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.
know he abideth in us by the Spirit which he hath given us In the second place we come to speak of the means whereby we may discern that God dwels in us and that is by the Spirit which he bath given us Doct. That the Spirit of God bestowed on us is an evident signe of Jesus Christ dwelling in u. He doth not say we believe though this be a great word for faith is the evidence of things not seen but he saith we know it now scire is rem per causam cognoscere What is that Spirit that being bestowed on us is an evidence of Christs dwelling in us Did not the Spirit of the Lord come upon Saul and he prophesied 1 Sam. 10. Yet it is not said that Christ abode in him for ch 16. verse 14. it is said that the Spirit of the Lord departed from Saul and an evill Spirit from the Lord troubled him Answ There be sundry degrees of Gods Spirit which may be given to a man and yet be no evidence of Gods dwelling in him or he in God 1. There is a Spirit of illumination whereby a man may prophesie as Saul did But a man may have this Spirit of God and yet fall away so as to sin against the holy Ghost Heb. 6.4 5 6. 2. A Spirit of administration of Church or Common-wealth 1 Sam. 11.6 3. A Spirit of power to do many wonders Matth. 7.22 23. And yet Christ acknowledgeth that he never knew them they did never abide in Christ nor he in them 4. There is a Spirit of renewall of many affections which may befall any man 1. A Spirit of Zeal as in Jehu Come and see my zeal for the Lord 2 Kings 10.15 16. and yet he took no heed to walk in the Law of the Lord verse 31 32. 2. Of Joy in Herod Mark 6.20 3. Humility in Ahab 1 King 21.29 4. Fear in Felix Act. 24.25 What is then the Spirit whereby we know that we keep Gods commandements and have fellowship with him Answ It is the Spirit of life which is in Jesus which frees us from the law of sin and death Rom. 8.2 This is the Spirit of adoption vers 15. of grace and supplication Zac. 12.10 What doth this differ from the former for they were the Spirit of God Answ It exceeds in this Because the former Spirits of God did rest only upon the outwards of a man as his Tongue Memory Affection but this bids defiance unto all the enemies of his salvation the Heart and Will which are the Castle wherein Christ abides are given up to Christ Pro. 23.26 God requires the heart if we give the heart to God we give all Prov. 4.23 Life springs not from good affections nor good actions but from the heart Q. What doth this Spirit more in my heart then did the other How shall I know that the holy Ghost hath gotten possession of my heart Answ If the Spirit of God hath taken possession of your hearts it lifts up your hearts for to prize the Lord Jesus above all other things in the world it makes thee willing to do and suffer Gods will with patience it will cause you to resigne your selves and your desires to the Lord Jesus now all your affections and whole heart is for the Lord. If Paul now sin he doth that which he would not Rom. 7.16 17. Having given us this Spirit we dwell in Christ and he in us 1 John 4.13 Because by this Spirit we keep his commandements If we keep his commandements it shall go well with us and with our children after us for ever Deut. 5.29 Reas From the free covenant of grace by which he hath promised everlasting fellowship to those that keep his commandements Jer. 32 40. Isa 55.2 3. Obj. This may make us believe but not to know as we believe Vnity in Trinity and Trinity in Vnity but we cannot know it But you say here We do not only believe but know Answ There is a difference between faith and knowledge For a man may believe a thing is true because he doth not doubt of the authority of it but yet we do not know all truths that are spoken though we believe them for stnowledge is of a certain conclusion we know this to be so partly by faith partly by sense and reason for though faith believe things before we know them it being the evidence of things not seen and so a man may believe that God is gracious before we know it yet when faith hath laid hold on the promises it sets reason on work This Spirit of God works in us an evidence of our abode in Christ for 1. this Spirit of God works peace of conscience Phil. 4.7 which passeth all understanding though it doth not always abide yet it keeps garrison always it bears witnesse to a man that Christ is in him and he in Christ 2. It works a change in all Christians it changeth them from the power of Satan to the power of God Gal. 5.19 20 21. And though the peace of conscience and consolation of the Spirit abide not always yet the Spirit of regeneration and sanctification doth always abide and doth change the whole man 2 Cor. 5.17 Before a carnal and fleshly Spirit but now the Spirit of glory and grace rests upon us which makes us relish Christian communion and Christian society This Spirit doth alwayes abide and so we know that Christ abides Rom. 8.9 Obj. I may think there is a through change but yet it may be it 's only of the outward man Answ Consider how it changeth thy heart Is thy heart with God and wholly for God Dost thou long for peace with God Wouldst thou not forgoe it if thou hadst it for all the world Is the Word of God more precious to thee then thine appointed food No profit pleasure or preferment shall hinder thee from following of Christ When a man hath horrour of conscience he would give his life for peace but then a man doth not affect God so much as his own peace Thus Cain Gen. 4. When Saul had a spirit full of trouble then David must play a fit of musick When wicked mens hearts are at rest then they never regard God but then they close with the world and sensuall lusts But when the Sun of righteousnesse doth arise in a mans heart he will scatter abroad all those distempers of spirit that hang about him and frame his heart to an holy care of keeping Gods commandements Vse 1. To reprove a Popish opinion that no man can know whether Christ abide in him or no. But why doth St. John then say Hereby we know and he speaks to old men young men and babes to try themselves These men condemn the whole generation of the just Such a woman as cannot tell her child who is his Father is a strumpet and so is the Church of Rome 2. It reproves others that think it impossible Some think it not worth the knowing others think it
