves These men condemn the whole generation of the just Such a woman as cannot tell her child who is his Father is a strumpet and so is the Church of Rome 2. It reproves others that think it impossible Some think it not worth the knowing others think it
not meet to know whether Christ abide in them or no such have no care to make their calling and election sure But St. John saith 't is possible and a thing worthy the seeking after and also very expedient 3. This should exhort all Christians to try and examine themselves whether they are in the faith or no 2 Cor. 13.5 Know ye not He speaks of such as have lived long under a faithful Ministery It is an evill signe Either know that Christ is in you or be not satisfied 4. To exhort us to give up our hearts to God that his fear and love may rule our hearts that so those outward things take not up your affections Rom. 8.9 14. 5. Comfort to Gods servants that give up their hearts and lives to God which have laid their salvation not on a sandy but sound ground which have built it upon divine testimony even the Spirit of God which is a divine Spirit 1 JOHN Chap. IV. Vers 1. Beloved believe not every spirit but try the spirits whether they are of God because many false Prophets are gone out into the world THis Chapter consists of two parts 1. A preservative against false Teachers to verse 6. 2. A renewed exhortation to Brotherly love The argument fals by the way on the tryal of spirits for he had said Thereby shall you know that Christ abideth in you by the spirit that he hath given you Now lest the people of God should be deceived by the spirits of their Ministers he bids them therefore to try their spirits and that by the Spirit which Christ hath given them For he which is spiritual discerneth all things 1 Cor. 2.15 These words are an Exhortation to the people of God how to order themselves towards the spirits of their Ministers which exhortation is laid down 1. Negatively Believe not 2. Affirmatively But try the spirits The negative duty and affirmative are both confirmed by an argument taken from the multitude of false Teachers There are many false Prophets gone out into the world which shews he speaks chiefly of the tryal of their Ministers or else you may be deceived in your judgement as if a friend should bid his friend take heed what piece of gold he takes because there are many slips and counterfeits gone abroad In that St. John bids his hearers not to believe every spirit hence observe Doct. That every Minister is carryed away with one spirit or other or else why doth St. John exhort them to try the spirits He speaks of ordinary Prophets such are subject to the judgement of the people 1 Cor. 14.23 as for Paul he was an extraordinary Prophet 1 Cor. 4.3 What is meant by Prophesie Such as a man may attain to by use hence Ministers are called Prophets they were wont to foretel sundry things to come look what they speak on earth is confirmed in heaven though they cannot foretell things besides the Scripture yet they may things out of the Scripture so that you may see that God is in them of a truth Every good Prophet so far as he prophesieth according to God is carryed by the holy Ghost but when he doth not speak according to God he is carryed with an evill spirit Numb 11.25.26 1 Sam. 18.10 an evil spirit came upon Saul so that every Prophet prophesieth either by the Spirit of God or by a wicked spirit an evill man may sometimes prophesie well and then it is by the spirit of God it is a spirit that comes upon them as Baalam Numb Ch. 23. 24 a good man is ordinarily led by the Spirit of God but sometimes he is transported by an evill spirit and then he speaks not by the Spirit of God he perverts the Word and he misseth the text and application of it Peter he will tell our Saviour this thing shall not be unto thee Mat 16 22. what saith Christ to him vers 23. Get thee behinde me Satan There is not the worst debauched Minister but when he comes to preach one spirit or other comes upon him therefore well doth St. John say Believe not every spirit but try the spirits What is the spirit of the Prophets 1 Thess 5.23 There are three things in a man body soul and spirit the soul of a man is the breath of God by which he is made a living creature by the spirit of a man here is meant the inclination of the mind which is called a spirit in divers places as a spirit of fornication a spirit of slumber a spirit of jealousie every good or evill inclination is called a spirit Be renewed in the spirit of your minds Ephes 4.23 that is the disposition of your mindes What is the reason some are more just some are more painfull then others the good or evill spirit comes upon them Why is thy inclination called a spirit 1. It alwayes comes from some spirit 2. It hath some vehemency in it to bow the will one way or other either to better or worse as the spirit leads him it is possible a man may preach well in the morning and badly in the afternoone Try the spirits what variety of spirits are there Try all things saith the Apostle and keep that which is good 1 Thes 5.21 There be three sorts of spirits of the World of the Devil and of God every Minister is led by some of these of every one of these spirits there is a great variety 1. Sometimes the spirit of God comes upon a man as it did on the seventy Elders Numb 11.25 26. The Spirit of God is like the spirit of new Wine which ripens the wits so when the spirit of God comes upon a man he doth better understand the Word of God and the hearts of the people The spirit searcheth all things yea the deep things of God 1 Cor. 2. There are two sorts of deep things of God some lye hidden in the word of God some in man 2. There is a spirit of the world which doth not shine for the uniting of the hearts of Gods people but this is a spirit of pride when a man would be counted a learned man or when a man seeks his own profit or honor the Spirit of God seeks to know the things that are given him of God 1 Cor. 2.12 3. There is the spirit of the Devil which guides a man into errour in his doctrine as Peter said to our Saviour This shall not be unto thee this spirit searcheth not the deep things of God but of the Devil this spirit seeks to make the hearts of those sad whom he would not have made sad 2 Cor. 11.2.13 to 15. to pervert the Scripture and drive out the care of Gods service and the power of godlinesse Vse 1. This should instruct Ministers when they come into the presence of God and enter into the Ministry to labour to prevail with God that they may be acquainted with the deep things of God that they may lead the people of God by the
still waters of comfort and consolation such a man will goe out conquering and to conquer and in prospering to prosper 2. This should instruct the people of God to search the Scriptures daily that so they may be the better able to try the spirits of their Ministers labour they also to try their own hearts 3. To exhort people to be earnest with God that they may be endued with his Spirit Try the spirits Doct. That the people of God are first 〈◊〉 try the spirits of thâ—â—r Ministers before they trust them they must first try the 〈◊〉 Beloved Try the spirits as if he would take them by 〈…〉 exhort them to try the spirits of their Ministers try how they 〈…〉 whether they do◠〈…〉 mighty power of God in humanâ—â—â—â—ties Def 〈◊〉 not prophesie try all thing◠〈◊〉 laâ—â—â—st that which is good 1 〈…〉 you 〈…〉 your hearts from 〈…〉 Spirit 1. By trying the 〈…〉 â—ut honour upon it 〈◊〉 doth not try a small piece of money but if 〈…〉 a great piece he will try this 2. In so doing you â—â—ll keep your hearts from 〈…〉 â—he Spirit Acts 17 〈…〉 of Berea when they 〈◊〉 heard Pau◠〈◊〉 whom they might have believed if they had known him 〈◊〉 they 〈…〉 the Scriptures daily 〈◊〉 such things as he preached 〈◊〉 so or no finding his doctrine true they believe it and 〈◊〉 of them belived it was not 〈◊〉 counted a Conventicle for them to meet together to see what they could â—â—member of of what they had heard 〈…〉 was it counted any disgrace for great men to be conversant in good dutieâ— What is it 〈…〉 Spirits 〈◊〉 â—heir Ministers They must try the spirit of a mans Person Calling Doctrine Applâ—â—â—ions 1. There mayâ—â— a false spirit of a mans person Matth. 7.15 16. 2. 〈◊〉 spirit of their Callings Christ saith to John and James You know not of what spirit you are Luke 9.55 56. yet they were pillars of â—â—e Church Gal â—â— 9. men of excellent gifts and graces one of them was this John which wrote this Epistle you know not what spirit you are proving of what calling you are of your calling is the same with mine now he tels them That he came not to destroy but to save as for Eliah and Elisha they were Ministers of vengâ—â—â—â—e Ministers of the law they might curse but 〈…〉 seek to save â—ry the spirit of their doctrine for they may be sometimes carryed away with 〈…〉 truth 〈…〉 spirit of errour Mat. 16.16 compared with 〈…〉 receive 〈…〉 the Kingdome of Heaven was he therefore kept from 〈◊〉 No he spake with a 〈◊〉 spirit in the morning 〈◊〉 with 〈◊〉 spirit in the afternoon he rebuke◠〈◊〉 Master and what saith Christ to him then Get thee behinde me Satan 4. You must try the spirit of â—â—eir application Bad Ministers 〈◊〉 misapply the 〈…〉 â—od they will make 〈◊〉 hearts of 〈…〉 God would not haâ—â— made 〈◊〉 Ezek. 13 2◠〈…〉 mis-apply the Word of God like Job 〈◊〉 47. â— 7 8. they spake from a spirit of truth but not from a spirit of 〈…〉 when you shall see a man to 〈…〉 like courses 〈…〉 apply the prâ—mises but rather 〈…〉 to him and 〈…〉 you may not apply â—â—reatnings to â—â—ounded conscience for 〈…〉 speak a right of God Belieâ—◠〈…〉 Answ 〈◊〉 believe is 〈…〉 of the truth Heb. 11. â—â— 2. To apply 〈…〉 1 John 1.21 3. Wâ—â—ust to it 〈…〉 There are two things in a promise 〈…〉 truth and trust upon the gâ—â—â—â—â—esse Psa◠〈◊〉 â—4 Reas 1. Taken from 〈…〉 of God by the neglect of this duty 1 Kings 20 3◠〈…〉 the Prophet spake whether he spake in the name of the Lord or 〈◊〉 hearkned not to the word of the Prophet therefore a Lyon slew him 1 Kings 13.15 to 25. on the contrary 2. From the danger in regard of the Prophets themselves Matth. 7.15 2 Pet. 1.2 3. Rev. 18.13 Reas 2. From the easinesse of Prophets to delude Gods people 1. Because the 〈◊〉 great store of false Prophets 1 Kings 22.21 22 23. a man is easily deceâ—â—d by a multitude 2. They may delude by their calling many men may think surely their Minister is right 3. From the hyâ—â—crisie of their Ministers Matth. 7.15 They come to you in sheeps cloathing but inwardly are ravening Wolves Vse 1. To refute the Doctrine of the Church of Rome they would keep men in ignorance thinking it to be the Mother of Devotion 2. This 〈◊〉 â—â—ir up all the people of God to search the Scriptures that so they may 〈◊〉 the spirit of their Ministers do not take every thing as true from your Minister because he is your Minister no though he be a man that fears God but try his spirit try every word follow him from first to last if you doe not try the Word you will not trust it so that all that is delivered to you is â—â— water spite upon the ground How shall I try the spirit of our Minister 1. Try them by the Word of God Esa 8.20 acquaint your heart with the Word of God Heb. 5. alt 2. Labour for the oyntment of the Spirit of God 3. Consider whether it make you more conformable to the Word of God or no whether it make you obey the Word of God more carefully then before whether it make you more like to Christ if it work these effects it is the Word of God that is preached Doct. That many false Prophets even in the dayes of St. John the Apostle were gone out into the world There 〈◊〉 severall false Prophets as Ecclesiastical storiâ— relate What is a false Prophet He is not every one that teacheth false doctrine for we know but in part and prophesie but in part 1 Cor. 13.9 to 12. 〈…〉 â—art we may prophesie falsly A false Prophet then is such a one that preacâ—â—h some doctrin that overthroweth the doctrine of the Christian faith when he doth seduce others to believe false doctrine whoâ—â— words fret as a Canker 2 Tim. 2.17 18. 1. When men preach such doctrine as cannot be delivered without peril without damnation except they afterwards repenâ—â— 2 〈◊〉 2.1 2 3. Such are called ravening Wolves â—atth 7.15 they destroy both the souls and bodies of those that believe them they root up the Church of God like wild Boars 2. They seduce others to believe the 〈◊〉 2 Pet. 1.1 2 3. they sell such mens souls for nought 〈◊〉 it 's said They should deceive if 〈◊〉 were possible the very elect 〈◊〉 24.24 3. Such as 〈…〉 of their errours and yet will not yeeld Tit. 3 10 11. such are to be 〈◊〉 being perverted and sin being damned of their own souls a man iâ—â—hen convinced when he will â—light the poiâ—â—â—n which he is convinced and if you hold him to it that he cannot start 〈◊〉 he will fall out with you 〈◊〉 Apostle â—sheth that such men were even cut off Gal. 5.17 〈…〉 only have divisions among Christians that so the spirits of his faitâ—â—es may â—e
