not meet to know whether Christ abide in them or no such have no care to make their calling and election sure But St. John saith 't is possible and a thing worthy the seeking after and also very expedient 3. This should exhort all Christians to try and examine themselves whether they are in the faith or no 2 Cor. 13.5 Know ye not He speaks of such as have lived long under a faithful Ministery It is an evill signe Either know that Christ is in you or be not satisfied 4. To exhort us to give up our hearts to God that his fear and love may rule our hearts that so those outward things take not up your affections Rom. 8.9 14. 5. Comfort to Gods servants that give up their hearts and lives to God which have laid their salvation not on a sandy but sound ground which have built it upon divine testimony even the Spirit of God which is a divine Spirit 1 JOHN Chap. IV. Vers 1. Beloved believe not every spirit but try the spirits whether they are of God because many false Prophets are gone out into the world THis Chapter consists of two parts 1. A preservative against false Teachers to verse 6. 2. A renewed exhortation to Brotherly love The argument fals by the way on the tryal of spirits for he had said Thereby shall you know that Christ abideth in you by the spirit that he hath given you Now lest the people of God should be deceived by the spirits of their Ministers he bids them therefore to try their spirits and that by the Spirit which Christ hath given them For he which is spiritual discerneth all things 1 Cor. 2.15 These words are an Exhortation to the people of God how to order themselves towards the spirits of their Ministers which exhortation is laid down 1. Negatively Believe not 2. Affirmatively But try the spirits The negative duty and affirmative are both confirmed by an argument taken from the multitude of false Teachers There are many false Prophets gone out into the world which shews he speaks chiefly of the tryal of their Ministers or else you may be deceived in your judgement as if a friend should bid his friend take heed what piece of gold he takes because there are many slips and counterfeits gone abroad In that St. John bids his hearers not to believe every spirit hence observe Doct. That every Minister is carryed away with one spirit or other or else why doth St. John exhort them to try the spirits He speaks of ordinary Prophets such are subject to the judgement of the people 1 Cor. 14.23 as for Paul he was an extraordinary Prophet 1 Cor. 4.3 What is meant by Prophesie Such as a man may attain to by use hence Ministers are called Prophets they were wont to foretel sundry things to come look what they speak on earth is confirmed in heaven though they cannot foretell things besides the Scripture yet they may things out of the Scripture so that you may see that God is in them of a truth Every good Prophet so far as he prophesieth according to God is carryed by the holy Ghost but when he doth not speak according to God he is carryed with an evill spirit Numb 11.25.26 1 Sam. 18.10 an evil spirit came upon Saul so that every Prophet prophesieth either by the Spirit of God or by a wicked spirit an evill man may sometimes prophesie well and then it is by the spirit of God it is a spirit that comes upon them as Baalam Numb Ch. 23. 24 a good man is ordinarily led by the Spirit of God but sometimes he is transported by an evill spirit and then he speaks not by the Spirit of God he perverts the Word and he misseth the text and application of it Peter he will tell our Saviour this thing shall not be unto thee Mat 16 22. what saith Christ to him vers 23. Get thee behinde me Satan There is not the worst debauched Minister but when he comes to preach one spirit or other comes upon him therefore well doth St. John say Believe not every spirit but try the spirits What is the spirit of the Prophets 1 Thess 5.23 There are three things in a man body soul and spirit the soul of a man is the breath of God by which he is made a living creature by the spirit of a man here is meant the inclination of the mind which is called a spirit in divers places as a spirit of fornication a spirit of slumber a spirit of jealousie every good or evill inclination is called a spirit Be renewed in the spirit of your minds Ephes 4.23 that is the disposition of your mindes What is the reason some are more just some are more painfull then others the good or evill spirit comes upon them Why is thy inclination called a spirit 1. It alwayes comes from some spirit 2. It hath some vehemency in it to bow the will one way or other either to better or worse as the spirit leads him it is possible a man may preach well in the morning and badly in the afternoone Try the spirits what variety of spirits are there Try all things saith the Apostle and keep that which is good 1 Thes 5.21 There be three sorts of spirits of the World of the Devil and of God every Minister is led by some of these of every one of these spirits there is a great variety 1. Sometimes the spirit of God comes upon a man as it did on the seventy Elders Numb 11.25 26. The Spirit of God is like the spirit of new Wine which ripens the wits so when the spirit of God comes upon a man he doth better understand the Word of God and the hearts of the people The spirit searcheth all things yea the deep things of God 1 Cor. 2. There are two sorts of deep things of God some lye hidden in the word of God some in man 2. There is a spirit of the world which doth not shine for the uniting of the hearts of Gods people but this is a spirit of pride when a man would be counted a learned man or when a man seeks his own profit or honor the Spirit of God seeks to know the things that are given him of God 1 Cor. 2.12 3. There is the spirit of the Devil which guides a man into errour in his doctrine as Peter said to our Saviour This shall not be unto thee this spirit searcheth not the deep things of God but of the Devil this spirit seeks to make the hearts of those sad whom he would not have made sad 2 Cor. 11.2.13 to 15. to pervert the Scripture and drive out the care of Gods service and the power of godlinesse Vse 1. This should instruct Ministers when they come into the presence of God and enter into the Ministry to labour to prevail with God that they may be acquainted with the deep things of God that they may lead the people of God by the
because his is a Spirit of truth Doct. The Spirit of God bearing witnesse â—â— the Scripture and in the hearts â—f Gods people is a Spirit of â—ruth John 14.16 17. John 16. â— When the Spirit of Truth is 〈◊〉 he shall guide you into all truth Quest Why is it called a Spirit of Truth Answ Not only because be in one of the Persons in the blessed Trinity and therefore his witnesse must needs be truth a man that works by a rule may goâ— awâ—y but the rule it selfe is not awry the holy Ghost being a God of Truth cannot 〈◊〉 speak truth himselfe being the line cannot goe wrong But he is called a Spirit of truth rather 1. Because he speaks nothing but what he hears of the Father and of the Son John 16.13 â—â—e Spirit 〈◊〉 â—â—thing from the Father and the Son speaks nothing but 〈◊〉 we receives from them what they apprehend and judge the same 〈◊〉 testifies John 8.26 and he speaks it without change and alteration 2. Because he speaks a testimony not of a shadowing or typical representation 〈◊〉 and manifest truth Moses sâ—ake by types which observed the 〈◊〉 but what the holy Ghost speaks is evident truth without vâ—â—d or covering â— Cor. â— 17 18. 3. From the effect of the Spirit the Spirit not only speaks but works truth in the hearts of those to whom he speaks by speaking truth he works truth in the heart so that they that receive the testimony are of the truth John 3.19 2 John 1.2 Now they that receive the testimony of the Spirit that Jesus Christ is come by water and bloud they are cleansed from the world from dissimulation and hypocrisie and so are made of the truth Object How comes it to passe then that sometimes many speaking by the Spirit yet speak falsly and yet are confident they speak truth Answ True a man having received some work of the Spirit may speak falsehood as Zedekiah 1 Kings 22.24 and yet was confident he spake by the Spirit but yet though a man speaking by a spirit of delusion may think he hath spoken the truth yet it hinders not but when the Spirit of God indeed bears witnesse it may be discerned to be truth Vse 1. If this Spirit bearing witnesse to Christs coming be a Spirit of truth then such as have received the Spirit of truth need not be afraid that they are led by a spirit of delusion that doe believe that Jesus Christ came by water and bloud Jer. 20.10 11. the way of the righteous man cannot deceive him Quest How shall I know that this spirit doth not deceive when it witnesseth pardon and healing and the like Answ 1. The Spirit bears witnesse of it selfe as well as of other things the Sun shews it selfe as well as makes other things visible 2. The Spirit beareth witnesse of it selfe from the work it frames in the hearts of Gods servants the testimony of the Spirit doth so set on its witnesse doth so pacifie and purifie the conscience that he plainly sees that this is the very Spirit of God which is manifest by the fruits 3. The testimony of the Spirit breathing in the Word and in the hearts of Gods children doe so agree in every thing that its evident to be the same Spirit though it be true the Spirit is more strong and evident in the Scripture the witnesse may be weak in our hearts yet always in the main aim and ends they agree