not meet to know whether Christ abide in them or no such have no care to make their calling and election sure But St. John saith 't is possible and a thing worthy the seeking after and also very expedient 3. This should exhort all Christians to try and examine themselves whether they are in the faith or no 2 Cor. 13.5 Know ye not He speaks of such as have lived long under a faithful Ministery It is an evill signe Either know that Christ is in you or be not satisfied 4. To exhort us to give up our hearts to God that his fear and love may rule our hearts that so those outward things take not up your affections Rom. 8.9 14. 5. Comfort to Gods servants that give up their hearts and lives to God which have laid their salvation not on a sandy but sound ground which have built it upon divine testimony even the Spirit of God which is a divine Spirit 1 JOHN Chap. IV. Vers 1. Beloved believe not every spirit but try the spirits whether they are of God because many false Prophets are gone out into the world THis Chapter consists of two parts 1. A preservative against false Teachers to verse 6. 2. A renewed exhortation to Brotherly love The argument fals by the way on the tryal of spirits for he had said Thereby shall you know that Christ abideth in you by the spirit that he hath given you Now lest the people of God should be deceived by the spirits of their Ministers he bids them therefore to try their spirits and that by the Spirit which Christ hath given them For he which is spiritual discerneth all things 1 Cor. 2.15 These words are an Exhortation to the people of God how to order themselves towards the spirits of their Ministers which exhortation is laid down 1. Negatively Believe not 2. Affirmatively But try the spirits The negative duty and affirmative are both confirmed by an argument taken from the multitude of false Teachers There are many false Prophets gone out into the world which shews he speaks chiefly of the tryal of their Ministers or else you may be deceived in your judgement as if a friend should bid his friend take heed what piece of gold he takes because there are many slips and counterfeits gone abroad In that St. John bids his hearers not to believe every spirit hence observe Doct. That every Minister is carryed away with one spirit or other or else why doth St. John exhort them to try the spirits He speaks of ordinary Prophets such are subject to the judgement of the people 1 Cor. 14.23 as for Paul he was an extraordinary Prophet 1 Cor. 4.3 What is meant by Prophesie Such as a man may attain to by use hence Ministers are called Prophets they were wont to foretel sundry things to come look what they speak on earth is confirmed in heaven though they cannot foretell things besides the Scripture yet they may things out of the Scripture so that you may see that God is in them of a truth Every good Prophet so far as he prophesieth according to God is carryed by the holy Ghost but when he doth not speak according to God he is carryed with an evill spirit Numb 11.25.26 1 Sam. 18.10 an evil spirit came upon Saul so that every Prophet prophesieth either by the Spirit of God or by a wicked spirit an evill man may sometimes prophesie well and then it is by the spirit of God it is a spirit that comes upon them as Baalam Numb Ch. 23. 24 a good man is ordinarily led by the Spirit of God but sometimes he is transported by an evill spirit and then he speaks not by the Spirit of God he perverts the Word and he misseth the text and application of it Peter he will tell our Saviour this thing shall not be unto thee Mat 16 22. what saith Christ to him vers 23. Get thee behinde me Satan There is not the worst debauched Minister but when he comes to preach one spirit or other comes upon him therefore well doth St. John say Believe not every spirit but try the spirits What is the spirit of the Prophets 1 Thess 5.23 There are three things in a man body soul and spirit the soul of a man is the breath of God by which he is made a living creature by the spirit of a man here is meant the inclination of the mind which is called a spirit in divers places as a spirit of fornication a spirit of slumber a spirit of jealousie every good or evill inclination is called a spirit Be renewed in the spirit of your minds Ephes 4.23 that is the disposition of your mindes What is the reason some are more just some are more painfull then others the good or evill spirit comes upon them Why is thy inclination called a spirit 1. It alwayes comes from some spirit 2. It hath some vehemency in it to bow the will one way or other either to better or worse as the spirit leads him it is possible a man may preach well in the morning and badly in the afternoone Try the spirits what variety of spirits are there Try all things saith the Apostle and keep that which is good 1 Thes 5.21 There be three sorts of spirits of the World of the Devil and of God every Minister is led by some of these of every one of these spirits there is a great variety 1. Sometimes the spirit of God comes upon a man as it did on the