discerned but also he will have heresies that so they may be â—eâ—â—ed in judgement as well as in affections 2. That so 〈…〉 made manifest as by the wind you may â—ee the difference betweâ—◠〈◊〉 and â—haffe 2. From the envious man who sowed tares while the husbandman that sowed good seed in the field slept Matth. 13.24 25. 3. From the ignorance and darknesse of the minds of professors Rev. 9.2 those Locusts were false teachers which came out of the smoake of the bottomlesse pit Vse 1. If in St. Johns time there were so many mists 〈…〉 reproves such men as when they see such variety of opinioâ— in Religionâ— do sâ—t down till all men be agreed but doâ—â— St. John make this 〈…〉 Prophets are gone out into the world therefore sit down 〈…〉 true Teachers No but rather makes this use of iâ— to 〈…〉 of their Ministers because many false Prophets are gone out 〈…〉 2 This may teach us not to wonder although many also Prophets be gone out in these dayes in the light of the Gospel 〈◊〉 they durst look such â—lorious sight in the face as were St. Jâ—â—â— and Paul 〈…〉 dayes there is not such power of godlinesse in the hearts 〈◊〉 Profeâ—â— but Christians now are given to much worldlinesse and many rest in 〈◊〉 therefore wonder not though the â—â—ce of the earth be 〈…〉 with heresies 3. This should teacheth of 〈◊〉 to take heed of opening a door to 〈◊〉 Prophets Take heed of ignorance in your judgement of ambition and sensuality this is the smoak of the bottomelesse pit 4. Try the spirits of false Prophets in these dayes and take not up every instruction at the first blush but try them there are sundry spirits oâ— false Prophets you shall find in Popery a spirit of presumption doubt despaire hypocrisie not one point in Popery but is carryed 〈◊〉 some of those wings 1. They teach a man cannot be assured of salvation this is doubting yet a man may merit salvation this is presumption they worship stocks and stones 2. The spâ—â—â—ts of Arminians are a spirit of bitternesse 〈…〉 the brethren a spirit of emulation of disloyalty to â—â—â—ir Prince of liberty and security 3. Among the 〈…〉 shall find a spirit of unconformity and whoredome 4. There is a doctrine of faith and 〈…〉 which doth and 〈◊〉 the doctrine of Jesus Christ Rom. 8.2 3. 〈◊〉 doctrinâ— of free grace is maintained to free a man from prayer preaching and anâ— Christian duty that God â—ath ordained to maintain grace 〈…〉 not David pray God 〈◊〉 create in him a 〈…〉 and to renew a riâ—â—â—â—irit within 〈…〉 therefore a man ought to 〈◊〉 that he 〈…〉 of God qâ—uickened in him this doctrine of faith and 〈…〉 secretly withdraw a man from the Ordinances of God Lastly There is a spirit 〈◊〉 â—omâ— on Protâ—â—â—nt which fashion their Religion according to the 〈…〉 their profit and case they follow â— course of the Court and 〈…〉 1 JOHN 4. â— Hereby know ye the Spirit of God 〈◊〉 spirit that confesseth that Jesus Christ is come in the flesh is â—â— God IT is not rightly translated come 〈…〉 that Christ was come in the flesh as the 〈◊〉 of Balaam and the Nâ—â—laitans Hymeneus and Philetus but it should 〈…〉 translated thus Christ that hath come in the flesh Christ veiled over with â—â—mane 〈◊〉 Doct. That the people of God may well 〈◊〉 the spirit of their Ministers by the confession which their spirits make of Christ come in the flesh What is it to confesse There is a threefold confession in Scripture 1. To acknowledge the truth doctrine and worship of Christ even before Rulers Matth. 22.25 to confesse is to professe to bear witnesse of the grace of Christ 2. 〈…〉 of a mans Ministry as it is said of John John 1.20 3. There is a confâ—sion of a mans work Tit. 1.16 that is by our life or 〈…〉 be Saviour Matth. 1.21 the anoynted of the Lord 〈…〉 Prophet and King Jesus Christ the second Person in the Trinity 〈…〉 in the flesh which is a great mystery 1 Tim. 3.16 What is it 〈…〉 spirit of a Prophet to confesse Christ Jesus By spirit is not 〈…〉 for body 1 Thess 5.23 but the iâ—â—mation both of soul and body 〈…〉 else it is carnal sensuall and devillish when the spirit 〈…〉 the beâ—t both of soul anâ— body the inclination of 〈◊〉 whole man doth â—old forth Christ Jesus that is the mighty saving 〈…〉 revealed in humane infirmities What is Pauls meaniâ—â— when he saith I desire to know nothing 1 Cor. â— 3 4. He means he desires to expresse nothing in his life and 〈…〉 Christ Jesus revealed in the flesh in 〈◊〉 infirmities whâ—â— the Corinthians 〈◊〉 a sign of Christ in 〈…〉 acknowledgeth that for his outside he was weak but yet he did exâ—◠〈◊〉 the mighty â—â—ving power of Christ crucified in his Ministry 2 Cor. 13.3 â— 5. and he tels the Galatians They knew that through 〈◊〉 infirmities of the flesh he preached the Gospel at the first Gal. 4 13 14 15. Was any doctrine weakly delivered he speaks of his bodily presence for in his life he shewed such a mighty power of Christ as that they looked at him as an Angel of God yea they did so affect him that if it were possible they would have pluckt out their eyes to have doth him good Reas 〈…〉 â—is cannot 〈◊〉 from mans nature for mans spirit comes short of it Phil. â— 20 every man sâ—â—ks his own Demas hath forsaken Christ and embraced this present world 2 Tim. 4.10 Some men look too high they look to their own profits and preferments in 〈…〉 and account the seeking to save souls a matter nâ—t pertainin◠〈…〉 if they preach they 〈◊〉 some moral discourse â—hich 〈…〉 â—hose that are looking towards the wayes of grace 〈…〉 the mighty saving power oâ—â—â—rist Jesus is not 〈…〉 their Ministry 2 It 's not from the spirit o◠〈…〉 spirit far exceeds his spirit he câ—vâ—â— own Châ—â—â—â—â—sus Ezekâ— â— 22. he speaks with envy against Christ therefore it must needs â—e the 〈…〉 that confesseth Christ Jesus come in the flesh Vse 1 To teach Gods people 〈…〉 acqâ—ainted with the Lord Jesus or else they will not be able to discern 〈…〉 their Minister in doctrin 〈◊〉 and carriage it is 〈…〉 Saints to expresse their carnall excellencie◠〈…〉 complains of the Galatians that they made a fair shew 〈◊〉 fleshâ—◠〈◊〉 â—â—at make a fair shew iâ— the flesh when they come to 〈…〉 out their spirits will not bear it a Christian should saâ— of those outward 〈…〉 Daâ—â—d of Sauls armour if any man will come after Christ he must 〈…〉 wisdome life and carnal excellency God â—â—ts hoâ—â—â—r upon many Christians and gives them carnal excellency but they must take heed that they doe not darken the power of the Lord Jesus Christ 〈◊〉 by 2. 〈◊〉 tryal â—â—ur estates 〈◊〉 whether the bent of our carriage doth hold forth the Lord Jesus in 〈…〉 infirmities God is not
affected with our humane excellencies 〈◊〉 please him when we shew forth the hidden man of the heart this the 〈◊〉 exhorts women to 1 Peter 3.3 4. Isa â—2 53. there was no 〈◊〉 or beauty in Christ why he should be desired 3. If there were so many false Prophets in St. Johns time then this reproves the Papists that are burthened with traditions Col. 2.20 they much adore Venerable Antiquity as they call it true indeed an hoary head is a crown of glory but it is when it is found in a way of righteousnesse 4. Labour now especially to discern the spirits of your Ministers for many a man makes a fair shew hath a faire outside but nothing within him but rottennesse many again have a fair outside and as for their inside are like empty shels they have no power of godlinesse Col. 2.22 23. 1 JOHN 4.3 And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God and this is that spirit of Antichrist whereof you have heard that it should come and even now already is it in the world Doct. THat the spirit of every Prophet that holds not out the mighty power of Christ veiled with humane frailties and infirmities is not of God but of Antichrist He doth not say every Prophet or every Person for a good Prophet may expresse much weaknesse but he saith every spirit whatsoever spirit is in a Prophet that doth expresse Christ Jesus if any spirit shall not acknowledge Christ come in the flesh as the spirit of Menander did not such a spirit is not of God but of Antichrist 1. If a man doth not expresse the truth of the Lord Jesus in his Ministry but breaths such errour in his doctrine as doth overthrow the Lord Jesus such is not of God John 14.17 16.15 If a man speak truth and not saving truth but only moral truths he doth not presse the saving power of the Lord Jesus he expresseth a spirit of morality which is not to be disliked but he doth not hold forth the saving power of the Lord Jesus and a man must not only expresse the saving power of Christ but the saving power of Christ come in the flesh doe you see a man revealing Christ in Moral writings in tinckling cymbals of mans wisdome if his spirit relish nothing but affected eloquence his spirit is of Antichrist 2. Doe you see the spirit of a Prophet savour of ambition pomp and delicacy this is the spirit of Popery this doth not hold forth the Lord Jesus 3. If a mans doctrine do hold forth the Lord Jesus in a tyrannicall manner making the hearts of those sad whom God would not have made sad such doe not hold forth Christ Reas Because the whole carriage of the frame of spirit is clean contrary to the Spirit of the Lord Jesus for though he be vailed with humane frailties John 14.6 Yet he is the way the truth and the life Christ Jesus came riding upon the Colt of an Asse he came not in any outward magnificence when the people would have made him King he said My Kingdome is not of this world he did not tyrannize over his people but he gathers into his armes those that goe astray Why doth the Holy Ghost say That that spirit that doth not confesse Christ Jesus is the spirit of Antichrist He is called Antichrist quasi anti Christum It is called the spirit of Antichrist because it is against Christ contrary to Christ and this spirit makes way to the errours of Antichrist 2. Because it doth make cold the spirits of people it makes iniquity to abound Matth. 24.11 12. 3. Because while Ministers doe pump out the doctrine with Heathenish rights they have a special care to feed themselves as Demas Vse 1. This should teach Ministers what frame of spirit they should hold forth when they take upon them such an holy and heavenly profession if they would approve their hearts to God and his people they must hold forth the Lord Jesus Christ in humane simplicity though men cannot so well try the doctrine of their Ministers yet they may try their spirits Paul desired to know nothing 1 Cor. 2.2 that is to expresse nothing in his life and doctrine but Christ Jesus vailed with humane frailties Vse 2. A ground of much consolation when their hearts can bear them witnesse that God hath given them a Spirit of saving Truth not to deliver their doctrine in carnal excellencies seeking high matters but in humane simplicity 3. This reproves men of an Antichristian spirit who content themselves with outward flourishings they know not what hurt they do to the Church of God in so doing 4. This may direct the people of God narrowly to watch the spirits of the Ministers as they would be freed from Popery affect not flourishing Eloquence affect not him that hath a tyrannical spirit or him that delivers only Morall truths and let the people of God labour to have their hearts filled with a spirit of truth and the saving graces of Gods Spirit Doct. That the spirit of Antichrist was come into the world in St. Johns time and as in St. Johns time so in St. Pauls time also He speaks of the mystery of Iniquity that Antichrist did work in his time 2 Thess 2.7 There are three things in the body of Popery 1. A spirit breathing in it's doctrine worship and discipline the same was visible in the Apostles time 1. For the doctrine there was a spirit of errour in their foundation and wrought mightily at that time in their hearts so that men durst not trust the grace of Christ aâ— if there were not safe holding upon naked Christ but the Apostle doth utterly inveigh against such Gal. 5.3 4 5. saith he either trust God for all or nothing distrusting of grace or depending on something in nature or grace received are the rocks upon which so many souls suffer shipwrack in Religion at this day 2. There is a spirit of arrogancy contempt of Magistracy and Government Jude vers 8. looking at the Pope as the Sun in the Firmament this was flourishing in the Apostles time and now also 2. There is a spirit that breatheth in their worship 1. A spirit of superstition Col. 2.18 men at that time worshipped Angels thus the Papists at this day but they have more Angels and Saints to which they cleave rather then to Christ they did begin to worship Images 1 John 5.21 Therefore John blesseth his babes from them men departed from God and clave not only to creatures but the works of mens hands the same spirit ruleth at this day there was a spirit of hypocrisie a shew of Religion without the mighty power of the Lord Jesus shewed is any performance Col. 2.23 they had many things to draw their bodies and they durst not come to the Lord Jesus but they must have some Saint or Angel to come to him by they did invent courses the Lord did not
means here and though no man is perfect in all degrees yet he is more and more perfecting he is on the growing hand Ephes 4.15 16. As no member can grow in the body except it be knit to the body by joynts and sinews so Col. 3.14 in the body of Christ love is the bond that knits us together to God and our brethren 1 Cor. 18. and 13.1 2 3. 4 A thing is perfect when it is expert thus Ezra 7.8 so is a mans love to God perfect to any good office a loving Christian is a perfect Christian you cannot set him to any good duty but he is perfect to it love oyls the wheels of his affections and sets him on that which is helpful to his brethren and hence it is that when our Saviour would set Peter on to feed his lambs he would lead him on to this work by propounding this question whether he loved him or no John 21.15 16 17. he pressed upon him this love every time he asked him his love required him to feed his lambs 2 Cor. 4.15 The love of Christs constraineth Paul to be ready for doing and suffering A man that goes about a businesse with ill will he always bungles it 5 A thing is then perfect when it is durable so is it with a mans love it is durable if it be nourished with love to our brethren if it make a man ready to be doing good offices to his brethren this will make it not onely grow and continue but also to abound for ever Ephes 2.4 5 6 7. If love continue not the Church will not continue that is the whole body of Christians the body of faithful Ministers and people the Church will be removing if love begin to remove Vse 1. A signe of the truth of our love we must have as great a care of the truth of our love to our brethren as of faith and repentance from dead works How shall we know our love is perfect to God How stands your love to the brethren If your love be closed up from your brethren then your love is very unsound or very sick so much love so much life and so much failing in your spiritual love so much failing in your spiritual life Gal. 5.6 Faith works by love and that avails much with God we must receive the Sacrament oft that we may be strong in love according as our love works so works our faith 2 It exhorts us all to the love one another for by this means God dwels in us and his love is perfected in our hearts As you desire therefore that your love to God may be found entire and thriving in your soules give your selves to the unfaigned love one of another edifie one another in love 3 Comfort to such a man as knows he is of a loving heart his love to God is perfect you may know your love to God is perfect if your love be sound to your brethren 1 JOHN 4.13 Hereby we know that we dwell in him and he in us because he hath given us of his