together 4. By how much the more suitable it is to the Scripture by so much the more it conforms us to the Image of Christ the Spirit of Christs make you meek and lowly as he was draws us from earthly objects to a more divine frame that Spirit which fashions to Christ is of God Vse 2. Of just reproof to Gods servants that have found the bloud of Christ pacifying and purifying their hearts if in this case their souls doubt and are solicitous they refuse the testimony of the Spirit Satan say they may transform himselfe into an Angell of light I but Satan cannot pacifie the conscience much lesse purifie it himselfe being an unclean spirit loves to draw on others to impurity if therefore the spirit within you draw you on to walk in truth and to frame your heart according to the Image of Christ if you finde any measure of peace and purity its evident the Spirit is a Spirit of truth Vse 3. Of comfort to all such as have put their trust in Christ upon the testimony of Gods Spirit witnessing to them that Christ came to save and heal them Why this is strong consolation to them that which makes out spirits doubtfull is the deceitfulnesse of our own hearts Jer. 17.10 But yet this should comfort us that though our hearts be deceitfull yet this Spirit of God breathing in us is a Spirit of truth and if you would know whether you have a spirit of truth in you or no Why by this you shall know it that Spirit which speaks peace and purity to a mans soul that Spirit is of God Satan may doe much but he is not able to transform himselfe into such a spirit no other spirit can work this but the Spirit of God a spirit speaking peace without purity may be a delusion and a spirit speaking purity without any measure of peace may be a delusion for all the paths of Wisdome are peace but both peace and purity together doe evidently manifest it to be the Spirit of God Vse 4. For them that have found any measure of peace and purity they ought to teach them to be very carefull to discern whether this spirit be of God or no if thou hast found much peace and withall thou walkest in simplicity and godly sincerity this Spirit is of God 2 Cor. 1.12 But if our peace make us carelesse of our wayes and more licentious we shall never approve such a spirit to be of God where Gods Spirit breaths the more peace the more care of purity and therefore let us always put them together Herods spirit of joy was a spirit of delusion because it was not a spirit of purity Mark 6.20 Herod and David both fell into the same lusts how shall we know whether of them had the Spirit of God David for a while seemed to do worst but Herod he so favoured his lust that he destroyed John that reproved him David he heard the Prophet and humbled himself and renewed his repentance before God and therefore doubtlesse his Spirit was of God because he was studious of purity such a soul as favours his lust and takes part with it hath not Gods Spirit in him that sicknesse is mortall that refuseth utterly all means of health if therefore either our peace or purity be wanting we shall not have this testimony of Gods Spirit that spirit that speaks both is a Spirit of truth 1 JOHN 5.7 For there are three that bear record in Heaven the Father the Word and the holy Ghost and
speak well Mat. 12.34 Reas 2. Such as do walk in the light have recovered the Image of God now his Image stood in light Joh. 1.4 light of Knowledge and Holinesse Col. 3.10 Ephes 4.24 what fellowship Adam had with God in Paradise the same have all such as walk in the waies of truth and holinesse Q Do you not see many true Christians that have true grace and yet walk in much darknesse how then have they fellowship with God Isa 50.10 he that feareth the Lord and hearkens to the voyce of his Servants that walks in darknesse and seeth no light c. which shews that a man may fear the Lord and hearken to the voyce of his Servants and yet walk in darknesse Ans Such a one walks not in any grosse ignorance or error and heresie or in darnesse of uncleannesse and prophanesse but hee may walk in darknesse of discomfort and dishonour and yet have true fellowship with God no Christian walks more in light than they that walk most in darknesse those that walk most discouraged they walk more carefully and fearfully whereas many that walk in more comfort walk more loosely and scandalously Q. What need they walk in discomfort if they walk in the light doth not all discomfort arise from ignorance that they do not know their own estate and Gods nature and love towards them c Ans It is true they walk in darknesse and that is the reason why they walk so uncomfortably for if they were truly enlightned in the Nature of God and their own estate they would have more comfort but yet this is no affected ignorance but of infirmity and weaknesse and want of experience it is one thing to be in a way and another thing to walk in that way such a man doth not walk in that darknesse because it is not voluntary he doth not desire to walk in darknesse neither is it continual but he at length grows to be further enlightened Vse 1. Of refutation of the Papists that say we deny Works and maintain the Doctrin of the Solifidians Answ We disclaime all Works as any cause or merit of Justification Psalm 130.3 but we do not disclaim good Works in themselves we do not discourage any from good Works but encourage them thereunto is this no encouragement to walk in the light when we say such shall have fellowship with God and be cleansed by the blood of Christ these are strong motives to good works we maintain good works as the Apostle saith for necessary uses Tit. 3.13 What are these necessary uses 1 For our own parts that we may have fellowship with God 2 To glorifie God Matthew 5.16 Let your Works so shine before men c. 3 To stop slanders of vain men 2 Pet. 2.5 4 That by our good Works others may bee led on to a Christian course a good conversation is a good means of the conversion of others We further say That good Works justifie us in St. James his sense Jam. 2 14. There is a double Justification 1 A justification of a man from sin in the sight of God 2 Of a Christian from Hypocrisie in the sight of both God and Man the first way a man is justified onely by the blood of Christ the second way by good Works for we must know a mans Conscience hath two burthens 1 My Sins are great and liable to Damnation how shall I be acquit of that From this our own works cannot justifie us it is done onely by the blood of Christ 2 I but the blood of Christ cleanseth only true Christians that are in Christ and have true grace but you are an Hypocrite how shall I now be quit from the imputation of Hypocrisie In that I am justified by my works let it appear to my self and others that I have lived in all uprightnesse 2 Cor. 1.12 so that justification from Hypocrisie before God an Man is from the witnesse of my upright and unblameable life so that I am justified from a double accusation from the one by one way from the other by another way I am a sinner that I cannot deny my best works are sinful therefore from that I am justified only by the blood of Christ But Christs blood belongs not to you you are an Hypocrite now how shall I know the sincerity of Faith but from the fruits which is an holy and righteous life so that if I walk so I justifie my self from that imputation How doth Hezekiah help himself when God spake bitter things Remember how I have waled before thee with an upright heart 2 Joh. 3. Isa 53.11 how do I know that I know him Why if I keep his Commandments therefore we say that an holy life is an evident sign of our fellowship with God it glorifies God it stops slanders and brings on others and besides all this a godly life will justifie us from hypocrisie Vse 2 For trial whether we have fellowship with God or no why if we walk in the light we have fellowship with him Col. 3.3 Isa 50.10 if a man walk in light of truth and holinesse in knowledge of Gods Will and obedience to it if a man walk in such a way I say that is if he do willingly give up himself to the knowledge and obedience of the Will of God if he continue therein and grow in grace and go forward from step to step from strength to strength Psal 84. it is a true signe of fellowship with God there is no corrupt nature that can have such desires at least not continue and grow up in them Q. May not a Christian be carried out of his way as David into Adultery Noah into Drunkennesse Peter into Denial of Christ Ans They were indeed wayes of Darknesse but they did not turn into them voluntarily but through violence of Temptation and corruption 2 They continued not in them 3 They grew not up in them they took no pleasure in them A man is not judged by a step or two but according to his walk what is his course a man may take a step or two out of the way but yet if he recover himself we say that is his way God judgeth not of a mans Spirit by a step or two for then who could be justified No Christian but sometimes he steps a wry and it may be three or four steps as David 1 Into Idlenesse 2 Into Adultery 3 Drunkennesse 4 Murther 2 Sam. 11. he went into four wicked steps foul steps but you must not judge a man for two or three or four steps for so on the contrary a wicked man may take a step or two into a godly course he may read some good Book pray hear the Word this is to bring about some end of his he hath another way to go only he is turned out of his way for some conveniency as he thinks so that there is no judging of a man on either part by a step or two but we must judge of men by their
