and wish you had never kept them company but on the contrary had you but once got into a near communion with the Saints you should never depart from them it was the saying of a late faithful Servant of God Dr. Preston Though I leave my life yet I shall not leave my company Vse 5 Of consolation to any soul that ever had true fellowship with Christ and his church having once loved you he will love you to the end 1 Cor. 10.13 1 Thes 5.23 24. Psal 37.23 24 25. though we doe fall yet the Lord puts under his hand Rom. 8.25 Rom. 5.10 1 Pet. 1.5 we are kept by the power of God to Salvation he embraceth us with his everlasting arms so that if we have once got fellowship with God and his Church fear not you shall not fall and if you doe start aside and feed on ill Dyet you shall finde the smart of it he will humble you that he may save you at the last day Doct. It is a note of seducers or Antichristian Teachers to depart from the fellowship of the Church They went out from us because they were not of us and so such were never cordial or hearty to the church therefore when you see any fall off know it argues an Antichristian spirit 2 Thes 2 3. 1 Tim. 4.1 Many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall depart from the Church so that all Antichristian spirits have a corrupt spirit of seperation For Explication Q 1. What is this seperation A. 1. A seperation Local such was that practise of the Tribe of Gad. and Manasses Josh 22.9 10. it was not seperation in fellowship as they professe vers 26 27 but that is not a seperation that makes an Antichrist 2 A departing in fellowship which yet falls short of an Antichristian spirit though it deserve blame and reproof Gal. 2.12 not but that his judgement and affection was with them yet he with-drew from their society in Ordinances for this Paul blamed him but yet it was not an Antichristian spirit though he were a man of great zeale and courage yet none so subject to be carried away with fear as he was let christians therefore most suspect themselves there wherein they least suspect themselves and think themselves strongest but this was an infirmity in him 3 There is a departing from the Faith of the church or sitting loose from them in Spirit judgement and affection their Doctrin contrary and hearts contrary as Paul saith In the latter dayes certain shall depart from the Faith Heb. 10.25 to 29. so that such fall off not only in place or fellowship in ordinance but in judgment heart and affection that is a mark of an Antichristian spirit Jude 4.5 3 Epist Joh. 8 9 10. It is said of the new converts that were added to the church that they continued in the Apostles Doctrin and fellowship Acts 2.42 therefore when they break from the fellowship of the church they depart from the Apostles doctrin Q. What be the grounds A. 1. From the fellowship the true Members of the church have with Christ 1 Joh. 1.4 therefore when you see a spirit of with-drawing from the fellowship of the church they depart from the Apostles Doctrine and if from them then from Christ for surely our fellowship is with God and with the Son therefore to prevent that denying of Christ he gives them charge that they doe not forsake assembling themselves c. Heb. 10.25 to 29. A finger cut off from the hand is not only cut off from the hand but from the head too so if men fall off from the Members they will also fall off from Christ the Head Vse 1. Seems to inform our judgements what to think in case of seperation for this place is much abused The Papists they build on this place that they that seperate from their church are Antichrists That company say they that breake off from the fellowship of the church is Antichristian as it is plain here now what were Calvin and Luther but such as brake off from the fellowship of the church therefore they were of Antichrists spirit and fore-runners of him We must therefore know it is not every seperation from that which is called a church that is a note of an Antichristian spirit but it must be known whether that were the true church now this church St. John speaks of was the true Church for it was from such whose sins were forgiven now if it be not a true Church that they breake from it is no sign of Antichrist 2 Chro. 11.16 such as set their hearts to seek the Lord seperated themselves from those that followed Jereboam and came to Jerusalem so the Apostles were faine to seperate from the Church of the Jewes which persecuted Christ and them and so constituted a Church by themselves a Christian Church so then it is not a seperation from a false Church but a true that is a sign of an Antichristian spirit Obj. But what pretence or just ground had such Divines to fall from the Romish Church or we in England for we only upon the falling out of Hen. 8. with the Pope fell from him A. True that matter of Divorce did move him to fail off from the Pope and indeed that cause was enough to fall off from the Pope who would binde a Prince to an unlawful Marriage But the whole body of Christendom had a Three-fold ground of seperation which may be just when a Church is heretical that is hold an errour contrary to the foundation obstinately yet that is not a sufficient ground as the Church of Corinth denied the Resurrection from the Dead yet he calls them Saints so though the Pharisees had charged that none should profess Christ which was an obstinate denying of Christ and taught false Doctrine yet Christ charges them to obey them because they sit in Moses Chair and therefore fundamental erroneousnesse is not alwayes a just cause 1 Therefore that is a just cause of seperation when a Church is infected with Blasphemy and Contradiction and Blaspheme the wayes of God Acts 19.19 Acts 13.45 46. 2 Idolatry is a just ground of seperation 2 Cor. 6.16 17 18. 3 Persecution is a just ground of seperation Mat. 10.23 Acts 8.1 Now all these have met in the Church of Rome they have blasphemed and condemned as Heretical Justification by Faith and other fundamentall truths 2 They worship Images as of the Virgin Mary yea with Divine honour as the Bread in the Sacrament what greater Idolatry 3 The World knows and the blood of thousands of Martyrs can testifie their horrible Persecutions that as long as we were subordinate to them we could not profess the true Religion without loss of Goods and life therefore we have just cause to seperate our selves from them Vse 2. It may teach us what to judge of the Seperatists or Brownists are they of Antichrist Surely their practise is blame-worthy 1 Because they seperate where Christ keeps fellowship Rev.