Spirit THey that love their Brethren they have a two-fold benefit they have Gods Spirit dwelling in them and they know it Doct. That such as love one another to them God hath given of his Spirit What is meant by this that God hath given us of his Spirit 1 It implies that God hath given us that spirit of grace that accompanies salvation this branch of that spirit that dwelleth in God Numb 11.25 Moses spirit was not diminished though God did communicate it to the seventy Elders God did cause it to be inlarged in them that were in the place of Magistracy with him so who so loves dwels in God and the same spirit of love do they communicate to their brethren so that they walke by the same rule and aim at the same end The fruit of the Spirit is love Gal. 5.27 But the works of the flesh are adultery c. They that walk in love have received of the Spirit they have received of the Spirit of the holy Ghost for the Spirit lusts against envy Judg. 9.22 23. Vse 1. It teacheth us there is no love to be found towards our brethren but amongst spiritual men for if we love one another there is a Spirit of God in us where the Spirit is not there is no love Love is not a fruit that grows upon thorns or on such a stock as nature brings forth the old Olive Object But many of Gods servants bring forth sowr fruit which will neither benefit themselves nor others therefore how is it said that Gods Spirit is in them Answ They have sowr Oyl distilling from the old stock for there are many branches in us that suck sowrnesse from the old stock though there be a spirit of love in Gods children yet many times it doth not run forth But when you see Christian love expressing it self it springs not from nature but the Spirit of God 2 A ground of much comfort to any soul that doth finde his spirit suppled with any compassion If you can finde your spirits mourning for the evill case of your brother it is a signe that Gods Spirit is in you 3 Labour we to preserve our hearts in brotherly love for love is a fruit of the Spirit of God so much as a mans heart runs sowr and hard so much doth he damp the lively Spirit of God which the Lord hath shed abroad in his heart therefore as we desire that God would for ever keep us in a good estate and that his Spirit should not be grieved by us we must keep this Spirit of love that is the Comforter when we grieve the Spirit of God we shall have grief enough If the Spirit of comfort that is in us be uncomfortable how great is that dis-comfort Doct. That such to whom God hath given of his Spirit of love they maintain mutual entire and constant fellowship with God and they know it God dwels in us which is more then to have God to dwell with us if God did but dwell with us it would argue much happinesse but this is more for God to dwell in us We are not onely near one another and branches one of another but one body with another he abides in us as the head we in him as the members Quest What is this We know it Answ This act of knowledge is more then an act of faith men may believe more to be true then they know Heb. 11.3 By faith we understand the world was made faith understands a thing to be done and so we may be perswaded of the truth of a thing Something we know by reason which by sence we cannot know if it be not evident by sence and reason we cannot know it the meaning is we have evident sence and evident reason for it Reason 1. Is taken from the evidence of sence when God hath shed abroad into our hearts a spirit of love we shall see and feel the favour
of God shining in our hearts the mercy of God pacifying our souls so that now we do not onely believe the promises belonging to us but the feelings of Gods love is a manifestation of Gods grace John 14.21 22. If any man love me saith Christ and keep my Word my Father will love him and we will come in to him and make our abode with him As we grow in love so the comforts of Gods Spirit grow in us The ground of this reason is taken from Gods nature who is love God is not said to be faith or hope but love and the more any man hath received of love the nearer doth he come to God and the readier is he to be doing good offices and to be helpful Reas 2. From the cause of love we know God dwels in us and wee in him because we have received a Spirit of love We could not receive a spirit of love if we did not receive a spirit of faith Gal. 5.6 We could not love our brethren if we had not faith to believe in Christ Now where faith is there Christ dwels Ephes 3.17 This reason is from the cause of love Vse 1. Of consolation to loving Christians they have manifest experience and knowledge of Gods love Hereby we know that God dwells in us and we in him The benefit of a loving spirit is this that it keeps fellowship with God and that entire fellowship A loving man doth not onely believe that he hath fellowship with God but he knows it he hath evident reason for it 2 To teach such as want the goodnesse of the promises they are not sensisible of Gods favour they have no sensible experience of it they may be perswaded that God will shew them mercy at the end but yet they do not know it If thou wilt know the fellowship between God and thy soule then pray more that the Sprit of love may dwell in thee as thy love grows so shalt thou grow in sensible experience of Gods love to thee God crowns faith with trust and confidence and assurance but he crowns love with experience If you want experience of Gods love then think surely there is some weed of envy wrath and hatred from which if thou cleanse thy heart thou shalt not onely have assurance but experience 3 This refutes the Papists that say a man cannot know that God dwels in him this is an evident signe that they have neither faith nor love if they had faith they should have assurance if love they should have experience 1 JOHN 4.14 And we have seen and doe testifie that the Father sent the Sonne to be the Saviour of the world Doct. THat such as love one another they have seen and do beare witnesse of the Father sending his Son to be a Saviour of the world John 13.4.5 Reas This word sight is more then believing for the Apostle put a difference between them 2 Cor. 4.3 We believe that Christ sits at the right hand of God but we have not seen it when he saith They have seen he would have you know that they have had experimental knowledge all sight is an act of sense and riseth from some ground of reason reason is from sensible feeling which every loving soule hath found that God hath sent his Son to be a Saviour of the world a Christian knows that except his heart be warmed with the love of God he cannot love his brethren The woman in the Gospel of whom Christ asked a little water when she saw that Christ was the Messiah and had convinced her of her sins John 4. she left her water pots vers 20. and ran into the City and saith to the men Come see a man that hath told me all that ever I did is not this the Christ Vers 29. and vers 39 40. When the Samaritans were warmed with his words they besought him to stay amongst them and many of them believed in him so that so much sight of Christ so much love Reas 2. From the knowledg that such have of Gods love unto themselves the Lord hath sent his Son to save the world the Lord hath sent his Son into the world to save us from his own wrath and shall we bear wrath and malice towards those that are his a Christian will be ashamed that his heart should be wrathful and malicious he will be reconciled to his hrethren when a Christian walks in love he hath seen the Saviour of the world and hath known him for that makes him love them because God sent his Son to save them They bear witnesse If a man refuse the love of his brethren he denies that God sent his Sonne to be a Saviour of his brethren from his wrath God sent his Sonne to save us from hell death and the grave and from all evill we may meet with God hath promised to with hold no good thing from them that feare him but if death and sicknesse be good we shall have them Psal 84.11 Now if we with-hold any good from our brethren we bear witnesse that Christ came not into the world to save them Vse 1. This should teach us to lay down all wrath and hatred and to be discouraged from harbouring any such distempers in our souls for else you proclaim before God Angels and men that God did did not send his Son to be a Saviour for shall Christ come to save his people from the wrath of God and from the Devil and shall he not free his people from my wrath Either make Christ a whole Saviour else make him no Saviour at all If Christ save from any evill he will save from all Agrippa was a Christian in part but Christ was not a Saviour in part 2 To exhort every soule to be loving to their brethren the more you abound in love to your brethren the more you testifie that God sent his Sonne into the world to be a Saviour and the more love will God expresse to your soules 3 Of consolation to such as love all men but especially to such as are of the houshold of Faith such a man hath seen that God hath sent his Son to be a Saviour of the world As Gods will is they shou d be saved so for his part his will is they should be saved such a man may be perswaded that God hath forgiven him his sins 1 JOHN 4.15 Whosoever shall confesse that Jesus is the Son of God God dwelleth in him and he in God THe 14 and 15 verses contain an argument of Gods love dwelling in us the proposition is laid down vers 14. the assumption vers 15. Doct. The confession that Jesus Christ is the Son of God is a true note or pledge of our mutual entire and constant fellowship with God They have entire fellowship because they doe not onely dwell one with another but one in another as members in the body as branches in the root Whosoever shall confesse Jesus c. So that this is one mark of
whose consciences are tormented what course to take for comfort 1 Look at Gods good providence to thee in trying thee and proving thee that he may do thee good in the latter end 2 As you have cause to take all in good part so learn to seek him carefully Again take heed of sin and be doing what good you may strive to be more fruitful in good services to God and offices of love to your brethren and certainly this unfeigned love will lead to peace Vse 5. Hence see the estrangement of wicked men from the wayes of peace Rom. 3.17 The way of peace they have not known 1 They cannot think that torment and fear should be the way of peace if they see a man in this case 2 They would put off such fears with 〈◊〉 company but if they see such a man seeking God earnestly praying and hearing the World carefully they cannot think this is the way of peace will you blesse God and dye when he is ready to swallow you up The way of peace they have not known salvation is far from them Psal 118.155 Vers 18. There is no fear in love c. We come to the fourth thing the exemption of perfect love from all fear Doct. 4. An heart possest with the love of God is dispossest of feare of evill from God He speaks of the fear of death and judgment so much love as is in our hearts so much freedome and boldnesse against the day of judgement a loving heart feares not wrath nor jugement nor hell Psal 23.4 When once I look at God as my Shepheard and love him and follow him Why then though I walke through the vale of the shadow of death I will feare none evill though I walk in neer danger of death for if the shadow follow me the body is not farre off yet I will fear no evill Psal 49 4 5. David makes open proclamation to all men to hear and hearken there is the solemnity of the audience the matter is It 's a parable and dark mystery and yet a word of wisdome and understanding Why what is this parable that all the world should take notice of Why this is it Wherefore should I be afraid when the iniquity of my heels do compasse me about that is the iniquity of my foot-steps the tripping of my steps or the iniquity of my heels that is the fears and dangers that follow him at the heels yet wherefore should I feare An heart possest with the love of God is dispossest of fear of evill from God Psal 3.6 I will not be afraid of ten thousand of people that shall compasse me about Why what makes him so confident Because the Lord is my shield and lifter up of my head vers 3. So that we see that a Christian possest of the love of God stands not in the feare of judgement or hell nay more not of his sinfull failings Psal 49.5 Reas 1. From the nature of fear and the 〈◊〉 oval of it fear is a troblesome affection in the expectation o◠〈◊〉 evill Now 〈◊〉 the removal of feare two things must be done 1 There must 〈◊〉 evill towards him 2 He must 〈…〉 this Now to him that feareth God no evill is towards such a one Psal 〈…〉 There shall no evill befal thee Now to whom is this promise made 〈…〉 Because he hath set his love upon me therefore I will deliver him I will set him on high far above all dangers and evils indeed sicknesses may befall him and 〈…〉 and imprisonments but what ever befals under the nature of evill that shall not come nigh him As no evill is towards him 〈◊〉 â—e must know this that no evill shall befal him Now a Christian that loves God he knows that no evill shall befal him Psal 56.3.9 What time I am afraid I will trust on thee When I cry unto thee thou shalt cause mine enemies to 〈◊〉 their backs this I know for God is for me So that a Christian not onely finds security from danger but knowledge of it too Nay further the childe of God is so farre from fearing any evill to come nigh him that he knows all those things that are counted evill shall turn to his advantage Rom. 8 28. So Phil â— 1â— where he tels you what wrong false Apostles did him on purpose to adde afflictions to his bonds Well saith he I know this shall turn to my salvation through your prayers upon a double ground he comforts himself against all their malignities 1 He knows the more they afflict him the more will the Church pray for him 2 That the more he is tempted the more will God supply by his Spirit Quest How do they know that no evill shall befal them Answ 1. From the love of God shed abroad in their hearts Rom. 5.1 to 6. 2 From the presence of God for him in his worst times And if God be for him who can be against him Rom. 8.31 3 From the interest he hath in the blood of Christ which hath cleansed him from all his sins so that he doth know that God will follow him as a deliverer from his sins so that the soule though burthened with many sins yet fears not Psal 44.5 4 From a knowledge he hath of all the promises as belonging to him which are a stay and support to his soul Psal 56.3 4 10 11. Psal 84.11 he knows God will be a Sun and a shield to him 5 From the knowledge that he hath from the integrity of his conscience which is as a brazen wall against all evils 2 Cor. 1.12 For our rejoycing is this the testimony of our conscience 6 The prayers both of his own soule and other Christians are for him so that through them he is confident no evill shall befal him Psal 56.9 Phil. 1.19 7 He is imboldned against dangers from the supportance of Gods Spirit in his worst times Phil. 1.19 Psal 5. So Psal 46. God is a present help in the time of trouble when trouble is near at hand yet God is nearer as it was sometimes with Elisha he saw the Mountain full of Chariots and Horse-men 2 King 6.17 Though there were not such a multitude constantly about him yet when an Army of the enemies come an Army of Angels come as soon It hath been an ancient opinion that every true Christian hath a particular Angel to deliver him why this is certain when dangers come there never want Angels without nor Gods Spirit within nor the prayers of his servants for us and therefore we have no cause to fear Vse 1. This is a notable ground upon which that heavenly truth is built of the perseverance of Saints and a bulwark against Apostasie if a loving heart be without fear of the day of judgement he is without fear of falling away Obj. True as long as he keeps perfect to his love but may he not fall off from his love and so from his good estate Answ The Apostle â—ith there is no