seventy Elders Numb 11.25 26. The Spirit of God is like the spirit of new Wine which ripens the wits so when the spirit of God comes upon a man he doth better understand the Word of God and the hearts of the people The spirit searcheth all things yea the deep things of God 1 Cor. 2. There are two sorts of deep things of God some lye hidden in the word of God some in man 2. There is a spirit of the world which doth not shine for the uniting of the hearts of Gods people but this is a spirit of pride when a man would be counted a learned man or when a man seeks his own profit or honor the Spirit of God seeks to know the things that are given him of God 1 Cor. 2.12 3. There is the spirit of the Devil which guides a man into errour in his doctrine as Peter said to our Saviour This shall not be unto thee this spirit searcheth not the deep things of God but of the Devil this spirit seeks to make the hearts of those sad whom he would not have made sad 2 Cor. 11.2.13 to 15. to pervert the Scripture and drive out the care of Gods service and the power of godlinesse Vse 1. This should instruct Ministers when they come into the presence of God and enter into the Ministry to labour to prevail with God that they may be acquainted with the deep things of God that they may lead the people of God by the
means here and though no man is perfect in all degrees yet he is more and more perfecting he is on the growing hand Ephes 4.15 16. As no member can grow in the body except it be knit to the body by joynts and sinews so Col. 3.14 in the body of Christ love is the bond that knits us together to God and our brethren 1 Cor. 18. and 13.1 2 3. 4 A thing is perfect when it is expert thus Ezra 7.8 so is a mans love to God perfect to any good office a loving Christian is a perfect Christian you cannot set him to any good duty but he is perfect to it love oyls the wheels of his affections and sets him on that which is helpful to his brethren and hence it is that when our Saviour would set Peter on to feed his lambs he would lead him on to this work by propounding this question whether he loved him or no John 21.15 16 17. he pressed upon him this love every time he asked him his love required him to feed his lambs 2 Cor. 4.15 The love of Christs constraineth Paul to be ready for doing and suffering A man that goes about a businesse with ill will he always bungles it 5 A thing is then perfect when it is durable so is it with a mans love it is durable if it be nourished with love to our brethren if it make a man ready to be doing good offices to his brethren this will make it not onely grow and continue but also to abound for ever Ephes 2.4 5 6 7. If love continue not the Church will not continue that is the whole body of Christians the body of faithful Ministers and people the Church will be removing if love begin to remove Vse 1. A signe of the truth of our love we must have as great a care of the truth of our love to our brethren as of faith and repentance from dead works How shall we know our love is perfect to God How stands your love to the brethren If your love be closed up from your brethren then your love is very unsound or very sick so much love so much life and so much failing in your spiritual love so much failing in your spiritual life Gal. 5.6 Faith works by love and that avails much with God we must receive the Sacrament oft that we may be strong in love according as our love works so works our faith 2 It exhorts us all to the love one another for by this means God dwels in us and his love is perfected in our hearts As you desire therefore that your love to God may be found entire and thriving in your soules give your selves to the unfaigned love one of another edifie one another in love 3 Comfort to such a man as knows he is of a loving heart his love to God is perfect you may know your love to God is perfect if your love be sound to your brethren 1 JOHN 4.13 Hereby we know that we dwell in him and he in us because he hath given us of his Spirit THey that love their Brethren they have a two-fold benefit they have Gods Spirit dwelling in them and they know it Doct. That such as love one another to them God hath given of his Spirit What is meant by this that God hath given us of his Spirit 1 It implies that God hath given us that spirit of grace that accompanies salvation this branch of that spirit that dwelleth in God Numb 11.25 Moses spirit was not diminished though God did communicate it to the seventy Elders God did cause it to be inlarged in them that were in the place of Magistracy with him so who so loves dwels in God and the same spirit of love do they communicate to their brethren so that they walke by the same rule and aim at the same end The fruit of the Spirit is love Gal. 5.27 But the works of the flesh are adultery c. They that walk in love have received of the Spirit they have received of the Spirit of the holy Ghost for the Spirit lusts against envy Judg. 9.22 23. Vse 1. It teacheth us there is no love to be found towards our brethren but amongst spiritual men for if we love one another there is a Spirit of God in us where the Spirit is not there is no love Love is not a fruit that grows upon thorns or on such a stock as nature brings forth the old Olive Object But many of Gods servants bring forth sowr fruit which will neither benefit themselves nor others therefore how is it said that Gods Spirit is in them Answ They have sowr Oyl distilling from the old stock for there are many branches in us that suck sowrnesse from the old stock though there be a spirit of love in Gods children yet many times it doth not run forth But when you see Christian love expressing it self it springs not from