Saints of God The communion of the Saints is a Spiritual conjunction of the Saints with Jesus Christ and one another wherein Christ partaketh of our infirmities and we in common partake of benefits and communicate them one to another 1 I call it a Spiritual Conjunction to distinguish it from 1 A Natural as the three Persons of the Trinity are joyned in one nature and essence 2 Personal as the two Natures of Christ are in one Person 3 Moral as Man and Wife are in Law one flesh by Gods Ordinance For this is a Conjunction of mens Persons not by an outward bond such as Gods Ordinance is to Marriage but by an inward bond one Spirit resting in Christ above measure and in the Saints according to their measure 1 Cor. 6.17 1 Joh. 4.13 Rom. 8.9 Hence it is that the same minde is in us which was in Christ Phil. 2.5 and all the members are alike affected and disposed towards God Christ their own sins good duties one to another 2 I say of the Saints with Christ and one another where by Saints I do not mean only Saints Canonized by the Pope nor only the Saints departed but the Saints also on earth whose conjunction with Christ and one with another is mentioned 2 Cor. 1.2 Col. 1.2 Joh. 15 5. Ephes 5.30 1 Cor. 12.13 Joh. 17.20 21. 3 I adde wherein Christ partaketh of our infirmities And infirmities wherein he partaketh with us are of three sorts 1 Of Nature Flesh and Blood Heb. 2.14 Phil. 2.7 2 Of Corruption all our sins imputed 2 Cor. 5.21 1 Pet. 2.24 3 Of Condition all our afflictions and miseries Acts 9 4. Col. 1.24 4 I adde we in this communion partake of Christs benefits which are Six 1 Adoption Gal. 4.4 5 6. hence we are said to have fellowship with God in the text the greatnesse of this benefit See 1 Sam. 18.23 2 Righteousnesse of Christ imputed 2 Cor. 5.21 Papists do deride this thinking it all one to say A man may be wise or learned by another mans wisdom and learning but Christ was not another man to us 3 Holinesse 1 Cor. 1. penult which stands in Mortification Rom. 6.6 and in Vivification or fruitfulnesse Joh. 15.5 Worms that are dead all Winter live again lying in the Sun at the Spring 4 Protection of Angels Psal 91.11 12. Heb. 1. ult 5 Dominion over the Creatures Heb. 2.7 8. 1 Cor. 3.22 23. they hold in capite 6 Right to a glorious Inheritance Gal. 4.7 Col. 1.12 The means of further conveying and confirming these benefits unto us besides the Doctrin of the Prophets and Apostles are the Sacraments hence 1 Cor. 12.13 1 Cor. 10.16 17. 5 I say we communicate them one to another and that 1 In heart mutually praying for one another Ephes 6.18 Hence a Christian man as a rich Merchant hath Factors dealing for him with God in every Country 2 In voice by 1 Mutual instruction 2 Tim. 2.25 26. Act. 18.25 26. 2 Mutual reproof Gal. 6.1 2. Levit. 19.17 3 Mutual consolation 1 Thes 5.14 3 For Action by 1 Good example of Christian life Matth. 5.16 good example edifieth much Phil. 2.15 see Peter Martyrs testimony of Bucers Family in Epist ad Ecclesiam 2 Liberal bestowing of outward things upon them Gal. 6.10 In regard that this Communion is 1 A Spiritual conjunction of the Saints with Christ and one with another it is compared to the Conjunctions Ephes 5.23.30 Joh. 15.5 2 This his partaking of our infirmities and ours of his benefits it is compared to a Marriage Hos 2.19 20. 3 A communicating of our goods one to another it is a Brother-hood Coloss 1.3 2 How doth the Apostles Doctrine procure and preserve this union and communion By these means Means 1 1 By making known to us that by nature we were strangers and enemies to God Col. 1.21 Acts 26.18 Ephes 2.2 2 Tim. 2.26 This fellowship which all natural men have with Satan to omit the fellowship which Conjurers have with him by League Psal 85.5 and that which Witches have with him by carnal copulation standing in three things 1 In resemblance both sin with one continued Act 1 Joh. 3.8 sinneth Joh. 8.44 Acts 13.10 and so all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have a fellowship one with another 2 In subjection of the Natural man to the government and guidance of Satan Ephes 2.2 2 Tim. 2. ult all Gods children are led by his Spirit Rom. 8.14 so are Natural men by that wicked Spirit he first worketh upon the mind deluding and blinding them 2 Cor. 4.4 John 13.2 and then he carrieth the heart and affections whither it pleaseth him John 13.27 Ephes 2.2 3. In under-going the same punishment Mat. 25.41 Means 2 2 By working upon our hearts a remorse of Conscience with the sense of this Acts 2.37 this word is used in a contrary sense Rom. 11.8 where it signifies not compunction but the deep slumber wherein Natural men feel no compunction Rom. 7.9 10. this is called a wounding or the spirit thus afflicted is called wounded Prov. 18.14 broken-hearted weary Psalm 51.17 Matth. 11.28 This remorse is not alike to all to some it is more terrible and maketh a deeper impression Job 6.2 3 4 cap. 13.24 to others it is not so grievous as in Lydia Acts 16.14 15. her readinesse to entertain them sheweth that the Wound was made and healed in the Sermon-time I conceive Lydia's Conversion to be like the Thiefs upon the Crosse he first had fear of God Luke 23.40 yet assured of Salvation soon after vers 43. In the Jews Acts 2.37 to 42. at the next Exhortation In John Glover not for many years five in all yet it is found in all Rom. 8.15 all do receive the Spirit of bondage to fear though they receive it not to fear again Luke 4.18 The Reasons of this are three 1 To make us like unto Christ he was so Mat. 26.37 Luke 22.44 Mat. 27.46 and we must be like him Rom. 8 29. 