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
question is a sacrilegious violation of his Testament 6 That he might keep in us everlasting nourishment to feed on in our hearts John 6.56 So that his blood may be his wine to chear us that by the comfort of his blood and mediation applyed to our souls we might have wherewith to sustain our selves in the worst times This is meat indeed and drink indeed no nourishment our souls can feed on but this our souls cannot feed on pleasures and profits spirits must feed upon spiritual things Those are beggerly naked souls that have nothing but lands and riches to feed on the souls food is holy spirituall things and if the ordinances yeeld you any good or comfort whence comes this but only from the blood of Christ that hath besprinkled all these ordinances and made them effectuall Heb. 9.19 It 's the blood of sprinkling that makes every ordinance effectuall to us 7 He came by blood to us that so he might open a way to us into the most holy place Vse 1. Teacheth us that a poor Christian that believes in Christ may thereby overcome the world because he believes on such a one as came both by water and blood by the water of sanctification to purifie and cleanse us and by the blood of his redemption whereby he hath procured for us pardon and happinesse therefore whosoever believes on Christ is so sprinkled with the blood of Christ that he is redeemed from the world to become the servant of God he hath all the promises of God which make him overcome all the promises of the world and encourageth him against all difficulties and so assureth him of heavenly glory so that he looks at the world as a thing little to be regarded Vse 2. To stir up all those that desire to get victory over the world to labour to get faith in Christ Jesus who is so abundantly furnished with helps and means for our redemption fit to sanctifie us by the water of sanctification fit to sprinkle us with the blood of redemption whereas if we do not believe on Christ we shall be continually slaves to the world Hence it is that worldlings take such content and comfort in the things of this life and are so discouraged at the losse of them a plain signe they want faith to overcome the world Vse 3. Of tryall what portion we have in Christ Why what feedest thou on If thou hast a part in Christ thou hast a Spirit of God within thee to comfort thee thou findest the ordinances sprinkled with the bloud of Christ to feed on thou canst say to the flattering world I have better meat and better comforts to feed on then the world can yeeld Psal 4.6 It 's poor nourishment for spirits to feed on the husks of this world but a Christian findes the blood of Christ the only food of his soul and the world to be his Servant and not his Master But if we have no higher matters to feed on then the profits and contents of the world the Spirit of God and grace we relish not why then truly Christians we are not 4 If thou wouldst use the priviledges which come by Christ why this is the way Believe on the Lord Jesus and then he is come for thee by water and blood Distrust therefore thy owne righteousnesse rest upon Christ live in such places where Christ is dispensed in his ordinances that so being brought on to believe thou mayst finde Christ to thy salvation 5 Of consolation to such as renounce the world and esteem Christ to be better worth then all the world why thy hope is not frustrate thou believest on such a one as came by water and blood so that though thou be unclean and thy works defiled yet he came by water to purge and cleanse thee Exod. 28.37 38. And what though thy heart be full of many sinful lusts yet thou trustest on one that can by blood make attonement for thee to procure his Spirit and when thou dyest to give thee an open entrance into the most holy place 1 JOHN 5.6 This is he that came by water and bloud even Jesus Christ not by water onely but by water and bloud and it is the Spirit that beareth witnesse because the Spirit is truth IN these verses as we heard Christ is set out 1. By the manner of his coming he came by water and bloud 2. By the witnesse born to him which are First in generall the Spirit v. 6. Secondly more particularly the witnesses are distinguished into two parts three in heaven and three on earth v. 7 8. It is the Spirit that beareth witnesse here Christs coming is confirmed by the witnesse of the Spirit and that Spirit amplyfied by the certainty that Spirit is truth By the Spirit is meant the Spirit of God breathing in the Word and in the conscience of Gods people both are here included For 1. the Spirit breathing in the Scripture is one of the chiefest testimonies that is born to Christ John 5.39 and therefore this witnesse may not be omitted 2. By the Spirit is meant the Spirit as it breaths in the consciences of Gods people for though the Spirit be strong in the Scripture yet how shall I be ascertained of that truth of the Scripture but by the consent of the same Spirit in my heart It s the Spirit in our hearts that witnesseth to the truth in the Scripture John 3.33 and therefore it s called a Seal 2 Cor. 1.20 All the promises in Christ are yea and amen how appears that by the Spirit breathing in our hearts Quest What is that the Spirit witnesseth Some understand it thus The Spirit bears witnesse that the Spirit is truth if there were no other testimony of the Spirit but the Spirit it selfe it would shew it selfe as the Sun shews its selfe But first the Apostle hath not occasion to speak of the witnesse it bears to its own truth but the scope of his speech is to speak of the witnesse that is born to this truth that Jesus Christ came by water and bloud and therefore the witnesse here spoken of is of the Sonship of Christ and of his powerfull coming and to this the Spirit bears witnesse and that Spirit is truth Doct. The Spirit of God breathing in the Scripture and in the conscience of Gods people bears witnesse to our souls that Jesus Christ came to save us by the water of Sanctification and the bloud of Redemption The Spirit breathing in the Scripture John 5.39 It s not the saying of the Prophets nor Apostles that bears such authentick testimony we look at the testimony of them as of Isaiah and Paul Christ speaks of them I receive not the testimony of men John 1.33 Therefore some that have read them have lookd at them as fables 1 Cor. 2.6 7. What is it then that captivates the world to the beliefe of this testimony but the testimony of the Spirit breathing in them What is that Spirit that breaths