no nor in life it selfe for they are all transitory but intreat God to set your hearts on everlasting things on everlasting life and induring riches and pleasures for from him they flow Psal 16. ult these are an abiding inheritance and will stick close to us this is the vanity of earthly things the fulnesse of them breeds loathsomnesse and fulsomnesse and a man is duld with them they seem full of comfort till we get them and when we have them we are weary of them but grace on the contrary seems hatefull till it be got but when it is once got the more a man hath the more he desireth godly sorrow breeds repentance never to be repented of 2 Cor. 7.10 neither by God nor by them never did christian repent of his repentance or Faith or godlinesse Riches profit not in the day of wrath Prov. 11.4 therefore love not those things which cannot comfort us when we have most need Joh. 6.26 27. Labour not for the meat that perisheth so labour not for the riches or honour or pleasure that perish but labour for that profit and pleasure and honour which endures for ever We come now to the opposition that which is opposed to the transitoriness of these things the World and the lusts thereof viz. He that doth the will of God abideth for ever Doct. Such as doe the will of God are not as the World and lusts of it of a fading transitory condition but they stand in a permanent abiding Estate Q. 1 What is it to abide for ever A. 1 It implies he is not of an unsteady fleeting temper but of a constant and even frame of spirit and life not now in and now out and never of a constant frame but of an even temper as mountaines are not easily shaken or driven to and fro but remaine in their strength and place why so such as trust in the Lord shall be as Mount Zion that shall not be moved Psal 125.1 and he gives the reason vers 2. without any changing or removing 2 He is said to remain for ever because he doth abide in that Estate for ever there is a difference between constancy and perseverance a man may be said to goe to London though he keeps not even on but goes out and in so such a man as aimes at heaven and goes on as evenly as he can and if he goes out he gets in again such a one perseveres in his way to heaven Q. 2 What is it to doe the will of God A He that doth the will of God stands in opposition to the World and the lusts of it and by this will is not mâ—ant only the will of Gods pleasure but the will of Gods Commandement for all the Creatures doe the will of Gods good pleasure for they all doe things so far as God wills so that if a man doe his own will he sh ll not goe besides Gods will but here he means the will of Gods Commandement Not every one that saith Lord Lord shall enter into Heaven but be that doth the will of my Father Mat. 7.21 tâ—at is the revealed Will of God Joh. 8.51 For the ground of the point why they abide for ever 1 Because they are born of the unchangeable Will of God of his own Will begat he us Jam 4.18 and he means that Will which is not dependant on the Creature but free Rom. 9.15 There is no cause moving but the only Will of God he will have mercy because he will have mercy therefore when God bestows any mercy on the Creature because he will doe it it puts the Creature on an unexchangeable condition 2 From the vigour and strength of doing the Will of God no man doth the Will of God but the more he shall be inabled and caused to doe it the doing of Gods Will is the ground and strength of a Christian life Joh. 4.34 he means not only he did it chearfully but it was that which refreshed his soul and strengthened his body so that he felt neither hunger nor thirst but it was strength and freedome of spirit to doe his Fathers Will so that though he was thirsty yet his words to the woman did so refresh him that it was his strength and refreshment now if it be so that the more a man doth the Will of God the more strength he hath to doe it nay it conveyes not only strength to the soul but also to the body as a Tree the more fruit it brings forth upwards the deeper rooting it takes downwards so a Christian the more fruit he brings forth to God the deeper he strikes his root in Christ John 14.21 22. if it be thus I say well may he abide for ever 3 From the near union which such have with Christ that doe the Will of his Father Christ came for that end to doe his Fathers Will Joh. 6.38 therefore he that doth the Will of his Father is near to Christ he is Father and Mother and Brother and Sister Mark 3. ult because they are born of the same Father of the same Spirit and they doe the same work if therefore we doe his Will not as Servants but as Children then we are as heirs and remain in the house for ever Joh. 8.35 36. 4 From Gods readinesse ever to hear the prayers of such as doe his Will as the blind man said Joh. 8.34 If any man doe the Will of God him he hears wherein he shews that suitable to our hearing of God God hears us if we hear God in his Commandements he will heare us in our petitions if we take up Gods Word he will take up our prayers that they be not lost if we be sinners God hears not us why because we hear not him God is as ready to doe our wills as we are to doe his Mat. 7 2. with what measure we meet to him he will meet to us if we be careful to attend to his Word and industrious to doe his Will God will certainly doe our wills as we have done his Psal 139. ult he desires to be led in everlasting wayes that is the Will of God for that is only everlasting and a Christian praying to doe Gods Will as the Angels God will fulfil his will and his Will is to abide for ever and so it is Gods Will that he should abide for ever Obj. Doth not David complain I am tossed to and fro as a Grashopper Psal 109.22 Ans He speaks not there of his inward estate which was constant and even but his outward estate which was very unconstant sometimes puld from the Ordinances he hopt from one place to another from Mountains to Woods and Caves from place to place like a Grashopper but his inward frame was constant and even Obj. But was not Davids inward frame s metimes very uneven he that had sometimes shewed much kindnesse to Mephibosheth after took away his Lands he that sometimes was smitten for cutting off Sauls skirt after sticks not to
〈◊〉 〈◊〉 Isa 48.17 and if God undertake to teach us to profit he is able to do more than any other teachers they may teach but they cannot give a dullard wit but God can open our understandlngs and enlarge our hearts with wisdom so that he will clear the object the Medium and the faculty Psal 119.13 I have more understanding then my teachers so vers 97. Vse 1 A ground of singular comfort to any poor Christian that whatsoever is needfull for him expedient for him he hath a teacher every poor Christian hath a Counsellor within him that teacheth him all things and this is better than the Vrim and Thummim and Ephod to counsell at we have an unction which is worth all we have an oracle in our breasts which if we would but rub up would reveal all things to us 2 Here is ground of tryall to all art thou a true Child of God thou mayest know it by thy knowledge dost thou find thy heart prepared to receive Christs voyce and dost thou discern of things that differ and dost thou still think thou knowest nothing is thy knowledge clear particular and effectuall doth God give thee knowledge according to thy calling and present imployment why then certainly thou art a Child of God and hast received an unction from the holy one but if it be contrary with thee thou canst not be assured that thou hast received an unction from the spirit and so the least in Gods Kingdome is greater and hath received more knowledge than thou Vse 3 May teach every Child of God what course to take to get knowledge and use it and increase it if you want knowledge give up thy heart to God labour for that spirituall eye salve that may inlighten thine eyes one dayes teaching in Christs School is able to teach thee more than thou canst learn all thy life time from other teachers if you neglect this though you should spend much time in Schooles and Universities you shall not find so much as the poorest Christian can teach you And for you that have received this unction make use of it it is not for you to hide and smother this light it is for you to consult at this oracle and take heed by all means that you grieve not this spirit by any vanity or sin you cleave unto for then you shall find this oyntment very much straitned and you shall be put to great straights therefore keep your hearts empty and humble hungring after the wayes of God and gladly receive his motions he will be ready to fill empty Vessells and to guide an humble soul in his wayes Lead me O Lord in thy wayes saith David he speaks as a blind man that wants some body to lead him such souls are sensible of their own blindnesse and depend upon God and are ready to walk according to the counsell he gives the Lord will be ready to reveal all things to them necessary and expedient and yet think you stil have need of help but yet take heed of trusting to any motion but what comes from the spirit Vse 4 Here we see of what use it is to consult with Christians in cases of difference 1 Cor 6 1. to 6. for the weakest Christian is more able to discern than the greatest heathenish Phylosophers or Counsellors God doth provide that there shall be some differences in the judgements of his Children but in the main they shall hold no error hurtfull therefore let us search more into this oyntment and labour for it more than ever we never had more need of knowledge than in these dayes and our