2 To make us value Christ and his benefits at an higher rate Mat. 9.12 need not Prov. 27.7 the want of this is the reason why Christ is so little esteemed of the most 3 To tame our wanton hearts and make us more pliable and tractable to the yoke of Christ and any course of obedience he shall shew us Acts 9.6 16.30 2.37 Our Saviour can soon perswade heavie laden and weary souls to think that his yoke and burthen is light when they have felt the burthen of sin which how heavie it is see Psal 38.4 but an hard matter it is to perswade others to think so Means 3 3 By revealing Christ unto us and working in our harts a sound and earnest nest desire to seek and enjoy him Mat. 5.6 and because Christ is not ours but by faith John 3.16 and Faith is not ours but by the Holy Ghost therefore we rest not till by pouring out our earnest desires to God we have obtained him Luke 11.13 Means 4
ult Psal 5.4 Heb. 1.13 Reas 1 God is of pure eyes and cannot endure to behold any iniquity 2 From the power of all saving Graces they do purifie and cleanse the heart so Faith purifies the heart Acts 15.9 so hope 1 Joh. 3.3 so love ye that love God depart from iniquity 3 From the power of the Spirit in him that hath fellowship with God 1 Cor. 6.17 Ezek. 36.27 Vse 1 It shewes that Ignorance is no Mother of Devotion for what is Devotion but a stricter and nearer fellowship with God it shewes therefore the dangerous Estate of wicked Ignorant men they think their Ignorance will plead for them but they are deceived through want of knowledge my people perish God takes no pleasure in Fools you may think you have Fellowship with God and yet live in Ignorance and Darknesse but you deceive your selves can a man live in the Sun and have neither light nor heat So what Fellowship hath that man with God that hath neither light of Knowledge nor warmth of Grace from him Vse 2 It may be a Tryal of our Estate if wee have no Knowledge of God we have no Fellowship with him if you delight in Ignorance and be unwilling to be taught as many Servants and Children are how can these have any Fellowship with God that have no knowledge nor desire after it it is true many there are that desire Knowledge and cannot attain it and such God will accept of their desire or give them Knowledge but such as please themselves in their ignorance have no Fellowship with God 2 Tim. 3.11 they are sealed up to damnation if a man live in darknesse of sin and ungodlinesse and is convinced of it and yet will live in it in idlenesse and wantonnesse and Sabbath-breaking c. be not deceived if you make a shew of Religion you deceive your own soul if a man walketh in darknesse and saith he hath Fellowship with God he lyes Quest Who can say his heart is clean have not the best of Gods Children their failings Answ It is true they have their failings but do they walk therein It is one thing to step into a way and another thing to walk in that way David stept into the way of Adultery and Murther but he walked not in it a man that walketh in a good way may be turned out of it by a wilde Beast or a Storm or Carelessenesse but when he sees he is wrong he turns into the right path again so is it with a godly heart he may be carried out of the way by the violence of Temptation c. but he returns again as soon as he sees his error Vse 3 To teach men as ever they desire to have fellowship with God to cleanse themselves from Ignorance and Ungodlinesse if you desire to have Fellowship with God you must 1 Avoyd Ignorance and labour for Knowledge desire to know his will and they that love light God loves them 2 Turn not aside to any dark crooked wayes Psal 125 6. the Israel of God have no crooked wayes to walk in 2 Cor. 6.17 18. with chap. 7.1 shewing us if we would have fellowship with God that God might ackowledge us for Sons and we him for our Father we must look into all dark corners and cast out all uncleanesse and if you do thus strive to reform your selves you are not in darknesse if you cleanse your selves from dark and crooked and unclean wayes you may assure your selves you have fellowship with God 1 JOHN 1.7 But if we walk in the light as he is in the light we have Fellowship one with another and the blood of Jesus Christ cleanseth us from all our sins THe scope of the Apostle St. John was to deliver what he had heard and seen from Christ and to this end that their joy might bee full His first Message was that God is light verse 5. and from thence hee descends to gather a certain sine of our fellowship with God or want of it a signe of the want of it hee layes down verse 6. he that walketh in darkness hath no Fellowship with him now in the 7th verse hee layes down a signe of our injoying this Fellowship with God In the Verse wee have two parts 1 A certain signe of our Fellowship with God namely if wee walk in the light 2 The priviledge of such an estate the blood of Christ cleanseth us from our sins so that here is the mark of a true Christian 〈◊〉 priviledge Doct. To walk in the light is a certain mark o◠true Fellowship with God one with another that is God with us and wee with him Light is sometimes taken for light of Knowledge Holynesse Comfort Glory 1 It is taken for light of Knowledge Mark 4.16 Light is clear and so is Knowledge 2 For Light of Holynesse Ephes 5.8 Light is clean so is Holinesse 3 For Comfort Psalm 97.11 4 For Glory now Darknesse is contrary to all these now therefore to walk in the light is to walk in the waies of Knowledge Purity Comfort and