Objection to encourage men to sin thus it ariseth If Confession of sins be a means to have them pardoned and if the bloud of Christ cleanse us from all unrighteousnesse then it is but going to God and confessing our sins after we have sinned and we shall be pardoned 2. Whereas he saith If we say we have no sin we deceive our selves and there is no truth in us it might be Objected To what end then should we strive against sin seeing doe we what we can we shall still sin Against both these Objections he shews them in the Text that he writes not these things to embolden them in sin but to discourage them from sin These things I write unto you that ye sin not The Parts of these words are Three 1. A loving compellation My little Children 2. A declariton of the end of his writing viz. their innocency that they sin not 3. A consolation to them who notwithstanding fall into sin for this he tells them Christ was both an Advocate and an Attonement 1. For the Compellation My little children he speaks not of Natural but Spiritual Children such as are justified and sanctified justified as appears v. 12. sanctified as appears v. 13. when he calls them My little Children it implies therein such as his Ministry helped to beget to God Doct. Such as are the Instruments under God of our Conversion Justification and Sanctification they are to us as Spiritual Fathers and we to them as little Children It is a speech often used by the Apostle 1 Cor. 4.15 where he prefers himselfe before all other Teachers they had he begat them so he calls Timothy 1 Tim. 2.2 Tit. 1.4 so he calls Onesimus in Philemon Phil. 2.22 Reas From the resemblance betwixt them and Natural Parents as they beget Children of that seed they infuse so Ministers beget Children of the Immortal Seed of the Word 1 Pet. 1.23 24 25. as in Natural Seed so in Spiritual there is a more Material and a more Spiritual part the Material part is the Letter of the Word the more Spiritual part is the Spirit conveyed in it now because Ministers together with the Word convey the Spirit therefore they begetting Children of such a Word they are called Fathers and those so begotten Children Obj. Mat. 23.9 Call no man Father c. Ans He doth not forbid to call such Ministers Spiritual Fathers but he forbids the affectation of such Titles many affect to be called Fathers of the Church that never begat any to God as the Pharises did Non appellatio sed affectatio prohibetur 2. Non appellatio sed denominatio prohibetur If any one will be the Father of such a Sect or Faction to draw Disciples after them 1 Cor. 1.12 as if any affected to be called Calvinists or Lutherans because they affected their Doctrin the domination of Factions and Sects is forbid but we should look at all as Members of one Christ and Ministers are but all Servants of the same Christ 1 Cor. 3.5 to 9. if men will be divided and some will be of Paul and some of Apollo c. this is forbidden 3. Non appellatio sed fiducia interdicitur not the call of such but the confidence on them as when we trust more to their sayings because they are ancient then to the Scripture or to others of equall Grace and Gifts 2. Ministers are not to affect such Titles to be called Rabbi or Master c. this is forbidden so then we see Christ did not simply forbid such Titles Vse 1. Of direction to Ministers or such as intend the Ministery what is it about which they are most to bend their endeavours to be fruitfull to beget Children to God it is meet for a Minister to look at the good respect of the people and living and maintenance but he is chiefly to desire and bend his endeavours to beget Children to God to beget such to God whom he may respect as Children with like care and diligence for a man to look at preferment or credit or wealth these are but husks of his imployment the true end of his Calling is to beget Children How may that be done 1. He is to look that he grow strong himselfe for weak men in nature are not prolifici therefore Ministers must labour to grow strong in grace a man without grace seldome begets any to God therefore they must first mortifie sin and then increase in grace Prov. 11.13 2. There may be strength in Ministers yet there may be a disproportion betwixt them and their people therefore Ministers and people must strive to keep a proportion and correspondence he must see how he may accommodate himself to the temper of his people they must with Paul become all to all that they may beget some in any thing that is lawfull he must acommodate but he must by no means comply to the evill humours of his people Jer. 15.19 for then he brings contempt upon his Life and Doctrine 3. Look that your Seed be Spirituall that is the pure Word dispensed in the Spirit and Power mingle no Traditions or Tricks of your wit with it if you doe your Seed is corrupt and wants vigour a velvet scabbard dulls the edge of the Sword so the Word deckt over with Human eloquence is like a Sword in a velvet scabbard it hinders the power of it what hath the Chaffe to doe with the Wheat Jer. 23.28 29. you must not mingle the Word with the dreams and fancies of men but dispence the Word in the power and evidence of the Spirit and labour to have the Word sealed in your hearts that you may speak out of the heart and inward affection that Word which comes from the heart sooner goes to the heart Vse 2. It may teach Hearers how to hear the Word of God aright if Ministers are so to dispense the Seed of the Word that they may beget Children to God then Hearers must learn how to apply themselves towards their Ministers not to content themselves in having gotten good Ministers and their respect to them though these be very good till you be Children to him whom he hath begot if you were not so before or if you were yet Children to be nursed by him suck nourishment from him grow in grace under him labour to receive stronger meat from him that you may become Fathers to others Heb. 5.12 it yeelds much comfort to the spirit of a man when he can say the seed of such and such a Sermon converted him it often fills a man with many doubts because he hath not discerned the power of the Word Vse 3. It may teach both Ministers and people so to carry themselves one towards another as Fathers and Children as many times a Marriner carries a King over Sea but though he be a Prince yet in that case he must be ruled by the Marriner so a Minister may teach Princes and great men and they in this case must be as Children to
walked as perfectly as hee did if wee could then wee had done no more than our duty God hath no cause to thank us and we deserve nothing Luke 7.9.16 Now what is our duty We ought to walk as he hath walked now a Servant looks not for thanks for his dayes work so we have not merited thanks for the works me have done and if when we have done what we can we have done but what we ought to do then we cannot do more than we ought and so are far from superarrogation and for satisfaction if our best works be our debts then we cannot satisfie for our sins by our duties suppose a man owed another a great debt and besides owed him all service for some great benefit for redeeming him from Captivity c. the doing of his service would not satisfie his debt because he owed him that besides so we were all Captives unto Satan and God through Christ delivered us and for that we owe to God all we have and if we were in debt besides by our sins all our service will not satisfie for our sins for wee owe that besides now one debt will not pay another Vse 2 Of direction and exhortation to all that desire to walk answerable to that knowledge they have do you desire to be in Christ and know you are in Christ Why conform your selves to walk as Christ walked if thou dost so thou maist keep a good Christmas all thy life thou shalt keep Christs honour all thy life in remembrance if thou walk as Christ walked therefore Christ died that we might dye unto sin 1 Pet. 4.1 2. whatever corruption is in you let it die in you mortifie pride and anger and uncleannesse and