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
God was fore-warned of Antichrists aforehand Q. When or by whom were they fore-warned A. Our Saviour forewarns them of Antichrists and false Teachers Matth. 24.24 25. unto which words Saint John seems to have reference so also the Apostles were careful in fore-warning them 2 Thes 2. from the third Verse to the tenth 1 Tim. 2.3 4. 2 Pet. 2.2 3. which was expresly spoken of Rome Rev. 18.13 so we see by the mouth of two or three witnesses this truth was confirmed Reas 1. To prevent the mis-conceit that the people had that the Day of the Lord was near at hand and thereupon began to think it was no time to settle to their Callings but to give themselves to vigilancy and prayer 2 Thes 2.1 2 3. to prevent this conceit he tells them expresly Antichrist must first come 2 That they might be the better fore-armed against such false Teachers for there should be damnable Herisies 2 Pet. 2.2 and not as points of curiosity only but contra dogmata fidei therefore that they might prepare themselves against such heresies Christ and his Apostles were carefull to fore-warn them Mat. 24.24 25. 2 Pet. 3.17 18. unlesse you be well established in the truth they will carry you away into errour 3 That they might quicken the Pastors of the Church to lay sound foundations that they might establish them in sound Doctrine Acts 20.28 29 30. Vse 1. Shews the great faithfulnesse of the great Shepheard of our Souls Christ Jesus in fore-telling himselfe of Wolves coming and stirring up his Apostles to doe the like Vse 2. It may teach both christian Ministers and people to practise such duties for which end he writes these things one main end is to establish them in sound Doctrine that so whatsoever false Teachers say yet christians may not be seduced for if they gave warning so long before much more now we know this to be come to passe therefore let not Women or little Children excuse themselves for God looks that you should be so grounded in the truth that no Seducers may carry you away Doct. 3 In the days when St. John wrote this Epistle many Antichrists were then come into the World 1 Joh. 4.1 2 3. This is the first place that mentions Antichrist expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies first opposition as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secondly substitution as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro consul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thirdly it signifies equality 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now Antichristos includes all as one that is opposite to Christ so he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secondly he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is substitute or vicar of Christ hence the beast that came out of the Sea had the horn of a Lamb as if he had the power of Christ thirdly he is Antichrist that is one that carries himself as equal to Christ therefore he dispenseth with those laws which no mortal may dispence withall as incestuous marriage and he binds the consciences of men Jam. 4.20 now it is proper to the law of Christ to sit in the conscience therefore he may well be called Antichrist but yet of these he is properly called Antichrist in the former sense that is one that opposeth himself against God and Christ and all Emperors and Kings Bellarmine excuses the Pope from coming to the Nicene Council saying indignum est caput membra sequi Secondly lest he should sit beneath the Emperor which hee thought unmeet therefore he may well be said to exalt himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Thes 2.4 above every Cesar and yet here is the misery that he carries himself as a Vicar of Christ yet can oppose himself against Christ Q. But how were many Antichrists then come A. In ecclesiastical Histories we shall find that St. John lived about an hundred years after Christ and was born about the same time with Christ now about the year 26 after Christ Histories report there was Simon Magus who seemed to be the great power of God and to be he that gave the Law in Mount Sinai 2 He gave out that it was he that was crucified under Tiberius Cesar here was an Antichristian spirit and I was saith he that Holy Ghost that descended on the Apostles so that he denyed both the Father and the Son after him sprang up Menander that affirmed that it was he that died for the World and that all that believed on him should be saved In those times Ebion taught that Christ was but a meer man and held circumcision necessary and in his time lived Cerinthus who retained all the Judicall Law and denyed Christ to be God Act. 15.1 and he is held to be one of those that held the World to be made by Angells and he was the root of the error of the Chiliasts all these lived in Johns time Vse 1 It shews us the marvelous enmity of that wicked one that as soon as ever Christ had sowed good seed that evil one sowed tares this was the subtilty of that old Serpent to sow errors before the truth could take firm rooting Vse 2. Hence we see the impudency of Heresie especially when opposition is set on fire of Hell that such monstrous opinions should be broached in St. Johns time that envied against them and wrote against them and therefore we must not wonder if Heresies sine pudore broach themselves in the Church for even in St. Johns time a sâ—n of thunder that shook them down mightily yet even against him were these Darts shot it must therefore stir up Christians to ground themselves in the whole Counsel of God do you think if such Heretiques did not blush before St. John they will blush before us Hence wee see the truth of God is of more power than the spirit of Error for though there were so many heads of Error yet they all fell down before the Doctrine of St. John so that this writing remained when all they were lost magna est veritas prevalebit therefore such is the power of truth that it dispells all Errors 3 It confutes boasting of Antiquity every ancient thing is not true for then these false Heresies had been true but yet there is Antiquity which springs from the first institution and that is prevalent there is a secondary antiquity that is Tares that are presently sowen after the good Seed yet though they were sowen the very same day yet secondary antiquity will not justifie their Doctrin but that which comes from the institution by God Doct. In the coming of these many Antichrists that which was told aforehand of the coming of Antichrist is in some measure fulfilled For otherwise St. Johns discourse would be somewhat impertinent to what end doth he say Ye have heard that Antichrist shall come and that Antichrists are come already And again he doth argue from the last times to Antichrist and from Antichrist to the last times reciprocally which reason were not of strength unlesse it were
grounded upon this point For proof see 1 Joh. 4.3 1 Tim. 4.1 2. Obj. Doth not the Apostle say that Antichrist shall not come untill there be a general Apostacy and untill that which with-holds him be taken away 2 Thes 2.3 what is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which hindred him A. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was not the Roman Empire for that was not taken fully away many hundred years after and it is still not wholly taken away but stands upon its two Leggs the Emperor of Turkey and Germany but the things which with-held him was indeed the Emperor himself when the Emperor Constantine removed from Rome to Constantinople then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was taken away the lustre of the Emperor that Monarch of the World and that Antichrist could not stand together but so soon as the Emperor was departed from Rome Antichrist began to be revealed when as all the Bishops of the Christian World did meet together at the Council of Nice the Bishop of Rome requested by Letter came not pretending indeed the weaknesse of his body and Old Age but Bellarmin plainly tells us the reason It was not meet saith he the Head should follow the Members the Members were rather to follow the Head and if the Emperor were present it was likely he would take his place above the Pope which was not meet the Pope being the Spiritual Head therefore because of this and some other inconveniences the Pope in his discretion thought it meet to absent himself At this time Antichrist began to be revealed to the full for though after that time some godly men were in that Seat as Gregory the Great and some others yet the question is not of the Person but of the place Obj. But the Apostle saith that Let must be first taken away which with-held Antichrist and St. John saith here that many Antichrists were come already how can these two stand together A. Though the Antichrist was not then revealed yet the Mystery of Iniquity did then work in many men when St. John wrote this Epistle and Saint Paul his second Epistle to the Thessalonians for then men began to observe the Traditions of men and the Laws of the Church must be as well kept as Gods Laws against whom St. John wrote in his second Epistle vers 5 6 7. besides some then exalted themselves above their Brethren as you may see in his third Epistle and so did put out their Brethren this was the Spirit which made way for the Bishop of Rome exalting himself above other Bishops as the Emperor was above Kings and Princes this Mystery by degrees encreased now as the King may be said to come when he is yet in his Chamber but some Parliament men go before and the King follows soon after so it is here because Antichrist was not to come nakedly but with Pomp therefore way was made and the Apostle wrote against the spirit of Antichrist then working though Antichrist himself was not so fully revealed till afterwards and so it is plain that which was spoken of Antichrist is in some part fullfilled Vse 1 Confutes a conceit of the Church of Rome that cannot yet discern Antichrist but say Antichrist is some singular person But we say Antichrist is a state that hath many fore-runners and followers and the Pope himself is one of them Obj. But the Article signifies a certain singular person A. Somtimes it doth so yet not always for sometimes it signifies a State as we say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the King made this Law here we understand the Kings afore or present or them that shall come after Mat. 13.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sower went forth here it is not spoken of one singular Minister Paul or Peter but of every Minister of the Gospel Obj. 2 Thes 2.8 A. True he shall continue till the coming of Christ and shall be abolished by the spirit of his mouth and therefore it cannot be said of one singular person no man liveth such an Age as is from the Council of Nice to the coming of Christ Vse 2 Learn hence the near fellowship that is betwixt Antichrist himself and all that make way for him as all Hereticks do Simon Magus Menander Ebion Pelagius Arius c. they all wrought the coming in of Antichrist and though himself hath condemned many of those Errors yet he so corrupteth the lives of men that Charity waxeth cold and false Doctrins are received some of those Errors this Antichrist still holds when the King himself comes the people will give more room than for the Noble-men that went before so when Antichrist comes himself the people most of all yeild to him though formerly they had received many Errors and therefore it must teach us not to keep any error or superstition for there is a strong Combination betwixt Antichrist and Heresies that wee cannot seperate one from another though we use many stroaks at a Tree before it falls yet every blow makes way for the fall of it so every error makes way for Antichrist and corrupts the true Religion and godlinesse is not seen when the Church was infected with many Errors even then Antichrist arose the way was ready for him to corrupt all Doct. Such is the condition of these last times that they cannot be long without an Antichrist For the Apostle argues reciprocally from the last times to Antichrist and from Antichrist to the last times Antichrist is come therefore it is the last time and it is the last time therefore there must be Antichrists 1 Joh. 4.3 2 Joh. 7. for his relation to the last times 1 Tim. 4.1 in these latter times the Spirit speaks expresly Q. What is the condition of the last times that is so prepared for an Antichrist A. This mutual reference proceeds 1 From the state of the times in the Apostles times there was an itching ear after new Doctrine inwardly loathing the truth and affecting any new Doctrin they can hear 2 Thes 2.10 11 12. 2 Tim. 4.3 4. so that the radical cause of the arising of Antichrist is the itching humour of men after new Doctrin therefore God would send such as should deceive and if you survey the whole Body of Popery it consists either of curious speculations of the School-men whereby they deceive Scholars and the Secular Priests fill the common people with idle Fables and so deceive the whole people 2 From the abundance of knowledge that shall be revealed in the last times as Isa 11.1 to 9. now where there is much knowledge and emptinesse of Grace and Faith there is a world of pride in such 1 Cor. 8.11 2 Tim. 3.1 to 8. for want of faith with their knowledge the time was fit to receive new Doctrins 1 Tim 4.1 2. men of knowledge but no conscience and then no marvel if men entertain Errors 1 Tim. 1.19 Hold faith and a good Conscience which some having put away have erred from the faith whilst some
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
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
Apostles and Saints of God that lived in those times were indued with a greater and larger measure of gifts and graces than ever before or since which was this the King bestows many gifts upon his poor Subjects when he keepeth retiredly in his Court but when he comes abroad and manifests himselfe to publick view then much more abundantly Joel 2.28 29. Christ then left his Apostles behinde him as it were his Almoners to bestow his Dole and Largesse on the Church we see also the reason why there was a greater measure of light of the knowledge of Salvation shed ab oad unto the World in those times than ever before which was because of Christs coming in the flesh which was his manifestation and then the Sun rising how should not the light break forth more gloriously than before five thousand were converted at two Sermons Acts 2.41 4.4 3. The reason of ceasing of Oracles in the Apostles time which was because Christ then appeared his light brake forth and what Communion hath light with darknesse 2 Cor. 6.14 and because they were the Devils 1 Cor. 10.20 when Christs Kingdome was partly outward in Solemn Sacrifices and Ceremonies he suffered the Devill to erect the like but when Christs Kingdome became in a manner wholly spirituall as it did from the time of his appearing in the flesh he would not suffer his enemy to enjoy any other Kingdome but spirituall in the hearts and souls of men Plutarch renders two other Reasons Defectus Oraculorum but both false and confuted by his own Doctrine the First was because then many wise men might serve for Oracles Secondly Because happily those spirits in time grew old and dyed the Devil himselfe made a true confession See Suidas in vita Augusti 4. Why all Ceremonies and Sacrifices were abolished at our Saviours coming Heb. 10.5 because they were but shadows Col. 2.17 Heb. 10.1 and all shadowes vanish in the Sun shine which is Christ manifest in the Flesh 5. A difference of Sights Christ was made manifest in the flesh yet some knew him not John 1.5 1 Cor. 2.8 when as others did John 1.14 And the reason why some saw him not is Three-fold 1 They shut their own eyes Acts 28.27 2 The Devill blinded their eyes 2 Cor. 4.4 3 God blinded them John 12. from 37. to 40. Vse 2. To reprove all such Christians as are yet ignorant of Christ and know him not they are now without excuse 2 Cor. 4.3 John 15.22 If the veile had still lain over Christ there might have been some pretence now there is none Vse 3. To exhort us to walk no longer in darknesse Rom. 13.12 13. John 12.46 1 John 3.8 and that while we have the light John 12.35 36. which seemeth not to be likely to continue long the fulnes of the Gentiles being almost come in Rom. 11.25 26. for is not the Vintage and Harvest of the Gentiles gathered when so few Christians remain like Isa 17.6 Vse 4. If Christs first coming was such a manifestation of him then the Children of God should learn hence to meditate what a glorious manifestation his second coming will be 2 Cor. 3. ult 1 Cor. 13. penult Proposit 4. The Apostles saw this eternal life made manifest in the flesh The Truth it is apparent John 1.14 The Observations arising from hence are these 1 The truth of our Saviours Incarnation 2 The blessednesse of the Apostles in seeing what others desired and could not but of these we have spoken before ver 1. Proposit 5. The Apostles bare witnesse unto and declared this eternal life unto the Church of God For the meaning of this to bear witnesse unto Christ and to declare him to the Church is all one they bare witnesse unto him by declaring of him they declared him by bearing witnesse unto him Hence it was that when he appointed them to be declarers and publishers of his Gospel to all the World he appointed them onely to bear witnesse to him Acts 1.8 so also is witnessing put for declaring Acts 20.21 For the confirmation of this Proposition not to heap many places in a clear truth take these two Acts 10.30 40 41. Acts 5.32 But how could the Apostles bear witnesse to Christ seeing he receiveth not the testimony of men John 5.33 34. The testimonies of men are of two sorts as all Arguments in Logick are of double force 1. For confirmation such our Saviour refuseth as having greater John 5.36 37. 