nature but the Spirit of God 2 A ground of much comfort to any soul that doth finde his spirit suppled with any compassion If you can finde your spirits mourning for the evill case of your brother it is a signe that Gods Spirit is in you 3 Labour we to preserve our hearts in brotherly love for love is a fruit of the Spirit of God so much as a mans heart runs sowr and hard so much doth he damp the lively Spirit of God which the Lord hath shed abroad in his heart therefore as we desire that God would for ever keep us in a good estate and that his Spirit should not be grieved by us we must keep this Spirit of love that is the Comforter when we grieve the Spirit of God we shall have grief enough If the Spirit of comfort that is in us be uncomfortable how great is that dis-comfort Doct. That such to whom God hath given of his Spirit of love they maintain mutual entire and constant fellowship with God and they know it God dwels in us which is more then to have God to dwell with us if God did but dwell with us it would argue much happinesse but this is more for God to dwell in us We are not onely near one another and branches one of another but one body with another he abides in us as the head we in him as the members Quest What is this We know it Answ This act of knowledge is more then an act of faith men may believe more to be true then they know Heb. 11.3 By faith we understand the world was made faith understands a thing to be done and so we may be perswaded of the truth of a thing Something we know by reason which by sence we cannot know if it be not evident by sence and reason we cannot know it the meaning is we have evident sence and evident reason for it Reason 1. Is taken from the evidence of sence when God hath shed abroad into our hearts a spirit of love we shall see and feel the favour
him 1. People are to give their Teachers such kinde of respect as Children owe to Parents Gal. 4.14 15. 2. Children owe to Parents imitation in any good carriage and the more they see the Image of God in them the more they are to imitate them so people are to follow their Ministers in any good counsell or carriage that is the duty of Children to their Spirituall Fathers 1 Cor. 4.15 16. it will lie upon the Consciences of people to imitate any vertues they see in their Teachers because they are their Fathers as Children doe imitate their Parents 3. Obedience in the Lord is required of Hearers Phil. 2.22 speaking of Timothy saith he Ye know the proof of him how as a Son with the Father he served with me in the Gospel he makes it his commendation he never commanded any duty to him but he readily obeyed him as a Childe his Father he shewed professed obedience to the Gospel of Christ so people are to yeeld obedience to the Gospell of Christ which they receive from their Ministers Now on the other side it also teacheth Ministers wherein to shew their Fatherhood to their people not onely in begetting Children for that is the least part of Paternity but they are not then to leave them for still there are some Corruptions cleaving to Children from the Wombe which if they be not helped against they will perish Ezek. 16.4 so Ministers will be but Murtherers if when they have begotten Children by the Seed of the Word they leave them to their rawnesse and corruptions of their own hearts and doe not help them against them and help them to grow in grace and make progresse in Christianity 2. Parents train up their Children in all knowledge they can help them to either in Learning or Trades Isa 6.18 so Ministers are to adorn their people with such Graces and Ornaments that they may give them up to Christ as Brides fitted for him 2 Cor. 11.2 3. 3. Ministers are to provide for them an eternall Inheritance 2 Cor. 12.14 Parents lay up for their Children they labour to get an Estate to leave to their Posterity so Ministers are to lay up an eternall weight of glory for their people not onely to get them into Heaven but to load them with an eternall weight of glory fill them with patience and Humility c. and all the graces of Gods Spirit for the Spirit of glory rests upon such he should help them to grow in grace that they might be filled with glory 1. And first labour to help them to grow in Humility a man must lay down all ambitious thoughts or else he will never come to Heaven Matth. 18.2 3. David could not get a Kingdome till he had learned to be like a weaned childe Psal 131. Jer. 45. ult however we shall get but a poor piece of glory the means to be exalted in Heaven is to be humble here on Earth an humble spirit shall be a glorious Soul before Honour goes Humility 2. Labour to help them with patience and constancy for if with well-doing they grow patient in suffering and be ready to run through all conditions for Christs Cause and the Gospel great is their reward in Heaven Mat. 5.10 11. rest not when you have begotten them and see some truth of grace wrought in them but lay up for them a plentifull treasure in Heaven help them to be rich in grace that they may be rich in glory at length Three Graces especially goe to the attaining of the excellency of Glory Zeal in doing Gods Will Patience in suffering and Humility in both and Zeal breeds fruitfulnesse Luke 19.17 19. what was the reason why he that gained more had a greater reward because he was more fruitfull with his Tallents therefore it should be the care of Ministers to help their people what in them lyes to grow in these Graces We come now to the second part viz. the Declaration of the end of his writing These things I write that ye sin not now from this Declaration observe this Point Doct. 2. The end of dispencing any promise or convincement of our sinfull estate is not