Glory But what is it to walk It is commonly took for the whole course of a Christian life but in borrowed speech there are some significations therein 1 It implies That a Christian course is a voluntary motion a man is not said to walk that is pulled and haled no motion more voluntary than walking 2 It is a continued motion not a step or two that makes a walk 3 Walking gets ground its motus progressivus standing still rids no ground but walking doth so a Christian he goes about Christian duties not only voluntarily and continually but he growes up therein from time to time so that this sense of the Doctrin is thus much To lead a Christian course voluntarily continually and increasingly is a signe of fellowship with God now that such as thus walk have undoubted fellowship with God appears Ephes 5.8 Ye were sometimes darknesse but now are ye light in the Lord walk therefore as children of light that is children of God for God is light those that walk in truth and not in error and heresie and in holy wayes they are children of God Psalm 1.1 2. the Law of God is the way of holinesse and truth and if he that walks in the way be blessed then he hath fellowship with God for in his fellowship stands all blessednesse Psal 119.1 2. Reas 1. From the insufficiency of our nature to walk in these wayes without the Spirit of God in us and directing of us Ezek. 36.27 Joh. 15.5 without Christ we can do nothing Hos 14.8 if any good fruit be growing in a Ch istan it is from the Spirit of God otherwise the fruit of a carnal heart is carnal Joh. 3.6 we cannot be holy without Gods Spirit nor bring forth any good fruit 2 As we cannot be good without his Spirit so we cannot do good without him 2 Cor. 3.5 and Christ thinks it an impossible thing for a Carnal man to
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
gives them such unfeigned humiliation and broken-heartednesse and such castisements that they recover themselves that all the World may see neither doth the church allow it nor God but as they were patterns of sin so they shall be patterns of Repentance 2 Sam. 12 11 if David doe fall into scandalous sins God will follow him with such chastisements that God will manifest he is no approver of such courses and David himself shall proclaim that he repents unfeignedly so that he was not so carefull before to cover it as he is now to divulge it and declare that it was the cause of bitter anguish to him so that neither God nor the church nor themselves approve of their sin but are against it Vse 3. It may teach Gods servants to make an holy use of other mens falls Dost thou see Professors fall into loose wicked courses and give no testimony of their repentance why God hereby would manifest that thou art sincere and upright God hereby prevents thy mis-leading by their evill counsell or practise blesse God that hereby he purifies his Ordinances and wipes away the soyle of his church he wipes their face by casting out such and especially make this use Be not high minded but fear fear that God that is able to cast men from one sin into another Isa 6.2 3. Why did the Angel there sing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holy Holy Holy c. why because he was to send the Prophet on a Message to harden the wicked and make their hearts fat Vse 4. To exhort all in a speciall manner to take heed of Hypocrisie if we take up a course of Religion and good duties at home and abroad we think that God will be mercifull to us but let us see that what we doe we doe in spirit and in truth Heb. 12.13 Lev. 10.3 God will certainly discover us scarce ever any lived that dyed in Hypocrisie but he was uncased before his death there is nothing so secret but it shall be revealed Hypocrisie must be manifest to all men though there were good hopes of them yet God washes off the spots of his church and not only at the last day but in this World therefore let it not suffice you to live in the church for you may be as ill Humours and so annoy the church of God and it will be well that you be cast out or at the best though you be ornaments and supporters to the church yet you are but as glasse eyes and wooden leggs why God may stay long for the good of his church but certainly he will lay you open to some corrupt Doctrine or way that you shall be manifest 2 Tim. 3.9 why vers fifth he tells you what they were They had a form of godlinesse c implying it is a mad course to be an Hypocrite for by his outward profession he gets the ill will of wicked men and for want of sincerity he gets the ill will of God There are sundry signs of this Hypocrisie 1 If thou findest in thy self an hatred of admonition Mat. 14.4 Herod was impatient of admonition therefore he put John in prison and thereby manifested his hypocrisie 2 If thou beest given to praise wicked men and accompany with them Prov. 13.20 Prov. 28.4 that is a fore-runner of forsaking of the Law 3 When a man makes no conscience of his tongue but lets his tongue run at random to passion oc rayling or slandering Jam. 1.26 4. If you see any man living in any known sin and delighting in it it is such a link as the Devil will chain him fast by 5 When a man shall make use of Religon to any other end than for Gods glory if you make Religion a stalking-horse to your own ends certainly you will fall off Joh. 6.26.60.66 those that followed Christ for the Loaves not one of them continued with him 2 King 10.29 Acts 8.17 to 23. When Simon Magus would make use of Spiritual gifts to get money he was in the gall of bitternesse and bond of iniquity his heart was not right therefore as you desire to have fellowship with God be sincere and upright 1 JOHN 2.20 But ye have an Vnction from the holy one and know all things THe Apostle having instructed little Children that Antichrist would come and described him vers 18 19. in this verse and the next he propounds some means to help them 1 An Unction within themselves whereby they know all their seducements and snares vers 20 21. 