Children will have more therefore let us labour to establish them and our selves in the truth 1 JOHN 2.21 I have not written unto you because you know not the truth but because yee know it and that no lye is of the truth THese words are an answer to an objection that might arise from the former verse why might they say if we know all things what need you write to us concerning such and such things or thus if we know all things what need you write to us if we know not how can we be said to know all things to this he answers in this vers I write unto you not because you know not the truth c wherein we have the cause of his writing 1 The Negative not for their Ignorance 2 The Positive cause because ye do know and because veruw est Index sui obliqui therefore ye know likewise what is not of the truth that no lye is of the truth Doct. The Apostles writings were rather directed to such as know the truth then such as know not the truth Or thus It is not the ignorance of the truth but rather the knowledge of it that occasioned the Apostles writings Observe all the Apostles writings they were never written to any Country or Town or person that did not know the truth before but they were already brought on to the knowledge of the truth Rom. 15.14 so the Corinths he speaks to them as to a Church of God 1 Cor. 1.1.2 8 9. so Gal. 2 3 4. and chap. 3. so Ephes 4.21 Phil. 1.6 Col. 1.12 13. so the Thessalonians he blessed God for their election 1 Thes 1.9 so Timothy and Titus he writes to them as to his naturall sons in Christ Heb. 6.9.10 11. so the Apostle James chap. 1.2 3. so 1 Pet. 1.2 3 4. so this Apostle St. John I write unto you because you know the truth 2 Epist 1. and third Epistle 2.3 so the Epistles Christ wrote to the seven Churches of Asia he wrote to them as such as knew the truth of Christ and profest his name so that this is an universall truth that not the Ignorance of the truth but the knowledge hath occasioned the Apostles writings Reas 1. From God who hath not sanctified their writings to this end to the conversion of the Gentiles but to their establishment the Apostle here speaks of them that knew the main truth though they were Ignorant of many particular truths if men be converted to the truth and brought to prize Christ and walk in obedience there may be great use of the Apostles writings to establish them in the truth we never reade that they wrote to any Kingdomes where themselves had not been or sent they wrote not to Persia or Spaine or France but to such places as they had been at and if God had sanctified their writings to the conversion of the Gentiles it had been more fit to write to such places where they were not likely to come rather than such places as they came at 1 Cor. 1.2 but we see that God hath so ordered it that men should be called by the foolishnesse of preaching Rom. 10 13 â—4 15 and not of writing it is not his writing to them but he must be sent to them so that the work of conversion is wrought by the preaching of the Gospel Reas 2. From the
Spirit moves us Labour we to carry our selves not as idle hearers but as faithfull doers labour we to see our spots and deformities and strive to purge them labour we to practise new duties as they are renewed to us 1 JOHN 3.4 Whoso committeth sin transgresseth the Law IN the words and in the following to verse 7. he useth four motives to stir up to self-cleansing The 1. is from the danger of committing sin proved from the proper definition of sin Sin is the transgression of the Law 2. From the end of Christs coming and that was to take away sin 3. From the pattern of Christ who was without sin 4. From the practice of such as have any fellowship by union with Christ Whosoever abideth in Christ sinneth not Set out by the contrary He that committeth sin he hath neither seen Christ nor known him Doct. It is and ought to be a sufficient motive to every hopeful christian to abstain from sin because it is the transgression of the Law Numb 14.41 Why will ye goe up why will ye transgresse the Law The Rechabites were commended because they kept their fathers commandement And he hereby convinceth the Jewes of rebellion that the Sons of mortall men should make more conscience of obeying their dead fathers then his people of his Laws Dan. 9.11 Neh. 9.34 35. Rom. 2.22 23 24. Jam. 2.9 Reas 1 From the Law-giver he looks at every sin as an abrogation of his ordinances Deut. 27. ult He that walks in his Law confirmeth it sets his seal to it They who breake it would make it of no force This is one act of high rebellion against God 2 Sam. 12.7 8. 2 From the wrath and displeasure God pronounceth against every transgressor Jer. 7.19 44.4 3. God takes it as a dishonour to the power and efficacy of his word Jer. 5.22 23. God looks at it as a more boysterous and unruly passage in a man to break the bounds of his Law then for the Sea to breake its bounds 4. From the delight God takes in the keeping and keepers of his Law 1 Sam. 15.22 He more delights in obedience then in the cattle of an hundred hills Prov. 23.26 My Son give me thy heart That is more acceptable then all the Sacrifices Transgression is as rebellion and the sin of witchcraft Reas 2. Feom the Law it self 1 It 's holy just and good and therefore it is abominable to transgresse it For this is a sin against Holinessc Justice and Goodnesse 2. From the vigour and efficacy of this Law offering life to the obedient Psal 19.11 1 Tim. 4.8 Psal 119.16 death to the disobedient Gal. 3.10 Isa 59.1 2. 2 Chron. 16.11 Vse 1. To reprove such as are afraid to breake mens Laws for feare of penalty and are sensible of such dangers but are not afraid to violate and breake the holy and righteous Lawes of God This argues a most rebellious and revolting heart Such are not hopefull christians 2. To teach and exhort us to make conscience of all our wayes and to take heed to our paths lest we transgresse the Law and sin against God Prov. 28.9 If we turn away our ears from hearing Gods Law even our prayers are abominable The consideration of this should keep us from secret petty sins For though man seeth not yet God seeth and will punish 2 Sam. 12.11 12. If we think to get honour profit or pleasure by sin we deceive our selves Is it not as grievous a thing to have our soule wounded by our darling childe as our mortall enemy It is all one to be stabbed to the heart with a pen knife and with a sword Every sin wounds and rents our hearts Abstain we from all sin even the least sin is the transgression of the Law 3. This refutes such as think the Law is not given to the regenerate The Apostle here encourageth hopefull christians not to transgresse the Law Obj. But we are not under the Law but under grace Answ He means we are not under the covenant of works but of Grace Psal 119.105 Obj. As Christs passive obedience freeth from the curse so his active obedience freeth from the commanding power of the Law Answ 1. Christ hath done this and therefore those that are in Christ fear not death by their disobedience nor look for life by their obedience but we look at the Law as a rule of obedience that we may walke according to God and shew that we live by endeavouring to keep his commandements Take heed of Satans slights that would make the Gospel a Supersedeas to the Law in certain things pray not preach not but when the Spirit moveth Thus you shall set up a Spirit of delusion For sin is a transgression of the Law This is a perfect definition of sin transgression is the genus the Law the difference By Law in Scripture without addition is meant the Law of the ten commandements Jam. 4 11 12. 2.10 11. Obj. 1. What if a man sin against the Law of nature is not that a sin Answ Ir is in effect and substance the same Rom. 2.15 Though the Law of nature was more dimly and darkly known Moses law was but a new draught of the Law of nature in innocency Heathen Law-givers Philosophers and Poets have expressed the effect of all the commandements save the tenth Rom. 2 14.15 Obj. 2. Was it not a sin to transgresse the Ceremoniall and Judiciall Law Answ To the Jewes it was The ceremoniall Law was but an examplification of the second Commandement and the Judiciall Law doth but explain the second Table The Judiciall in regard of the equity is included in the morall Law the Ceremoniall stood in force till Christ dyed Obj. 3 Is it not a sin to transgresse the Gospel and is not unbeliefe a sin Joh. 16.9 Is not new obedience required in the Gospel Joh. 14.21 Ezek. 36.27 What say you to the commandements of the Gospel that we should walke as Christ walked Answ The commandements of the Gospel are all of them reduceable under the commandements of the Law God commanding perfect conformity and obedience to his whole will not only revealed but to be revealed If God command David to bring in musick into the Temple 2 Chron. 29.25 though Moses speake nothing of it yet this was expressed to heare and obey God in all things Deut. 18.18 God commanded to hearken to Christ Moses improperly and hiddenly delivered the substance of the Gospel partly in the ceremonial Law partly in the Sacrament of circumcision and the passover Christ was veyled under them Rom. 10.5.6 7 8. with Deut. 30.12 The word of faith spoken of by Moses Gal. 3.24 Transgression is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 want of Law and absence of it when a man speaks and doth without Law what we doe against it or beside the Law it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reas Taken from the end for which God gives the Law to be the means of perfection 2 Tim. 3.16 17.