covetousnesse c. learn to dye to these and live to God make it your chiefest pleasure to do Gods will rise from all deadnesse and sluggishnesse of Spirit have you been unable to rule over your Spirits Now put on the Spirit of Kings over-rule your passions and corruptions rule your Families be as Priests to offer up sacrifices of prayer and praise and alms to offer up body and soul to Gods service every work do it in obedience to Gods Commandment do it with chearfullnesse and meeknesse do it to Gods glory and if you be called to suffer suffer Innocently not for any sinful carriage not for murther or theft c. but for Righteousnesse sake and then suffer patiently and meekly and whatever you suffer be sure that you profit by it by temptation by crosses by persecution c. learn obedience and so you shall walk as Christ hath walked be stirred up to walk in imitation of Christ 1 Cor. 11.1 set this pattern before you to imitate him both now and all the year look upon Christ aime at him work as he did suffer as he did and so for Ministers walk faithfully help the weak bring back the stray comfort the distressed walk as Christ hath walked 1 JOHN 1.7 Brethren I write not a new Commandment unto you but an old Commandment which you have had from the beginning the old Commandment is the Word which ye have heard from the beginning FRom the 6th Verse the Apostle had taught It is the duty of all Christians to walk as Christ hath walked now this Commandment the Apostle amplifies verse 7.8 1 By denying the newnesse of it it is no new Commandment to presse upon all that will be saved it is no new Commandment 2 He admits it may be called new in some respects verse 8. In the seventh Verse we have these parts 1 A loving compellation Brethren 2 A denyal of the newnesse of this Commandment I write no◠〈◊〉 you a new Commandment 3 The antiquity of it 4 A declaration how it shall appear not to be new all the Doctrin which you have heard from the beginning is no other but this that all must walk as Christ hath walked Doct. The Ministers of Christ are to acknowledge even their little Children as their Brethren Compare this Verse with the first there he calls them little Children and here Brethren so Paul doth expresse himself thus Rom. 15.14 1 Cor. 2.1 2 Cor. 3.1 Reas Because he and they do partake in all things wherein Natural Brethren partake 1 They have the same God and Father that begets them Ephes 4.6 Jam. 1.17 18. 2 They have one Mother the Church Gal. 4.26 and he speaks of Jerusalem on earth though he calls it Jerusalem which is from above because it is above an earthly condition and John himself was a little Childe to some as they were to him Gal. 4.19 And so sometimes private Christians they do labour and travel in begetting children to God it is a wonder to see many times how some are put to pangs to beget their friends to God sometimes by Prayer by exhortation by reproof by all means they use much pains therefore the Church is called The Mother of us all because some in the Church beget us 3 They all partake in one Immortal Seed by which they are begotten unto God 1 Pet. 1.23 this immortal Seed for the Materiall part it is the Word for the Spiritual part it is the Spirit of God Joh. 3.5 so it is not so much the Letter of the Word as the Spirit of God whereby all are begot to God 4 They are all begotten to the same eternal inheritance 1 Pet. 1.3 and so they are all both Ministers and People called Brethren Vse 1. To teach Ministers so to look at their Spiritual Fatherhood as not to forget their Spiritual Brotherhood ver 1. he calls them little children not that Ministers should shew dominion over them as Lords over them 2 Cor. 1. ult 1 Pet. 5.2 3 4. so then their Fatherhood must not make them Lords but the name of Brotherhood must binde them to communion they have indeed a kinde of power but not to subdue their Spirits to them not to believe as they do or walk as they do only so far as they are like unto Christ 1 Cor. 11.1 otherwise Christians are not to be led by them Vse 2 This must teach both Ministers and People to maintain brotherly love and affection if you be Brethren Let brotherly love continue Heb. 13.1 1 Pet. 2.17 therefore what kinde of desire and comfort there is in brotherly Communion what mutual joy when they meet the same should be in Christian Ministers and People Now the fruits of Brotherly love are chiefly three 1 Unity that they should keep the unity of the Spirit in the bond of peace Col. 3.14 Ephes 4.3 2 Equality not to take away different respects but to make our selves equal to others in affection to conceive that though we have more gifts yet they may have lesse corruption they may not have so much grace but they may make better use of it Phil. 3.13 we should always conceive of others as equal or better than our selves 3 Spiritual Communion that is mutual dispensing of help one to
another of Exhortation Admonition Consolation and Reproof Levit. 19.17 1 Thes 5.14 and for temporal things we should be helpful one to another take up quarrels 1 Cor. 6.5 6. pardon one anothers failings be helpful to the poor brethren Rom. 15.15 we must not neglect or despise one another or carry our selves as strangers one to another is this brotherly love to carry our selves strangely towards them or not care for their communion or company never to help them this is not brotherly love And indeed the Sacrament invites us to brotherly love for we are moulded as it were up into one Loaf and drink of the same Cup 1 Cor. 10.17 therefore if there be any strangeness or quarrelling or contempt between us it is to sin against this Ordinance if God be the God of peace then Satan is the author of discord how comely a thing is it for brethren to live together in unity Psal 133.1 2 3. he compares it to the most precious Oyntment that was poured on the head and ran down upon Aarons beard and the skirts of his garments and so what grace is poured on the eminentest Christian must run down to the lowest and as the Mountains let the drops of Dew which fall upon them to fall down upon the Vallies so where God hath mounted any blessing where God hath bestowed eminent Gifts every one should so use his Gifts as the lower Vallies may be the more fruitful they the more helpful Vse 3. It reproves Ministers that dishearten and make sad those that God would not have made sad many times Ministers are most bitter against their best Hearers Ezek. 13.22 nor let people make sad the hearts of their Ministers brethren should not thus carry themselves but rather comfort one another It also reproves the aptnesse of many to affect natural carnal men their only delight is in them and they only hate the Seed of the Woman that is contrary to St. Johns precept I write no new Commandment c. Doct. The Ministers of Christ are carefully to avoyd all suspicion of novelty in all the Doctrines they teach whether of faith or manners Thus St. John he seeing that it might seem a new Commandment to walk as Christ hath walked he tells them It is no new Commandment that I write unto you Jer. 6.16 Job 8.8 9 10. and Moses sharply reproved the Israelites for serving new gods Deut. 32.17 Act. 26.22 he continued witnessing no other truth but what Moses and the Prophets had delivered before him Obj. Is it not said Mat. 