to give liberty to sin but to prevent sin in us For here the Apostle answers an Objection which might arise If the blood of Christ cleanseth us from all sin then we may be bold to sin it is but running to Christs blood and we shall be cleansed from our sins but he saith I write these things that ye sin not therefore it implies that neither Law nor Gospel should encourage us to sin but restrain us The Law that shews us the impossibility of not sinning but doth not teach us how to sin Rom. 3.20 it shews us sin and to shew sin is not to learne us how to sin but how to avoyd it 2 It shews us not only the nature of sin but also convinceth us of sin and the danger of it Rom. 7.14 Gal. 3.10 And for the Gospel that teacheth that the blood of Christ cleanseth us from all our sins 1 It shews a remedy against sin the blood of Christ and the meanes If we confesse our sins c. but it shewes withall that if we shall hereupon willingly commit sin we doe most ingratefully and prophanely tread underfoot the blood of Christ Heb. 10.29 we account it prodigality to despise precious things how much more desperate is it to despise the most precious blood of Christ 2 The Gospel teacheth us so to use the blood of Christ as that we may mortifie sin and not only get it pardoned but cleansed for the use of the Gospel is to mortifie sin therefore it leads us not to the commission of sin 3 The Gospel begets those graces that cleanse us from sin First It begets faith which purifies the heart Act. 15.9 Secondly It begets hope and that also purifies 1 Joh. 3.3 he that hath this hope purifies himselfe as he is pure Thirdly It begets love and that love constraines us to good and restrains us from evill 2 Cor. 5.14 so that both Law and Gospel dehort us from sin Vse 1. Of direction to Ministers what course to take Two points of Wisdome are hence to be learned First If any misconstruction may arise from your Doctrine wisely to prevent it St. John saw there would arise an encouragement to sin from one Doctrine he had delivered and a discouragement from fighting against sin from another therefore he tells them These things I write that ye sin not but if any man sin c. Secondly Another direction is to frame your selves to dispence Milk to Babes Saint John was a Son of Thunder and a Pillar among the Apostles Gal. 2.9 yet he writing to little Babes tells them thus My little Children these things I write unto you that you sin not it seemes a weake line for such a man but he tempers his Doctrine according to their strength we should be ready to thinke it poor homely stuffe to say thus who
Spirit dwelling in you and that argues acquaintance with him Psal 19 11. in keeping of them there is great reward greater than any gold or silver a man may keep that and yet want a quiet Conscience but a man that keeps Gods Commandments shall not want peace of Conscience Psal 119.72 thousands of gold and silver will not keep a mans heart warm and comfortable but the keeping of Gods Commandments will and be it that you be about your calling no businesse of your calling will hinder your peace no Commandment of God hinders your Peace indeed if you go about things without warrant from a Commandment be it in the World in your callings if you look at your profit and pleasure c. and not at Gods Commandment to set you a work you lose your Peace and you will want your Peace in that dayes conversation but if you go about things in vertue of a Commandment never fear your calling will never hinder your Peace keep the Commandment and keep your Peace we hinder our Peace often because we go about businesses without an eye to the Commandment and so it is not acceptable to God he finds no savour of rest in it and therefore no wonder if we lose our Peace but if any work though never so mean be done in obedience to Gods Commandments we shall keep and maintain our Peace 1 JOHN 2.4 He that saith I know him and keepeth not his Commandments is a lyar and the truth is not in him IT is St. Johns usual course to propound the Truth Affirmatively and Negatively Vers 3. Affirmatively Vers 4. Negatively Vers 5. he amplifies the keeping of Christs Commandment by a double benefit 1 In him that doth so is the Love of God perfect 2 Hereby we know that we are in him From whence Verse 6. he passes this conclusion of conforming our lives to the life of Christ Verse 4 He that saith he knows him c. To say is either in Heart in Word or in outward Carriage He that saith I know him he speaks not of an active understanding of him but of an affectionate hearty knowledge Knowledge is either speculative or operative infused or acquired Historical or Experimental all come to one but this Knowledge here meant is acquaintance so then he that saith he hath acquaintance with God and keeps not his Commandments that is as his Way his Treasure his Ornaments his Eye his Life 1 He is a Lyer that is he not only speaks false but he knows he speaks falsly for that is the difference between an untruth and a lye 2 There is no truth in him not one true grace not one true act of Repentance Faith c. Doct. Opinion or profession of the Knowledge of Christ without keeping of his Commandments is an undoubted signe that he is a lyar and the best Grace on him is counterfeit he hath no true Grace in him To say in the heart is opinion to say in the tongue or carriage is profession and if he do thus he is a lyar the truth is not in him Tit. 1.15 16. they professe they know God but in their works they deny him ssch a one is abominable disobedient and to every good work reprobate that is he goes about it untowardly is unskilful in it hath no sincerity and his work is rejected of God as reprobate counterfeit silver Q How is such a man a lyar and no truth in him A man may be a lyar sometimes and yet have some truth in him but this man hath no truth in him but 1 He speaks falsly 2 Against Conscience 3 No truth is in him A. 1 He speaks falsly which appeareth from the Efficacy of all true knowledge of Christ which brings forth obedience if a man knows Christ he loves him and affects him and obeyes him Mat. 7.22 23. all saving Knowledge stirs us up to obedience to God to righteousnesse to man if a man be a Son of Beliac such a man knows not God those that obey him not never knew him 1 Chron. 