our necessity to have such a Saviour Heb. 7.26 27. If he had offered sacrifice for himselfe he had needed a Saviour to have redeemed him If he had not been without sin he had been swallowed up of death Obj. How could he be clean that was born of a woman Job 25.4 Ans He was not born by carnal generation after the manner of men Vse 1 To shew a difference between the first and second Adam The first Adam was a sinner and propagated sins The second Adam was without sin and propagated righteousnesse Rom. 5.19 We must not rest in a carnal generation for our natural birth is polluted untill we be born of him in whom is no sin we cannot be blessed 2. It is a ground of consolation to such as feel themselves burthened and pressed down with sin though we be sinfull and laden and compassed about with it yet in Christ is no sin or spot in nature heart or life He came to fulfill all righteousnesse and paid all to God to the utmost farthing Righteous is Christ both in life and death what is wanting in us is supplyed in him 3. Hence we must learn all not to judge our selves more sinfull and miserable then others because we are evill intreated in the world and afflicted of God Thus it was with Christ it is our happinesse to doe well though we suffer evill 1 Pet. 2.21 22. Doct. The spotlesse innocency of Christ is and ought to be an effectual motive to every hopefull Christian to purge himselfe as Christ is pure 1 Pet. 1.16 Mat. 5. ult Reas 1. From the ends of Gods predestinating us Rom. 8.28 29. and God worketh all things according to the counsell of his will Ephes 1.11 2 From the end of Christs spotlesse life and death leaving us an example to follow his steps 1 Pet. 2.21 22. To justifie us from the guilt and to purge us from the blot and staine of sin If we sin we sin against Gods predestination and the end of Christs coming 3 From the neer fellowship between Christ and us he is our head and husband we must labour therefore to be suitable and conformable unto him Eph. 5.26 4. Christ taketh paines to cleanse and heale us that so he might present us without blemish to God This is the scope of all his holy ordinances and of Christs shedding his blood Vse 1. To reprove such as take pleasure in sin and being reproved justifie themselves in saying all are sinners we must purge our selves as Christ is pure in whom is no sin 2. To stirre up all the children of God to conforme themselves to Christ in life and death 2 Cor. 7.1 Let us not sin against Gods predestination and Christs blood Let us not be a dishonour and griefe to our head and take Gods ordinances in vain How shall we doe this 1. Beleeve stedfastly in the Lord Christ for justification and get his blood sprinkled upon us to cleanse us for sanctification 1. Set the pattern of Christ before thee and wisely behold it and view it This will be effectuall to mould and fashion thee according thereunto 1 Joh. 1.16 There is a supernaturall power in Christ lookt upon by the eye of faith to transfigure us into his likenesse 2 Cor. 3.18 There is a power in the sight of Christ to convey his Spirit to transforme us 2. Deale effectually with thine own heart and pray to God for grace that thy soule may abhor and disallow and condemn all sin in thee Rom. 7.12 13. Let thy judgment disallow it and thy will abhor and hate it and then it is not we that do it but sin that dwels in us God looketh at sin as thy enemy and pityeth thee 1 JOHN 3.6 Whoso abideth in him sinneth not THe fourth reason why every hopefull christian purifieth himselfe is taken from the constant practise of every hopefull christian that he abideth in Christ amplified by the continuance Doct. Every hopefull Christian that hath constant fellowship with Christ doth constantly avoyd sin To abide in Christ implyeth communion with Christ Continuance in it First we have fellowship with Christ by the free donation of God we are by Gods counsel and purpose by imputation members of Christ our sins are imputed to Christ his righteousnesse imputed to us Joh. 16.16 Secondly by a communication of his Spirit causing us to receive him and cleave unto him by faith and love 1 Cor. 6.17 2. And thus this communion with Christ is indissolvable and everlasting Joh. 8.31 32. Such as continue not had never fellowship with Christ as his Disciples Jer. 31.40 Such doe not sin Psal 119.2 Psal 1.1 2 3. Mat. 12.35 Isa 61.3 Whoso is born of God sins not 1. He never sins to death 1 Joh. 5.18 He commits not the sin against the Holy Ghost 2. He liveth not in sin he makes not that his course and imploymenâ— he may slip and goe astray but he turneth into the way again Rom. 6.2 Living in sin is made all one with continuing in sin 3. Because his judgment and conscience alloweth not sin but abhorreth it It is not his sin but the sin of his rebellious and carnal part Rom. 7.14 15. He judgeth and condemneth himselfe and grieveth for and hateth what he doth and therefore is said not to sin 1. In a regenerate christian there is the flesh and the Spirit his will and conscience is more sanctified then corrupt In the state of innocency the will was the weakest but in regeneration God hath made it the firmest and best God hath provided that the hedge should be stronger where it was broken 2 The will and judgment being the most predominant faculties doe lead and rule the whole man A cleer fountaine will purge it selfe to a clean stream so will the will and judgment being the fountaine of all our actions 3. If these faculties be for God God accepts the whole man according to these If there be a league between two Kings though there be offences committed by some Subjects yet if the Rulers doe punish such the league is not broken So is it with the godly 1. The godly resolve against all sin 2. They labour to mortifie all sin and quicken all grace in them and use all good means to that purpose In the commission they are unwilling and after the commission they are grieved and ashamed and take an holy revenge on themselves 2 Cor. 7.10 11. Thus they shew themselves to be clean from the sin committed denomination is taken from the best and greatest part Obj. Who doth God bitterly and sharply reprove his people for sin Ans God doth this to bring them to better sight of sin and judgement and sense of it in their hearts to shake us out of a lethargy and benummednesse But when he hath awaked us and caused us to judge and loath our selves for our sins God looks at us as righteous Thus the diseases and distempers of judgment and heart are pityed and healed As rhe stone in
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
rich 3 He denyed his own honour He being in the form of God yet made himself of no reputation to save us from reproach 4 As if all this had been too little he denyed his own life and laid it downe for us John 3.16 Reas What is the reason of this difference that our love to our neighbour must be so great above the love to our selves 1 Because there was no cause of denying our selves in innocency but now man is fallen he cannot raise up another but he must stoop If two men go together if they go both upright they may go hand in hand but if one be faln and not able to rise the other if he will raise him must stoop down and toyl to get him up God hath raised up some sooner then others therefore we must take up our faln Brethren 2 God requires love in a more exact manner and measure because he hath now given an higher and more exact pattern We have the pattern of Christ that forgave us ten thousand talents therefore we ought to forgive our Brethren an hundred pence Mat. 18. Vse 1. This should stir up all Christians to walk now in an higher frame of love then formerly they were wont in times past We walked then in a lower way to love our Brother as our selves But we must now say I will do so for my Brother as I may not prejudice my self my estate credit or life But now we that are strong ought to bear the infirmities of the weaker Rom. 15.1 2. Now we must have the same minde in us which was in Christ Jesus Heb. 2.4 to 16. 