13.52 is it not the part of a good Scribe to bring forth things both new and old Ans True he is to bring forth new things but 1. Such as may be new to the people not new to the Word such as they never heard of yet not new to the Word for it is their duty to bring their sheep to new fresh green Pastures Psal 23.2 but it must not be new in it self but anciently delivered by the Prophets and Apostles 2 A Minister that delivers an old Doctrin and known to the people yet he must bring it in in a new manner that it may affect them the more being drest after a new manner the appetite desires new dishes more as for our Saviour he taught no new Doctrin but he spake it in such a manner in such Parables that it seemd strange to them 3 He should have so much respect to newnesse as to bring out all old Doctrin with a new vigour of Spirit not with the old Spirit but with a new affection and vigour that so the people may be more affected therewith hee must deliver the same matter with a new Spirt he must drink a new draught of the Wine of the Sanctuary but a Minister must not teach any thing that is new to the Scripture Reas From the perfection of the Scripture Psal 19.7 Gods perfection is more seen in this than in any other works the World is perfect in its kinde vers 6. but vers 7. How perfect is the Law of God Now as it were a Frantique thing to go about to create new Creatures so to come with Nova dogmata and new Opinions it is as if a man should come with new Creatures there is not any new Creature in the World so let a man survey all Doctrins he shall finde them to be the same which were from the Creation Vse 1. To mortifie a new-fangled trick of Ministers and People when the Minister fits their itching ears with New-fangled Doctrin and the people affect new Doctrin this is against the Apostles practice here 2 Tim. 4.2 3. Act. 17.19 20 21. they thought Paul came in with new matters and they were affected with news but though this Doctrin was new to them yet it was not new to the Word Vse 2. To reprove the Popish-Religion it is new some are Franciscans and some Dominicans these are new we never read of them in the Scripture neither do we read of Jesuits or Monks or Abbots they never had any footsteps in Scripture some of them confesse that in their matters of difference from us they have no ground in Scripture for purgatory or prayer for the dead but what saith St. John I write unto you no new Commandment Vse 3 To Assemblies and Synods to take heed what they impose on the Church no new traditions must be thrust on us if it be not from God let it be abandoned But that which you have had from the beginning Doct. True Antiquity in all Doctrines of the Apostles or Ministers is that which fetches its original from the beginning 1 That which hath had its original from old times is not alwayes safe as we see Mat. 5.27 35. and yet this doth not make it true Antiquity because it was not from the beginning Joh. 8.44 the Devil had his lying from the beginning but it was not from the first beginning for he was not created a lyar but he made himself so But the true Antiquity is twofold 1 From the first Institution or Creation of a thing Mat. 19.8 and that is a good Antiquity that is fetcht from the first Institution 2 That which fetcheth its beginning from God though it were of later times for hee is Alpha and Omega Rev. 1.8 the beginning and end of all things Rea. 1 From the nature of all evill which is an aberration from the first good Estate if any corruption be in marriage as polygamy or adultery from the beginning it was not so if the Devill be a lyar from the beginning he was not so 2 From the nature of Truth and good things that come from God they have the nature of God stamped on them and as he is the ancient of dayes so is that good as Baptisme and the Lords Supper though they were not in the World before Christs coming in the flesh yet being from God they have true Antiquity they are derived from the ancient of dayes Vse 1 It discovers the
have neglected to keep their Conscience clean their judgment is unsound a corrupt Conscience a corrupt Judgement 3 From the disposition of men and aptnesse then to catch the greatest cold when their spirits have been most warmed and heated no man so apt to take cold as they who are very warm and hot so in the days of the Apostles they did not only fill them with Knowledge but warmed the Church with Zeal and Heat zeal towards their Ministers zeal in their liberality they loved not their own lives in respect of Christ now their spirits being so warm they are more subjesh to get cold and distemper every Christian in particular finds it so when he hath been most enlarged at the Word or Prayer ere long he will be more straitned there being a secret pride in the experience of Gods favour and to rest in our selves thinking that we have sufficient grace in our selves when we see our need of Christ we depend only on him but when we are full we depend on our selves and so by sitting loose from Christ we get a great cold we are cold in Prayer Word Sacrament thus it is with the Church when God sheds his Spirit abundantly in the Church they grow secure and depend upon themselves thus we see Josh 1.9 10 11. so that one would have thought that that generation would have been more zealous yet none so Idolatrous till God quickned them by their enemies so in the Apostles times the Church was very forward and zealous a few Generations after their spirits were carried away with errors 4 From the disposition of Satan he hath great rage because the time is short Rev. 12.8 and we shall always finde that the Devil hath imitated God if God have Sacrifices from his people so the Devil from the Pagans so if God set up a Christ Sathan will have an Antichrist set up that may be not only a substitute but an enemy to Christ that as God had won the world by Christ so he would delude the world by Antichrist 5 From the wise and just dealing of God if God reveal more means of knowledge he will use many means of trial he will have them winnowed that so the good may remain as Wheat the Chaffe may be blown away if God give more Tallents he will put them upon more employment and exexercise Vse 1 To teach Christians not to be offended if they finde variety of seducing spirits in these days a man would wonder in such peaceable days when Religion is maintained there should be so many opinions and agitations how comes this about you must know that God never dispenced generally more knowledge since the revelation of Antichrist than now now where there is most knowledge Sathan will be seducing and corrupting their wisdom where there is more wisdome there is more curiosity and pride so much knowledge so much want of truth many times and so putting off the truth men run into several errors and it is just with God seeing they put away a good Conscience and would not give heed to sound Doctrine therefore God gave them up to follow lyes 2 Thes 2. and their longing desire and zeal in former times will end in such a cold that there will be a defect of all warmth and heat and wheresoever you see the truth not held in a good Conscience they run their faith on Rocks some split on a rock of Arminianism some on a rock of Popery so that it must needs be that in these last times many Antichrists must be Vse 2 Since many Antichrists are and will be in these last times let us labour to be so established in the truth that however the times be we may keep our faith and religion Q. How shall we be thus established A. 1. Get contrary spirits to the former give not up your selves to curiosity and vain speculations if the Lord find you humble he will teach you in his ways if when you are warm and hot you have a care that you get not cold 1 Chron. 