2. For declaration such our Saviour embraceth as appointing his Disciples to that end and indeed if he would have had witnesses for confirmation he would rather have sent Solomon in all his royalty and such others as he men of credit and honour than poor Fisher-men if therefore the Pope and his Clergy were not greater than Peter and the Apostles they would not challenge to themselves power to give authority to the Scriptures for are not such men for confirmation Quest But why would our Saviour have sush poor and simple men to be his witnesses and to declare and preach him rather than Gamaliel and the other Rabbins of the Jewes Answ 1. To magnifie his power who was able to perswade the whole World to embrace him and his Doctrin by such weak instruments 2 Cor. 4.7 Acts 4.33 Acts 4.13 2. To take away and prevent a slander which otherwise might have been raised upon the Doctrin of the Gospel that it had been the device of a mans brain an human policy devised by great men to keep the rest in awe 1 Cor. 2.8 6. Many prophane Atheists are ready now so to deem and speak of it as it is how much more if these had seen great men and Princes embracing it and setting it forward at first At the first Satan hindered Religion by perswading the World that the Professors thereof were enemies to the State Acts 16.20 21. but when long experience proved none more faithfull now he goeth about to perswade that Princes devised it for their own turn 3. To teach all Ministers both how to become most able and sufficient Preachers of the Gospell and also to deliver the Gospel so as may be most for Gods glory If Learning and skill in all Human knowledge would have made us most able Ministers of his Gospel he would either have chosen such to have been his Witnesses or have made them such by instructing them thereafter in that three years space when he abode with them but he found them ignorant Fishermen and left them very raw and rude in the knowledge yea even of the Principles of Religion Acts 1.8 and yet in one hour fifty dayes after by the sending of the Holy Ghost he made them more able Ministers than all the Prophets before them and their Fathers Schoolmen and the late restorers of the Gospel since to shew us that howsoever we must not neglect the help of Studies of the Arts and Tongues for want of immediate revelation yet these are not the things
Sin truly it is not healed and then not pardoned Obj. I feel my sin so far from being mortified that it grows more strong and vigorous therefore what shall I think of my selfe Ans It may grow stronger in our feeling when it is not so in it self it is not because Sin is stronger but our sense is more quick a man that is in extemity of Sicknesse he feels no pain but when be begins to recover he feels more pain why then the Disease is not stronger but he is more sensible 2. Doe you not find that Sin is more loathsome and bitter to you then it is in some measure mortified for mortifying is a borrowed specch from a Surgions mortifying a Wound they use to binde the joynt and stop all spirit and bloud so that it is made insensible of pain so if we have stopt the freenesse of our spirits to Sin we are not so lively and frolick to Sin it is a signe corruption is mortified but if you see you are as lively and ready and delight as much in Sin as before Sin is not mortified but if it grow loathsome and bitter to us it is a signe of mortification Vse 2. Directs us how to make good use of the bloud of Christ not onely to pardon our Sins but to heal them we are not wont to make use of it for pardon but we must make use of it as well for healing for else we take the bloud of Christ in vain if we make use of it to pardon and not to cleanse for his bloud was sent as well to pardon as to heal therefore pray not to God to pardon your sins through Christs bloud onely but lay his bloud warm to your hearts every day that so you may have your hearts and ways cleansed it is a continued act not of one day or two but throughout our whole life we should make use of Christs bloud to cleanse us 1. Consider what great things he did for us the just for the unjust and the meditation thereof will make us ashamed of sin 2. Pray to God for the quickning work of his Spirit that the same bloud of Christ that hath procured pardon may also procure healing for us Vse 3. It may teach us all to labour to grow in cleannesse of heart and life for the bloud of Christ cleanseth us Zech. 13.1 a Fountain that runs into a Channel that is muddy it will by continuall running cleanse it so though Christ finde our spirits muddy and defiled yet we should let it run daily on us and be ever rincing of our hearts at the fountain Vse 4. Comfort to all Gods Servants that have had any experience of the pardon of their sins you shall certainly in time feel and finde healing and cleansing from your sins if you see a clear Fountain running into a filthy Channel it is very muddy and the worse for the present the mud being stirred but afterwards it is cleansed and made pure and clean so Christs bloud may run into muddy spirits and that bloud at first may make corruption more stirring you finde more pride and vanity and uncleannesse but will it hold so no truely in cleansing it will cleanse and go on till it hath purged all corruption 1 JOHN 1.10 If we say that we have not sinned we make him a lyar and his Word is not in us THese words are a repetition of the former v. 8. but with some addition he aggravates this sin they doe not onely make themselves lyars but they make God a Lyar which is not onely Blasphemous but Heretical it extirpates all the truth of the Word Doct. Opinion and Profession of perfect righteousnesse even in those that are cleansed by the bloud of Christ is not onely an Errour but a blasphemous and heretical Errour it is Sacrilegious and Heretical For having told us before that if we confess our sins God is faithful and just to forgive us our sins and that the bloud of Christ cleanseth us from all unrighteousnesse yet if after this we say we have no sin we doe not onely make our selves lyars but God a lyar for if he be not a true God he is no God and his word is not in us that is no part of the Word is in such a man Q. But why doth St. John repeat this thing had he not said enough before that he repeats it Ans 1. Before it might be thought that he spake of Carnal men therefore to make it manifest that even those that had confessed their sins and were cleansed from unrighteousnesse yet even those if they should say they had no sin should make not onely themselves lyars but God a Lyar therefore he repeats it 2. He saw that men were ready to cleanse themselves from sin sinfully if we can by any pretence we will be ready to free our selves from such opinion of sinfulnesse therefore he presses it that indeed we are so foul that if we say the contrary we have no spark of Religion in us not one spark of the Word dwells in us 3. Because it is a point of great necessity to believe the contrary truth therefore he takes up this conclusion again To say is either In Heart In Word In Carriage Well to say thus is to make God a Lyar and so no God for if he be not a God of Truth he is no God for Verum bonum convertuntur Q. Why doth he make God a Lyar A. 1. Because God hath given his Son Christ to cleanse us from all sin and to what end should he send Christ to cleanse sin if we had no sin he that saith he hath no sin overthrows the coming of Christ and the cleansing virtue his bloud 2. God hath often said all men are Sinners in his Word Rom. 3.23 Gal. 3 22. Job 15.14 What is man that he should be clean Job 7.20 David an holy man yet professeth Psal 130.3 Psal 143.2 the perfectest of Gods Servants have testified of themselves that they are Sinners therefore if we say we have not sinned we make God a Lyar. Q. What is meant when he saith the Word is not in him A. 1. It is not in his judgement when he is not perswaded of it 2. It is not in his heart when he trusts not in it and receives it not in love and the saving efficacy of it he that saith he hath no sin receives not the word he speaks of the Word here as Verbum salutiferum Acts 20.32 1 Thes 2.13 2 Tim. 3.15 Now the Word is said not to be in a man when there is not so much Word as will save a man may be ignorant of some Divine truths and yet the Word of God may be in him but if he want the Knowledge and Faith of such Points without which he cannot be saved the Word dwells not in him now he that denies sin to be in him there is not onely a denial of that truth but he is empty of all other saving truths All
make known your estate unto him or else you fall in your duty 3 From the duty he tenders unto them he writes unto them all I write unto you Fathers I write unto you young men I write unto you Babes from hence observe this poynt of Doctrin Doct. It is the duty of all sorts and ages of Christians to be conversant in reading of the Scripture To what end doth he write to old men if old men do not read what he writes and so young men and Babes it was the charge put upon the very Kings of Israel Deut. 17.19 that they should read the book of the Law all the dayes of their lives and when they have not opportunity to read then let them meditate on the word Psal 1.2 Reas There is great use of reading of the Scriptures 1 It helps Knowledge much 1 Tim. 3.15 2 It helps to make a right use of what we hear yea it sets such an edge on the Word heard that though the preaching did not so throughly affect yet by reading they come to quicken Faith Act. 17.11 12. though the Word prepared their hearts and made them attentive yet till againe they read and revised and meditated on what they had heard their Faith was in suspence but after they saw the agreement of his publick Doctrin with the word then many of them beleeved not that God doth ordinarily beget Faith by reading without hearing but when we have heard reading exceedingly quickens our spirits and Faith 3 There is a further benefit from reading the Word Deut. 17.19.20 a man shall find himselfe thereby framed to the fear of God to humility c. that day a man neglects reading of the Word of God he shall find his spirit more loose and unbridled lesse conscionable he doth not stand in awe so much 4 It is a means to confirm us and establish and help our memories and stir us up to holy dutyes 5 It makes the Word more ready in times of temptation what a marvellous use our Saviour made of the Word when Satan tempted him Ephes 5.17 a man in temptation will find need of many passages of Scripture 6 Lastly another use of reading the Scriptures is that our joy may be full 1 John 1.4 reading doth fill our hearts with comfort and consolation not that reading is sufficient to salvation no ordinance roots out another Rom. 10.17 Faith comes by hearing but though that especially begets faith yet for sundry other Graces reading is of speciall use at least to quicken and stir up grace we do not read that God ever blessed reading alone to beget Faith for God doth not usually blesse it alone but when it is joyned with hearing the Word preached in any congregation where there is only reading of the Word what one soul is begot to God comes on to Faith to Gods fear to humility to patience c. not but that in such places be found good Christians but it is because they goe abroad otherwise it fares with reading as with the Eunuch that knew not what he read Act. 8.30 31. till Philip declared the interpretation But yet I say you old men read and you young men read and you Children read and it is a great fault to neglect it and put it over wholly to little Children as a petty childish exercise but what doth St. John write only to Babes no but he writes to young men and therefore they are to read what he writes and to old men and therefore they are to read what he writes when God laid the charge upon the Kings of Israel Deu. 17.19 he did not impose it only upon Babes but whatsoever their imployment be whether they be in war or sitting in the seat of Judgment they must let no day passe without reading the Law no person but let him read we shall understand the Word better and the better remember it we shall be more stirred up to fear God to keep his Law we shall be the better furnished against many temptations which otherwise will prevail against us In a word seeing he wrote to them that they might learn to walke as Christ walked hence you may comfortably expect by reading the Word by laying it up by praying for a blessing you may be helped to walke even as Christ walked I write unto you Fathers because you have known him that was from the beginning Who are these Fathers they are such as are opposed to young men and Babes therefore he speaks of old men 1 Tim. 5.2 3. why doth he call them Fathers not that they were his Fathers to beget him to God for before he had called them Brethren neither is it meant of his natural Father but he calls them so even out of very reverence to their age Doct. It is the duty of all Christians yea even of Ministers to carry themselves to old men as their Fathers For this duty belongs to all christians as well as Ministers God hath speciall care to the reverence of old age for he would have ministers to rebuke with all authority and yet he would not have them easily rebuke an Elder Tit. 2 15. much lesse is a private person that hath lesse authority and commission to deale roundly with elder years Levit. 19.32 he gives speciall Commandement to all men to rise up before the hoary head and reverence the person of the old-man and dread thy God implying that the fear of God requires this duty as who should say there is no fear of God in such men as doe not reverence the persons of old men Reas God hath stampt on old men the image of his Eternity as on Magistrates the image of his Soveraingty God himselfe is called the ancient of dayes so that an old man bears a blush of the image of God rich men carry the image of Gods Allsufficiency Magistrates of his Soveraignty old men of his Eternity Vse 1. To teach us to honour old men as our Fathers 2 It proves the rudenesse of some young men that look at old men as base and contemptible he speaks of it as a sign of confusion Isa 3.5 to those persons when they see the hoary head passe by rise not up nor reverence him 3 It may stirre up all young men to reverence old age and that by a threefold respect 1 In rising up before them Levit. 19.32 2 You must shew them reverence in speech as St. John here calls them Fathers 3 In silence in their presence not to put forth your selves Job 32.6 7. but to be silent till at least they have spoken Vse 4. This should teach old men seeing God hath put such honour and respect upon them how much the more should they think themselves bound to God Shall he be so respective to thy honour and wilt not thou honour the ancient of dayes would you have all to rise up and expresse reverence in speech and carriage to you and ought not you then to come before God with reverence and speake