2 Cor. 11.7 8. Paul abased himself that they might be exalted and denyed himself of many comforts that he might help them As Christ laid down his life for us so must we for our Brethren in sundry cases 1 John 3.16 For more particular direction 1 A man ought to deny his own expediences for his Brothers necessity Neh. 5.18 2 He ought to deny himself in outward things to supply his Brethren in spiritual things Thus Paul 3 If a man be of a private condition and his Brother of publique use to the Church he ought to deny himself to maintain and succour him as they said to David Thou art worth ten thousand of us Rom. 16.4 5. Aquila and Priscilla 2 This should teach you that are of higher estate to help your poor neighbours that are fallen into straights not through prodigality or ryot but through Gods hand or charge of children You must not say I must look to my self and to my children that they be maintained This was the old rule now we must deny our selves and our own experiences and be continually doing good in obedience to this commandement It was a royal speech of David 2 Sam. 24. Shall I offer a sacrifice of that that cost me nothing Heb. 13 15 16. When God blesseth thee with many a pound wilt thou offer a sacrifice to God that cost a penny or a thing that cost thee nothing It 's for you to blesse God that hath enriched you with such abundance and say with David What shall I render to the Lord for all these goods Your goods reach not to God but to the Saints that are on the earth and if you begin to straighten your hands and hearts you will finde God straightning himselfe to you What a blessed thing were it to be laying aside something for good uses Our Saviour that lived in so mean a condition yet had care to provide for the poor John 13.28 Doct. There is not a more effectual means to the obtaining our petitions then by growing up in practice of these two commandements in believing on the Name of Christ and love to our Brethren Mark 11.22 to 26. There you have both joyned together Jam. 1.8 Let a man pray in faith and waver not When a Christian is tossed with doubtings and distractions he shall rather drown his prayers then bring them to the bosome of Christ Jesus Job's friends were godly men but because they dealt not in love with Job God professeth he would not hear them Want of love to our Brethren it damps our prayers before God So that though our persons be accepted yet our prayers shall not Why is faith so necessary 1. Faith makes our persons acceptable to God God heares the young ravens and lyons when they call upon him he rather hears their misery then their prayer but faith makes the person acceptable Thus By faith Abel c. Heb. 11. 2. Faith purifies the heart Acts 15.9 If I regard wickednesse in my heart God will not hear my prayers Psal 66.18 3 Faith furnisheth the heart with graces that make our prayers amiable There are four graces requisite in prayer and all are wrought by faith 1 Reverence to God A man without faith considers not before whose presence he stands he considers not that God is near to hear his petitions but faith is the evidence of things not seen it makes us come before God with reverence and godly fear Heb. 11.27 2 Faith breeds in us humility whereby we come before God with a sense of our unworthinesse and of the least of Gods mercies and an unablenesse to ask any thing according to his will 3 Faith works fervency and earnestnesse of spirit that we will give God no rest 2 Sam. 15.16 Effectual fervent prayer is called a prayer of faith For 1 Faith puts life into every duty Gal. 3. 2 Faith layes hold of the promises of God in Christ and we urge and presse God upon his word 3 Faith makes us very sensible of our wants and therefore we cry very hard for help 4 Faith works in us an holy canfidence that what we ask God will undoubtedly grant and it 's meant of faith in the Name of the Lord Jesus There are three things in the Name of the Lord Jesus which Faith layes hold on 1 Faith lays hold on the offices of his mediation There had been no hope of acceptance unlesse there had been a Mediator to reconcile God and us 1 John 2.1 2. Heb. 4.14 15 16. Though we should finde many weaknesses in our selves yet with confidence may we draw neer to God seeing we have such an High Priest which is touched with our infirmities he is that great Master of requests that is in such favour with God that he never presents up a prayer to God but he returns such an answer that we need not go away with sad hearts John 16. â—3 24. 2 Faith lookes at Christ as him in whom all the promises are yea and amen 2 Cor. 5.20 3 Faith layes hold on all the attributes of God set on work by Christ for our good So that if we look for wisdome grace or power they are all set on work for the good of his Church The name of the Lord is a strong tower that is the attributes of God the righteous flye to it .. How By faith Q. How is the love of
discerned but also he will have heresies that so they may be â—eâ—â—ed in judgement as well as in affections 2. That so 〈…〉 made manifest as by the wind you may â—ee the difference betweâ—◠〈◊〉 and â—haffe 2. From the envious man who sowed tares while the husbandman that sowed good seed in the field slept Matth. 13.24 25. 3. From the ignorance and darknesse of the minds of professors Rev. 9.2 those Locusts were false teachers which came out of the smoake of the bottomlesse pit Vse 1. If in St. Johns time there were so many mists 〈…〉 reproves such men as when they see such variety of opinioâ— in Religionâ— do sâ—t down till all men be agreed but doâ—â— St. John make this 〈…〉 Prophets are gone out into the world therefore sit down 〈…〉 true Teachers No but rather makes this use of iâ— to 〈…〉 of their Ministers because many false Prophets are gone out 〈…〉 2 This may teach us not to wonder although many also Prophets be gone out in these dayes in the light of the Gospel 〈◊〉 they durst look such â—lorious sight in the face as were St. Jâ—â—â— and Paul 〈…〉 dayes there is not such power of godlinesse in the hearts 〈◊〉 Profeâ—â— but Christians now are given to much worldlinesse and many rest in 〈◊〉 therefore wonder not though the â—â—ce of the earth be 〈…〉 with heresies 3. This should teacheth of 〈◊〉 to take heed of opening a door to 〈◊〉 Prophets Take heed of ignorance in your judgement of ambition and sensuality this is the smoak of the bottomelesse pit 4. Try the spirits of false Prophets in these dayes and take not up every instruction at the first blush but try them there are sundry spirits oâ— false Prophets you shall find in Popery a spirit of presumption doubt despaire hypocrisie not one point in Popery but is carryed 〈◊〉 some of those wings 1. They teach a man cannot be assured of salvation this is doubting yet a man may merit salvation this is presumption they worship stocks and stones 2. The spâ—â—â—ts of Arminians are a spirit of bitternesse 〈…〉 the brethren a spirit of emulation of disloyalty to â—â—â—ir Prince of liberty and security 3. Among the 〈…〉 shall find a spirit of unconformity and whoredome 4. There is a doctrine of faith and 〈…〉 which doth and 〈◊〉 the doctrine of Jesus Christ Rom. 8.2 3. 〈◊〉 doctrinâ— of free grace is maintained to free a man from prayer preaching and anâ— Christian duty that God â—ath ordained to maintain grace 〈…〉 not David pray God 〈◊〉 create in him a 〈…〉 and to renew a riâ—â—â—â—irit within 〈…〉 therefore a man ought to 〈◊〉 that he 〈…〉 of God qâ—uickened in him this doctrine of faith and 〈…〉 secretly withdraw a man from the Ordinances of God Lastly There is a spirit 〈◊〉 â—omâ— on Protâ—â—â—nt which fashion their Religion according to the 〈…〉 their profit and case they follow â— course of the Court and 〈…〉 1 JOHN 4. â— Hereby know ye the Spirit of God 〈◊〉 spirit that confesseth that Jesus Christ is come in the flesh is â—â— God IT is not rightly translated come 〈…〉 that Christ was come in the flesh as the 〈◊〉 of Balaam and the Nâ—â—laitans Hymeneus and Philetus but it should 〈…〉 translated thus Christ that hath come in the flesh Christ veiled over with â—â—mane 〈◊〉 Doct. That the people of God may well 〈◊〉 the spirit of their Ministers by the confession which their spirits make of Christ come in the flesh What is it to confesse There is a threefold confession in Scripture 1. To acknowledge the truth doctrine and worship of Christ even before Rulers Matth. 22.25 to confesse is to professe to bear witnesse of the grace of Christ 2. 〈…〉 of a mans Ministry as it is said of John John 1.20 3. There is a confâ—sion of a mans work Tit. 1.16 that is by our life or 〈…〉 be Saviour Matth. 1.21 the anoynted of the Lord 〈…〉 Prophet and King Jesus Christ the second Person in the Trinity 〈…〉 in the flesh which is a great mystery 1 Tim. 3.16 What is it 〈…〉 spirit of a Prophet to confesse Christ Jesus By spirit is not 〈…〉 for body 1 Thess 5.23 but the iâ—â—mation both of soul and body 〈…〉 else it is carnal sensuall and devillish when the spirit 〈…〉 the beâ—t both of soul anâ— body the inclination of 〈◊〉 whole man doth â—old forth Christ Jesus that is the mighty saving 〈…〉 revealed in humane infirmities What is Pauls meaniâ—â— when he saith I desire to know nothing 1 Cor. â— 3 4. He means he desires to expresse nothing in his life and 〈…〉 Christ Jesus revealed in the flesh in 〈◊〉 infirmities whâ—â— the Corinthians 〈◊〉 a sign of Christ in 〈…〉 acknowledgeth that for his outside he was weak but yet he did exâ—◠〈◊〉 the mighty â—â—ving power of Christ crucified in his Ministry 2 Cor. 13.3 â— 5. and he tels the Galatians They knew that through 〈◊〉 infirmities of the flesh he preached the Gospel at the first Gal. 4 13 14 15. Was any doctrine weakly delivered he speaks of his bodily presence for in his life he shewed such a mighty power of Christ as that they looked at him as an Angel of God yea they did so affect him that if it were possible they would have pluckt out their eyes to have doth him good Reas 〈…〉 â—is cannot 〈◊〉 from mans nature for mans spirit comes short of it Phil. â— 20 every man sâ—â—ks his own Demas hath forsaken Christ and embraced this present world 2 Tim. 4.10 Some men look too high they look to their own profits and preferments in 〈…〉 and account the seeking to save souls a matter nâ—t pertainin◠〈…〉 if they preach they 〈◊〉 some moral discourse â—hich 〈…〉 â—hose that are looking towards the wayes of grace 〈…〉 the mighty saving power oâ—â—â—rist Jesus is not 〈…〉 their Ministry 2 It 's not from the spirit o◠〈…〉 spirit far exceeds his spirit he câ—vâ—â— own Châ—â—â—â—â—sus Ezekâ— â— 22. he speaks with envy against Christ therefore it must needs â—e the 〈…〉 that confesseth Christ Jesus come in the flesh Vse 1 To teach Gods people 〈…〉 acqâ—ainted with the Lord Jesus or else they will not be able to discern 〈…〉 their Minister in doctrin 〈◊〉 and carriage it is 〈…〉 Saints to expresse their carnall excellencie◠〈…〉 complains of the Galatians that they made a fair shew 〈◊〉 fleshâ—◠〈◊〉 â—â—at make a fair shew iâ— the flesh when they come to 〈…〉 out their spirits will not bear it a Christian should saâ— of those outward 〈…〉 Daâ—â—d of Sauls armour if any man will come after Christ he must 〈…〉 wisdome life and carnal excellency God â—â—ts hoâ—â—â—r upon many Christians and gives them carnal excellency but they must take heed that they doe not darken the power of the Lord Jesus Christ 〈◊〉 by 2. 〈◊〉 tryal â—â—ur estates 〈◊〉 whether the bent of our carriage doth hold forth the Lord Jesus in 〈…〉 infirmities God is not