29.18 Pray to God to keep your hearts always in that frame or at least in such a frame as may befit every days businesse and then whatsoever the times be our hearts and judgements shall be established in the truth but unless God give you a good Conscience with your knowledge you will be soon perverted and therefore I say as Paul to the Ephesians Ephes 2.12 continue in a firm love of the truth as well as in the knowledge of it 1 JOHN 2.19 They went out from us but they were not of us for if they had been of us no doubt they would have continued with us c. THe Apostle Vers 18. had instructed Babes of the coming of Antichrist now in this Verse he first discribes them 1 By their Apostacy they went out from us 2 Their condition before They were not of us he amplifies both the latter he proves by an Argument They were not of us for if they had been of us they would have continued with us The former he amplifies by the reason why God gave them up to Apostacie which was that these Seducers might be made manifest that they were not of us Q. 1. What is meant by this They went out from us A. 1. They departed from their Doctrin in Judgment and from their Fellowship in Practise Acts 2.42 Now these men departed from both they forsook the truth which before they profest 2 Joh. 9. and not in circumstantial points but in such whereby they denyed both the Father and the Son as verse 22. 1 Tim. 1.19 2 In their fellowship they declined from them in communion of Ordinances and mutual help Heb. 10.25 They went out from us from whom who are they from us Apostles and Ministers from us that is from Old men Young men and Children they went out from all the true Members of the Church They were not of us That is they were never true members of our Body they were with us and amongst us but they were never of us 1 Joh. 4.4 5. as the Children of God are in the world yet not of the world their mindes are not on this world their inheritance is not in this world so on the contrary the Children of the Church are in the Church but not of the Church Doct. 1. Some may be in the Church which after do depart from the Church Doct. 2. Such as do depart were never Members of the Church Doct. 3. Such as are Members continue always in the Church Doct. 4. Those that depart manifest themselves not to be of the Church Doct. 5. This departing from the Church is a note of Antichrist Doct. 1. There are some in the Church which may depart from the Church That may leave the Doctrin Fellowship and Practise of the Church Heb. 10.25 2 Thes 2.3 1 Tim. 2.4 Q. How comes it to pass that men in the Church and in some measure affecting the ways of Religion depart from the Church
shall follow their pernicious wayes and so they sell the souls of men and so one part of the merchandize of the Romish Whore is the souls of men Rev. 8.12 13. and therefore if any pernicious Lyers who more pernicious than they that lye against the souls and salvation of men no greater Cheaters than to cheat us of our Saviour of our Father of Salvation 2 The evident falshood of them A man lyes when he mistakes the truth which he might easily see or though it were more hard to see but if a man know it to be false and pernicious yet to lye against his knowledge and Conscience this makes the Lye palpable and grosse now these Lyes are not only contrary to the truth of the Word and experience of Christians but also contrary to their own knowledge and Conscience and they must needs be grosse Lyers that lye in such weighty matters as Salvation and that so evidently that he that runs may see their falshood Vse 1. Let us see the damnable estate of all Antichristian false Teachers for they that shall not only hold but thrust on others damnable Doctrins whereby they hasten their own and others destructions must needs be in a damnable estate it is their tenent that no Church so safe to live and dye in as their Catholick Church and their reason is because among Pagans and Infidels you shall find nothing but horrible lyes and blasphemies and it is true and among Christians there is the safest living for they are confident that salvation is found in their Church and all out of their Church cannot be saved and therefore it is safest for all to live in their fellowship but though there may be some that in that Church may be saved yet whosoever they be that doe know the Doctrine of the Church of Rome and that doe beleeve and obey and practise that Doctrine not one of them but they have suckt in damnable Heresies and bring on themselves swift damnation so that if thete be any lyars among Turks and Infidels these Antichristian teachers shall carry away the prize in lying and those that are saved among them it is because they secretly renounce their Doctrine therefore let them not boast of our charity to some amongst them for none more pernicious and evident Lyars than they therefore let us be dehorted from their Doctrine and cleave close to the profession of the truth Vse 2. Let us take heed of Antichristian Doctrine if ever they come among us these are described to be the Frogs that goe about the World to seduce poor people be not deluded then when they professe themselves to be Patrons of the truth the Spirit condemns them to be Lyars and none more grosse and evident lies than theirs They are likewise cunning Lyars 2 Thes 2.10 none ever by cunning deceit so circumvented the World as they have done Vse 3. It may serve to teach men not to be mealy mouth'd in speaking plainly and home the Spirit we see puts the grossest terme on them who be Lyars if they be not therefore we must not be offended at the plainnesse and simplicity of the Scripture none so plaine as this Apostle he calls them Lyars and Froggs in the Revelations and Beasts and the Whore of Rome he deals even as an old Father when he would deteine Children from any evill they use to put homely names on them Vse 4. It may serve to teach us all to be abundantly thankfull to God that hath delivered us from this lying false Doctrine wherein many of our Fathers have perished for there is no Religion more grosse and no blessing greater than to be delivered from such a grosse lying Religion to be delivered from a grosse sin is no such great matter for the Publicans and Sinners came into the Kingdome of Heaven sooner than the Pharisees and yet theirs was the strictest sect and Paul blesses God that delivered him from that Religion when he was a strict Pharisee yet God was pleased to call him to the grace of Christ and such a mercy is it to us as none can be greater to any Nation to be delivered from this lying Religion and on this ground God urgeth obedience to the morall law because he was the God that had brought them out of the Land of Egypt out of the house of Bondage Exodus 20.1 and on this ground we should stick close to God and that