2 The second means is from the corrupt and false doctrin of these Teachers who is Antichrist but he that denies the Son whose doctrin perverted that unction which they had received vers 22 23. In the first means observe 1 A benefit received an Unction 2 The Author from Christ 3 The vertue of it whereby you know all things you know the truth and that no lye is of the truth To begin with the first the benefit Ye have an Vnction Doct. There is not the least of the Children of God but they are partakers of an Oyntment of Christ you little Children have it Vers 27. There were three sorts of Functions in the Old Testament into which they were instituted by Oyntment Kings Priests and Prophets Kings 1 Sam. 13.10 11. so Priests Exod. 29.7 so Prophets 1 King 19.16 now Christ being ordained to be King Priest and Prophet therefore he is called the Anoynted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 12.15 Luke 1.32 33. Heb. 6.20 Heb. 7.24 Acts 3.22 23. all other Unctions were but types of him therefore he is said to be annoynted with the oyl of gladnesse above his fellows Psal 45.7 he was not only gladded himselfe but all the ends of the earth were made glad by him therefore he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now because he was not a type but the person typified he was not anyonted with material oyl but with the Spirit of God which is the true Unction Acts 10.38 Luke 4.18 Dan. 9.24 hence called Messiah in Hebrew the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek from this Oyntment of Christ we are annoynted by the same Unction as Psal 133. so that spirit which was poured on his head descended to his lowest members 2 Corinth 1.21 22. yea to the skirts of his garments so then we are annoynted by the Spirit Now fitly are we laid to be annoynted by the Spirit as it were by Oyl in a Four fold respect 1 As Oyl hath been used for healing Wounds Luke 10.34 so when the Spirits of men are wounded by the sence of sin God poures in such an Oyl of his Spirit that he heals and binds them up 2 Oyl hath a suppleing softning and lithniâ—g power so Gods Spirit makes us nimble and agile to every good work in the East Countries they used to annoynt Wrestlers and Runners to make them more nimble and quick such use is the Spirit of to make us quick and ready to run the wayes of Gods Commandements Ezek. 36.27
at all to help them on you are mercilesse Parents and Masters that do not labour to bring them on to the riches of knowledge for without this they shall finde no mercy nor favour from God Vse 2 It may serve for a signe of trial of our knowledge whether we have received the Unction of the Holy one if you know the truth in a right manner then you have partaken of the Unction of the Holy one this differs from all other knowledge For the cause of it it is from God Isa 54.4 the means of getting it is to attend diligently to the Word private conference may bring on men to understanding of the truth nay where other means fail it may bring them to the knowledge of faith Joh. 4.42 when we come to publique Ordinances we arise to higher and full understanding and riches of full assurance they perceived Christ so speaking to their Souls that they believed on him now by experience First Therefore listen to private Christians but frequent the Ordinances whereby you shall grow up to fulnesse of knowledge The Second Means is frequency in prayer Prov. 2.13 14. Thirdly Obedience is the way to get knowledge If any man do my Fathers Will he shall know the truth if you pray to God and come to the Word with a desire to do what you hear and resolve that what the Lord speaks you will hear and do it and not only such resolution as is extorted by some Thunder-shakings as the Jews Exod. 20. but when you have a setled resolution to obey what you know to be Gods Will God will increase your knowledge 2 This knowledge differs from other knowledge in the effects for this knowledge humbles men Prov. 30.2 3. and this knowledge works faith Psal 10.9 They that know thy name will trust in thee and obedience Col. 1.5 6. that knowledge which brings not forth obedience is no true knowledge none but this kinde of knowledge brings forth sincere obedience 1 JOHN 2.21 Because ye know the truth and that no lye is of the truth THese words afford us Three Doctrins 1 That every Antichristian Doctrin is a Lye for of that hee speaks 2 That no Lye that is no Antichristian Doctrin is of the truth that is flows from the truth of the Gospel 3 Such as have received the spiritual Unction and do know the truth they also know that no Lye is of the truth For the first Doct. Every Antichristian Doctrin is a Lye Q. What is a Lye in Doctrin for that is the lye that is here meant A. Three things make up a Lye 1 That the Proposition do not agree with the thing we speak of 2 That it agree not with the Notion that we have in our mindes 3 That we speak it a purpose to deceive all these are found in every Antichristian Doctrin 1 These enunciations do not agree with the word of truth for else they could not be a lye the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shews