fear in love then if there be no fear there is no fear of falling away Vse 2. Of direction to poor souls against those 〈…〉 and fears of their hearts if we would be quitâ— of all those cares and grie◠〈…〉 gâ—â—p in love to God to your brethren for there is no fear in love 〈…〉 therefore from all hatred of God learn to take all Gods dâ—gâ— in good part as proceeding from his love to your souls Look at all thâ—se fears and anguishes he puts you to as wholsome for your spirits and the very apprehension of Gods love to you in these will quiet your consciences and scatter those fears Grow up likewise in love to your brethren lay aside all wrath and revenge be tender-hearted and merciful unto them and thus growing in love you shall grow in fearlesnesse Vse 3. Shews the fearful estate of a hateful heart as there is no fear in love so there is nothing but fear in hatred he that findes his heart estranged from God and 〈…〉 love to his brethren why when troubles comes fears increase What is 〈◊〉 reason natural men are so afraid of death and judgement Why because they have hateful spirits whereas a loving soule prays for the hastning of the day of judgement Come Lord Jesus come quickly But an hateful spirit knows the Lord Jesus comes to take vengeance on all his hateful carriages and hard speeches and therefore he trembles at judgement Yea this hatefull disposition is more dangerous to the soule then any sinne besides Let a godly man be defiled with many sins fall into divers weaknesses and frailties yet because he maintains a loving heart to God and his people they do not eclipse his boldnesse David confesseth That the iniquities of his heels compassed him about yet because he kept his heart sincere and upright to God he dares be confident wherefore should I be afraid whereas on the contrary let a man walk never so justly and honestly and do many good things yet if the heart be estranged from God have no fellowship with him nor his Saints let death and judgement come because his heart is not possest of Gods love therefore he is opprest with many fears and anguishes Vse 4. Of consolation to every loving heart if thou findest thy heart possest with love to God and his Saints that there is none in heaven or earth that thou desirest in comparison of him and for the Saints they are the â—ly men of thy delight if thou beest afraid thou art much too blame If thou discernest â—ods love in thy heart bid farewel to groundlesse fears Object But will a loving heart say Have not I just cause to fear do you not see how loosely I walke how often I trip and fall in my Christian course Answ There is no causes of fear Wherefore should I feare in the day of evill when the iniquities of my heels compasse me about These are causes to make me love love God the more that pardons these fallings and to hate sin the more but they ought to weaken thy confidence for there is no fear in love 1 JOHN 4.19 We love him because he first loved us THese words depend on the former words vers 17. he delivered this truth that those that are sound-hearted in love may have boldnesse against the day of judgement this he proves from the resemblance that is between God and a loving heart 2 from the contrariety betwixt fear and love there is no fear in love which he proves 1 From the effâ—â—â— of love perfect love casts out fear 2 From the â—nct of fear Fear hath torment therefore love that is a quiet peaceable grâ— cannot stand with it 3 From the â—oundnesse of fear he that fears is not perfect in love The fourth argument is taken from the cause of love which is Gods love to us if we love God because God loved us first then perfect love casts out fear but we do so Ergo. For this is the nature of love it makes us look at God as good and merciful to us and therefore love casts out all fear of evil from the hand of God In this 19 verse observe two parts 1 The freedom of Gods love to us he loved us not because we loved him but he first loved us 2 The root and spring of our love to God is Gods love first to us preventing us For the first part observe Doct. 1. The love of God to us is altogether free un-prevented and un-deserved on our part If the question be why God loved us it was not because we had done him any service of love but he loved us before we loved him 2 Tim. 1.9 He called us not according to our works but according to his free purpose and grace Deut. 7.7 8. The Lord did not set his love upon you because you were more in number then any people for ye were the fewest of all people but because the Lord loved you So Deut. 9.4 5. he loved them because he loved them and therefore surely without prevention or desert on our parts Reas 1. From the removal of such causes of love as might prevent God on our parts if there be any cause on our parts he loved us either out of foreseen faith or good works but from neither of these not from foreseen faith for it 's the love of God to us that produceth faith Acts 13.48 As many as were ordained to eternal life believed so that our faith springeth from Gods love choosing us to life nor for our good works for we are his workmanship created in Christ Jesus to good works so that good works did not cause Gods ordaining us to life but Gods ordaining us to life causeth good works so that faith and good works are not causes but fruits of Gods love to us Reas 2. From the eternity of Gods love to us Je. 31.3 I have loved you with an everlasting love Now if Gods love be eternal before the world was then it was not for our sakes who were made after Ephes 4.5 Nothing temporal can be the cause of that which is eternal our love and faith began in time his love was eternal Obj. Though our love and faith began but now yet he fore-saw it from eternity and therefore it might move him to set his love on us Answ It 's all one with God whether you have respect to that which is now or what he knows will be hereafter so a wise man serves a Prince not out of meer affection to the Prince but because he loved himselfe first for he fore-saw if he served him carefully he should have abundant recompence Now to the wise man it 's all one whether he have respect to the future foreseen recompence or to the present and therefore still his service is mercenary therefore when God loved us it was not for any thing we did or was foreseen to be done by us for then we had not loved him because he first loved us but he
with the Saints so long we keep a constant fellowship with God himselfe but let a man faile in his love to his brethren he falls off from God and so runs into grievous Apostacy against God to the spighting of the holy ghost therefore as you would put honour on God and maintain his Spirit in you so take heed you neglect not brotherly love if we neglect this we are in rhe way to total Apostacy Reas 4. From the delight God takes that all his servants should wear his livery and be known to be his Disciples now if God had only left us to faith in Christ to calling on his Name all this might have been and yet we never been known what we were but because God would have it known thar there is a generation of men calling upon his name and serving him in truth he would never have them come abroad without this cognizance to their brethren and by this mark all men should know ye are my Disciples if you love one another Joh. 13.35 therefore if a man throws away brotherly love he throws away the profession of Christianity he is no Christian therefore offer not to say thou lovest God or love thy brother also Vse 3 To teach us that the love of our brethren is not a conceit of perfection or supererogation but it s a duty of necessity straightly lying upon all men that if they love God they must love their brethren also never say you have a God in heaven whom you love if you neglect love to your Brethren we think we may love our brother as long as he loves us but if he comes betwixt us and our profit we fall off from him Why if you love them that love you what singular thing doe you Matth. 5.45 Turks and Pagans will doe so much but you must know you are bound to love your brethren by vertue of a Commandement if thou thinkest thou art bound to love God by vertue of his Commandement by vertue of the same Commandement thou art bound to love thy brother also Object I but my Brother is changed Answ It may be so but yet Gods commandement is not changed indeed we are to carry the expressions of our love according to divers occasions it 's one thing to comfort another thing to reprove yet both acts of love besides there is no Commandement of God but the transgression of it brings a curse with it Deut. 27. ult If therefore I love not my brother I fall under a curse and so under seperation from Gods presence for that is properly a curse and so then we cannot so wrong our Brother as we wrong God and our own souls as soon as Cain hated his Brother and slew him he went out from the presence of God and dwelt in the Land of Nod a land of agitation wandring prayers and wandring performances does an hatefull soul put up When David had once wronged Vriah what poor work made he He then makes nothing of the destruction of a worthy subject that had before time been scrupulous of cutting an enemies skirt whereas è contra no man that expresseth hearty love to his brother prayes for them doth them good but he shall find as he closeth with his brother God will close with him as he lifts up a cheerful countenance upon his Brother so will God on him so that he shall plainly find that in keeping this great Commandement is great reward Vse 2. To teach us to love God so much the more that hath such care that no man withdraw his love from us but he will be as ready to sit loos from them as they sit loose from thee why what marvellous love is this that God should take it so ill that any should offer injury to thee so that he will not endure that the greatest Monarch should evill intreat thee how should this shame us that we should sit so loose from God and slight him and wrong him that is so carefull that none should wrong us 1 JOHN Chap. V. Vers 1. Whosoever believeth that Jesus is the Christ is born of God and every one that loveth him that begat loveth him also that is begotten of him THese words contain a third argument to confirm a truth delivered Chap. 4. vers 20. which was That the profession of the love of God without the love of our Brethren is but hypocrisie In this verse the argument is drawn from the nearnesse of our Brother to that God whom we profess to love He is as near as the begotten is to him that begat him and the argument stands thus if our Brother be begotten of God then we cannot love him that begat but we must love him also that is begotten but our brother is born of God which he proves by his faith Whosoever believeth that Jesus is the Christ is born of God In this verse observe these two parts 1 The safe and comfortable estate of every believer He is born of God 2 The necessity that lies upon such as love God To love the Brethren also Here therefore is a double universall proposition 2 Concerning Faith 2 Concerning Love The former universall proposition is That whosoever believeth that Jesus is the Christ is born of God Doct. 1. Faith in Christ Jesus is a certain and universall worke of Regeneration Quest What is it to believe on Christ Do not the Devills believe and tremble 1 To believe that Jesus is Christ is to be perswade that God hath anoynted him to be King Priest and Prophet of his Church as a Priest to sacrifice himself for us as a Prophet to direct us and reveale his will to us as a King to govern and to rule us 2 Believing is not only an act of the understanding for the Devills believe that Christ is the Messias that is that he is Priest King and Prophet of his Church therefore in this believing there is more then a meer perswasion namely 1 A particular application to mine own heart that he is a Priest King and Prophet to me And 2 Where this faith is it works such a frame of heart in me that I trust on him alone for my salvation and out of him I look for none in his bloud I look to be pardoned in his Propheticall office I look to be guided and I look to him as a King to subdue my rebellious heart this kind of Faith is a certain mark of Regeneration 1 From the removal of all other causes for a man to looke up to him as the Christ the anoynted of God this is above the reach of flesh and bloud and this kinde of faith makes a man blessed Mat. 16.16 17. The hand of faith is a work of Gods Spirit for take the state of nature it reaches no further then this Flesh and bloud looks to satisfie by the works of the Law and this was the stumbling block of the Jewes they sought righteousnesse by the Law Rom. 9.3 this is naturall ever since Adam for