Religion he hath set us in that God may see that we are sencible of this great mercy that we are delivered from such grosse pernitious evident lyes Doct. 2 Antichrist denyeth Jesus to be the Christ or he that denyeth Jesus to be the Christ is Antichrist 1 John 4.3 2 Epist John 7. the name of Antichrist shews he is such a one as is against Christ an enemy to Christ 2 Thes 2.4 he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A man may deny Jesus to be the Christ either grosly and assertively or else cunningly and fraudulently of ancient Heriticks some denyed the manhood of Christ and some the God-head and some palpably denyed his Office of mediation and redemption But that false Antichrist did not deny him palpably and grosly 2 Thes 2.2 for first Antichrist is said to work in a mystery Secondly that he should sit in the Temple of God 2 Tim. 2.4 so that he should keep some correspondency with Christ and his and sits as a Member of Christ otherwise no Church would suffer him so that he should not openly and grosly deny Christ but he should deny him to be that Christ that is anoynted of God anoynted to be King Priest and Prophet therefore if you shall finde any in the Church to deny Christ to be King Priest and Prophet of his Church that is Antichrist therefore observe how their Doctrine cuts asunder the whole work of Redemption 1 For his prophetical office the Church of Rome denies it Christ is anoynted to be a Prophet to teach his Church by his Word and by his Spirit in his Word they deny his Propheticall Office 1 By adding other unwritten traditions to the Word of God as necessary 2 By preferring the Vulgar Translation to be more authentical than the Original languages 3 By denying the use of the Scripture to the common people and telling them it is obscure and dangerous for them 4 By suspending the authority of his Word not upon the Testimony of his Spirit but on the Church of Rome so that if you ask a Papist why they receive the Gospel of St. Matthew and deny that of St. John they say because the Church hath received the one and renounced the other and so they make the Scripture to depend on general councils especially on the Pope 2 The Lord teacheth his Church by his Spirit which they evacuate 1 By confining this Spirit to councils and Clergy-men and not to the common people 2 They evacuate this teaching of the Spirit by making it a conjecturall thing and probable but not
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
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
that dwells in wicked teachers Who is he that is greater in them It is the Spirit of God Eph. 1.22 1 Cor. 3.16 the Lord dwells in his children by his Spirit he is greater then he that dwells in the world Quest Wherein is he greater Answ In all those things whereby men atchieve victory Isa 26.5 To the obtaining of a victory there are required three things wisdome strength and watchfulnesse First For wisdome David saith I have more wisdome and understanding then all my teachers Psal 119.98 99 100. God had so taught him by his Word that he came to get more understanding then his old teachers he doth not speak this in way of arrogancy onely he doth comfort himselfe hereby God teacheth wisdome secretly Psal 51.6 Secondly God puts a renewed strength and power into their souls by which they are mighty to overcome all their enemies Eph. 6.10 Phil. 4.13 and whereby they are able to doe and suffer all things Thirdly They are greater in watchfulnesse which when it is wanting then they fall they never want wisdome and strength but then it is the fault of Gods servants to wax fat and to kick up the heel against God and to forget the great things he hath done for them and then though they have their armour about them yet are they beat back by worldly teachers and beat almost dead so that you shall scarce see them pant but now at this time greater is he that is in them then he that is in worldly teachers for they doe rise again and get greater strength and overcome mightily Mark 14.37 38. Watch and pray that ye enter not into temptation so that when we have most need of watching and prayer then we are least able because Peter could not watch with our Saviour therefore he fell away most grievously which shews when Gods servants put on a carelesse spirit and doe not make use of their wisdome and strength they have received they come to be foyled yet there is a seed in them by which they doe overcome all their enemies yea themselves also Hence David breaks forth into praising of the Name of the Lord Psal 144.1 the people of God are blessed with the blessings of God Gen. 49.19 they shall overcome at the last in which respect they may well be said to be of his Tribe How comes a man to overcome at his first conversion God puts forth such a mighty arm of watchfulnesse wisdome and strength as that he overcomes the Devill Luke 11.21 thus he overcomes the world Gal. 1.4 John 15.19 he is crucified to the world and the world to him He doth then crucifie the flesh with the affections and lusts Gal. 5.24 so that he looks at them all as ignominious and deadly enemies and if Christ shews himselfe thus strong when a man comes on to grow what will he doe when Christians grow more strong in wisdome grace strength and watchfulnesse Vse 1. This reproves every one that excuseth himselfe and thinks he may lawfully grow worse under bad and worldly teachers they cannot doe as they have done they cannot walk on in that power and strength which they did before what is the reason hath a worldly teacher overcome you What a shame is it for a Christian man that hath the seed of God in him to suffer himselfe to be overcome of worldly teachers It is an ill sign for Christians to grow worse because of bad teachers it is a great shame that God should give place to the Devill that the children of God should give place to the children of the world and of the Devill 2. This should teach all Gods children to war against all worldly teachers with the wrestlings of God with strong wrestlings and not give over the conflict for they are upon certain grounds of victory if you stand but out you shall overcome for Christ hath overcome and his promises and threatnings are greater then those of the world and of Satan 3. A ground of much consolation and assurance to Gods children of perseverance for if any thing could separate them from God then it must be either the world the Devill or lusts of their own flesh but none of these can Ergo Rom. 8.15 to the end 1 JOHN 4.5 6. They are of the world therefore speak they of the world and the world heareth them We are of God he that knoweth God heareth us he that is not of God heareth not us hereby know we the spirit of truth and the spirit of errour Doct. THat according to the several descents of Ministers such are their severall doctrines and severall hearers Quest What is it to be a worldly teacher Answ 1. Teachers are said to be of the world because it is their naturall frame and temper to be worldly John 3.23 There be severall descents of Ministers some have no other spirits then that they draw from their Parents but the Spirit of God comes down from God upon some Ministers and makes them walk by another rule then worldly men doe 2. Worldly men savour the things of the world