they agree not with the truth of Christ 2 These Doctrins are contrary to the Judgements of them that deliver them and this may appear from the definition of an Heretick Tit. 3.10 11 an Heretick is one that is subverted in his errour and is condemned of him selfe Heresie therefore is all subversion by errour and maintaining of the same with obstinacy a man may be an erroneous man but he doth not come to be an Heretick till he be condemned in himselfe that is speak contrary to his judgement which may appear when rather then he will depart from his errour he will contradict himself as when he is convinced he falls to wranglings or blaspheming these are signs of such as speak contrary to their own judgements 3 They deliver them with a purpose to deceive Ephes 4.14 They lye in wait to deceive they plot how to deceive the consciences of men and this kinde of Heresie is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Cheating every way or they are as Coggers of Dice so that their trade is but to deceive and cheat men so that we see there is a Three-fold Lye in every Antichristian Doctrin 1 It is materially a Lye the Doctrin it self is contrary to the truth 2 It is a Lie formally they speak against their judgement 3 It is efficiently a Lye they breed lies in others 1 Tim. 4.1 2. Q What is the reason why every Antichristian Teacher is a Lie and his Doctrin a Lie A Because it springs from a lying spirit not from a Spirit of truth but of lyes so the Devill describes himself when he seduceth false Prophets 1 King 22.22 to be a Lying spirit as if there were no more effectual way to seduce Kings than by false Teachers acted by the Lying Spirit I will put errour in their hearts and make them obstinate in it and unanimous in it so that four hundred false Prophets shall easily out-bear one Micaiah the like doth the Devill in all false Teachers he cometh and is a Lying Spirit in them with such seemlinesse and shew of truth that it deceives them they take it for truth 2 Thes 2.6 they shall come with deceitfulnesse of Doctrin and many false lying wonders whereby they shall seduce many Rea. 2. From the corrupt end that these false Teachers do evidently aim at in all their Doctrin Acts 20.30 some do it in ambition to draw Disciples to themselves and not to Christ such was Simon Magus that gave out that he was the Christ that suffered and so drew many after him after him Menander 2 Some aimed to fill their bellies and to get gain and pleasure from their followers Rom. 16. whose belly is their God so that they serve not Christ but their own bellies and for that end with fair flattering speeches they beguile for filthy lucre Tit. 1.11 12. so that all the lust of the world they aime at ambition sensuality and filthy gain are the ends they aime at and if their ends be so corrupt their Doctrin must needs be corrupt and a lye Reas 3 From the sport and jeast they make at deluding people one would thinke there should none be so desperatly wicked to come into congregations and obtrude false Doctrin and delude men and then make a sport of it 2 Pet. 2.13 it sports them to see how handsomely they circumvented such a man at such a conference this is matter of sport to them to see how at feasts and meetings they could carry the whole Table before them Gal. 6.12 13. what is their end they desire to make a fair shew in the flesh and they glory in it and triumph and they themselves regard not many things that they obtrude on others they make no scruple of it themselves they know they are empty things so that this is manifestly a lye Vse 1 May teach us how to conceive of Popery and stir up in our selves an holy indignation against it you see that Popery is a lye and hath deluded many
of it if your souls desire it in good earnest God accepts of it as done so for your Families if you instruct them and strive to build them up you say it is in vain no truly God will be your reward So it may be a stay to Ministers that desire by all means to convert some and yet finde no fruit of their labours yet thou shalt have thy reward with thy God for if false Prophets that go about to seduce though they seduce not yet God accounts them seducers so God accepts of thy good will and endeavour as much as if thou hadst effected it Obj. Then we may easily flatter our selves and say I desire that my soul and all mine might do well A. If a man have a willing minde to a thing it will much comfort him if he do it and grieve him if he cannot performe it thou sayest thou wouldst have thy selfe and all thine do well is it thy greatest grief that thou canst not effect this and would it be thy greatest comfort if thou couldst then God accepts thy desire but if a man have only some lazie desires if it go well well and good if not he is not much troubled there was no right desire 1 JOHN 2.27 But the annoynting which yee have received of him abideth in you c. Doct. EVery Child of God even the least and the meanest have received the Vnction of the Spirit of this we heard vers 20. But something is to be considered in the varying of the words vers 20. he said they had it here he saith they have received it of him Doct. The Children of God receive this Vnction of the Spirit from God from the Father and from Christ John 14.16 17. John 16.13 Gods sending and our receiving are relata 2 Cor. 1.21 22. Gods giving and our taking mutually agree one to another and sometimes God the Father is said to send the Spirit and sometimes God the Son it is God that sends it but Christ that hath