in the Scripture that bears such strong witnesse to Christ Zech. 4.6 It s not by might or power but by my Spirit that any building of grace is built Answ There is in the Scripture 1. A Spirit of power 2. Of Perfection First Of power Luke 24.49 and it s that power that fell on them on the day of Pentecost which our Saviour intimated to them expresly John 20.21 22. so that their words remit sins and ease the conscience and bind it 1 Cor. 14.24 25. 2 Cor. 13.3 4 5. Now then the Spirit breathing in the Apostles though their outward man was base and weak yet their words were mighty and powerfull and even as Christ was most full of power when he was most debased There is a threefold power in the Scripture 1. There is a mighty power therein to convince men of their sinfull estate and of their need of Christ John 16 8 9. 2. A power to comfort the hearts of Gods servants in sence of his favour Rom. 8.15 hence the Spirit is called the Comforter John 14.15 and when the soule findes this successe it witnesseth that no writings are like them to cast down to hell and lift up to heaven again 3. There is a Spirit of power in the Scripture to cleanse us from all defilements to purifie our hearts to overcome the world to strengthen us against all temptations and discouragements This Spirit breathing in us letâ— us see that Christ came fully furnished for our redemption I can doe all things through Christ that strengthneth me Phil. 4.13 by the power of Christ I can learn to stand even in every condition of life and to walk in his fear Ezek. 36.25 26. Secondly In the Scripture there is a Spirit of perfection whereby the man of God may be perfect throughly furnished to every good work 2 Tim. 3.16 17. There is no calling but a man may finde abundant directions for it in the Scripture the Heathen Moralists have written concerning our carriages towards men but little towards God so the laws of men a man may fulfill them all and yet live an hypocrite and die a reprobate which shews their imperfection and therefore mens laws are often changed and altered if therefore a man find such a word as that when he understands it he finds sufficient directions to lead him in all his wayes and bring him to Heaven this shews the divine perfection of the Scripture that what once it delivers that is absolutely perfect and this Spirit bears witnesse to it 1. The Spirit bears witnesse to Christ as it breaths in our hearts for though the Spirit should breath never so strongly yet if we have not the evidence of it in our hearts we shall not know the truth of such a thing Now the Spirit breathing in our consciences is a Spirit of peace and purity both springing from Christ the Spirit of peace perswades our consciences of the vertue and power of Christs bloud had it not been for Christs bloud we should never have had peace but have been like Cain living in Nod in continuall agitation but Christs bloud speaks peace 2. As he came by bloud so he came by water and this is witnessed by the Spirit of Sanctification and there is in this Spirit a threefold work sutable to this water 1. A Spirit of refreshing as water refresheth the dry and thirsty soule Isa 44.3 so doth the water of the Spirit allay the heat and scorch of Gods wrath 2. As springing water washes and cleanses along as it goes so doth the Spirit of God wash us with clean water Ezek. 36.25 unlesse it be troubled with some obstructions which yet it will overgrow and run clear 3. As water hath a power to make trees fructifie about it Psal 1.3 so the water of life gives a Christian such supplying strength unto his heart that it makes him strong and fruitfull that whatsoever God or man requires he in some good measure is inabled to perform it so that a Christian soule by this Spirit breathing in him can plainly discern that Christ came by water and bloud Vse 1. May be a just refutation of Popery that places the ground-work of our faith upon the testimony of the Church ask them how they will be saved they will say by Christ ask them how came you to believe in Christ By the testimony of the Scripture But how know you the truth of the Scripture by the testimony of the Church say they But may not the Church erre Did the whole Church so dangerously erre as all to consent to the crucifying of Christ and may not they as well erre in putting on us false Scripture Are not all men subject to errours and therefore a Christian dares not build his faith upon humane testimony for their testimony can give but humane credulity but a Christian tels them be therefore believes the Scripture because the Spirit of God breaths in them by a Spirit of power and perfection and withall Gods Spirit breaths in him such peace as he knows Christ came by bloud and such purity as he knows Christ came by water Object Thus you will piâ— the Scripture upon your own private spirit Answ This is not our private spirit but the same spirit that breaths in the Scripture which witnesseth to our conscience the truth Vse 2. To teach Christians never to rest in any Scripture they read or Ministers they hear before they have examined things by the testimony of the Spirit it 's not the saying of all men that can assure you of this but it 's the Spirit of God in the Scripture and in your hearts that must testifie that Christ came by water and bloud if you doe not discern this Spirit in you all your faith is but humane credulity noâ— divine faith Vse 3. For tryal of our faith whether it be the faith of Gods elect or no. Dost thou believe that Jesus is the Son of God Yes thou wilt say But what witnesse hast thou to believe it Is it from the Scripture or because thou hast been taught so and so takest it up as a Principle Why this is no divine faith But dost thou find a Spirit within thee which convinceth thy conscience purifies thy heart Why this divine witnesse testifies that Jesus Christ came by water and bloud Vse 4. Of consolation in the testimony of the Spirit whereas the world 〈◊〉 â—est you â— is but a delusion and a fancy he not deceived This spirit 〈◊〉 truth and such a Spirit as witnesseth that true faith only trust not thy private spirit which agâ—ees not with the Spirit breathing in the Scripture and therefore both are to be joyned together the Spirit breathing in the Scripture and the Spirit breathing in our hearts 1 JOHN 5.6 the latter part Because the Spirit is truth THe Spirit which beareth witnesse to Christ is amplified by the effect witnesse bearing and by 〈◊〉 junct of truth which is the cause of his bearing witnesse he brâ—â—s witnesse
because his is a Spirit of truth Doct. The Spirit of God bearing witnesse â—â— the Scripture and in the hearts â—f Gods people is a Spirit of â—ruth John 14.16 17. John 16. â— When the Spirit of Truth is 〈◊〉 he shall guide you into all truth Quest Why is it called a Spirit of Truth Answ Not only because be in one of the Persons in the blessed Trinity and therefore his witnesse must needs be truth a man that works by a rule may goâ— awâ—y but the rule it selfe is not awry the holy Ghost being a God of Truth cannot 〈◊〉 speak truth himselfe being the line cannot goe wrong But he is called a Spirit of truth rather 1. Because he speaks nothing but what he hears of the Father and of the Son John 16.13 â—â—e Spirit 〈◊〉 â—â—thing from the Father and the Son speaks nothing but 〈◊〉 we receives from them what they apprehend and judge the same 〈◊〉 testifies John 8.26 and he speaks it without change and alteration 2. Because he speaks a testimony not of a shadowing or typical representation 〈◊〉 and manifest truth Moses sâ—ake by types which observed the 〈◊〉 but what the holy Ghost speaks is evident truth without vâ—â—d or covering â— Cor. â— 17 18. 3. From the effect of the Spirit the Spirit not only speaks but works truth in the hearts of those to whom he speaks by speaking truth he works truth in the heart so that they that receive the testimony are of the truth John 3.19 2 John 1.2 Now they that receive the testimony of the Spirit that Jesus Christ is come by water and bloud they are cleansed from the world from dissimulation and hypocrisie and so are made of the truth Object How comes it to passe then that sometimes many speaking by the Spirit yet speak falsly and yet are confident they speak truth Answ True a man having received some work of the Spirit may speak falsehood as Zedekiah 1 Kings 22.24 and yet was confident he spake by the Spirit but yet though a man speaking by a spirit of delusion may think he hath spoken the truth yet it hinders not but when the Spirit of God indeed bears witnesse it may be discerned to be truth Vse 1. If this Spirit bearing witnesse to Christs coming be a Spirit of truth then such as have received the Spirit of truth need not be afraid that they are led by a spirit of delusion that doe believe that Jesus Christ came by water and bloud Jer. 20.10 11. the way of the righteous man cannot deceive him Quest How shall I know that this spirit doth not deceive when it witnesseth pardon and healing and the like Answ 1. The Spirit bears witnesse of it selfe as well as of other things the Sun shews it selfe as well as makes other things visible 2. The Spirit beareth witnesse of it selfe from the work it frames in the hearts of Gods servants the testimony of the Spirit doth so set on its witnesse doth so pacifie and purifie the conscience that he plainly sees that this is the very Spirit of God which is manifest by the fruits 3. The testimony of the Spirit breathing in the Word and in the hearts of Gods children doe so agree in every thing that its evident to be the same Spirit though it be true the Spirit is more strong and evident in the Scripture the witnesse may be weak in our hearts yet always in the main aim and ends they agree together 4. By how much the more suitable it is to the Scripture by so much the more it conforms us to the Image of Christ the Spirit of Christs make you meek and lowly as he was draws us from earthly objects to a more divine frame that Spirit which fashions to Christ is of God Vse 2. Of just reproof to Gods servants that have found the bloud of Christ pacifying and purifying their hearts if in this case their souls doubt and are solicitous they refuse the testimony of the Spirit Satan say they may transform himselfe into an Angell of light I but Satan cannot pacifie the conscience much lesse purifie it himselfe being an unclean spirit loves to draw on others to impurity if therefore the spirit within you draw you on to walk in truth and to frame your heart according to the Image of Christ if you finde any measure of peace and purity its evident the Spirit is a Spirit of truth Vse 3. Of comfort to all such as have put their trust in Christ upon the testimony of Gods Spirit witnessing to them that Christ came to save and heal them Why this is strong consolation to them that which makes out spirits doubtfull is the deceitfulnesse of our own hearts Jer. 17.10 But yet this should comfort us that though our hearts be deceitfull yet this Spirit of God breathing in us is a Spirit of truth and if you would know whether you have a spirit of truth in you or no Why by this you shall know it that Spirit which speaks peace and purity to a mans soul that Spirit is of God Satan may doe much but he is not able to transform himselfe into such a spirit no other spirit can work this but the Spirit of God a spirit speaking peace without purity may be a delusion and a spirit speaking purity without any measure of peace may be a delusion for all the paths of Wisdome are peace but both peace and purity together doe evidently manifest it to be the Spirit of God Vse 4. For them that have found any measure of peace and purity they ought to teach them to be very carefull to discern whether this spirit be of God or no if thou hast found much peace and withall thou walkest in simplicity and godly sincerity this Spirit is of God 2 Cor. 1.12 But if our peace make us carelesse of our wayes and more licentious we shall never approve such a spirit to be of God where Gods Spirit breaths the more peace the more care of purity and therefore let us always put them together Herods spirit of joy was a spirit of delusion because it was not a spirit of purity Mark 6.20 Herod and David both fell into the same lusts how shall we know whether of them had the Spirit of God David for a while seemed to do worst but Herod he so favoured his lust that he destroyed John that reproved him David he heard the Prophet and humbled himself and renewed his repentance before God and therefore doubtlesse his Spirit was of God because he was studious of purity such a soul as favours his lust and takes part with it hath not Gods Spirit in him that sicknesse is mortall that refuseth utterly all means of health if therefore either our peace or purity be wanting we shall not have this testimony of Gods Spirit that spirit that speaks both is a Spirit of truth 1 JOHN 5.7 For there are three that bear record in Heaven the Father the Word and the holy Ghost and