if a man be of a divine Spirit he relisheth divine matters the saving of the souls of Gods people he relisheth the danger of sin but a worldly teacher he relisheth preferment and house-keeping his spirit reacheth no higher 3. The end of worldly teachers are worldly And First To draw disciples after them Acts 20.30 Secondly They have respect to their wages of unrighteousnesse they love onely to live in pleasure and keep a good house 2 Pet. 2.13 But godly Ministers labour to make Disciples for God Mat. 28.19 20. they make not disciples for themselves for what is Paul or what is Apollos They doe not seek their hearers goods but their souls good they look for their pleasure in another world 2 Cor. 12.15 According to the descents of Ministers such are their doctrine and such are their hearers wordly teachers speak of the World and from worldly principles and from worldly helps and to worldly ends Quest What is meant by the world Answ 1. The world is a masse of mankind that lies in a state of corruption such as fell in Adam and never rise again of whom it is said you are of the world John 15.19 wicked men are called the world because they are but flesh and bloud John 3.6 2. They savour of those things that are of the world every man speaks of matters in his own element 3. Because most of the world are such 1 John 5.19 the world lyeth in wickednesse take up their rest therein 4. Because they have their portion in this world Psal 17.14 but a childe of God looks for another inheritance immortall and undefiled 1 Pet. 1.4 Again those that are of the world would not have their conscience troubled they would goe home in peace and possesse all they have in peace but those that are of God they doe relish the things of God they cannot relish worldly teachers because they speak not to the
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
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 he will bring all these priviledges with him Rom. 6.32 seek him chiefly and not his gifts you must first know Christ will be more loved for his own sake then his gifts before he say to you as to the church Cant. 2.14 O my Dove let me see thy Countenance let me hear thy voyce for sweet is thy voyce and thy countenance lovely before he thus manifest himself to thee he will make thee willing to seek thee as thy head and husband as the most wise the most beautifull the chiefest among ten thousand and let but thy desire be towards him and his desire will be towards thee Hos 3.3 Stand not upon dowries take him without Feoffments for better for worse and if you thus take Christ and choose his person in the first place then all his benefits and priviledges become yours 2 Cor. 3.22 23. 2. A child of God is said to have the Son when he hath the Spirit of the Son 2 Cor. 3.17 Having spoken before of a Spirit of ministration and grace why saith he the Lord is that Spirit not only because he is the giver of it but there is a secret union betwixt Christ and his Spirit so that if you have the one you have the other Rom. 8.9 If any man have not the Spirit of Christ he is none of his Gal. 4.6 he that hath the Son hath the Spirit of the Son and is made conformable to his Image There is a twofold Spirit whereby we are knit to Christ and Christ to us 1. A Spirit of union 2. A Spirit of liberty 1. He that hath fellowship with Christ hath a Spirit of union whereby he is made one with him Joh. 17.21 It 's the prayer of our Saviour for all believers that they al may be one As thou father art in me and I in thee that they also may be one in us thou in me by thy Spirit and I in them by the same Spirit hence it is that of his fulnesse we shall receive grace for grace Joh. 1.16 Rom. 8.29 We are predestinate to be made like to the Image of Christ There is a threefold conformity and likenesse betwixt Christ and us that is wrought by the Spirit 1. We are like him in his nature 2 Pet. 1.4 by the precious promises we are made partakers of the divine Nature so that we are meek as he was lowly as he was innocent and harmlesse as he was the Spirit of God stampâ— the same Image on us that was in Christ Joh. 1.16 Hence it is that the e that have Christ they reason from Christs nature to theirs and from their nature to Christs 2 Cor. 1.17 18 19. Paul had sometimes sent to them that he would come to them as he passed by into Macedonia but neither in his going not his return did he come to them therefore they accuse him of levity and inconstancy Paul excuseth this and he pleads from the nature of Christ for the Son of God Jesus Christ that was preached among you by us was not yea and nay but in him was yea Why what 's that to him Yes look as Christ is yea and amen the faithfull witnesse that what he speaks he will performe â—o make account that Christ hath poured the same Spirit on us that our words likewise are yea and amen had not Gods providence hindred it there is such a participation of the divine nature that the nature of Christ the nature of the Gospel and the nature of a Christian all of them answer one another the same Spirit that made Christ yea and amen faithfull and true hath made the Gospel and so the same Spirit in Gods people makes them true and faithfull so that look what they say their hearts goe with it and if Gods providence hinders not they will performe their word 2. There is a conformity in his offices he hath made us Priests Kings and Prophets to his Father Rev. 1.6 Kings to over-rule our lusts to overcome the world anoynted with a royal Spirit although not yet invested with full glory Priests to offer sacrifices of prayer of a broken spirit Psal 51.12 Sacrifices of righteousnesse Psal 4.5 and to sacrifice our lives for Christ Phil. 2.17 so he hath made us Prophets of God Act. 2.17 he hath poured on us the Spirit of prophesie poured not dropped sparingly but poured on us aboundantly hence it is that a christian understands many secrets of Gods will Psal 25. 14. many hidden mysteries of the Scripture so that he is bound to see a secret providence of God guiding him in his way 3. There is a conformity in their estate our Saviour in this world went through a double estate 1. Of Humiliation 2. Exaltation and in the most deep passions he went through when he was excommunicated by the Church hated crucified yet even then he mightily shewed forth his divine power hence he is said to triumph openly on the crosse Col. 2.17 and such is a Christians estate Psal 34.19 Many are the afflictions of the righteous there is his humiliation but the Lord delivers him out of all there is his exaltation for by those deliverances he makes them glorious Psal 149.4 He will beautifie the meek with salvation nay a christian in the midst of all his worldly comforts he gets loose from them so that you may see those are not the things he chiefly looks after if he have great parts and gifts yet they are clad with a Spirit of Christ crucified Gal. 6.14 their outward deportment is but mean and homely yet in their outward meanesse and basenesse you may discern the power of Christ crucified 2 Cor. 13 4. Since ye seek a proofe of Christ speaking in me as he was crucified through weaknesse and yet liveâ—h in me by the power of God even so we are weak with him that is in outward shew why yet as Christ when he was most debâ—sed shewed forth most power so a christian in his greatest debasements and weaknesses Gods power is most magnified in him never more glorious then when most debased Hence those strange phrases we are dead with Christ Col. 2.20 and risen with Christ Col. 3.1 crucified with Christ Rom. 6.6 that is by the same Spirit of Christ that is in us we are so knit with him that we are made of the same state with him that as he was weak and base and yet glorious so are we 2 There is a Spirit of liberty nothing better expresseth the temper of the Son Christ the Fathers Image then a Spirit of liberty 2 Cor. 3.17 Where the Spirit of the Lord is there is liberty If the Son shall make you free then you are free indeed Joh. 8.36 His liberty is a reall liberty And this is 1. Liberty from the fear of sin of hell of the grave and of all his enemies he is not afraid like a slaâ—e that is not is a 〈◊〉 of liberty Rom. 8.15 Hâ—b 2.15 A Spirit of liberty is a Spirit of freedome from all