prayed that he would send it John 14.16 17. and by his Death and Ascension hath he purchased and procured the Spirit for us Acts 2.32.33 The Reasons why we must receive this Unction from God and from Christ Reas 1. Because of our selves what we have by Nature is a spirit of errour and falshood and corruption and therefore because we have no Unction from the first Adam no spirit that heales us and softens us and chears us we have no spirit that doth annoynt us but rather besmear us and daub us with base lusts therefore if we have any Spirit of Grace it is needfull that we should receive it from the second Adam 2 We receive it from the Father because by Christ we are made Sons and therefore have need of the spirit of Sons Gal. 4.4 5 6. all of us like Christ his eldest Son Gods Spirit is the mark whereby he owns us it is the earnest penny that we have Rom. 8.14 that we might be comforted therefore called the comforter John 16.13 the earnest penny and first fruits of eternal glory an earnest penny is part of the payment of the same nature with the whole this Spirit is part of the payment which we shall then receive in abundance now in a small measure we have now little love and faith c. but he will make perfect love perfect knowledge perfect strength 3 That Christ should give it is from his death whereby he purchased it Gal. 3.13 14. and by his Ascension he shed abroad his Spirit in our hearts as when Elias was ascending into Heaven he spread abroad his Mantle upon Elisha whereby he was cloathed with a double Spirit so when Christ ascended into Heaven he spread abroad his Mantle as it were his Spirit which every Christian taking is cloathed with the Spirit of Christ with the Spirit of gladnesse and holinesse Vse 1. Shews the wonderfull love of God even to the least and meanest of his Servants that not only gives us his Son to be our Redeemer but his Spirit to be our Sanctifier so large is God in his bounty no wonder then if he give us health and peace and friends and means and maintenance for he that gives us his Son and his Spirit will he deny us lesser things so that this is not only an expression of his love but an argument of our faith and consolation he that gives us his Son and his Spirit will give us all things Luke 12.32 Fear not little flock c. and no wonder for he hath given us the earnest here Vse 2. To teach Gods Children not to be proud of any Spiritual gift that God gives us 1 Cor. 4.7 if all we have we have received what have we to boast And let us not insult over others for they may receive the Spirit of Unction as well as we as Paul did though he were a persecutor so much lesse should we despise weaker Christians than our selves what if they have received but a little measure of faith and love and patience c. why that little is so much that it seals them up to eternall happinesse they have received so much that they are invested with the garment of Christ therefore let there be no striving or contention or contempt among Brethren seeing all have received this Unction Vse 3. Have you received the Spirit then so walk in him rooted and established in him Col. 2.6 7. why have you received it but that you may pray and preach and buy and sell in this Spirit therefore let every one so walk that he may expresse that he hath received the Spirit of God Gal. 5.25 as yee have received the Spirit so walk in him put forth the life of the Spirit in every employment not your own spirit but shew forth the grace of him which hath called you out of darknesse into his marvellous light Doct. 2. The Spirit which the Children of God have received of him dwells in them for ever John 14.16 17. it is an in-dwelling and abiding Spirit 1 Cor. 3.6 6.29 Ephes 2.20 21 22. the Spirit of God builds a Tabernacle in you and dwels in you Reas 1. Now the Spirit is said to abide in us because having knit us to Jesus Christ we are become of his flesh and bone now it were both a dishonour and unseemly for Christ to have any livelesse dead member therefore that God might make us serviceable unto him he continues his Spirit to us that may inliven us 2 God that gives us this earnest penny would have it continue with us till the payment be compleat 3 The same reason that moves God to give us his Spirit moves him to continue it to us we have as much need to be like God in our whole course as at first and have as much need of assurance of Glory Phil. 1.6 the same God that begins the work will also continue it to us Vse 1. A ground of trial of our estates if we have no spirit
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
Vse 2. To reprove those that are close-handed and close-hearted Though a man should doe something for company sake and out of vain glory yet if he give not out of love and compassion how dwells the love of God in such a man 3 Comfort to poor men that are in need God so far takes their parts as that he thinks there is no love to God in him that loves not and helps not his Brother not that people should be idle and sturdy worke a slack and beg with a sturdy hand 1 JOHN 3.18 19. My little children let us not love in word neither in tongue but in deed and truth And hereby we know that we are of the truth and shall assure our hearts before him THe Apostle exhorting to brotherly love useth divers arguments The third argument is taken from the security of such mens consciences that love in truth But a man say I may be decieved To this St. John answers If our own hearts condemne us not God will lesse condemne us Doct. That the love of christians