And how dare any appear that dare claime grace and glory of merit In the continuance of his faithfull obedience who dare claim the least mercy ex condigno how much lesse eternall life Whereas è contra Gods servants doe not think God beholding to them for their service but they never think themselves more engaged and beholding to God then when he inables them to most service they say with David Who are we that we should be able to offer thus willingly 1 Chron. 29.14 they know every jo◠of mercy is free grace every sin pardoned is free grace No Malefactor on earth but if the King send him a pardon he acknowledgeth it to be of the Kings free grace and Royall compassion but yet the Synagogue of Rome will not acknowledge Gods pardon to be of free grace but Gods people acknowledge they are 〈◊〉 but as dead dogs before God and were at not for the free grace of God they had never seen life Vse 2. Of exhortation to all the sons of men that never look after Christ why as ever you desire to see me and that life for ever look up to God for it to derive it from him it is his free gift Every man is a friend to him that giveth gifts Prov. 19.6 Shall we respect Princes so that have but earthly honours and profits to giue that we think it our happinesse to doe them any service and shall we neglect God that hath such great gifts to give even eternall life and a Kingdome of glory it is God that gives us these naturall lives and that gives us power to get wealth Deut. 8.18 nay it s he that gives life of comfort and the life of justification and holinesse and also the life of glory and shall we neglect this great gift and more respect the poor comforts of the world then him in whose hands is our breath and life Skin for skin and all that a man hath will he give for his life he means for his naturall life and shall eternall life lie by like a refuse thing that no man looks after Vse 3. Of tryall whether God hath given us this life or no and this we may discern for the eternity of the gift consider whether there be any eternall life shed abroad in thy heart or not hast thou found any pardon of sins that whereas thou sawest thy soul as a dead dog for want of this life now God hath justified thee from thy sins Why the life of justification is eternall life if he hath once pardoned thy sins he will remember them no more Jer. 31.33 Secondly Hast thou found a spirit of life in thee to obey and serve the Lord Rom. 8.2 Why this is eternall life that will never decay John 17.3 hath God shed abroad the comfort of his Spirit and the joy of the holy Ghost into thy heart which is better then life Psal 63.3 this is eternall life which though it may be sometimes overwhelmed yet it shall spring up again as trees after winter if thou finde none of these works in thee then thou hast no life Vse 4. Of consolation to all those that have received this life if we have found the life of justification in the pardon of our sins the life of holinesse in our Christian obedience if we have found the lively comforts of Gods Spirit Why know this is a life that will never decay this is the record of God himself that the life which he hath given us is eternall life it was given us before we were born and will he take it away when we are born that which he gave us before there was a world he will not take away when the world shall be no more it comes from everlasting principles 3rd therefore it cannot decay if therefore we finde this life in us we may be assured that God hath given us this life will preserve it to eternity if it be eternall how can it decay Therefore let us walk worthy of this eternall life and pray with David Consider me Lord if there be any way of wickednesse in me and lead me in the way everlasting Psal 139. ult Sinfull lusts are dead lusts and what hath eternall life to doe with dead lusts keep your hands off from a sinfull carnall life but lay fast hold on eternall life 1 Tim. 6.12 get sure possession of it and let neither Satan not the world wrest it out of your hands 1 JOHN 5 11. the latter part And this life is in his Son Doct. THe Eternall life that God hath given us is laid up for us in Jesus Christ John 11.25 26. Col. 3.3 John 14.6 This life is fourfold of Justification Sanctification Consolation and Glorification All these are laid up in Christ Jer. 23.6 He is the Lord our righteousnesse Psal 4.1 2. For them altogether see 1 Cor. 1.30 He is made our Wisdome Righteousnesse Sanctification and Redemption Our Redemption not onely from the guilt eternall and punishment of sin but from all the afflictions both inward and outward that Gods servants he exposed unto as for inward temptation in sicknesse and griefs c. Col. 3.3 Your life is hid with Christ in God It s sometimes under a veil of corruptions sometimes of affliction but yet laid up in Christ Quest How is our life said to be laid up in him Answ 1. Because he hath received it for us from God the Father to give unto us John 5.21 26. 1 Thes 5.9 10. He hath appointed us to salvation through Jesus Christ that so whether we remain alive or die yet we may live in Christ 2. Christ hath purchased this life for us 1 Thes 5.9 10. the Father hath not onely appointed us life but he hath appointed it through the death of Christ John 10.10 I am come that my sheep may have life and that they may have it in abundance and this is by giving his life for us 3. It s laid up in Christ as one that prepares it for us and us for it Col. 1.12 it s he that makes us meet to be made partakers of the Inheritance of the Saints in light that whereas before we were unfit now he hath adorned us and made us fit Spouses for himselfe which he doth by turning us from darknesse to light by giving us of his Spirit by dispensing himselfe to us in his Sacraments and Christian communion wherein all the members receive nourishment from the head Eph. 4.16 and as he thus prepares us for eternall life so likewise he prepares a place for us John 14.2 3. 4. It s reserved for us principally in himselfe notwithstanding the communication of it dayly to us Jude 1. we are said to be preserved in Jesus Christ to life all our life of grace here and of glory hereafter is preserved in Christ First Because all the claim of eternall life is laid up onely in him we neither desire nor beg any pardon of sin or any grace or comfort or glory but through Jesus Christ
of those whether thou cleavest not to some lusts for so Christ shall tell such at the last day Depart from me ye workers of iniquities if thou beest a worker of iniquity all thy good gifts and parts will deceive thee in the end but if in the midst of such gifts and graces thou hast a care to keep thy heart clean and doest favour no lust and dost not place any confidence in these but in Christ thy case is safe for this is a true rule hypocrites though they have many good common gifts and graces yet they are given up to some sinfull way by which the world shall know what they are by their fruits shall you know them 3. We must part with all confidence even in the saving graces of God Spirit trust not to them for justification look not to be justified by them if you think to be justified by your own works or graces Christ shall profit you nothing only by faith in Christ stands our justification Rom. 4.5 8. 1 Cor. 4.4 I know nothing by my selfe that is wherein I have failed yet am I not thereby justified and this is the errour of the Romish Church if God give them any common graces they look to be justified by them 2 Trust not on them for the life of your sanctification for though they be true parts of sanctification and we may look at them as precious talents yet if you shall trust your graces and goe about your performances in the strength of grace received you will want Christ the life and power of Sanctification you may have Christ and he lye like a dead Christ in your hearts though you have saving graces yet know that the life of a Christian is not a life of graces but a life of faith in Christ Gal. 2.20 If you would have Christ live in you you must live by your faith fetch all your grace and strength from him Isa 40.30 3â— If we goe about any duty in our own strength we shall utterly saint but if we wait dayly upon Christ we shall renew our strength as Eagles we shall mount above all straights and difficulties our graces are too weake to carry us through in our Christian course and therefore live upon Christ dayly 3. We are said to have Christ by way of Covenant Isa 49.8 Psal 50.5.7 Gather my Saints together to me those that have made a Covenant with me by Sacrifice and then vers 7. I am God even thy God and so the tenure of the Covenant runs Gen. 17.17 Deut. 29.10 to 13. Deut. 26.17 18. This day thou hast avouched God to be thy God Sponsionem stipulatus es Junius reads it When Gods people give up themselves to the Lord and yeeld themselves to what God requires the God is their God and they his people 2 Cor. 6.17 18. This Covenant is made by Sacrifice Psal 50.5 and he means that solemn Sacrifice then offered before the Lord Exod. 24.7 8. wherein they promised before the Lord to be obedient to all the Lord would command them and on the other side Moses sprinkled the people and said Behold the bloud of the Covenant which the Lord hath made with you which implyes when we come to make a Covenant with God we confesse before God that death is our just portion and therefore we look up to Christ that his bloud being sprinkled on us he might impart life to us this is to make a Covenant with God for burnt offerings typed out Christ the meat offerings typed out the people giving up themselves to God and when we doe thus God for his part promiseth to be our God Gen. 17.7 I will be thy God that is not only a good Father a good Mother a good King a good friend but whatsoever is good in the creature that he promiseth to be to us he will be a good Father and Ruler and Friend and Husband to us partly in his own person that if all those fail he will be all these unto us or else he will dispense himself so in those instruments that we shall see Gods goodnesse in every creature when therefore we desire God to be our God we desire him to doe all that good for us that our estate in this life or another world requires 2 We on our parts offer our selves to be obedient to every command and to expect from him all that goodnesse that he hath promised and as we offer up our selves to God so must we offer up all our children and servants and friends all that are under our reach we promise before God that as much as in us lyes we and our household will serve the Lord. Josh 24.15 and when we give up our selves and ours to the Lord God promiseth that he will be a God to us and ours There is a threefold Covenant that passeth between men in civil society in this world 1 There is a Covenant between Prince and people 2 Chron. 23.16 2. Between man and wife Matth. 2.14 3 Between friend and friend thus David and Jonathan made a Covenant together 1 Sam. 20.16 Now in all these respects God makes a covenant with his people 1. He makes the covenant of a Kingdome with them that as a King he will rule us and defend us and we for our part promise to be at his command and to be obedient subjects to him 2. There is a covenant of marriage between God and his people Jer. 3.14 Turn O back sliding children for I am marryed to you that as a wife promiseth to be for her husband alone and he for her only so doth the church promise that she will be for Christ alone and he for her Hos 3.3 3. There is a covenant of friendship betwixt God and his people 2 Chron 13.5 Ought you not to know that the Lord gave the Kingdome to David and his sons for ever by a Covenant of salt that is a covenant of friendship such a covenant as friends that eat salt together make and its a perpetuaâ—l covenant 2 Chron. 34.31 32. and this covenant implyes not only subjection and affection but communication of secrets and counsells one to another and to doe all things out of friendship and love heartily and readily thus God said of Abraham I know that Abraham wil command his family to keep the way of the Lord therefore saith God shall I hide from Abraham what I am about to doe If God be our friend he will communicate many secrets to us which the world shall not know of Psal 25.14 And 2. he will counsel us for the best Psal 25.22 so that in a doubtfull case he will still tell us what way to take he will guid us by his eye Psal 32.8 2. We on our parts shall communicate all our counsells to him that we shall doe nothing but we shall acquaint him with it we shall acknowledge Lord we know not what to doe but our eyes are towards thee and withall we are ready to doe whatsoever God commands us
keeps nothing but what it converts to its own nourishment so a Christian cuts away every superfluity if it be a thing of no purpose or no use to his calling though it may to others this he abandons James 1.21 But that knowledge which may be either necessary or expedient for him that a Christian retains a Christian casts out that chiefly which is contrary to grace 1. Doubtings for that is contrary to the life of grace 2. It casts away all presumption and selfe-dependance perfect love casts out fear and patience strives against frowardnesse and every grace against its contrary so that he may grow up to full holinesse the life of grace casts out the life of the world so much of the world as is cumbersome to his spirit so much a Christian lays down A fifth act of life is the begetting of his kind nature grows up to this ability though at first it be but weak so grace no sooner moves or grows or feeds in any measure but it hath a minde to beget others as soon as ever the woman of Samaria began to be acquainted with Christ she ran to all her neighbors and tells them she had met with one that told her all that ever she had done Is not this the Christ John 4.29 This is the nature of spirituall life as soon as they are well begot themselves they are ready to beget others Indeed a Christian may hide himselfe a while but as soon as he is assured of life himselfe he propagates the same to others John 1.41 to 46. When one Disciple was called he goes and calls another to come and see Psal 51.10 11 12 13. David professeth that if God will but assure him of mercy and establish him therein then he will teach others Gods ways and sinners shall be converted unto him he that is once converted himselfe his care is to convert others to God Try your selves by these signes Doe you finde your selves moving a life of grace growing up therein feeding upon Christ expelling the enemies of life and drawing on others to the same life these are evident signes of life if you finde it not thus there is no true signe of the life of grace in you 3. This life may be discerned by the properties of it by finding of which we may discern of our spirituall life And there are three principall properties of life 1. Where ever life is there is some warmth When Elisha had stretched himselfe over the dead childe the flesh of the dead childe began to wax warm a signe of life 2 Kings 4.34 So the presence of the Spirit united to the soul of man is the cause of all spiritual heat Rom. 12.11 Fervent in spirit Therefore the Spirit is compared to fire Mat. 3.11 1 Thes 5.19 Quench not the Spirit A signe that the Spirit is of a fervent nature So 2 Tim. 1.6 I put thee in remembrance to blow up the graces of Gods Spirit A Metaphor taken from blowing up the fire with bellows all which imply that the Spirit of Christ communicated to Christians is a fervent spirit Where there is no warmth there is no life If our spirit begin to wax warm it s a signe of spirituall life as the two Disciples that went to Emaus said Luke 22.32 Did not our hearts burn within us whilest he spake those things