29.9 Know thou the God of thy Father and serve him they that never served God never knew him Joh. 14.21 if any man love me he will keep my Commandments and further no man knows God but he hath known the depth and danger of sin he hath known his enstrangement and absence from God if a man know not himself he knows not God 2 After that he hath known sin he comes to know Christ and his mediation such a man is sensible of his former misery and knows the excellencie of Christ he hath been so bitten with sin that he looks at it as the most hainous fight and the keeping of Gods Commandments he looks at it as the sweetest thing in the World 2 Cor. 6.14 Gods Commandments are not grievous to him such Knowledge springs from experience of our former misery therefore they that never come to this never knew Christ 2 Why is such a man a lyar that saith he knows God and keeps not his Commandments 1 From the conviction of the Testimony of that light which shines in his heart Joh. 16 9. there is a Spirit of conviction in all those that live in the Church for others do not contend that they know Christ but those that thus professe are convinced of their sins of their unbelief and disobedience and of the wickednesse of their hearts and lives Obj. Are there not many that live carnally and wickedly and yet are not convinced of their sins It is true there are such but then living in such a course they do not trespass against their Consciences they think they keep the Law and so think well of themselves and they are at peace and secure He that walks thus civilly and conformably yet such a mans Conscience is at uncertainty about his Estate he is convinced that he wants something but he cannot tell what it is till he be throughly convinced by Gods Spirit thus it was Mark 10.19 Matth. 19.18 19 20. the young man told Christ all these have I kept from my youth what lack I yet his Conscience guided him to feel that he wanted something though he had kept the Law in the outward letter yet he saw he wanted something and his Conscience was not at rest so that such a man as saith he knows Christ and keeps not his Commandments speaks against the conviction of his Conscience and therefore is a lyar I speak not of such Christians who want Peace because they do not keep Gods Commandments but of such who when they have Peace think they keep his Commandments 3 Why is there no truth of grace in such a man as saith thus Reas From the necessary conjunction of all graces with obedience no true grace of God but is either the cause of obedience it breeds it or else is a companion of obedience or else an effect of obedience it sprang from obedience Faith worketh by love Gal. 5.6 and love is the fullfilling of the Law Rom.
another of Exhortation Admonition Consolation and Reproof Levit. 19.17 1 Thes 5.14 and for temporal things we should be helpful one to another take up quarrels 1 Cor. 6.5 6. pardon one anothers failings be helpful to the poor brethren Rom. 15.15 we must not neglect or despise one another or carry our selves as strangers one to another is this brotherly love to carry our selves strangely towards them or not care for their communion or company never to help them this is not brotherly love And indeed the Sacrament invites us to brotherly love for we are moulded as it were up into one Loaf and drink of the same Cup 1 Cor. 10.17 therefore if there be any strangeness or quarrelling or contempt between us it is to sin against this Ordinance if God be the God of peace then Satan is the author of discord how comely a thing is it for brethren to live together in unity Psal 133.1 2 3. he compares it to the most precious Oyntment that was poured on the head and ran down upon Aarons beard and the skirts of his garments and so what grace is poured on the eminentest Christian must run down to the lowest and as the Mountains let the drops of Dew which fall upon them to fall down upon the Vallies so where God hath mounted any blessing where God hath bestowed eminent Gifts every one should so use his Gifts as the lower Vallies may be the more fruitful they the more helpful Vse 3. It reproves Ministers that dishearten and make sad those that God would not have made sad many times Ministers are most bitter against their best Hearers Ezek. 13.22 nor let people make sad the hearts of their Ministers brethren should not thus carry themselves but rather comfort one another It also reproves the aptnesse of many to affect natural carnal men their only delight is in them and they only hate the Seed of the Woman that is contrary to St. Johns precept I write no new Commandment c. Doct. The Ministers of Christ are carefully to avoyd all suspicion of novelty in all the Doctrines they teach whether of faith or manners Thus St. John he seeing that it might seem a new Commandment to walk as Christ hath walked he tells them It is no new Commandment that I write unto you Jer. 6.16 Job 8.8 9 10. and Moses sharply reproved the Israelites for serving new gods Deut. 32.17 Act. 26.22 he continued witnessing no other truth but what Moses and the Prophets had delivered before him Obj. Is it not said Mat. 