one to another ought not to be verball or in world onely but in deed and in truth Not in tongue but in the truth of inward affection and deed and performance Psal 16 2 3. He confines not his love to them but that all is an universality of the Subject no part in him but expresseth love to them He loves them in his words thoughts carriages in his whole man Psal 122. two last verses 2 Sam. 1.26 His heart was dearly affected to David passing the love of women in affection action 1 Sam. 18.3 He loved him as his owne soul Reas 1 From the unprofitablenesse of lip love it will neither doe thee good nor thy Brother It is an empty love Let us not love with an empty love Jam. 2.15 16. This will doe our brother no good to pitty his nakednesse will doe him no good nor us either because as is our love to our Brother such is Gods love to us No man can assure himselfe of his hearty receiving Gods reall love unlesse he loves his brethren really and heartily 2. From the unsuitablenesse of this verball love to Gods love towards Christians Luke 1.78 Isa 55.3 It is an hearty love reall John 13.10 He loves his enemies Rom. 3.8 8.32 Vse 1. To reprove all such love as falls short of reality Some fall short of Lip-love cannot afford their Brother a good word or a good work when they know a word in season might be of such use for the maintaining of the innocency or honour of a man not a blossome of love grows upon the tongue 2. Such as give good words but their hands are withered and that ariseth from withered affections Prov. 23.7.8 He saith Eat and drinke but his heart is not with thee 2 Pet. 1.27 He shews every man wants ability to love his Brother if his heart be clogged with any base lust of envy coveteousnesse wantonnesse c. If there be any Kitchin lust it will not endure this heavenly fire Doct The sincerity of our love to our Brethren is the security of our consciences and estates before God Vse 1. To reprove the Popish doctrine That it is impossible to have a certainty of salvation The Apostle saith here We assure our hearts before God 2. Of exhortation unto brotherly love in sincerity and to grow up in it A man may give all that he hath and yet not know love Get your hearts purified from all lusts The Word of God will purifie you Psal 119.9 You shall finde a fresh spring of love bubling up and streaming forth and though your Brethren cannot recompence it to you yet you shall have peace 3. See here a means to seal confidence and beliefe of hearts Cleanse your hearts from sin that hinders brotherly love 4. Of comfort to those that love the Brethren heartily you may be assured of your good estates 1 JOHN 3.20 21. For if our heart condemn us God is greater then our heart and knoweth all things Beloved if our heart condemn us not then have we confidence towards God THese two Verses declare the good or evill estate of a man according to the good or evill report of our consciences Doct. According to the verdict or testimony of our consciences God will save us or condemn us at the last day If our hearts condemn us God knows more by us to condemn us By heart here is meant conscience For S. John here speaks an Hebraism The Old Testament hath not conscience onely the New Prov. 15.15 2 Sam. 24.10 If our conscience record we are innocent God in Heaven will record it Titus 3.10.11 Reas 1. From the office of coscience which hath a fivefold work 1 Conscience useth to be an observer and spyer of what a man is and what a man doth Prov. 14.10 Another knows not what a man is but himselfe doth Conscience is a good companion of the good the worst of the bad Prov. 15.15 A good conscience is a feast There is good company where a good conscience is No man knows so well as his conscience doth 2 Conscience is a regester of what we have done long ago 1 Kings 2.44 Whereto thy heart is privy He means his conscience Gen. 42.20 21. 3 Conscience is a witnesse and will either accuse or excuse Rom. 2.15 Excuse in well-doing accuse in ill-doing Heb. 13.18 Rom. 14.12 2 Cor. 1.12 4 Conscience is a Judge either to clear or condemn 1 Cor. 4.3 Gen. 20.5 5. It is an Executioner of what God gives judgement and sentence It goes before Gods judgement and witnesseth Mat. 27.4 5. But after Gods sentence and his word Conscience doth execute it Rom. 8.15 then Conscience poures upon us horrors and terrours which is a forerunner of hell onely differing in measure and durance Thus Conscience doth to good men upon some occasions So David when he had numbred the people 2 Sam. 24.10 I have done very foolishly he speaks with some bitternesse of heart Acts 2.37 This is called pricking of heart Prov. 18.14 A wounded spirit who can bear Why doth God put such a faculty into men 1. That God might manifest his being There is no stronger evidence of Gods being For to whom doth it witnesse Is it not to God Before whom doth it condemn or to whom is it an executioner if there were no God 2. His own providence And we must not think that God mindes not things below if he did not why is Conscience afraid and comforted if God did not look into Conscience 3 For Gods justice that he might magnifie it God proceeds in his Judicial course without any witnesse but Conscience If God have none to bear witnesse how shall he magnifie his justice in condemning secret sins 4. Gods mercy If God be angry with a man it is an advantage to a man that he knows it Acts 9.6 Heb. 9.14 As Conscience doth determine here so will God in another world Conscience is Gods Vicegerent set up
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