Implying the Word hath a power to quicken and warm and heat the spirit of a Christian This same warmth and heat is exprest divers wayes 1. The very knowledge of a Christian is warm whereas in all others the knowledge is cold and meerly speculative without any life or power There is a zeal according to knowledge and there is a knowledge according to zeal The zeal that is not according to knowledge is a rash vaine zeal Rom. 10.2 So it is a cold empty knowledge that hath not zeal with it John was a burning and a shining light shewing every severall condition what they should doe but he burnt up the hypocrisie and lusts of the body and inflamed their affections with zeal and warmth as Herod heard him gladly Where there is truth of light and knowledge there is burning The knowledge of a Christian makes him fruitfull in a Christian course 2 Pet. 1.8 So that whatever he knows either necessary or expedient for him to doe he will doe it and he will cause others to doe their duties that belong unto him such is the heat of his spirit that he will not suffer his Brother to lie in sin Lev. 19.17 Now another man knows many things but doth them not nor thinks he is bound to doe them but a Christians knowledge is of that nature that it will not suffer him or his Brother to lie in any sin True Christians are thought oft-times to be more busie then needs 2. There is warmth in our breath as long as there is life in us there is breath and that breath is warm so if there be any spirituall life there is alwayes some warm breathing some warmth in his breathing towards God there is alwayes some warmth in his prayers the prayers of hypocrites are but cold and empty and vanish away but there is alwayes some breath of life in a good mans prayers even then when we know not what to pray for or how to pray yet then there is alwayes something in him that expresseth warmth his very sighings and groans come from some kinde of heat and life Rom. 8.16 2. As their breathing towards God is warm so they breath warmth one towards another so that in their conference if they speak of the things of the Word they doe not speak slightly and overly without any affection but they speak of them with reverence and fear and love and affection 3. There is that kinde of warmth in him as that thereby he doth not onely affect the Word but he is able to digest it in some measure there is no life but there is some power to digest something if not strong meat Psal 119.20 My soul breaketh for the longing it hath to thy judgements So Psal 42. My soul panteth after thee This very panting and breathing of the soul after God so unites the soul unto God that thereby he digests something that inables him to walk before God in the land of the living whereas an hypocrite is hopelesse to any good 4. If things be warm the more they lye together the more warmth and heat cold logs laid together heat not one another but two or three brands put together are enough to kindle an heap of wood so take a Christian that is very cold and almost benummed yet put him to two or three more and one word kindles another and their spirits are more and more inflamed more fit to pray and fitter to admonish and comfort and help forward one another 1 Pet. 4.8 Fervent love among Brethren so kindles one another that they are inflamed to any good offices but when Christians are disjoynted they lose all
flexiblenesse a dead carkase is always stiffe So consider whether you be stiffe or no why if there be life of grace in you That wisdome that is from above is gentle and easie to be entreated James 3.17 There are four things in this plyablenesse First He is easily pleased with any indifferent indevours 1 Pet. 3.8 A gracious man is easily pleased if a man be froward and hard to please it s a signe such a soul is stiffe and dead Secondly If he be offended he is easie to be entreated James 3.17 It s a signâ— of a reprobate sence to be implacable Rom. 3.1 Thirdly If he have offended another he is willing to yeeld to that man whom he hath offended so much stiffnesse so much deadnesse Fourthly There is this gentlenesse in every living Christian he is willing to deny himselfe upon unequall terms when he might stand upon his right yet he yeelds his right rather then any offence should grow so Abraham did to Lot Gen. 13.8 9. If we finde it thus we are loving Christians but if men be hardly pleased like Nabal churlish hardly recall'd will not yeeld but stand upon their right to the utmost then they are in a deep swound or dead 3. Whilest the body is alive its savoury a dead carkase is very unsavoury mark your spirits every living Christian is a sweet savour to God his words are savoury Col. 4.5 6. Ephes 4.29 His works savour well in the nostrills of God and man Ephes 5.10 But if your speeches and carriages be unsavoury uncomely and profane are ye not then carnall 1 Cor. 3.3 But a good Christian so carryes himselfe that the bowells of the Saints are refreshed by him Unsavoury speeches and carriages argue the deadnesse of such a soul Vse 2. May shew us the dangerous and uncomfortable condition of every such soul that hath not Christ He that hath not the Son hath not life If we be without Christ we are dead in trespasses and sins Eph. 2.1 5. We may say of men by nature as was said of Senacheribs host Behold ye are all dead carkases 2 Kings 19.35 We by nature have not this act of life Five acts of life we heard of before by Nature we are wanting in them all 1. By Nature we have no spirituall motion all our works are but dead works Hebrewes 9.14 And so dead are we by Nature that we doe no good nay we can doe no good and which is worst of all we will doe no good Rom. 3.12 There is none that doth good no not one All the imaginations of our hearts by nature are wholly evill and that continually Gen. 6.5 And as all his thoughts are evill so are all his words Mat. 12.33 And so are all his works Mat. 7.18 We are as rotten trees we cannot bring forth one good fruit There is not so much in a naturall man as one good thought or word or action that proceeds from faith or is regulated by Gods Word or aymes at Gods glory nay if God should raise us up and inable us to doe good yet we would not Jer. 13. ult Oh Jerusalem wilt thou not be made clean When shall it once be The man that had a bodily disease on him when Christ askt him Wilt thou be made whole He said Yea Lord. But if God ask us the question Wilt thou be made clean we refuse it We finde shifts to put off Christ never could we finde that day wherein we could say This day I would be a Christian but we are either almost perswaded to be Christians or else it must not be this day as bad debtors they would not have the creditors set them a day lest they should break it so wee would be spared from setting God a day for surely we would break it indeed when we are pressed with some fore sicknesse indangering death what say we O! If God would but once restore me to health againe all the world should see I would become a new man and yet when he was in health he said I will seek God and turne to him in sicknesse and thus we put God off from Winter to Summer from Spring to Harvest when we are sick we promise amendment if God will send us health but why not now Doe you know whether ever you shall have health or no And will you hazard your soules And therefore God expects that in afflictions we should seek him 2. They feed not on Christ which was a signe of life but as God said of his superstitious people Isa 44.20 the same may be said of every naturall man He feedeth upon ashes a deceitfull heart hath turned him aside that he cannot deliver his soule nor say Is there not a lye in my right hand Every naturall man hath an idoll that he sets up in his heart and whoever he be that feeds not on the living God feeds upon ashes It is taken from children that for some evill humour delight to be â—â—â—bling upon ashes and coals So every naturall man he feeds upon ashes that is upon dry and unsavoury meat that will not profit the soule for the soul is spirituall and fed upon spirituall food profits and pleasures and honours are no more fit meat for the soul then ashes for the body Solomon complaines of the vanity of mankinde Eccl. 3.21 Who knoweth the spirit of a man that goeth upward or the spirit of a beast that goeth downward Who knows Who considers or takes it to heart that his soule goes to a better place then the beast Who provides better for his soul then the beasts Doe not they all feed on worldly comfort who should feed on immortall food We by nature all of us feed on ashes so that we cannot deliver our soules and say Is there not a lye in my hand Is not this a false course a lying vanity Will not profits and honours deceive me A seduced heart hath deceived him 3. A third act of spirituall life is growth Now a carnall man is far from growing in grace apt is he to grow in sin to proceed on in evill to increase in ungodlinesse 2 Tim. 3.17 Jerem. 9.3 From coveteousnesse to ambition from ambition to voluptuousnesse this is his best growth 4. A fourth act of life was expulsion of noysome lusts Now by nature we are loath to part with our lusts Jer. 4.14 O Jerusalem wash thy heart from wickednesse how long shall vain thoughts lodge in thee We by nature will never cleanse out our lusts but if we doe cast out any thing it s the motions of Gods Spirit we think them superfluous and burdensome and hinderers of our credit and pleasures so that all good motions and good counsells that have been put in us we cast them out Ahab is struck with fear and humiliation but he casts out all by calling a Councell for War Let Cain have a good motion he puts it off by building a City and so takes off his thoughts from once seeking to God to heal
that he will either grant what you ask or what he knows will be better for you and as welcome to you for God looks not so much at the petition as at the end you aim at in opportuning such a blessing and that he will grant even when he seems to deny us our petitions Heb. 5 9. Christ was heard in that he prayed for Why how was he heard did he not drink of the cup he prayed against Yes yet he was heard 1. Christs will was that his Fathers will might be fulfilled not his in this he was heard 2. It 's said he was heard in that he feared though he did drink of the cup yet he was saved from those fears and terrors that overwhelmed him 3. The main end of Christ was that his Church might be redeemed which God granted so God granted the end of his petition though not the thing it self So Moses prayed earnestly that he might goe over and see the good Land God told him he should not goe over yet God let him see that good Land as well as if he had gone over If we submit our wills to Gods will and pray in humility and faith make account God seriously ponders the aime of your hearts in begging such a mercy and though he seems to crosse such your petitions and to delay them yet he knows how to grant the end of your petitions by other means then you conceive even then when God is displeased with our weake and unworthy prayers as he was with Moses Deut. 3.22 to 28 Yet then he knows how to grant what we aimed at And this magnifies the name of Christ that though in our own name we should never find acceptance yet in Christs name he will grant our petitions 2. We pray according to the will of God when we pray according to his will revealed in our hearts in the spirit of him that prayes Jude v. 20. Eph. 6.18 Now we pray according to Gods will revealed in the Spirit 1. When the Spirit raiseth our hearts to reach forth sensibly with longings and breathings after the blessings we want Thus Hannah poured forth her soul unto God 1 Sam. 1.15 She exprest not so much in words as in the reaching and breathing of her spirit after the blessing she prayed for So Isa 26.9 With my soul within me have I desired thee as if there were another Spirit in his spirit When we pray in a further measure of strength then our own hearts could reach to such a prayer is of the Spirit 1. When we pray with fervency and earnestnesse Jam. 5.16 This is that which is called wrestling and striving with God Rom. 15.30 When our hearts are so set on Gods favour as they will not let goe till we have prevailed Gen. 32.10 24 25 26. expounded Hos 12.4 3. We pray in the Spirit when we persevere in praying and are importunate with God Luk. 18.1 to 10. This is expressed by the importunity of the Widow that prevailed with the unjust Judge Shall a sinfull Judge a mortall man be prevailed with by the importunity of a poor Widow and will not God much more avenge his elect that cry to him day and night You may think God regards not your prayers but the poor Widow did not more trouble this Judge then God is troubled with your prayers so that he cannot rest untill he have fulfilled your desires To the same purpose Luk. 11.5 to 11. Though God seem to be asleep yet if you continue knocking God will open unto you therefore when you have a good petition in hand never give over but pray continually and watch thereunto Eph. 6.18 till he answer To what end doth he call it knocking but to imply that our prayers make as much noyse in heaven as men doe by knocking at our doores Matth. 7.7 So the woman of Syrophaenicia she knocked and continued knocking and would not have a denyall so that Christ answers her O woman great is thy faith be it unto thee as thou wilt As if he were overwrestled by her importunity to grant her petitions Reas 1. Because when we pray according to Gods will he fulfills his own will when he grants our petitions It 's Gods will that we should pray so now Gods will must be fulfilled 2. Because when we pray according to the will of God in the Name of Christ our prayer is Christs prayer as if you send a childe or servant to a friend for any thing in your name the request is yours and he that denyes your childe or servant in this case denyes you so no more can God deny a prayer put up in Christs name then he can deny Christ himself Joh. 16.23 24. Reas 3. From the intercession of the Spirit in such a prayer no prayer put up in the manner aforesaid but is the prayer of the holy Ghost and God knows the meaning of his Spirit Rom. 8.26 God knows our prayers would be weake and cold except there were another Spirit besides our own if therefore he discern his own Spirit in our prayers he cannot deny his Spirit nay further as the Spirit makes intercession for us so Christ himselfe prayes for us Rom. 8.34 He takes up all our prayers for us as the great Master of requests and he doth so perfume them and take out all weaknesse out of them that he presents them as a sweet odour to God Rev. 8.3 Even as if a younger Brother should goe and gather a Posie for his Father he out of ignorance gathers many weeds withall but his elder Brother takes it and pulls out all the weeds and perfumes the flowers with sweet water and then presents it to his Father in his Brothers name so Christ sees many sinfull weaknesses in our prayers but he takes away all unsavourinesse and perfumes them and so presents them to God and he accepts them Vse 1. As ever we desire that our selves or ours should speed well let both our selves and ours learn to pray well you have enough if you can but pray wel you can but speake and have desire and it shall be granted open thy mouth wide and God will fill it as long as you have an heart opened to pray you shall want no blessings therefore above all blessings beg of God a spirit of prayer Now that you may pray well 1. Take heed that you be not of a wavering double minde Jam. 1.6 7 8. partly for God partly for our selves pray with a single heart Act. 11.21 that is 1. Give up your hearts wholly to God 2. Be carefull to keep all Gods commandements for as we hearken to Gods commandements so will he hearken to our prayers if we observe his words he will observe ours 2. Have respect to pray according to Gods will in Faith and Humility Vse 2. For them that doe pray according to Gods will be assured that God will grant your petitions according to your wills God hath spoken it and therefore he will not deny it Notable