now is the last time and look to it there are many Antichrists come These words afford these Points 1 These times were the last times 2 That the Church was then warned before-hand of Antichrist 3 That many Antichrists were already come in that time 4 That the Prophecy of the Antichrist to come was partly fulfilled in the Antichrists that were then come 5. Such is the condition of the last ages of the church that the Church cannot be long without some Antichrist for so be makes the last Times reciprocal with Antichrists there are many Antichrist whereby we know that it is the last Time For the first Doct. 1. The dayes under the New Testament are the last Times The times one thousand six hundred years since have been called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the last seasons and this is no singular Phrase of St. Johns but common with other places of Scripture 1 Pet. 4 7. Acts 2.17 1 Cor. 10 11. as if he lookt at himself as living in the very last Age of the World Heb. 9.26 Jam. 5.8 9. Phil. 4.5 It may be wondred that the Spirit and inditer of the Scripture should give out that these were the very last dayes when there have been so many changes since the ten persecutions the flourishing of the church under Constantine and after it a great mist of Ignorance and since the light of the Gospel how then did he call them the last times since there have been so many changes since There is a double reason of this in regard of the Apostles sence and scope that they aimed at for they did not mean that the last judgment should presently come for whereas some Christians began to grow slack in their callings because they thought it would be in vain the last judgement being so near he seriously diswades them from such suddain expectation of it 2 Thes 2.1 2 3. so that though he had said that day is at hand yet he would not have them conceive that it should presently come upon them for first there must be an Apostacy therefore we see they were not deceived or spake uncertainly 1 Therefore they are called the last times because they are the last period of time before the last Judgment The first period was from Adam to Moses 2450 years Rom. 5.4 the second period of time was from Moset to Christ Luk. 16.16 Mat. 11.13 for in the first age the Church was not national nor any writings of the word only they delivered the law and promises from Family to Family many years after Moses time he collected a Nationall Church of the Jews and excluded the nations by a partition wall of cetemonies which the Gentiles would not conform to then did he give them the Law written and this continued till Christs time The third Period of time or third age is from Christs time to the end of the World Heb. 1.1 in these last dayes c. It is the last time of the Revelation of Gods Will and we must expect no further Revelation to the end for though the Church hath seen many differences yet there is but one uniform Doctrin that God hath set up for all that will be saved Heb. 9.16 17. now whilst Christ lived that is before he was crucified he might change the forme of the Testament but now there is no more opportunity of changing he hath delivered his last will which shall not be reversed if now there comes any and declares a new Doctrine let him be accursed he is an Antichrist 2 The Apostle had some respect to their particular Estate stirring them up to many duties on this ground because the end drew near 1 Pet. 4. and this would not be an argument of patience unlesse be had some respect of their particular Jam. 5.8 9. Phil. 4 5. Q. In what sence shall we understand that the coming of Christ was near in the Apostles times 1 In opposition to former ages which were far off 2 In Gods account a thousand years are but as one day 2 Pet 3.8 9. yet God will come so that when the day of accomplishment is come he will not stay a day longer for that were as much to him as a thousand years 3 Such is the Faith of many christians that what they see in a promise it is as much as if it were presently fulfilled Joh. 8.36 Vse 1. If this time of the Gospel he the last time then hence we may certainly conclude that not so much time by much shall passe from Christ to the end of the World as was from Adam to Christ for then how can they be called the last times and if it were the last time then what is it now Vse 2. If these be the last dayes we must not wonder if we meet with perilous times for such should they be 1 Tim. 3.1 now are the dreggs of the last times wonder not therefore if you see haters and scorners in these last times when men once grow aged they grow cold and distempered and if they have any spirit it is a spirit of morosity such is the spirit of these times froward against good teasty and malignant wonder not at it these are the last times Vse 3. If these be the last times then how vain is it to deliver or expect any new kind of revelation if any teach any other Doctrin than Christ hath already revealed he is Antichrist Vse 4. Of exhortation first to patience Jam. 5.7 8. on this ground for the coming of the Lord draweth nigh He exhorts to a double patience to be patient in bearing evill and patient in forbearing revenge be patient a while the Judge stands at the door that will right all Obj. This is a cold encouragement to patience to say The day of the Lord is at band how long hath that been promised and yet it is farre enough off A. When his Will is accomplished he will not stay a day and get you but faith and you shall look at it as present so that you dare doe no injury no more than if Christ were presently to come 3 There is another patience required on this ground and that is patience to expect the promises God hath made we have need of patience for this end Heb. 10.37 therefore Heb. 11.1 he saith Faith is the evidence of things not seen faith sees things afarre off and so did all the Patriarchs 2 It exhorts us to watchfulnesse 2 Pet. 4.7 and there is a double watchfulnesse required 1 Watchfulnesse against false Teachers that you may stand fast against all Errours be sober minded look narrowly to your wayes the last times are perilous and dangerous 2 Watch unto Prayer that is because the times are the last times and the dayes are perilous watch unto Prayer that is watch every occasion that you may stand fast in evill times and walk safely in dangerous dayes you will have need of Prayer in regard of many perils and evils in these dayes Doct. That the Church of
Fellowship of the church God gives them up to Apostacy that he might make it appear they were not of the church 1 King 12.24 fight not against them for this seperation is from me so this Apostacy of these first teachers is from God and his end is to manifest that they were not of the church Doct. 5. It is the holy end that God aims at in giving up seducing corrupt spirits to Apostacy from the Church that he might discover them that they were Hypocrites whilst they lived in the Church God punisheth Hypocrites with Apostacy What should move God to discover the Hypocrisie of men by Apostacy a fearfull sin to forsake the Ordinances of God the Covenant of the church and what should be the cause moving God thus to work 1 By this means God manifests the integrity and sound-heartednesse of his own servants God would have his name sanctified by his servants and it is never more sanctified than when their sincerity is approved when others fall off 1 Cor. 11.19 it is needful that heresies arise that those which are approved might be made manifest among you as in winnowing time when there comes a good wind it carries away the chaff but the wheat lyes on a heap more clean Mat. 3.12 so Christ hath a fann to winnow his church and cleanse out the chaff that it may be more clean 2 That so he might prevent the corrupting and seducing of his weak servants least any should be mislead by them therefore God timely discovers them 2 Tim. 3.9 they shall proceed no further though they had led away some simple women laden with many lusts yet they shall proceed no further they shall glean no more then some weake judgments or corrupt hearts but they shall be discovered their folly shall be manifest to all men so carefull is God that when his church is negligent in casting out such why God in a speciall care to his Vineyard gives up such to defection voluntarily 3 He gives them up to Apostacy that he may preserve the purity of his ordinances and law Mal. 3.3 4 5. as if he should say as long as corrupt teachers live among men they so pollute Gods Ordinances that they are not so pure and sweet therefore God takes a course to refine them from their drosse that is not only Ministers though when their spirits are refined their Ministry is more savoury and fruitfull but further he will make a difference between Hypocrites and those that are sincere that so his ordinances may be refined and this was fulfilled in John Baptists time who came before Christ Mat. 3.7 8 9 who discovered the Pharisees to be Hypocrites that should renounce Christ and Christ himselfe said Mat. 23. Woe be to you Scribes Pharisees Hypocrites so that by their defection the Christian Congregations and the Ordinances were more pure and refined Prov. 25.4 5. so take away the drosse from the Ordinances they come forth more pure 4 To exempt his people from many scandals and aspersions that would be cast upon the Church if these corrupt persons should live among them Jude 12. therefore that these spots might appear to be corrupt humours and not members of the body it pleaseth God that they depart and so carry away these spots and scandals with them that so his Church may not be defamed 5 A fifth end is this it tends to the just punishment of Hypocrisie it is a just judgement of God to leave such spirits to be discovered and revealed Matth. 12 33. it is more acceptable to God to have things seem as they are God will have the Tree known by his fruit at length there is no great difference between the Crab and the good Apple-Tree by the leafe or the blossom therefore it must be known by the fruit Rev. 3.16 I would thou wert either hot or cold that I might know what thou art Vse 1. It may teach us that even the falls of the sons and daughters of men are mannaged and ordered by the wise and good hand of Gods providence so you see here is a hand going quite beyond all the ends of men they went out that they might be manifest and God hath alwayes challenged this to have an hand in the sins of men not to work but to punish one sin by another if God sees envy in Josephs Brethren he stirs them up to sell him into Egypt and God challenges it Gen. 47. Gen. 50.20 2 Sam. 11.12 Ezodus 7.3 so Act. 4 28. 2 Chron. 32.21 Isa 10.5 the worst evills that have been in the Church God hath had an hand in it 2 Sam. 24.1 not as an Author but by accidental occasion he gives them up to take such courses if David be Idle God gives him up to Adultery if Pharoah vex Gods people God leaves him to hardnesse of heart if David commit Murther and Adultery he gives up his Son to fratricide and incest If Judas be covetous he gives him to betray his Master if they be his own Servants he doth it to cleanse them if wicked he doth it to punish them therefore let us fear that God that is not only able to cast both body and soul into Hell but also into sin which is worse than Hell by propounding â—uch temptations as may leave a man to run into desparate courses therefore give not way to any sin thinking to recover your selves but feare God will leave you to runne into worse 2 It may teach Gods people not to admire and be offended at it first if they see men of good esteem and profession fall off wonder not such were never of the Church 2 Tim. 2.17 18 19. Prov. 10.25 the righteous are as an everlasting foundation which God hath founded and every one of them hath this seal The Lord knows who are his and therefore be not discouraged when you see others whom you thought better of than of your selves fall for the foundation of God standeth sure 2ly let not other men be offended if they see some that were professors fall off into vile courses say not they are all of one Sect they are all of the same Spirit none better than other this is the course of them all say not so for God gives them up to these bâ—se courses to manifest it that they were not true Members of the Church God would have it thereby manifested that these spots of the face of the church are not spots of the Body of the church but spots in the Vizards of the church but God keeps his church unspotted and undefiled so that even Balaam could say How goodly are thy Tents O Jacob therefore if you see any in the church grow corrupt and defiled it implies they were never members of the church God hath nothing to doe with such therefore he turns them out that it may appear what they are if God at any time leave his people to any scandalous course that God casts shame on them which is very rare if he doe he
and fight and wrestle against our Spiritual enemies Sin Sathan and the World 3. Oyl cheareth the hearts and countenances of men so the Spirit is an oyl of gladnesse Isa 61.3 so that they are annoynted therewith are no more afraid of Hell or Sathan but walk on cheerfully before God so the graces of Gods Spirit Wisdom makes the face to shine Eccles 8.1 takes away Pride rough looks wanton looks and so smoothes and makes the countenance amiable such a soul is annoynted with the oyl of gladnesse 4. There was an use of Oyl to consecrate all Vessels no Consecration but Oyl was a part of it Exod. 33.23 whether to consecrate Vessels or Officers this use of oyl is in the Spirit of God from him it is that Gods Children are no longer for themselves or the world but consecrated to God and dedicated to him as Kings Priests and Prophets Act. 2.17 Rev. 1.6 so that that Oyntment which was poured on Christ above measure descends to every Member of his Church healing their Wounds softning and suppleing their souls chearing their hearts and countenances and consecrating them to bee Kings Priests and Prophets to God and therefore as Christ was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so every Member of Christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 11.26 that is one annoynted so that every childe of God hath in some measure a Kingly Priestly and Propheticall Office 1 Samuell 8.28 Kings were chosen to bee Judges and to fight the Lords Battels why so in some measure every Christian hath a power to judge 1 Cor. 2.15 and fight the Lords Battels such an Unction he hath that whatsoever case he is cald to he hath a spirit of judging and discerning what is good what bad so that he stands not at any mans judgement if it be of matters concerning Salvation God hath given him a regal spirit so Secondly he is able to fight the Lords Battels not against flesh and bloud for they are but typicall and shadowy battels but we fight against Principalities and Powers Ephes 6.12 to 18. and so their wars are farre above Princes Rev. 12.1 these are great Battels with Sathan and the World and our own corruptions 1 Pet. 2.11 so we should all fight the good fight 2 Tim. 4.8 2 As a Priest he performs the Priestly Office which stood partly in praying partly in teaching partly in sacrifycing so God hath given to every Christian a Spirit of Prayer an Teaching Rom. 8.15 Jer. 31 32 33. so also they offer up to God a sacrifice of a broken heart Psal 51.17 a sacrifice of praise a sacrifice of righteousness Psal 4.5 6. Rom. 12.1 2. nay sometimes the Lord gives them to sacrifice whole Towns and Cities unto God as Paul and Peter offered three thousand together he takes them from sin and brings them to God so that they bring in heaps upon heaps to God so that they are not poor Kings and Priests but truly if Christians knew their worth they would not be so discouraged and cast down in respect of the World 3 For Prophets it was their office to Preach and Pray but this was principall they had a speciall revelation of Gods secrets and this is verified of poor Christians he reveals his secrets to them Psal 25.14 Matth. 