13.52 is it not the part of a good Scribe to bring forth things both new and old Ans True he is to bring forth new things but 1. Such as may be new to the people not new to the Word such as they never heard of yet not new to the Word for it is their duty to bring their sheep to new fresh green Pastures Psal 23.2 but it must not be new in it self but anciently delivered by the Prophets and Apostles 2 A Minister that delivers an old Doctrin and known to the people yet he must bring it in in a new manner that it may affect them the more being drest after a new manner the appetite desires new dishes more as for our Saviour he taught no new Doctrin but he spake it in such a manner in such Parables that it seemd strange to them 3 He should have so much respect to newnesse as to bring out all old Doctrin with a new vigour of Spirit not with the old Spirit but with a new affection and vigour that so the people may be more affected therewith hee must deliver the same matter with a new Spirt he must drink a new draught of the Wine of the Sanctuary but a Minister must not teach any thing that is new to the Scripture Reas From the perfection of the Scripture Psal 19.7 Gods perfection is more seen in this than in any other works the World is perfect in its kinde vers 6. but vers 7. How perfect is the Law of God Now as it were a Frantique thing to go about to create new Creatures so to come with Nova dogmata and new Opinions it is as if a man should come with new Creatures there is not any new Creature in the World so let a man survey all Doctrins he shall finde them to be the same which were from the Creation Vse 1. To mortifie a new-fangled trick of Ministers and People when the Minister fits their itching ears with New-fangled Doctrin and the people affect new Doctrin this is against the Apostles practice here 2 Tim. 4.2 3. Act. 17.19 20 21. they thought Paul came in with new matters and they were affected with news but though this Doctrin was new to them yet it was not new to the Word Vse 2. To reprove the Popish-Religion it is new some are Franciscans and some Dominicans these are new we never read of them in the Scripture neither do we read of Jesuits or Monks or Abbots they never had any footsteps in Scripture some of them confesse that in their matters of difference from us they have no ground in Scripture for purgatory or prayer for the dead but what saith St. John I write unto you no new Commandment Vse 3 To Assemblies and Synods to take heed what they impose on the Church no new traditions must be thrust on us if it be not from God let it be abandoned But that which you have had from the beginning Doct. True Antiquity in all Doctrines of the Apostles or Ministers is that which fetches its original from the beginning 1 That which hath had its original from old times is not alwayes safe as we see Mat. 5.27 35. and yet this doth not make it true Antiquity because it was not from the beginning Joh. 8.44 the Devil had his lying from the beginning but it was not from the first beginning for he was not created a lyar but he made himself so But the true Antiquity is twofold 1 From the first Institution or Creation of a thing Mat. 19.8 and that is a good Antiquity that is fetcht from the first Institution 2 That which fetcheth its beginning from God though it were of later times for hee is Alpha and Omega Rev. 1.8 the beginning and end of all things Rea. 1 From the nature of all evill which is an aberration from the first good Estate if any corruption be in marriage as polygamy or adultery from the beginning it was not so if the Devill be a lyar from the beginning he was not so 2 From the nature of Truth and good things that come from God they have the nature of God stamped on them and as he is the ancient of dayes so is that good as Baptisme and the Lords Supper though they were not in the World before Christs coming in the flesh yet being from God they have true Antiquity they are derived from the ancient of dayes Vse 1 It discovers the
ministred to the Lord 1 Sam. 2. so John the Baptist was filled with the holy Ghost from his Mothers wombe Luke 1.15 and of Timothy it is said that he knew the Scripture from a childe 2 Tim. 3.15 2 Tim. 1.5 so that in this Family there were in degrees his grand-mother Lois an old woman his mother Eunice a young woman and Timothy almost a child Lois teacheth Eunice and both teach Timothy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from a very Babe he knew the Scripture But why will God have some of all sorts to be servants to him old men young men and children Reas 1. That the grace of Christ might be as largely extended to all sorts of men as the sin of Adam was extended to all degrees and ages Rom. 5.12 to 18. if Adam had defiled all sorts and Christ had restored but some sort of men only young men then Adams sin had been more powerful to destroy than Christs righteousnesse to save it was meet therefore that as Adam defiled all Ages all conditions so Christ should restore all Ages all conditions and sanctifie them as there are of all sorts that are defiled Jer. 7.17 18. all Ages wholly corrupted the Father kindles the Fire the Women kneads the Dough and the children gather sticks to make cakes to the Queen of Heaven now as there are of all sorts thus corrupted so it is meet there should be of all sorts sanctified why should not God have all sorts to serve him as well as the Queen of Heaven Reas 2. From the honour that is returned to God by the several ages 1 For old men they bring this honour to God whether they be called in old age or before and hold on 1 Herein God glorifies the truth of his promise that length of dayes is in the right hand of Wisdom by Wisdom