is that place Dan. 9.23 ch 10.12 At the beginning of his supplication the commandement came forth only God was bringing it about in the Court of Persia The King oft-times grants a petition the first day it is put up but it must passe many hands before it come to the subject so the very first day we put up a lawfull prayer God grants it there be many means to bring it about which we must waite for Doct. Such as do believe on the name of Christ for salvation may come to have confidence and knowledge of the hearing and having all their petitions For explication How do these two great benefits confidence and knowledge of granting our prayers spring from what St. John hath written in this Epistle Answ Five things concur to this confidence and all of them insisted upon by St. John in this Epistle 1. Our adoption exprest by St. John ch 3.1 He wonders at the admirable love of God not only indebasing of himselfe to behold things here below as David did Psal 113.4 to 8. but in looking on us poor earth-wormes and raising us up to be Sons and daughters to God So that this is the first ground of our confidence in prayer viz. our adoption that we are Sons of God Gal. 4.5 6. Rom. 8.15 To whom may a Son come more boldly then to his Father And what assures him more of the grant of his petitions then that he is his Son 2. Christs advocation breeds confidence in us 1 Joh. 2.1 2â— Christ pleads with his Father on our behalfe for the hearing our petitions and for the granting of what we want An Advocate puts the petition that it may be was rudely drawn by a man into a form of Law and so it holds currant in Law so doth Christ with our prayers he puts them into a right form and so pleads for us 2. The atonement or propitiation of Christ is another cause of confidence 1 Joh. 2.2 So that whereas many a Christian may be afraid that his prayers shall never be heard he is so sinfull and unclean Why saith St. John If any man sin we have an Advocate with the Father and he is the propitiation for our sins He is not onely an Advocate but a propitiation to make atonement for our sins that they shall not hinder our acceptance 4. The anoyntment of the Spirit whereby we know all things 1 Joh. 3.20 is a ground of much confidence that though we be blind and dull and know not what God doth for us in our prayers or how they speed in heaven why Christ like an Advocate sends down his Spirit and lets us know how all things speed This unction teacheth us all things 1 Cor. 2.12 Q. How doth the Spirit certifie us of the hearing of our petitions 1. By helping us to pray for we know our own hearts are dead and straight not able to put up any good prayer if therefore the Spirit come like oyl and make us pray affectionately and sensibly we know a prayer well made cannot speed ill a prayer made by Gods Spirit cannot but be heard for God knows the meaning of his Spirit Rom. 8.26 2. This Spirit puts in us a perswasion of faith that what we pray for God will answer Matth. 11.23 24. And so God gives us an Amen in our hearts Psal 6.8 David was in a sore tryall and affliction he prayes to God then Vers 8. Away from me all ye workers of iniquity for the Lord hath heard the voyce of my weeping In the midst of his mourning this unction fills him with a perswasion of the granting of his prayers and so God often times satisfies the heart of a Christian with this perswasion Hannah when she had poured out her spirit before God and Eli had said to her The Lord grant thy petition thou askest of him Why she took this as a voyce from heaven and so she went away comfortably and she feared that petition no more 1 Sam. 1.16 17. 2. There is another act of faith besides perswasion and that is a constant wrestling against all discouragements which come betwixt us and our prayers famous is that example of the woman of Syrophaenicia Matth. 15 26 27 28. If the holy Ghost doth but give us so much resolution as not to be overwearyed with d fficulties then Be it unto thee thou wilt 3. This Spirit works as a Spirit of hope and this stirs us up to wait patiently on God till he answer our carnall spirits would be ready to say Wherefore should I wait on the Lord any longer as that wicked King did but now a spirit of hope waits on God till God shall give an answer of peace Psal 85.8 Psal 130. 2 last vers When God gives us spirits to wait on him he seals up unto us the grant of our petitions A wise Prince if a petition be put up that is lawfull and he bid me wait for it I count it granted so if I put up a prayer and God give me an heart to wait for it I make account he will grant it 4. This Spirit is a Spirit of fear Psal 145.9 Dost thou walk in thy Christian course depending upon Christ reverencing his name and Ordinances Why God will fulfill the desires of them that fear him Jer. 32.40 And so he keeps covenant with us If God give us an awefull reverent heart that keeps us from departing from God and God from departing from us then the Lord will be neer when we call upon him and this is from the unction of the Spirit which make us profit in all our wayes Isa 11.2 3. 5. This is a Spirit of obedience and that gives us good assurance of the hearing of our petitions 1 Joh. 3.21 For as we hearken to God so God hearkens to us Prov. 28.9 He that turneth away his ear from hearing the Law his prayer shall be abominable But if you hearken to God God will hearken to you Judg. 9.7 If we say Speake Lord for thy servant heareth 1 Sam. 3.5 then what we speake God will hear An obedient Christian is a powerfull petitioner mighty in prayer 6. From the root of confidence which springs partly from Gods nature partly from faith in Christ partly from the unction of the Spirit now for those things we see many promises belong to us our adoption assures us of Gods Nature that he is a mercifull Father our Father assures us that Christ is our Advocate the unction of the Spirit breeds in us experience that we have the Son that we are Sons it assures us of our election vocation and salvation and if it assure us of greater matters then much more of the grant of our prayers Rom. 8.32 But now knowledge is a further work knowledge springs either from sense or experience Now then this unction of the Spirit which gives us experience not only gives us confidence but knowledge that our prayers are heard Eph. 3.19 This Spirit of God in our hearts gives us
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.
they are in darknesse when they are in darknesse much more may we know we are in light when we are in light of the two it is the easier now he that is in the state of darknesse knows it Ephes 5.13 Gal. 5.19 the works of the flesh are manifest 4 He saith those things which are in a man essentially he knows they are in him now Graces are essential in a regenerate man that is the essence of them is there therefore he may know that Repentance and Faith c. is there if they be there what is in a man is known to be in him if he have a judgment he knows he hath it if he hath a will he knows he wills so if a man hath Graces in him he may know that he hath them as a Woman with child doth know that she is with child Gal. 4.1 and takes it not upon others report but upon her own sure Knowledge so if Christ be conceived in us the stirring motions of Gods Graces be in us we may know it thus Aquinas confutes himself Vse 2 Refutation of an unjust complaint they do make against us they say that we discourage men from good works this complaint is unjust for though we do not say they justifie us yet thereby we know that we are justified and that is no small encouragement my good works do not justifie me but yet they justifie my justification nay further we say to them that they discourage men from good works who say when a man hath done what he can and fullfilled the whole law yet he cannot certainly know that he is in Christ and so what profit will it be for a man to take pains and do much and suffer much and yet knows not whether God loves him or not but we on the contrary say if a man walk in a constant course of obedience to Gods Commandments he may thereby know that he is in Christ and this must needs be an encouragement to good works Vse 3 For tryal 1 Whether we keep Gods Commandments 2 Whether we be in Christ or no. 1 Wouldest thou know whether thou keepest Gods Commandments as thou shouldest dost thou keep them as thy Way as thy Treasure c. if thou dost I declare to thee thou art in Christ and thou either dost or shalt know Christ And if thou wouldest know whether thou be in Christ why thou maist know it if thou keep Gods Commandments Vse 4 Of Consolation to every such soul as keeps Gods Commandments there is a double benefit to such 1 Thou art in Christ 2 Thou knowest thou art in Christ and this is fullnesse of joy for if thou be in Christ thou hast no condemnation belonging to thee Rom 8.1 and thou maist also know it how ill then do they deal with their own souls who know they are in Christ and yet every discouragement puts them off from comfort it is a shame that Christians that have such a priviledge as to be in Christ and know it should be so discouraged therefore those that would keep a continual festival unto Christ let them get into Christ and learn to know that they are in Christ and this may be a comfort unto them against all discouragements Doct. It is the duty of all such as professe Fellowship with Christ to walk as Christ walked or the profession of Fellowship with Christ ought to be joyned with imitation of Christ Q. What is it to walk as Christ walked A. Christ hath walked in some wayes as God in some wayes as Meadiator God and man and in some wayes as man 1 Then he wrought some works as God he fasted forty dayes and forty nights he fed five thousand with five loaves and two fishes he walked on the water c. God never calls us to imitate him in these works but he calls learn of me for I am meek and lowly Q. 2. Doth he call us to walk in those ways which he walked in as Mediator A. He doth not call us to walk in the same kind but in resemblance to them as hee dyed for us and rose again so in resemblance hee calls us to dye unto sin and to rise again to the life of Grace so to dye to the World as he dyed to nature and to rise to newnesse of life as he arose from the dead Rom. 6.16 2 As he was a King Priest and Prophet unto God so he would have us Kings to over-rule our temptations to rule over our families to rule over our Tongues to rule over our Hearts he hath called us likewise to be Priests to offer up sacrifices of prayer and praise and alms and to offer up our bodies and souls an acceptable sacrifice unto him Hos 14.3 Heb. 13.16 17. Rom. 12.1 2. and to be as Prophets to teach our Children and Servants and Families and instruct them Act. 2.17 3 Some works he wrought as man and so he was either a Minister of Circumcision or as a Servant of God a good man and in these we are to imitate him 1 As a Minister so Ministers should follow him 1 In undertaking his Calling from him as he did his from God he saw Gods call he was sent by his Father so we should see his call otherwise to undertake it without a call from him is the way to bring a curse upon our selves 2 In his Calling he performed his Ministry with all Faithfulnesse he did bring in the stray heal the sick instruct the Ignorant c. Ezek. 34.16 and his inward care was that they might have life and have it more abundantly Joh. 10.10 11. so should Ministers dispence the word of life strive to beget the life of Grace in the hearts of their people to help the weak comfort the distressed inform the Ignorant c. 2 As a private Christian a good man we must imitate him in his doing and suffering 1 For the matter of his doing it was alwayes Gods command Joh. 14. ult 2 The manner of his doing 1 It was in obedience to Gods command Joh. 5.30 2 He did it with chearfullnesse it was his meat and drink to do Gods will 3 The end of his work was Gods Glory Joh. 17.4 1 So for his suffcrings 1 They were all in Innocency 1 Pet. 2.21 2 With much patience 2 Pet. 2.23 3 He suffered with much profit he learned obedience by his temptations and sufferings Heb. 5.8 he profited by his Agony by his despising by his buffettings by his crucifying and in these things we should labour to imitate and follow him Q. Why should we be like him A. 1 From Gods predestination Rom. 8.29 he hath decreed that we should be like him 2 From the near Fellowship we have with him it is meet the Members should be conformable to the Head the Branch to the Root Vse 1 An evident conviction of that Popish Doctrin of the merit of works and satisfaction and super-errogation if so bee when we have done all that we can and walked as Christ