13.11 so tha◠many a poor Christian is able to discern more than his Minister Apollos wa◠an eloquent man and mighty in the Scripture yet he found Aquilla and Priscilla Tent-makers they were able to instruct him more perfectly Matth 11.25 26 27. the great mysteries of Election Vocation Justification which are hid from the world God reveals these to poor Fisher-men and to Babes and as it was a spirit of prophecy to interpret obscure mysteries so God many times helps poor Christians to see more clearly into Scripture than many great Scholars Rev. 3.18 they have received an Unction from the holy one that is Christ he is often called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 1.95 Psal 16.10 Dan. 9.24 he is the Holy one the Holy head of the Church and from him it is that we receive this Unction Holinesse is that whereby we give God his own due Holinesse is the fulfilling of the first Table righteousnesse of the Second now Christ is called the Holy one because he was set apart not only from all unclean but common uses and dedicated to the Lord. Two things make a thing holy a setting apart from unclean and common uses and dedicating to Spiritual and Holy uses so the Sabbath and the Sacraments are said to be Holy now Christ was properly called the Holy one for no Ordinance so separate from community as Christ nor so wholly dedicate to God as Christ was therefore we see how these little Babes should help themselves against Antichrist as there is an Antichrist so there is a Christ as they have a spirit of seducing so he is an Unction a Box of Oyntment which is able to confirm you and help you against all these Vse 1 Of trial to every Christian whether he be a true Christian or no for he is a Jew that that is one outwardly Rom. 2.27.28 we would think our selves deeply wronged if any should deny us to be Christians why what is a Christian one that is annoynted to be King Priest and Prophet dost not thou know the things that belong to thy peace or heavenly knowledge Dost thou finde that thou canst not warre against thy Spirituall enemies Dost thou finde that thou canst not pray or instruct others and as for judging thou sayest God forbid that I should meddle with other mens matters the secrets of God are not with thee why if it be thus with thee thou maist pretend Christianity but thou hast none in thee but on the contrary if thou knowest how to discern things that differ if thou knowest how to fight the Lords Battels if thou knowest how to pray and instruct others and bring in others if thou beest able to discern the mysteries of God to subdue Sathan the World and thine own heart if it be thus with thee thou art a Christian and thou hast that Unction that will never forsake thee if thou hast received no more then thou hast by thy Book or thy education thou wantest these infused gifts there is never a Christian but he now knows better what Sin is and what Grace is then he did before he is now able to see what he never saw before he knows the Wrath of Christ and the excellency of Gods favour why if thy graces come from this inward annoynting thou art a Christian such a one whose praise is of God and not of man Vse 2 Would you know where the Church is every company saith It is in me the Papists say it is in me and the Separists it is in me the Protestants say it is in neither of you but in me why where you have a Company endued with this holy Oyntment why there the Church is and he that departs from it is
that the Word falls into their hearts like good seed but on the contrary if any man consent not to wholesome words but makes questions and contention about them he knows nothing 1 Tim 6.3 4 5. because he hath an heart unprepared to receive it therefore contra he that is ready to receive it knows it such a one knows all things 3 In regard of their humility and meeknesse of spirit whereby they think they know nothing and more foolish than any Prov. 30.2 3. Agur saith I am more brutish than any man and have not the understanding of a man yet as foolish as he was and debased himselfe before his Schollars yet he exhorts them to fetch their knowledge from the high one therefore the Holy Ghost seeing such a deep self-denyall in him he ranks him with Solomon for his wisdome and puts his Proverbs among his 1 Cor. 8.2 such a man as thinks he knows any thing knows nothing as he ought to know therefore he that thinks he knows nothing as weak Christians do such a one knows all things which God sees meet for him and this sense of their own Ignorance makes them still thirst the more after Knowledge 2 For the Act ye know all things other men may know much yet knowing they do not know and understanding they do not understand Prov. 9.12 he that knows not for his own souls good is not wise Prov. 24.5 a wise man increaseth in knowledge the difference is 1 His knowledge is more clear one man sees a thing by Candle-light another by day-light but he sees most clearly that sees at noon-day so a Christian sees things not only by the dimme light of nature nor the day-light of the Word but by the bright clear light of the spirit that clearly manifests things 2 His knowledge is more certain he knows by his own experience the misery of sin the excellency of Grace he knows how Christ was formed in him he hath conceived him in his soul and so knows all the motions and operations of his spirit Gal. 4.19 3 It is more particular he can apply all he hears and reads to himselfe how farr this promise belongs to him he thinks the command belongs to him the threatnings to him the promises to him he thinks the Word was pend for him another man he reads and hears and never applies it to himself nunquid ego talis when he hears a Christian may be assured of his salvation am I so Christs death is not only sufficient but effectuall to them that beleeve but do I beleeve he hears that young men overcome the World but do I so aad overcome thus it is with a Christian another man rests in the Theory 4 Their knowledge is effectuall it makes them ready to obey the law is a light to my feet and a Lanthorne to my paths saith David it is not a light to the understanding only but it a light to my steps to my practice all the understanding they have is true knowledge if a man should walk in such a soil where he should certainly sinck in and be swallowed up would you think he knows the danger it is a sign he knew it not so we say if we meet with one of our acquaintance and he passeth by us without observing we say he would not know us 3 For the object all things that is all things pertaining to life and godliness 2 Pet. 1.3 for they do not know the motions of the Heavens the influences of the Stars the nature of the Creatures but they know all things belonging to life and godlinesse 1 They know all things necessary to Salvation no fundamental point but God reads it to them which is necessary to Salvation Joh. 17.3 2 They know all things that are expedient in their Callings and places to know and there is a manifold expediency 1 It is expedient some men in some Callings should know more than others as Ministers Jer. 3.15 Mal. 2.7 it is fit that they should know more than others and God hath promised their lips shall preserve knowledge so it is not enough for a Magistrate to know as a private Christian but he should know how to administer Judgment 1 King 3.9 12. as Salomon prayed for Wisdom so Husbands should know more than Wives 1 Pet. 3.17 so Parents than Children Ephes 6.4 2 There is an expedience and meetnesse in regard of the present condition of Gods people if God see that his Children he puft up with knowledge he is pleased to leave them in much ignorance but if he finds their hearts humble and prepared to hear he doth delight to poure out his Spirit on them Ps 25.9 as long as the Woman had an empty Vessel the Oyl run but when it was ful it ceased so as long as we come with empty hearts this Oyl runs upon them but as soon as they think they have enough and rest content their knowledge stands at a stay 3 There is expediency for the present practice in any businesse a man that hath present need of direction in some present businesse that must presently be done if men have humble hearts and look up to God why the Spirit is pleased to whisper into their hearts there is your way walk in it Isa 30.21 4 There is a further expedience for the present condition of the Church for sundry things are expedient in sundry Ages it had been an hindrance of many providences of God had they known the sinfulnesse of Poligamie in the first ages of the world so many Christians were ignorant of the Death and Resurrection of Christ but after the Ascension of Christ they had the clear knowledge thereof 2 Pet. 1.18 the dayes of the Old Testament were but as a dim light now it is more clear the Fathers of the Church of Old had little of the Revelation of Saint John and as the Church hath now need to know more than at other times so God reveals himselfe accordingly had those seven thousand in Israel which bowed not their knee to Baal been endued with the spirit of Elias certainly the Church had been dissipated had they spoken with the same spirit and power that he did they had been dissipated but they knew as much as God saw fit for their present condition and so what God sees meet for you to know as farre as you stand in need to know the spirit of Antichrist in thâ—se times so farre shall knowledge be revealed to you so that you may be preserved For the Reasons of the Point Reas 1. From the object of their Knowledge and in him all things needful 2 Cor. 2.2 in Christ they have enough Col. 2.9 10. therefore having got Christ will he not give you all other things needful since God hath given us Christ our head understands all things and the head will be sure to guide the foot when it hath need to go 2 From the excellency of their Teacher John 6.45 thy Children shall be 〈◊〉 〈◊〉 〈◊〉
of a Christian is the way of Truth and goodnesse but the wayes of the wicked are deceitfull and will certainly seduce us but a Christian hath fellowship with the Spirit of Truth Vse 2. It must therefore stir up men to labour to be partakers of this excellent Spirit this Spirit of truth the way of righteousnesse will not deceive us It may be many times by following the Spirit we run into dangerous wayes the way of truth is a straight narrow way but it is a safe way keep your way and it will keep you the Spirit of Christ will carry you on strongly Jer. 20 10. men thinke that Christians walk in dangerous wayes set like Christ on the top of a pinacle but we shall find that these wayes of truth will not fail us but lead us on to eternall happinesse therefore get this Spirit of Truth Vse 3. A ground of comfort to all them that have received this Spirit this Spirit will not deceive you if Gods Spirit were not in you you were of all men most miserable but we have a Spirit that will not fail us as Policarpus said These eighty six years have I served Christ and he never deceived me therefore now I will not leave him Doct. 6. The anoyntment of Gods Spirit teacheth us our perseverance in Christ i. e. doth assure us that we shall abide in him Rom. 8.16 17. The same Spirit beareth witnesse with our Spirits two Spirits bear witnesse Gods and ours and both co-witnesse our adoption our spirit that is our renewed regenerate Spirit for Gods Spirit would not joyn with our corrupt Spirit but with our renewed Spirit and this makes us become the Sons of God for there is a manifold difference between the fruits of the Spirit and the flesh but besides this renewed Spirit of ours Gods Spirit witnesseth the other indeed was the fruit and effect of Gods Spirit but Gods Spirit it selfe is some lively and comfortable witnesse which speaks more clearly and fully than the created graces of God in us if you would speak of an immediate work of the Spirit it doth it by such peace of Conscience and joy as passeth understanding Phil. 4.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it shall so guid your hearts this peace that Gods Spirit immediately poures into the heart is without understanding and the witnesse Gods Spirit gives to our spirits makes us that we never doubt more as formerly 2 It works in us joy unspeakable and full of glory 1 Pet. 1.8 there is such a witnesse as fills our hearts with glorious Consolation Rom. 14.17 and this fills our souls so that a man tasts of the first fruits of Heaven in his light we shall see light Psal 36.8 9. there are certain times when God sends this into our spirits and that is usually in the end of many Conflicts God abundantly recompenseth our work 3 Sometimes when we are preparing for some great triall then God sends some more special help of his Spirit as it was with our Saviour when he was to be tempted forty dayes immediately before he had a testimony from Heaven Thou art my beloved Son c. presently after he was led into the Wildernenesse to be tempted of the Devill Matth. 4. and as the Angels rejoyce at our conversion Luke 15.10 so when God hath any great Temptation for us he poures down more enlargement and comfort of the Spirit so when Christ was to be Crucified he was a little before gloriously Transfigured and when he came riding to Jerusalem exulting and rejoycing presently after he went to be Crucified Rom. 5.8 and often in the midst of tribulation so oft after Afflitions and Conflicts God comes to comfort us with happy enlargements 1 Pet. 4.14 not onely a spirit of grace but a spirit of glory as it did on Steven Acts 6. ult 1 John 3. ult hereby we know that we abide in Christ even by the Spirit 1 Cor. 2.9 10 11 12. Reas 1. From the names and titles given to the Spirit in Scripture three names all which witnesse this truth 1 It is called the Comforter Joh. 14.16 17. not so much comforting us in outward Crosses but specialy because he comforteth our hearts by assuring us we are Sons and Daughters of God and Heirs of life for else it were not above the world for the world can comfort us in temporall things but here is a comforter that far transcends the world 2 The Spirit is called the seal and earnest of our inheritance Ephes 1.13 14. Ephs 4.30 2. Cor. 1.21 now a seal hath a three-fold use 1 It hath an use to keepe secret or distinguish 2 Not only so but to confirme us in all Leases Bonds Covenants so the Spirit not only keeps us sure and distinguisheth us from all Hypocrites but seales us by confirming the happinesse of our estate present and future 3 It is a seal alluding to the seals of Princes wherein their person is pourtrayed so this Spirit is the very Character of Gods Image and fashions us after the Image of God and hereby he confirms and establisheth all the Promises to us 2 Cor. 1.20 and Ephes 6. the Article shews that not only the gift of the Spirit but the person of the Spirit witnesseth 3 He is called the earnest whereof three Uses 1 It bindes and asures a man 2 An earnest is part of the payment though small in regard of the whole so the Spirit of grace is part of the payment and shall remain with us till the full payment 3 Because it abides with us after the whole payment Vse May serve to comfort the hearts of all that have received the Unction of the Spirit they have an assurance of their state of Grace here and Glory hereafter Obj. How comes it to passe then that so many Christians are so troubled 1 There is a double Reason First Sometimes by imaginary causes when there is no such cause as 1 In case of desertion we think we have quenched and grieved the Spirit and therefore it hath left us but God doth not assure us that the Spirit in a full and glorious measure shall abide in us but some fruites of it shall alwayes remain 2 Sometimes outward Crosses and Afflictions make us doubt as David Psal 73. surely I have cleansed my heart in vain 3 Sometimes Melancholy may so distemer us that we will hardly be perswaded of that whereof we have no cause to doubt Secondly There are some real Causes as 1 If we live in any known sin that breaks the very bones Psal 51.8 deprives us of the vigour of the Spirit 2 The high prizing of earthly contentments when we exceedingly delight our selves in Husbands or Wives or Children which much benumbs and dims the light of the Spirit Matth. 13.44 45. when a man so prizes this Pearl he keeps it with him in comfort 3 The proud frame of our spirit hinders our peace we are all naturally of proud â—ofty spirits and if God see not in us an