their heat as when a man means to put out the fire he layes one brand from another a signe he means to goe to bed and sleep so when Satan would put out the life and heat of grace in a Family or Town he disjoynts Christians and so they fall into security and grow dead in sins and trespasses all their heat is quite extinguished Therefore the Apostle exhorts us not to forsake the assembling of our selves together as the manner of some is Heb. 10.25 2 Pet. 1.21 See that ye love one another with pure hearts fervently Obj. If this heat be alwayes found where life is how comes it to passe that the hearts of Christians are so cold and dead How comes a Christian to be so unprofitable if he digest the Word Doe not Christians meet and afford little warmth and help one to another Luke 24.32 The two disciples hearts burned when Christ talked with them a signe before he came and chafed them up they were cold and dead-hearted Answ True Christians oft-times finde a marvellous coldnesse and benummednesse of heart that they finde little warmth in their breathing in their prayers or conferences and this comes partly from want of supply of new fuell when they walk in their own strength without looking up to Christ for new supply and partly by pouring cold water upon it that is some noysome lusts that put out the grace of God or else the use of outward comforts with wordly hearts these cast cold water on the fire as the fire is put out either by withdrawing the fuell or by casting water on it But yet though this be their fault yet even then when they want chafing and heat there is some striving in them which argues life so much life as in them so much heat As for those two Disciples that went to Emaus though their hearts burned whilest Christ spake yet before Christ came they were talking of Christ and of his sufferings which made them sad then Christ comes and puts life O fools and slow of heart to believe This blew up the sparks in them So much as a Christian hath lost of his heat so much of his life if his warmth be smothered his life is smothered Now this warmth is sometimes exprest in sad looks and pantings and deep sighs and groanings and mourning for his forlorn estate and surely there is life in that for in griefe the heat runs to the heart But worse then this a Christian sometimes vanisheth away in much frothy emptynesse outwardly rejoycing in worldly comforts when there is no life within Peter when he denyed his Master his heart was fill'd with griefe and sorrow and he went out and wept bitterly But what say you to David when he had committed adultery how did he go on from one sin to another He can make Vriah drunk and then kill him and then make no matter of it he is carelesse in all this as if he had quite lost all life and affection to God there was not the least beating of the pulse of a Christian such a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that a man that knew him not before might have written in his forehead a man forsaken of God without any life of grace in him Where now was Davids life None so far gone as he 't is a question whether he prayed or no all this while as some Christians have so lost themselves as for three years together they have not prayed at all as doubting of any acceptance because they were so sinfull yet there is some habit of grace but hardly one act of life yet still this holds true so much warmth so much life as by the Almighty power of God there may be fire and yet no heat as the fiery furnace though made seven times hotter then ordinary yet God so restrained the act that it did not so much as singe the garments of the three children that were cast into it Dan. 3. So è contra there is a marvellous hellish power in sin so as it will suspend all the acts of grace so as a Christian may expresse no acts of grace but lye as a man in a deep swound without life and motion that can be discerned and yet this you shall finde in a Christian at such times a listlesnesse of his heart to sin that he cannot break out into sin with all his strength and power as he did in his naturall condition and the ground is this because there is still flesh and spirit in him so that as the spirit cannot doe what good it would so the flesh cannot doe that evill it would Gal. 5.17 And when a Christian is most lively yet there is still some faintnesse and weaknesse in him so è contra when grace is most weak and corruption most strong yet he cannot commit sin with all his strength as formerly he hath done but he goes about sin unwillingly not with the full sway that he was wont to doe he goes listlesly about it Try your selves therefore by these signes if thou hast Christ thou hast life if life thou hast warmth and heat look to thy knowledge doth it puffe thee up and not edifie Dost thou magnifie thy selfe by it If it be lively knowledge it is joyned with zeal as Christ revealed himselfe to the Church of Thyatira Rev. 2.18 Thus saith the Son of God whose eyes are like flames of fire writing to the Church of Thyatira that was warm in love and growing up therein he revealed himselfe according to the state of the Church as having eyes like flames of fire as that Church had zeal with her light so that if thou hast a true knowledge thy eyes are like flames of fire what thou knowest thou dost with zeal and fervency of spirit as Peter and John said We cannot but speak the things which we have seen and heard that is which we have certain knowledge of Acts 4.20 See Jer. 20.9 1. Consider therefore whether thy knowledge be joyned with zeal How dost thou breath dost thou smell a sweet savour in the Word Then there is breath in thy nostrills 2. Dost thou breath warmth in prayer pant and sigh after God In thy conference dost thou expresse life and heat Then thou art a living Christian 3. How dost thou finde thy stomach to the Word dost thou relish it or else art thou ashamed of thy unprofitablenesse Then there is life 4. Dost thou love to be disjoynted from thy Brethren like brands cast one from another Then there is no life Life loves to preserve it selfe if you sit loose one from another all heat and life goes out religion ceaseth there is a bidding farewell to all Christian duties but if you see bone joyn to bone one gather to another then you shall see flesh and sinews will cover them and life will come in Ezek. 37.7 Put brands together and there will be some fire and heat propagated 2. A second property of life Where life is there is some plyablenesse and
that he will either grant what you ask or what he knows will be better for you and as welcome to you for God looks not so much at the petition as at the end you aim at in opportuning such a blessing and that he will grant even when he seems to deny us our petitions Heb. 5 9. Christ was heard in that he prayed for Why how was he heard did he not drink of the cup he prayed against Yes yet he was heard 1. Christs will was that his Fathers will might be fulfilled not his in this he was heard 2. It 's said he was heard in that he feared though he did drink of the cup yet he was saved from those fears and terrors that overwhelmed him 3. The main end of Christ was that his Church might be redeemed which God granted so God granted the end of his petition though not the thing it self So Moses prayed earnestly that he might goe over and see the good Land God told him he should not goe over yet God let him see that good Land as well as if he had gone over If we submit our wills to Gods will and pray in humility and faith make account God seriously ponders the aime of your hearts in begging such a mercy and though he seems to crosse such your petitions and to delay them yet he knows how to grant the end of your petitions by other means then you conceive even then when God is displeased with our weake and unworthy prayers as he was with Moses Deut. 3.22 to 28 Yet then he knows how to grant what we aimed at And this magnifies the name of Christ that though in our own name we should never find acceptance yet in Christs name he will grant our petitions 2. We pray according to the will of God when we pray according to his will revealed in our hearts in the spirit of him that prayes Jude v. 20. Eph. 6.18 Now we pray according to Gods will