fear Luke 1.74 75. Such a man is not afraid what flesh can doe unto him Psal 3.5 6. I will not be afraid though ten thousand shall compasse me about I will ly me down and sleep quietly the fear of men shall not break his sleep so Psal 56.3.10 11. this holy tranquility frees us from all fears and this liberty is proper to a Son he fears not others so he may please his father he knows his Father will give him protection and provision Rom. 8.37 2. He hath a liberty from the dominion of sin sin hath not that power to carry him captive Rom. 6.4 Rom. 8.2 The Law of the Spirit of life in Christ Jesus hath made me free from the Law of sin and death that is the Spirit of grace that commands and rules me like a law hath freed me from the law of sin and of death that a Christian is now but a beginner of sin sin hath not that power over him that formerly it had time was when I could not break off from evil company but now the Law of the Spirit of life hath set me free from them many a valiant spirit fears not death many a souldier venters upon a Canons mouth but yet I presume he is captivate to many a base lust but a Christian is not only freed from the fear but the bondage of sin 3. He hath liberty from being servant unto men 1 Cor. 7.23 Ye are bought with a price be not servants of men he doth not mean that they should shake off all obedience and subjection but though they should be subject to their Masters ye now they should not serve them in a slavish manner but with freedom of Spirit in obedience to Christ heartily and readily 1 Cor. 7.22 he that is called in the Lord being a servant is the Lords freeman he doth his Masters work with a free spirit and withall he doth the work of Gods service with much more freedom and when they come to their own liberty they will be inclined to good duties strive to gain opportunity for prayer and reading and hearing whereas others though they have much more outward liberty yet they have far lesse inward 4 The Spirit of God that sets me free from the service of men makes me free to every duty of God to have free access to him the Spirit that set me at liberty from Satan will make me run the wayes of Gods Commandements with an inlarged heart Psal 119.32 Ps 110.3 Gods people are a willing people and as he is free from the bondage of men so he is Lord over them he can make them all serve him Gen. 25.23 God told Rebecca there were Nations in her womb and the elder should serve the yonger how was that fulfilled seeing Jacob cals Esau Lord and himself his servant Gen. 33. Why as some say that must be understood of the Nations not of the persons but it may be Esau's Lordship and roughnesse did Jacob more real service then ever Jacob did him whence was it that he went out of his Fathers house met with so glorious a vision the first night whence was it that he made such a vow to God that if the Lord would be with him and blesse him in that countrey then the Lord should be his God whence was it that he returned with such a blessing whence was it that he so wrestled with God and obtained a blessing was not this from Esaus bitternesse and for fear of him which shews that every fury and persecution of wicked men do Christians the truest service as it was with the Tyrants in Syria and Egypt all the tyranny did but purifie the people of God and make them white Dan. 11.35.46 they are but as scullions to scour and rinse Gods people they are but as servants or like house-wives they lay them in soap and dung and sharp lee but it is but to make them white Try therefore whether you have the spirits of sons Doe you find in you the nature of Christ do you find your selves invested with a Kingly Royall spirit doe you find in you the spirit of prophesie doe you find in you the state of Christ that in the meanest condition you have a mighty power of Christ breathing in you why then it is evident you have the Spirit of God but if we find we are not like him in his nature we cannot pray or prophesie then we have none of Gods Spirit Do we finde our selves still in bondage to sin lying under the fear and dominion of it then we have not Gods Spirit in us Gods Spirit would set us free from all bondage 3 We are said to have the Son when we have Christ not onely for our Saviour but for our Prince Acts 5.31 Him hath God exalted to be a Prince and Saviour To whom he is a Saviour to them he is a Prince It were dishonour to God to save those whom he cannot rule to deliver them from sin and Satan and yet leave them in their sins God hath sent his Son not only to save but to rule us Two things here are to be opened 1 That he that hath Christ hath him for his Saviour 2 That he that hath him for his Saviour must have him for his Prince likewise We are ready commonly to conceive that every one would have Christ for his Saviour but indeed they are but rare that would have a Saviour indeed To have Christ for our Saviour implyes two things 1 He that hath Christ for his Saviour looks up to him for salvation in all his distresses Isa 45.22 Look unto me and be saved all ye ends of the earth He that looks for any other Saviour denyes Christ He that hath Christ for his Saviour in what coasts soever of the world he lives he must look up to him for salvation as they that look'd towards the Temple had their petitions heard So wheresoever we are in what condition soever we must look towards Christ and long after him for salvation not onely from Gods wrath and hell but even from whatever distresses we are in torment of conscience sicknesse imprisonment we must wait upon him for deliverance Isa 8.17 I will wait upon the Lord that hideth his face from the house of Jacob and I will look for him The Church was then in grievous distresse both in regard of sin and calamity there were none for her to look unto either Princes or Priests to redresse the matter all had been in vain but there was no hope in them yet I will look unto the Lord and wait on him that hideth his face Isa 17.7 Speaking of such times wherein only a few gleaning grapes should be left In that day shall a man look to his Maker and his eyes shall have respect to the holy one of Israel We cast respect or disrespect upon one with our eye whilest our eyes are upon the creature and turned away from God we disrespect God but when our eyes are toward him set on