in slippery places And then vers 22. he condems himselfe for his ignorance 2. This should teach the children of God not to misjudge of themselves in regard of their inward estates for some of them will be ready to doubt and say Surely I am not a child of God because I find much of pride in my heart and much rebellion and corruption in my spirit Surely if I were born of Christ I should be like him But what saith St. John here we are the Sons of God even now though there be much unbelief in our hearts and much weaknesse and many corruptions in us But how shall I know that I am the childe of God The answer is laid down in v. 3. Every man that hath this hope in himself purifieth himself as he is pure So that though he seeth much filthinesse in his spirit for the present yet he labours to purge himself from time to time and is ashamed of his hardness of heart and unbelief that he hath so long stood out with God and now he being sensible of his own misery and wretched estate which he lies under by nature he doth strive dayly to get out of it and therefore he labouring to purifie himself as Christ is pure he is the child of God But it doth not appeer what we shall be Doct. 3. That the future glorious estate of Gods children is for the present an hidden estate Col. 3.3 4. It is therefore said to be hidden because it is hidden with the veil of corruption temptation and affliction which do overshadow our future glorious estate A Christian many times hath many desertions in his spirit and hath many temptations from the world the devill and his flesh many corruptions in his nature as hypocrisie lukewarmnsse c. And many carriages which are unbeseeming the Gospel of Christ And therefore in regard of all these well may their present estate be said to be an hidden estate Reas 1. Is taken from the conveniency betwixt Christ the head and us his members Heb. 4.15 Though Christ was without sin yet he was counted a sinner yea a conjurer a friend of Publicans and sinners But as for Gods servants they are oft times overtaken with many grosse sins and God will have them to be overshadowed with much weaknesse that so the glory of his grace may be seen in their weaknesse and also that they might not be too much lifted up with the conceit of their own worth 2 Cor. 12.7 8. If God should have purged and cleansed us from all our sins then we should not have believed that our hearts were so desperately wicked as indeed they are and as we in processe of time do finde them to be in that we see God ever going along and taking pains from day to day to purge and cleanse our hearts As God did not make the whole fabrick of the world at once though it was not impossible to him being a God Almighty but in the space of six dayes So doth God deal with his children in creating in them a clean heart first he suffers their hearts to be as a rude and massie lump full of darknesse and then God sends his holy Spirit into their hearts and it doth illuminate them and drive away those black clouds of darknesse and ignorance and then breaths in the sweet air of his Spirit that a man may perceive the gracious providence of God leading him along in his Christian course Reas 2. Why God suffers his children to be veyled over with many infirmiâ—ies in this life is That so they might have a better tolleration to live in the world If God should suffer them to be perfectly holy in this world the men of the world would not suffer them long to live amongst them Deut. 7.22 As our eyes cannot endure to behold the light of the Sun so wicked men cannot endure to see the candle-light of grace in Gods children 3. That God might keep his people in exercise God will have the Canaanites to remain among the Israelites that so they may be stirred up to stand upon their guard and watch that so he may have their graces exercised Vse 1. To teach the children of God not to judge of their spirituall estate by outward appearance but to judge righteous judgement that is to judge as the thing in it selfe and not according to what befalls a man in his outward or inward estate for oft-times a wicked man meets with lesser temptatitions then many of Gods childrens and hence the proud Pharisee judged his estate to be better then the poor Publicans Luke 18.8 to 11. But God judgeth not according to the outward appearance but he judgeth the heart Luke 16.15 16. What though there be a lust of pride or arrogancy in the best of Gods children what though the Canaanites be powerfull within him and he hath much adoe to get from amongst them so that he begins to think he hath cleansed his heart in vain yet if he do but endeavour to keep himselfe pure and unspotted of the world to purge himselfe as Christ is pure he shall at length come to a blessed and happy estate in the heavens Vse 2. Of consolation to all Gods children What though our future condition be hid yet it is safe enough for it is laid up with Christ in the heavens If in this life onely we had hope in Christ then we are of all men most miserable If the Christian should have no more joy and happinesse then he hath in this life then the vilest wretch in the world should be more happy then he But our happinesse doth not depend on our present condition Vse 3. This should teach the children of God to sit down contented with their present estate though a hidden condition What though they do not enjoy so much pleasures riches honors and esteem as many men of the world do Let them be content it will appear what they shall be They shall be Kings and Princes and therefore it must be their daily care and labour to be fitting and preparing themselves for that Kingdome to be purging themselves as Christ is pure Doct. 4. That when Christ shall appear in glory then shall our glorious estate appear with him Col 3.4 This our glorious estate which consists in our likenesse to Christ doth appear 1. In our bodies 2. Our souls 3. Our outward estates For in all those Christ shall be glorious so shall we see him as we are capable 1 Cor. 13.12 1. For our likenesse to Christ in our Body The Apostle saith the body is sown in corruption and is raised again in incorruption Our bodies while we live in this world are subject to many sicknesses diseases agues c. But in the life to come there shall be no noyse of corruption heard of our bodies shall then be so hardened and strengthened as that they shall be no way capable of corruption or change yea the bodies of wicked men shall be so hardened that they
not of God Of whom then John 8.41 of the Devill To be of the Devill is to be of him as a Father to be begotten of him So Elimas when he would have kept the Deputy from the faith Reas 1. From the imitation of the Devill which those exercise and put forth in such works When a man is freely carried into evill he imitates Satan and so is his childe Gen. 4.20 So they were called Fathers who were first in any act of all them that imitate them 2. By spiritual propagation begotten of his seed those are called the seed of Satan There is a seed of Satan which stirrs them up to this imitation Gen. 3.15 The seed of Satan expresseth it self in obstinacy and efficacy in sin When a man is willing to take pains in sin John 8.44 Ye are of yur father the devill How will that appear his work ye will doe So the Devill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 takes pains and is industrious in sin Elimas sought to pervert the Deputy who attended to the Word Vse 1. Of triall Here we may see of what parentage we are of We may see whether we be so ill as to be born of Satan Let us examine our selves What is our businesse in this world if it be to follow the lust of our owne hearts to regard our profits and pleasure and we delight in sin and what crosseth us we maligne and are at enmity with it The Scripture doth not call a man the child of the Devill when he is but meerly naturall deprived of grace and prone to sin men are then called the children of the devill when as they are in the bosome of the Church and see the way they should walk in and that their estate is not good and yet are resolved to do evill to take pains in it and if any crosse them they will be at enmity with them there will be private grudges between many but when it is for righteousnesse sake then they are of the seed of Satan Now such men as are the children of the devill may possibly become better 2 Tim. 2. two last verses They may be delivered out of the snares of Satan But this God never doth but with such conflicts as it may be seen there hath been strife between Micael and his Angels and the Devill and his angels Take a man meerly naturall and it is an easie matter to bring him home Jude vers 22 23. shews that when we are meerly naturall tendernesse of compassion prevails much There is lesse opposition against grace then when the Devill is come into the heart and joyns with sin The Devill cast a thought into Judas heart to betray Christ John 13.2 he did not presenly consent to it but â—after he had eaten the sop Satan entred into him verse 27. The Deill had possession of him before setting his heart in a course of covetousnesse but now he had a farther possession of him now he resolves to betray Christ and now he spies a time to bring it about The Devill findes us flesh and blood at the first then he tempts us to sin if we begin to run to him then he enters and sets us in that way When a new temptations comes and we consider whether we shall do it or no when we break off we are the better and get strength against sin But if we yeeld and commit sin willingly then we are the children of the Devill Take we heed of pleasing our selves in any sinfull estate If we have committed sin willingly and the Devil come with full sail into our souls if we now lye down in peace we shall be the children of Satan This is to give our souls and hearts to the Devill 1 Sam. 15.15 16. Sin of rebellion is not of ignorance but through depravation of will when out of resolution a man will sin against God he will make bold with God this is a sin of witchcraft As in a sin of witchcraft a man or woman give their souls to the devill so when a man commits sin willingly he gives his foul to the Devill You would think it a strange thing to be called a Witch therefore rest not in this condition How shall we get out of it 1. Henceforth resolve that through the strength of Gods grace you wil never commit any sin again Listen more diligently to the Word of GOd give up your heart to God and his word 2 Cor. 8.5 Lay open all your rebellion confessing your sins and rebellions to God tell him of those passages of your lives wherein you have rebelled against him 1 John 2.9 Vse 2. To magnifie the freenesse of Gods grace that hath delivered you out of darknesse into light from Satan to God when you have sinned against knowledge and conscience Doct. The devill keeps a constant and continuall course of sinning from the beginning to this day The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies an accuser yet that is not his onely word for he is sometimes called Satan an adversary this is one of his ordinary works to accuse the brethren Sometimes he doth accuse God to us as he did God to Adam He accuseth God to the conscience of a poor sinner that God hath cast him off for ever 2. Sometimes he doth accuse us to God as he did Job 1.9 10. Doth Job fear God for nought 3. He accuseth them to those that are in stead of God as to the Magistrates and he accuseth them to other men he puts slanderous speeches in the mouthes of others without any ground or cause How is he said to sin from the beginning It implyeth that he transgresseth the law and that by a constant act he sins daily and provokes others to sin that hath been his constant course from the beginning from the beginning is not meant from his first creation for it is evident that he stood till the sixt day else God would not have said Omnia valde bona There are five things wherein Satan hath sinned from the beginning wherein he transcends all sinners besides 1. He was the eldest sinner the first in sin 2. He is the most industrious painfull sinner he comes from compassing the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. He is the Father of sin John 8.44 If a man can utter any vain word any sinfull practice it 's from the devill because generally he doth so watch over the wayes of men and he is casting in blasphemous thoughts against God and envious thoughts against our Brother 4. Every sin he hath committed hath been a sin against the Holy Ghost For to that sin is required illumination and malice of heart 5. He transcends others in the perpetuity and constancy of sinning He is called an unclean spirit 2 Cor. 1.1 when he lyes he speaks of his owne accord John 8.44 If at any time he speak true it is by the over-ruling hand of God 1 Sam. 28.19 Reas As is the tree so is the fruit Mat. 7.18 Vse It shews us that Satan
Word of God Zech. 7.13 Prov. 28.9 Reas 1. From a rule of equity which God useth in dispensing himselfe Mat. 7.2 As we dispense our selves to him so doth God himselfe to us This it a generall rule of Gods walking towards men With what measure we mete God will measure to us again If we let no Word of God fall to the ground but our conscience stand in awe of it and our hearts cleave to it God will let none of our prayers fall to the ground 2. From the unity of the Spirit that doth help us to keep the commandements God makes account we keep the commandements when there is none but our judgements approve Ezek. 36.26 27. Rom. 8.15 The Spirit helps us to pray and it asks things according to the will of God and he knows the meaning of the Spirit As who should say He that prayes not in the Spirit is a Barbarian unto God 3. From the love and respect God bears to them that keep his commandements It is the way to become Gods Favourite John 14.21 23. Vse 1. It shews us the cause of the fruitlesnesse of our prayers at any time God hears not us because we hear not him If our prayer fall to the ground then surely Gods Word hath faln to the ground A good prayer and a bad life can never meet James 2.20 If we live in awlesse respect to Gods commandements he hears not our prayers 2. Encouragement to the obedience of Gods commandements What comfort would a man have more then to have his wish If God give thee an heart to keep all his commandements thou mayst assure thy heart that all thy petitions are granted 3. A ground of comfort to every such soule as makes conscience of his wayes If thou walkest with a care to fulfill Gods will he will fulfill thine Such as give themselves to walk as Christ hath walked may have this comfort John 11.32 Psal 119.5 6. Such petitions as are long delayed and seem to be most strongly denyed are fulfilled Dan. 10.3 10 11 12. Daniels prayers were heard the first day but not then answered A petition is granted in Heaven and a course taken for the accomplishment of it but yet there must be a time to bring it about Deut. 5.25 26. Though God delay our prayers yet even then he grants them Prov. 21.10 Jer. 17.10 God regards the hearts of his people and their movings Moses desired onely to see the good Land God bid him go up to the hill and so strengthened his sight to see it he should not go over because the people should see Gods displeasure against him We have an end alwayes in our prayers and we prescribe means to God he many times denies the means in displeasure but gives the end 2 Cor. 12.7 8. So it was in Paul God would not remove the messenger of Satan but he did that by it which he would have done the free passage of the spirit in his heart Heb. 5.7 A Christian prays for the light of his countenance God hears not Why dost thou desire it to strengthen thy faith He will doe it by the word of promise We pray that God would mortifie some corruption Why doe we desire it that grace may have free passage in our hearts God will by such lusts mortifie a greater that is pride of heart and God works such a loathing in thy heart and bitternesse in regard of sin that we might mortifie them The second benefit is the acceptance of all our prayers in the presence of God amplified by an argument taken from the practice of such men whose hearts doe not condemn them before God they keep his commandements and doe that which is pleasing in his sight set forth in a Syllogisme Whoso keeps Gods commandements those whatsoever they ask they receive of God But those whose hearts condemn them not keep Gods commandements Doct. That such as keep Gods commandements they keep a good conscience and Gods favour together They have peace at home and in heaven First They have peace at home in their own conscience Heb. 13.18 We have a good conscience in all things desiring to live honestly that is to keep Gods commandements Secondly As they keep a good conscience on earth so they keep favour in heaven 1 Kings 15.5 Thus it s said of David that he did that which was good in the sight of the Lord he had a care to keep Gods commandements Thus did Asa 2 Chron. 