revealed in the Spirit 1. When the Spirit raiseth our hearts to reach forth sensibly with longings and breathings after the blessings we want Thus Hannah poured forth her soul unto God 1 Sam. 1.15 She exprest not so much in words as in the reaching and breathing of her spirit after the blessing she prayed for So Isa 26.9 With my soul within me have I desired thee as if there were another Spirit in his spirit When we pray in a further measure of strength then our own hearts could reach to such a prayer is of the Spirit 1. When we pray with fervency and earnestnesse Jam. 5.16 This is that which is called wrestling and striving with God Rom. 15.30 When our hearts are so set on Gods favour as they will not let goe till we have prevailed Gen. 32.10 24 25 26. expounded Hos 12.4 3. We pray in the Spirit when we persevere in praying and are importunate with God Luk. 18.1 to 10. This is expressed by the importunity of the Widow that prevailed with the unjust Judge Shall a sinfull Judge a mortall man be prevailed with by the importunity of a poor Widow and will not God much more avenge his elect that cry to him day and night You may think God regards not your prayers but the poor Widow did not more trouble this Judge then God is troubled with your prayers so that he cannot rest untill he have fulfilled your desires To the same purpose Luk. 11.5 to 11. Though God seem to be asleep yet if you continue knocking God will open unto you therefore when you have a good petition in hand never give over but pray continually and watch thereunto Eph. 6.18 till he answer To what end doth he call it knocking but to imply that our prayers make as much noyse in heaven as men doe by knocking at our doores Matth. 7.7 So the woman of Syrophaenicia she knocked and continued knocking and would not have a denyall so that Christ answers her O woman great is thy faith be it unto thee as thou wilt As if he were overwrestled by her importunity to grant her petitions Reas 1. Because when we pray according to Gods will he fulfills his own will when he grants our petitions It 's Gods will that we should pray so now Gods will must be fulfilled 2. Because when we pray according to the will of God in the Name of Christ our prayer is Christs prayer as if you send a childe or servant to a friend for any thing in your name the request is yours and he that denyes your childe or servant in this case denyes you so no more can God deny a prayer put up in Christs name then he can deny Christ himself Joh. 16.23 24. Reas 3. From the intercession of the Spirit in such a prayer no prayer put up in the manner aforesaid but is the prayer of the holy Ghost and God knows the meaning of his Spirit Rom. 8.26 God knows our prayers would be weake and cold except there were another Spirit besides our own if therefore he discern his own Spirit in our prayers he cannot deny his Spirit nay further as the Spirit makes intercession for us so Christ himselfe prayes for us Rom. 8.34 He takes up all our prayers for us as the great Master of requests and he doth so perfume them and take out all weaknesse out of them that he presents them as a sweet odour to God Rev. 8.3 Even as if a younger Brother should goe and gather a Posie for his Father he out of ignorance gathers many weeds withall but his elder Brother takes it and pulls out all the weeds and perfumes the flowers with sweet water and then presents it to his Father in his Brothers name so Christ sees many sinfull weaknesses in our prayers but he takes away all unsavourinesse and perfumes them and so presents them to God and he accepts them Vse 1. As ever we desire that our selves or ours should speed well let both our selves and ours learn to pray well you have enough if you can but pray wel you can but speake and have desire and it shall be granted open thy mouth wide and God will fill it as long as you have an heart opened to pray you shall want no blessings therefore above all blessings beg of God a spirit of prayer Now that you may pray well 1. Take heed that you be not of a wavering double minde Jam. 1.6 7 8. partly for God partly for our selves pray with a single heart Act. 11.21 that is 1. Give up your hearts wholly to God 2. Be carefull to keep all Gods commandements for as we hearken to Gods commandements so will he hearken to our prayers if we observe his words he will observe ours 2. Have respect to pray according to Gods will in Faith and Humility Vse 2. For them that doe pray according to Gods will be assured that God will grant your petitions according to your wills God hath spoken it and therefore he will not deny it Notable
of Perseverance opens no door to carnal liberty 2. 28. Perseverance is the duty of all Christians Ib. Such expect Christ with boldnesse and receive him without shame at his coming Ib. Prayer made well never speeds ill 5. 14. What it is to Pray according to Gods will and in the Spirit 5. 15. Prayer obtains life for a fallen Brother 5. 16. No warrant to Pray for those who have committed the sin against the Holy Ghost 5. 16. Prevention of sin is the end of conviction and illumination 2. 1. We must be wean'd from Pride of life 2. 16. Motives and means thereunto Ib. Profession See Opinion A sincere Professour yeilds obedience to one Command as well as an other 4. 21. Christ a Propitiation for the whole world 2. 2. Christ was sent to be a Propitiation 4. 10. There were false Prophets in Johns dayes 4. 1. We may receive any thing by way of Ordinance not so by way of Providence 2. 16. Christs Purity is our Paterne 3. 3. R Reading converts not 5. 13. It promotes evidence Ib. A Regenerate Christian is a victorious Christian 5. 4. It s a sinfull conceit to hold a man may be saved in any Religion 2. 23. Riches without an heart to help our Brethrens necessities argue there dwells no love of God in us 3. 17. Jesus Christ is Righteous 2. 29. Such as worke Righteousnesse are born of Christ Ib. They who know Christ to be Righteous know Righteous ones are born of God Ib. None can know Christ to be Righteous but he that is sensible of his own unrighteousnesse Ib. S The Seed within preserves from sin 3. 9. A double use of Scripture 2. 26. The properties of Scripture 1. 3. All sorts and Ages must be conversant in it 2. 13. The Sending of Gods Son is a manifest token of his love to us 4. 9. God Sent his Son that we might live by him Ib. This Sending of Christ was a token of Gods free love 4. 10. Seperation from our Churches examined 2. 19. Reading of prayers no just ground of Seperation Ib. Upon Sight of Sin in a Brother we must pray for him 5. 16. Sin is the transgression of the Law 3. 4. and this should be motive enough against Sin Ib. Sin unpardoned is filthy 1. 9. is unrighteousnesse Ib. Sin pardoned is cleansed Ib. Sins removall the end of Christs coming 3. 5. Sinners have enemies pleading against them 2. 1. Why the Sin against the Holy Ghost is unpardonable 5. 16. Sonship a note of wonderfull love 3. 1. The Spirit received dwells in Gods Children for ever 2. 27. It s no Spirit of delusion but of truth Ib. The Spirit bestowed on us is an evident sign of Christ dwelling in us 3. 24. 4. 13. The Spirit is given to them who love each other 4. 13. The Spirit breathing in the Conscience bears witnesse that Christ came by water and blood 5. 6. This witness-bearing Spirit is a Spirit of truth Ib. The Spirit water and blood are three principall witnesses 5. 8. How the Spirit certifies the hearing of our prayers 5. 15. Spirits must be tried before trusted 4. 1. T There is no better Teaching for matter or manner then the Teaching of the Spirit 2. 27. Teachers of two sorts 4. 4. worldly Teachers and godly hearers have a conflict Ib. What is required to a Testimony 5. 9. A fearfull Conscience lyes in Torment 4. 8. The World and its lusts are Transitory 2. 17. U The least of Gods Saints have an Vnction 2. 20. By it they know all things Ib. and the truth 2. 21. and true Religion Ib. This Vnction is received from the Father 2. 27. It teaches or assures of perseverance Ib. W Walking what 1. 7. Want of love a manifest sign of the Devils Childe 3. 10. Christ came to execute his Office by water and blood 5. 6. Why Christians are so troubled with Withdrawings of the Spirit 2. 27. Unlearned men why Witnesses of the truth 1. 2. The six Witnesses are divine and inward Witnesses 5. 9. Why Christ is called the Word 1. 1. The Word abiding in us and pardon goe together 2. 14. The Word abiding makes us strong and victorious Ib. The Word read and heard is a message from God 3. 11. World what it means 2. 15. 2. 2. It s not to be loved Ib. Love to our own lusts and to Worldly lusts is in us Ib. Love of the World is enmity with God Ib. The three capital lusts of the World 2. 16. All the lusts of the World are of the World Ib. We must be wean'd from what comes from the World Ib. Means to mortifie Worldly lusts Ib. The World knows not Gods Children 3. 1. Thence they suffer the more in and from the World 3. 2. The Apostles when absent taught Gods people by Writing 2. 12. None were converted by the Writings of the Apostles 2. 21. Y Sathan is an especiall enemy to young men 2. 13. Is often overcome by them Ib. Spirituall strength in Young men is a grace highly acknowledged 2. 14. FINIS