14.2 Hezekiah Ib. 29.2 So did Josiah 2 Kings 23.25 and 2 Chron. 34.2 What is it to keep Gods commandements Ans It is not barely to keep them in our minds and memory but First to keep them as one would keep his high-way A traveller so soon as he is out of his way and sees it he blames himselfe for it and hastens to get into it again Secondly as a man would keep his jewells Prov. 6.20 21. Thirdly to keep it as the apple of our eye Prov. 7.1 2 3. If the least more fall into our eye we never leave till we get it out so we must make scruple of the least sins Fourthly we must keep the commandements as we would keep our life Now Skin for skin and all that a man hath will he give for his life So we should lose our lives and all we have for Gods commandements Reas From the suitablenesse of the will or commandements of God and the conscience of a Christian You please a man when you doe that which is according to his will and so look what is good in Gods sight that is according to Gods commandements The commandements of God are a lively image of his will God is a God of pure eyes Hab. 1.13 he hateth wickednesse Psal 5.4 Any thing that is evill is displeasing in Gods sight When Vriah was slain and David took his Wife into his house it is said that thing displeased the Lord 2 Sam. 12.27 But the will of God is our sanctification 1 Thes 4.3 A man is said to be made after Gods own Image when he is righteous and holy The Apostle exhorts us to put on the next man which after God is created in righteousnesse and true holinesse Eph. 4.24 Holinesse is the sum of the commandements of the first Table Righteousnesse of the second Vse 1. Hence we may have a tryall of our conscience whether it be good or no for upon the goodnesse of our conscience depends the peace of this world and another Heb. 13.18 Examine your selves Doe you keep Gods commandements as a man would keep his way the apple of his eye his life and soul or his Jewells Else you doe not keep a good conscience There are four sorts of consciences First A conscience that is quiet yet not good As when the strong man keeps the house all that he pâ—ssesseth is in peace Luke 11.21 Secondly There is a conscience which is good but yet not quiet Such was Davids Psal 31.22 when he said in his hast he was utterly cast
means here and though no man is perfect in all degrees yet he is more and more perfecting he is on the growing hand Ephes 4.15 16. As no member can grow in the body except it be knit to the body by joynts and sinews so Col. 3.14 in the body of Christ love is the bond that knits us together to God and our brethren 1 Cor. 18. and 13.1 2 3. 4 A thing is perfect when it is expert thus Ezra 7.8 so is a mans love to God perfect to any good office a loving Christian is a perfect Christian you cannot set him to any good duty but he is perfect to it love oyls the wheels of his affections and sets him on that which is helpful to his brethren and hence it is that when our Saviour would set Peter on to feed his lambs he would lead him on to this work by propounding this question whether he loved him or no John 21.15 16 17. he pressed upon him this love every time he asked him his love required him to feed his lambs 2 Cor. 4.15 The love of Christs constraineth Paul to be ready for doing and suffering A man that goes about a businesse with ill will he always bungles it 5 A thing is then perfect when it is durable so is it with a mans love it is durable if it be nourished with love to our brethren if it make a man ready to be doing good offices to his brethren this will make it not onely grow and continue but also to abound for ever Ephes 2.4 5 6 7. If love continue not the Church will not continue that is the whole body of Christians the body of faithful Ministers and people the Church will be removing if love begin to remove Vse 1. A signe of the truth of our love we must have as great a care of the truth of our love to our brethren as of faith and repentance from dead works How shall we know our love is perfect to God How stands your love to the brethren If your love be closed up from your brethren then your love is very unsound or very sick so much love so much life and so much failing in your spiritual love so much failing in your spiritual life Gal. 5.6 Faith works by love and that avails much with God we must receive the Sacrament oft that we may be strong in love according as our love works so works our faith 2 It exhorts us all to the love one another for by this means God dwels in us and his love is perfected in our hearts As you desire therefore that your love to God may be found entire and thriving in your soules give your selves to the unfaigned love one of another edifie one another in love 3 Comfort to such a man as knows he is of a loving heart his love to God is perfect you may know your love to God is perfect if your love be sound to your brethren 1 JOHN 4.13 Hereby we know that we dwell in him and he in us because he hath given us of his Spirit THey that love their Brethren they have a two-fold benefit they have Gods Spirit dwelling in them and they know it Doct. That such as love one another to them God hath given of his Spirit What is meant by this that God hath given us of his Spirit 1 It implies that God hath given us that spirit of grace that accompanies salvation this branch of that spirit that dwelleth in God Numb 11.25 Moses spirit was not diminished though God did communicate it to the seventy Elders God did cause it to be inlarged in them that were in the place of Magistracy with him so who so loves dwels in God and the same spirit of love do they communicate to their brethren so that they walke by the same rule and aim at the same end The fruit of the Spirit is love Gal. 5.27 But the works of the flesh are adultery c. They that walk in love have received of the Spirit they have received of the Spirit of the holy Ghost for the Spirit lusts against envy Judg. 9.22 23. Vse 1. It teacheth us there is no love to be found towards our brethren but amongst spiritual men for if we love one another there is a Spirit of God in us where the Spirit is not there is no love Love is not a fruit that grows upon thorns or on such a stock as nature brings forth the old Olive Object But many of Gods servants bring forth sowr fruit which will neither benefit themselves nor others therefore how is it said that Gods Spirit is in them Answ They have sowr Oyl distilling from the old stock for there are many branches in us that suck sowrnesse from the old stock though there be a spirit of love in Gods children yet many times it doth not run forth But when you see Christian love expressing it self it springs not from nature but the Spirit of God 2 A ground of much comfort to any soul that doth finde his spirit suppled with any compassion If you can finde your spirits mourning for the evill case of your brother it is a signe that Gods Spirit is in you 3 Labour we to preserve our hearts in brotherly love for love is a fruit of the Spirit of God so much as a mans heart runs sowr and hard so much doth he damp the lively Spirit of God which the Lord hath shed abroad in his heart therefore as we desire that God would for ever keep us in a good estate and that his Spirit should not be grieved by us we must keep this Spirit of love that is the Comforter when we grieve the Spirit of God we shall have grief enough If the Spirit of comfort that is in us be uncomfortable how great is that dis-comfort Doct. That such to whom God hath given of his Spirit of love they maintain mutual entire and constant fellowship with God and they know it God dwels in us which is more then to have God to dwell with us if God did but dwell with us it would argue much happinesse but this is more for God to dwell in us We are not onely near one another and branches one of another but one body with another he abides in us as the head we in him as the members Quest What is this We know it Answ This act of knowledge is more then an act of faith men may believe more to be true then they know Heb. 11.3 By faith we understand the world was made faith understands a thing to be done and so we may be perswaded of the truth of a thing Something we know by reason which by sence we cannot know if it be not evident by sence and reason we cannot know it the meaning is we have evident sence and evident reason for it Reason 1. Is taken from the evidence of sence when God hath shed abroad into our hearts a spirit of love we shall see and feel the favour
when other mens hearts shall quail and tremble for fear and shake like the leafs of a tree Isa 7.2 then a loving Christian may lift up his head with joy because then he knows his love shall be consummate and when others are ashamed of their riches learning and honors he is not ashamed of his love a loving Christian is safe and bold both in life and death look at all the straights of a Christian if they be upon any ground it s for want of love he that neglects this duty of love God and his conscience will take him by the throat and exact the due debt because he walked with a private spirit in the publique world whereas if we doe but walk in a spirit of love and helpfulnesse to our brethren and learn to walk with a publique spirit neglecting private respects the Devill and thy conscience shall find nothing to accuse thee of but thou shalt meet death and judgement in the face without fear or shame 1 JOHN 4.18 There is no fear in love but perfect love casteth out fear because fear hath torment he that feareth is not made perfect in love VErse 17. he â—roved that such as love one another may have boldnesse in the day of judgement this he proved 1. From the likenesse to God v. 17. 2. He proves it from the contrariety that is betwixt fear and love There is no fear in love which he proves by an effect of love perfect love casteth out fear and therefore perfect love and fear cannot stand together this he proves by a double argument 〈◊〉 fear 1. Fear hath â—â—â—ments therefore love a peaceable grace casts out fear 2. Because he that feareth is not perfect in love therefore he that is perfect in love fears not In this 18. verse 1. Observe the estate of a soul troubled with fear and that is a state of torment 2. The unsound and uncomfortable condition of such a soul he is not perfect in love 3. The remedy of this estate perfect love casts out fear 4. The exemption of perfect love from all fear or the comfortable condition of a soul so healed by love There is no fear in love Doct. A fearfull conscience lies in torment Fear hath torment and he speaks of the fear of death but specially of judgement where that fear is there is torment the word translated torment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is elsewhere so translated Mat. 25. ult The torment here spoken of is such a kinde of torments as hell is not for measure but for kind For the handling of this we may see what the Scripture speaks of this torment in the severall descriptions and metaphors First This torment is sometimes called pricking of conscience Acts 2.37 they were pricked at their hearts with fear and shame for sin though but a little before they scoft at the Apostle v. 13. yet now they were struck with such torments as they knew not what to doe Secondly It s called a wounding of the spirit Prov. 18.14 which wounding is a larger gash then pricking and so implyes more anguish fear and shame Thirdly It is compared to the sting of a Scorpion Rev. 9.5 the Jesuites doe so sting men with torments of hell and horrour of conscience and God gave them not power to heal themselves again hence they thought every thing little enough to satisfie their conscience and so they suck out their estates in building Hospitalls and bestowing on their Cloysters Fourthly The wrath of God in the soul is compared to venomed arrows Job 6.4 Fifthly This torment is called the rending of the heart Joel 2.13 Rend your hearts and not your garments the heart and thoughts are so rent and distracted that one thing will not hang by another David calls this melting of spirit Psal 119.28 as if the heart were like wax and Gods wrath like burning fire therefore a man in this case is in a bitter estate Job 13.26 Thou writest bitter things against me Isa 38.15 I shall goe mourning in the bitternesse of my soul for this the soul is troubled Psal 77. and sorely vexed Psal 6.3 Why doth a soul lying in fear lye in torment Reas 1. Consider this fear in the effects of it this fear sometimes brings men into trembling of body so that all the spirits flie inward 2. If it continue it leads oft times to inward Consumptions of body or burning Agues Hab. 3.16 Psal 30.4 5. 3. Sometimes it causeth terrible dreams which doe amaze and affright us Job 13.14 4. It causeth wearinesse of life so that a soule long exercised with this kind of fear cryes out in bitternesse and heartily wisheth for death Job 7.15 My soul chooseth strangling rather then life if he might have his choyce he would rather choose strangling then life there are worse effects then those proceeding from this fear when Satan sets on withall against us 1. Sometimes Satan so follows us with fears and horrours that though a man be oâ— a large measure of patience yet he is able to bear no longer but breaks out in impatience Cursed be the day that ever I was born Job 3.1 2 3. and this is a sinfull effect 2. It breeds in some a flying from the presence of 〈◊〉 that they dare not read or pray they are afraid the earth should swallow 〈◊〉 up and God suddenly consume them so Cain when he was pursued witâ—â—orror of conscience he fled from the presence of God from Adams family from the Church 3. This fear sometimes brings destruction when the soule is so wearied with sence of horrours with cares and watchings that the brain growes frenzy so that you can be able to doe them no good till God puts in his help Psal 88.15 16. This was Hemans case through the terrours of God he was distracted yet when God healed his spirit he grows one of the wisest men upon the earth except Solomon 4. Sometimes upon this fear follows despaire the soul is perswaded it shall never see the light of Gods countenance again but that its utterly cast off Psal 3.6 7. Psal 77. but this was but for a time but sometimes this despair is finall as Judas his was 5. From hence followes sometimes selfe-murther as in Judas Mat. 27. Reas 2. From the properties of this fear its incomprehensible when Job would expresse it he could not tell how to set it forth but O that my afflictions were laid in the ballance Job 6.2 3. Lam. 1.12 13. Is there any sorrow like my sorrow 2. It s insupportable A wounded spirit who can bear Prov. 18.14 the stoutest heart is not able to stand under it 3. It s immoveable nothing in the world is able to remove it no balm can cure the conscience but the bloud of Christ Reas 3. From the causes of this fear which are two 1. The sence of Gods wrath here and the expectation of greater hereafter Psal 90.11 Who knows the power of thy wrath 2. A terrible expectation of violent fire to consume
fear him but it casts out all tormenting fear it casts out the fear of the day of judgement and so consequently of Gods wrath 2 Thes 3.5 He prays that the Lord would direct their hearts into the love of God Why what is the fruit of that And into the patient waiting for of Christ when a mans heart is once directed to the love of God he is prepared to wait for the coming of Jesus Christ Jude vers 21. Keep your selves in the love of God looking for the mercy of the Lord Jesus Christ unto eternall life So much love as you keep in your hearts towards God so much expectation you keep in your hearts against the day of his appearing the like may be said of keeping our hearts in love to our brethren Jam. 2.13 Mercy rejoyceth against judgement Reas 1. From the proper nature and effect of love Love thinks no evill 1 Cor. 13.5 This is the work of love in the heart it bows the heart to take all in good part that God doth against it so that though we find much disquiet and anguish and torment yet love makes the soul take all in good part so that it thinks no evill of God For particulars 1 The soul thinks thus though I feel much smart and anguish yet I cannot but think it well that God should apply such corasives to my wrankled festered wounds 2 The soul takes it well that God shews him all the danger before times of sicknesse or death that he shews him this out of Hell and awakes him before he comes there it 's a great mercy that I have yet time of mercy that Hell hath not swallowed me up but that he hath given me so fair a warning to prevent it 3 A loving soule takes Gods dealing in this kind in very good part as being a notable preservative against many sinful distempers he should have fallen into by these anguishes he drives me from the world and putting off GOD for after-times this makes us seek God speedily there is no man when grace knocks at his heart that quite rejects the motion but defers it but these tormenting fears are like hooks in a fishes belly they draw us to God presently 4 The soule takes it in good part in that by these fears of conscience he is brought better to attend on Sermons to be conversant in the Scripture more to like good company better This though it quite casts not out tormenting feare yet it makes all to be taken in good part for that the soule hereby grows more meek and lowly and by this means he begins to find rest to his soule When a man begins to take Christs yoke and beare it patiently and learn of him to be meek and lowly he finds rest to his soul then he is not in torment 2 Effect of true hearted love it stirres up a man to seek him whom I â— soul loveth and the very seeking prepares the heart to rest for such a soule when he hath found Christ will not let him go till he be possessed of his love Cant. 3.4 Whereas the soul that wants love runs away from God as Adam and Cain Saul fled from God in their distresse but love is in the midst of all these tormenting feares gathers up the soul that it runs not to musick nor mirth or any evill means to quiet it but provokes the heart to seek God by all good means and so casts out fear 3 Love of God makes us afraid of all sin and conscionable to obey in all things All that love God hate sin love maketh us hate sin and affects us with a desire to keep Gods Commandements and to be doing good John 14.23 Now both these lead to tranquility Psalm 79.10 11. There is a double ground of comfort to those that begin to hate evill out of love to God First The Lord preserveth such a soul Secondly Light is sown for such which in time will sprout up to manifest comfort therefore Psalm 79.12 he saith Rejoyce in the Lord ye righteous Love likewise provokes us to be fruitful in goodnesse and if we be so Christ promiseth that he will manifest his favour and familiarity to such John 14.23 Reas From the object of love which is alwayes some good and if the soule love good God will be good to it Psal 79.1 Truly God is good to Israel In the midst of many fears and doubts and griefs in the midst of all like the Sunne through a cloud he breaks out yet God is good to Israel Now when a man in the midst of evill can looke at God as good this makes way to quiet all as he expresseth vers 24 25.28 29. When the heart conceives of God as good it scatters all doubts und fears wherewith the soule is possest that though his heart and flesh faile yet God is his portion for ever Vse 1. Of direction to them that have to deale with troubled spirits where they may apply comfort a man comes and complains bitterly of the burthen of his soule Why as yet there is no sure ground of applying of comfort but when you can discern any fruit of love in their expressions if you finde them taking all in good part and blessing God that by this meanes he is pleased to break them off from their owne sinful wayes and draw them closer to himself then you may safely apply comfort but otherwise if you see men murmuring against Gods hand why truly that feare hath torment and that soul is not sound-hearted This is true love to love God when he is angry and to take it in good part that God should deal frowardly and crabbedly with a froward and â—â—ooked heart Vse 2. For them that find their hearts overwhelmed with fears doubts and yet are unwilling to come to his frame of spirit that think they have not lived so badly as some have done convince them they have deserved more then this that so they may take all in good part 〈◊〉 then if they be possest of Gods love in this and apprehend â—â— there is way 〈◊〉 â—â—mfort and peace Vse 3. For you that finde disturbance and anguish of soule it may be a ground of consolation and direction to you 〈…〉 heart pricked with the torment of sin consider how thou findest thy 〈…〉 to God doth thy soul say to God in 〈◊〉 deepest anguishes as 〈…〉 Thyâ— art just in all that is come upon us thou hast done righteously but we have done foolishly Dost thou take it in good part and blesse God that in very faitfulnesse to thy soul he hath afflicted thee If thou 〈…〉 thy self to God and puttest thy mouth in the dust willing to be turned any way so that he will set thee in a good way Why then there is a spirit of love in thee which in time will cast out all fear there are now 〈◊〉 of light and joy sown which ere long will sprout forth to thy endlesse comfort Vse 4. May teach them
whose consciences are tormented what course to take for comfort 1 Look at Gods good providence to thee in trying thee and proving thee that he may do thee good in the latter end 2 As you have cause to take all in good part so learn to seek him carefully Again take heed of sin and be doing what good you may strive to be more fruitful in good services to God and offices of love to your brethren and certainly this unfeigned love will lead to peace Vse 5. Hence see the estrangement of wicked men from the wayes of peace Rom. 3.17 The way of peace they have not known 1 They cannot think that torment and fear should be the way of peace if they see a man in this case 2 They would put off such fears with 〈◊〉 company but if they see such a man seeking God earnestly praying and hearing the World carefully they cannot think this is the way of peace will you blesse God and dye when he is ready to swallow you up The way of peace they have not known salvation is far from them Psal 118.155 Vers 18. There is no fear in love c. We come to the fourth thing the exemption of perfect love from all fear Doct. 4. An heart possest with the love of God is dispossest of feare of evill from God He speaks of the fear of death and judgment so much love as is in our hearts so much freedome and boldnesse against the day of judgement a loving heart feares not wrath nor jugement nor hell Psal 23.4 When once I look at God as my Shepheard and love him and follow him Why then though I walke through the vale of the shadow of death I will feare none evill though I walk in neer danger of death for if the shadow follow me the body is not farre off yet I will fear no evill Psal 49 4 5. David makes open proclamation to all men to hear and hearken there is the solemnity of the audience the matter is It 's a parable and dark mystery and yet a word of wisdome and understanding Why what is this parable that all the world should take notice of Why this is it Wherefore should I be afraid when the iniquity of my heels do compasse me about that is the iniquity of my foot-steps the tripping of my steps or the iniquity of my heels that is the fears and dangers that follow him at the heels yet wherefore should I feare An heart possest with the love of God is dispossest of fear of evill from God Psal 3.6 I will not be afraid of ten thousand of people that shall compasse me about Why what makes him so confident Because the Lord is my shield and lifter up of my head vers 3. So that we see that a Christian possest of the love of God stands not in the feare of judgement or hell nay more not of his sinfull failings Psal 49.5 Reas 1. From the nature of fear and the 〈◊〉 oval of it fear is a troblesome affection in the expectation o◠〈◊〉 evill Now 〈◊〉 the removal of feare two things must be done 1 There must 〈◊〉 evill towards him 2 He must 〈…〉 this Now to him that feareth God no evill is towards such a one Psal 〈…〉 There shall no evill befal thee Now to whom is this promise made 〈…〉 Because he hath set his love upon me therefore I will deliver him I will set him on high far above all dangers and evils indeed sicknesses may befall him and 〈…〉 and imprisonments but what ever befals under the nature of evill that shall not come nigh him As no evill is towards him 〈◊〉 â—e must know this that no evill shall befal him Now a Christian that loves God he knows that no evill shall befal him Psal 56.3.9 What time I am afraid I will trust on thee When I cry unto thee thou shalt cause mine enemies to 〈◊〉 their backs this I know for God is for me So that a Christian not onely finds security from danger but knowledge of it too Nay further the childe of God is so farre from fearing any evill to come nigh him that he knows all those things that are counted evill shall turn to his advantage Rom. 8 28. So Phil â— 1â— where he tels you what wrong false Apostles did him on purpose to adde afflictions to his bonds Well saith he I know this shall turn to my salvation through your prayers upon a double ground he comforts himself against all their malignities 1 He knows the more they afflict him the more will the Church pray for him 2 That the more he is tempted the more will God supply by his Spirit Quest How do they know that no evill shall befal them Answ 1. From the love of God shed abroad in their hearts Rom. 5.1 to 6. 2 From the presence of God for him in his worst times And if God be for him who can be against him Rom. 8.31 3 From the interest he hath in the blood of Christ which hath cleansed him from all his sins so that he doth know that God will follow him as a deliverer from his sins so that the soule though burthened with many sins yet fears not Psal 44.5 4 From a knowledge he hath of all the promises as belonging to him which are a stay and support to his soul Psal 56.3 4 10 11. Psal 84.11 he knows God will be a Sun and a shield to him 5 From the knowledge that he hath from the integrity of his conscience which is as a brazen wall against all evils 2 Cor. 1.12 For our rejoycing is this the testimony of our conscience 6 The prayers both of his own soule and other Christians are for him so that through them he is confident no evill shall befal him Psal 56.9 Phil. 1.19 7 He is imboldned against dangers from the supportance of Gods Spirit in his worst times Phil. 1.19 Psal 5. So Psal 46. God is a present help in the time of trouble when trouble is near at hand yet God is nearer as it was sometimes with Elisha he saw the Mountain full of Chariots and Horse-men 2 King 6.17 Though there were not such a multitude constantly about him yet when an Army of the enemies come an Army of Angels come as soon It hath been an ancient opinion that every true Christian hath a particular Angel to deliver him why this is certain when dangers come there never want Angels without nor Gods Spirit within nor the prayers of his servants for us and therefore we have no cause to fear Vse 1. This is a notable ground upon which that heavenly truth is built of the perseverance of Saints and a bulwark against Apostasie if a loving heart be without fear of the day of judgement he is without fear of falling away Obj. True as long as he keeps perfect to his love but may he not fall off from his love and so from his good estate Answ The Apostle â—ith there is no
God be true and every man a lyar Rom. 3.15 Jer. 9.2 3 4 5. 2. Hence learn that all that believe this divine testimony of the Son ought to be compounded into unity it was the last solemn Prayer that Christ put up for the Church that they all might be one with him as he was one with the Father John 17.8 9 20 21. where he useth this as a motive to God to bring on all believers to unity because he was one with the Father and the Father with him and therefore he prayes that they be one that hereby the world might believe that God had sent him as if dissensions among brethren would bear witnesse to the world that God did not send his Son to be our Saviour so that by these dissensions as much as in them lies they make the promises of God of none effect 2. They annihilate all the testimony that the three Persons give to Christ this unity is that mark whereby all the world shall know them to be Christs Disciples and it is the main duty Paul calls for Ephes 4.3 6. from this ground because there is but one God and one Christ and one faith Acts 4.31 32. And indeed all the dissensions of the world have sprung from this ground that they doe not all worship one God or believe not that God is but one For what makes a man to fall out with his brother but either his profit or pleasure or credit is conceived to be hindered and is not this because I make my profit or my credit my God and so I had rather lose God and fellowship with his Saints then lose any gain and pleasure and so I am a lover of pleasure more then of God Now the Apostle made account if we professe but one God the unity of God should be more powerfull to make us one then any thing in the world should be to make us two so much dissension so much atheism If we suffer the world to be more mighty to make difference then God to make unity we make God our Idoll 1 JOHN 5.8 And there are three thus bear witnesse in earth the Spirit and the water and the bloud and these three agree in one IN these words is described the testimony given on earth to the Divinity and Sonship of Christ Wherein 1. Their number Three 2. Their names the Spirit the Water and the Bloud 3. Their consent and these three agree in one Doct. The Spirit the Water and the Bloud are three principal witnesses on earth that bear witnesse to the Sonship of Christ The three principall witnesses for he doth compare them to the three witnesses in Heaven Quest What these three witnesses be Answ The Spirit partly breathing in the Scripture partly in the conscience of men First The Spirit breathing in the Scriptures for they in a speciall manner bear witnesse to Christ and they are called Testaments and indeed they are so farre witnesses as no witnesse is to be received unlesse it be consonant to the testimony of the Scripture Gal. 1.7 8. and it is not Paul or Peter that testifies this but the Spâ—rit breathing in them otherwise Christ receives not the testimony of men neither doth the conscience of a Christian receive the testimony of any living man except he finde the Spirit breathing in him for let God be true and every man a lyar This Spirit breathing in the Scripture is a Spirit of power and perfection the Spirit of power in the Scripture is discerned partly 1. In convincing men John 16.9 2. In comforting those that are dejected Rom. 3.16 3. In strengthing us against temptation 1 John 2.14 Secondly There is in the Scripture a Spirit of perfection so that if we have but the testimony of the Scripture what need we any further witnesse 2 Tim. 3.16 17. Thirdly There is a Spirit that bears witnesse in our hearts that Jesus is the Son of God and that Spirit is the same that breathed in the Scripture so that when we are hearing or reading yet the Spirit sets it home to your hearts and souls so that we goe home either convinced or comforted or strengthned to every good work and duty God requires now this Spirit fully perswades us that Jesus is the Son of God for this Spirit goes beyond the power of all created things for no created power is able to convince an hard heart or comfort a dejected Spirit or strengthen us in our Christian course therefore if we find a Spirit in us inabling us to doe all this the soul rests satisfied without any need of further witnesse that Jesus is the Son of God Fourthly Water bears witnesse to this by water some understand the water of baptism and indeed that gives strong testimony to Christ especially to them that are prepared to receive it as in the Apostles times when they were first brought on to believe and then to be baptized God then strongly testified this truth so that after baptism they were filled with much joy and oft-times with divers gifts and tongues Acts 8.36 The water of baptism sent away the Eunuch rejoycing see Acts 19.6 7. and though children be not capable of this mercy now in their Infancy except by an extraordinary power yet notwithstanding a Christian afterwards findes such vertue and strength from his baptism that he sees there is no water like it but that there is a divine testimony in it But because water is but a representation of this Spirit therefore by water here may be understood the water of sanctification the Spirit of God sanctifying and regenerating us for besides the Spirit of God that at some extraordinary times fills with unspeakable joy of the holy Ghost there is also an ordinary work of Gods Spirit partly cooling refreshing us as water doth partly making us fruitful in our Christian course for those great inlargements of Gods Spirit doe not always abide with us in that measure but this water is a spring in us continually afording us something which evidently witnesseth this truth Tit. 3.5 John 4.14 1. In this water of Gods Spirit we finde a power to cleanse us from our lusts as running waters doe channells and sinks Ezek. 36.25 when I see something in me conforming me to Christ that water bears witnesse that Jesus is the Son of God 2. There is a power in water to cool and refresh us when God sheds abroad his Spirit in us there is something that cools us from the heat of Gods wrath Isa 44.3 3. This water is of a mighty power to make us fruitfull Psal 1.3 A Christian watered by the Spirit of God draws such moysture and life from every Ordinance of God that he brings forth fruit in due season according to his calling Ezek. 30.26 27. Quest How doth this water bear witnesse that Jesus is the Son of God Answ Because all the vertue that this water hath to cleanse comfort or fructifie us springs onely from faith in the testimony that Jesus
the fruits of his mediation 2. In our hearts and wills we have Christ when we look at him as our chiefest good that there is nothing in heaven or earth that we desire in comparison of him this is an act of the will and affections Psal 73.25 Psal 42.1 2. this is called hungering and thirsting after Christ No hunger is satisfied without eating of that we hunger after so when a soul hungers and thirsts after Christ give him pleasures and profits yet they satisfie not except you give him Christ and this is an high point of worship Gal. 6.14 when our hearts are set on him that our chiefest care is to get him our greatest griefe to lose him our chiefest delight in him why if we be thus affected to Christ we have him Object The Church earnestly desired and sought after Christ yet found him not Cant. 3. 1 to 4. Answ 1. She could neither have sought after him nor desired him except she had had him 2. When she sought him and said She found him not she means I found him not in that measure of peace and comfort and fellowship I desired but yet she had him for she said She sought him whom her soul loved Secondly Such a soul as it thus highly prizeth and desireth and hungers after Christ so it debased it selfe the more we esteem him the more we debase our sâ—lves the more we love him the lesse we love our selves when Christ once revealed himselfe to Jâ—b Job 40.3 What laid he Behold Lord I am vile see Job 42.4 5. No soul that highly prizeth and affâ—cteth Christ but the more he dâ—saffects and loaths himselfe as unmeet to come into the presence of Christ Isa 6.4 5. Then said I woe is me for I am undone because I am a man of unclean lips for mine eyes have seen the King the Lord of Hosts the more he sees Christ the more he abhors himselfe as an unclean and abominable thing that if he could he would goe out of himselfe this selfe-denyall is the first principle in Christianity Luke 9.23 3. We worship Christ in our lives by our obedience in doing his will and by patience in suffering for him Our obedience is a true worship of Christ 1. When a man hath such respect to all Gods Commandements in his heart that there is not one of them but he hath respect unto and submits his heart to it this is a principall part of Gods worship Psal 119.6 2. When he hath respect to them all in his conversation 2 Cor. 10.4 5. The Gospel of Christ brings every thought into subjection now this is a marvellous worship of Christ when a man hath not a thought in him but it is subjected to Christ 4. We worship Christ in our lives by our patience in suffering if the Lord call us to suffer for him when we can sit down quietly and rest well contented to endure his good pleasure with patience this is a principall part of Gods worship 1 Sam. 3.18 It was a good testimony of Elies sincerity when he heard of a wofull judgement denounced against him It is the Lord let him doe what seemeth good in his eyes we have the Lord for our Lord when we give him leave to rule us as he pleaseth and patiently submit our selves unto him in every thing Job 1.21 an argument we have God for our God otherwise how should we complain and murmur at the instruments Psal 39.9 Lam. 3.29 The Church complaining of her misery tells us the frame of her Spirit in such a time it is good to bear the yoak in our youth she sits alone and keeps silence Psal 62.1 2. Micah 7.7 8. This is a solemn worship of Christ if God call a man to suffer for his Name divers evills he is so far from being ashamed of it that it is his glory and rejoycing if any man suffer as a Christian let him rejoyce in that behalfe when a man is thus framed to obedience in doing and patience in suffering the will of God such a soul is a true worshipper of Christ and by worshipping him we have him if contrary we look at Christ as no such excellent thing but are ashamed of him if we can look at our selves as great men in the world and scorn to seek and mourn after Christ when we will not be under Christs yoak but scorn to stoop to him in every thing and by no means we will endure any hardship for him why then we doe not worship Christ and if we doe not worship him we have him not and not having him we have no life 5. We are said to have Christ by purchase this is exprest partly in that parable Mat. 13.46 One way to have this Pearl is to buy it see Isa 55.1 2. Come and buy yea without money why without money Cant. 8.7 If a man should give all the treasure of his house for Christ they would be greatly dispised Acts 8.19 when Simon Magus offered money for the gift of the holy Ghost Peter tells him Thy money perish with thee yet many times without parting with money we cannot have him the holding fast of money oft-times looseth Christ upon this ground the young man went without him Mat. 19. 21 to 25. Upon the poynt of money Christ parted with the Pharisees Luke 16.14 In three cases money must be parted with else you shall not purchase Christ First When the Lord upon some speciall command requires it as he did the young man expressely now for him to stick for money for want of parting with it he lost Christ upon the same point Ananias and Saphira lost Christ because they kept back some of the price Acts 5.1 2 3 4. a fearfull judgement felt on them to shew how dangerous it is to stand upon tearms with Christ in this case money must be parted withall Secondly When in times of persecution a man cannot have Christ with peace and purity unlesse he be willing to part with all for him as sometimes the mâ—rket goes higher sometimes lower but at what rate soever it goes a Christian is resolved to take Christ at the highest rate sometimes unlesse a man be content to be spoyled of all his goods he cannot have liberty of conscie ce in this case set money and goods and lands and all goe and suffer joyfully the spoyling of your goods Heb. 10.34 Thirdly When sometimes by laying out money we may win Christ as in case we want a good Ministry among us and cannot have it unlesse we be williâ—g to lay out money for obtaining the Gospel and this he calls sowing to the spirit Gal. 6.8 As a man by laying out money provides things needfull for him so when a man layes out for spirituall uses he shall of the Spirit reap life everlasting In these three case money must be parted with and yet if you think money can purchase Christ you are not worthy of him 1. Christ must be purchased by parting with all those strong
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
by the former signes Having before heard of the effects of the life of our Justification now we come to shew the effects of Sanctification Now because Sanctification is found partly in the heart partly in the life of a Christian First I will shew you the effects of Sanctification in the heart Wheresoever this Spirit of Sanctification is shed abroad you shall finde variety of graces so different and various that in nature they could not stand together There are in Christians certain combinations of graces 1 Look at grace as it first works in the conversion of a sinner When a man is first brought on to God he is then taken up with two contrary effects with joy that God should have such mercy on him and withall griefe and sorrow for his sins whereby he hath offended so mercifull a God as it was with the return of the Jews temporall Captivity Psal 126.1 2 3. We were like them that dreamed then were our mouths filled with laughter They were out of themselves like men in a dream they rejoyced at this their delivery and yet the same people that rejoyced at this their delivery yet in their return they went up mourning with weeping and supplication for their unworthy dealing with God Jer. 50.4 5. And such a combination of affection is there in a Christian at his first conversion he rejoyceth in his deliverance and yet never was there any so kindly mourning as a Christian sensible of Christs redemption and goodnesse to him in this case he mourns as a man that mourns for his first-born Zach. 12.10 2 In the duties of Gods worship there is another combination of affection and that his joy and fear Psal 2.11 Rejoyce before him with trembling When grace is lively and stirring a Christian comes with holy fear and awefulnesse yet none comes with more joy and holynesse A dead hearted Christian he comes very unwillingly and holds back but living Christians are a willing people Ps 110.3 It 's the joy of their hearts to do God any service and yet withall never do Christians go about any duties with more awefulnesse then when they come with most joy In another thing those affections do not concur When a man goes joyfully about his businesse he goes not about it with trembling or if he goes trembling he goes not rejoycing But a Christian though he go about a duty with much fear yet with much joy Psal 130.4 There is mercy with thee that thou mayst be feared Exod. 15.11 God is fearful in praises When the heart is most inlarged to praise God then is it most awefull of God 3 Take a godly man in tribulations when he is most oppressed with afflictions and made sad and awefull by them yet then is the heart most joyous This was an argument of their sincerity 1 Thess 1.6 Having received the Word in much affliction and joy in the holy Ghost Now naturally no affliction is joyous and yet Paul saith We rejoyce in tribulation Rom. 5.3 A Christian under sore pressures of Gods hand that doth thresh them out of his husk is not onely content but joyfull and that is above all nature 4 There is a mixture in his affections in his dealing with men In a Christian you shall finde much patience and yet without all forbearance very patient and yet by no means bearing with evil Rev. 2.2 This is the nature of spirituall patience injuries put upon himselfe he endures with patience but injuries against God he will by no means bear 5 You shall find gentlenesse and meeknesse mixed with much austerity and stiffnesse The wisdome that is from above is peaceable and gentle Numb 12.3 Moses was the meekest man upon the earth yet the same Moses so meek and gentle in his own cause if it be in Gods cause he is so stiffe that when the King would have the cattle left he would not leave so much as an hoof at the Kings command he is inflexible in Gods cause even as the liquid air most easily yeelds to the least fly yet if God set it as a firmament to separate the waters above from the waters below it stands like a wall of brasse it yeelds not only lets it drop through by small drops as through a sieve but not to fall into a deluge So though a Christian be as the liquid air easie and gentle apt to yeeld yet in a cause of God let there be never so great a masse pressing on him he stands stedfast and unmoveable 6 There is a modesty mixt with magnanimity a thing not easily found in moral virtues Paul looks at all his outward priviledges but as drosse and dung in comparison of Christ a man that speaks of himself I am lesse then the least of all Saints Eph. 3.8 though he were not inferiour to the chiefest of the Apostles 2 Cor. 12.11 Yet this modest man Acts 10.37 when the Magistrates had whipped him and his companions and then when they had done would have sent them away Nay saith he but let them come and fetch us see the magnanimity of his spirit when his person or calling or cause is called in question in that case he will put forth himselfe deep modesty and high magnanimity to meet in one man at one time in the same action this is a work above nature Psal 131.1 2. You would think that such a weaned childe as David was should not have an high thought or word in him but he that was thus mean and low and thus weaned from earthly preferments if you come to speak of spirituall things he looks at all worldly things as too mean for him Psal 24.7.9 Lift up your heads ye gates and be ye lift up ye everlasting doors that is let your hearts be lifted up to higher objects then the world can afford his heart is weaned from the Kingdome and Crown but to Gods favour and grace and the Kingdome of heaven why are not these of an higher nature then they Yes and yet in these matters his heart is in a kinde haughty and his eyes lifted up and he exerciseth himselfe in great matters so that a Christian hath not a base spirit but an heart lifted up above the world to the favour of God and pardon of sins and an eternal Kingdome Psal 149.6 Let the high praises of God be in their mouths In the Or ginal high things great and mighty things of God his mighty majesty and power and glory and praise let these be in your mouths He would have a Christians spirit filled with high thoughts and his mouth with high words high words and powerfull threatnings to binde Princes the high promises and commands of God nay the high counsels of God that are unsearchable yet as far as they are revealed a Christian will be prying into them yet with much modesty and Christian magnanimity his spirit searcheh out the deep things of God 7 There is another combination in a Christian busie diligence in worldly affairs and yet