is meant the fear of the Lord on this ground he encourageth his Son to Wisdom that it will be a means to lengthen his dayes Prov. 3.16 therefore that God might justifie this promise he will have some old men stand up before him it doth not make them so melancholly that they shorten their days Religion distempers no man godly sorrow never wasted our days but worldly sorrow Haman the Ezrahite was wonderfully addicted to godly sorrow yet he grew up to his old age Psal 88.8 Riches and honour and long life are the reward of godlinesse Prov. 22.4 Wealth and credit and length of dayes happen oft to them 2 When you see old men continue in their profession to their old age they put an honour on Religion if young men and children only should professe Religion you would take it as indiscretion and hotnesse of Spirit but doe you see any grave wise old man take up a Christian course none doe it but young Punies that know not what they doe this would be a great disparagement but that God may make it known that wisdom and discretion is to be found in the wayes of grace therefore he will have some old men walke in those ways Prov. 16.31 that grey hairs may honour Religion and Religion may be a crown to them Eighty six years said old Ignatius have I served God and yet never found him a hard master so when Christians can say so many years have I served God and if it had been such a wearisome course they would have shaken it off but when we see they hold out in it it implies they find some comfort and joy therein and if old men come on it will be said they now see by experience the vanity of all other courses they see it is best dying a christian and spending our last days in christianity old men would never fall into it unlesse they saw there is no way so comfortable and peaceable as that is 2 For young men it is a great bonour to Religion if they come on they make the power of Christs grace manifest that is able to overcome the heat and violence of youthful lusts no age so violent and boysterous in corruption so head-strong so indiscreet and rash so that what for unrulinesse stubbornesse vanity pleasure they are most indisposed to grace and will not hold on if God therefore take hold of their Spirits and stablish their Spirits when they by Gods Grace shall be able to rule their Spirits their lusts to rule their hearts this argues the strength of grace in that when neither wise counsel nor Magistrate can rule them yet the grace of Christ can rule them rule their passions so that they can put forth their strength against the enemy either against their own corruptions or abuses of others so that when the Elders sit still sometimes a young Phineas rises up and shews his zeal for Christ what an honour is this to Christs grace Psal 119.9 Eccles 11. ult Childehood and youth are vanity so that if Gods grace can lay hold on them and restrain them the power of Gods grace is hereby magnified Psal 110.2 3. 2 Cor. 12.7 youth is only strong in weakness if Gods grace therefore shall be so strong as to subdue all these and make them like unto Josiah who at sixteen years of age set himselfe to seek God and compelled the whole Land to do so 2 Chron. 34.33 he compelled them at least to outward Reformation it is a great glory to God when young men thus give up their young dayes to God 2 Another Honour they bring to God is by their boldnesse and courage in a good cause old men sometimes though wise yet are too cautelous and backward but young men what is wanting in experience they have in zeale they are forward in any service for God 3 And for Babes and Children if they be brought to grace God hereby casts shame on elder men Psal 8.7 when they see Bahes come off with more savoury words than old men sometimes God confounds the folly of ancient men by the wisdome and grace in Children when Christ came riding to Jerusalem the Children cried out Hosanna and praised him the High Priests disdained it but Mat. 21.16 17. Christ told them have ye not read that out of the mouthes of Babes and sucklings thou hast perfected thy praise This is to still the enemy and revenger they shame you that are Elders and Priests in regard of your backwardnesse Thus we see God will have of all sorts and ages of men stand up to doe him service Vse 1. May serve to teach all sorts of men 1 Old men If God hath his number among all ages and conditions of men then God looks to have his number amongst you that are old men say not I have now long lived in another course but come on to a Christian course or if you began before goe on I write unto you Fathers because you have known him that was from the beginning it may well beseem you to talke of the ancient Promises and Mercy of God God looks that you should take away the reproach of
reasons and such intentives as draw on a lust woe be to them that put away all feare of judgement and so draw on lusts with the cords of vanity Vse 4. To teach us all to wean our selves from these lusts Young men I write unto you love not the World nor the things of the Werld and old men have nothing to doe with them refrain from them apply such corrosives such threatnings such promises Christs death and cut off all occasions of sin root it out challenge your hearts arraign them before God bring them as enemies to your souls and labour to cut them off utterly If any man love â—he world the love of the Father is not in him Doct. It is not the having but the love of the world that keeps our hearts from the love of the Father It is not the having of the World for Davids mountaine was strong Joseph had his will in Aegypt Abraham was rich but though they had the World yet they had not the love of the World Jam. 4.3 4. whosoever is a friend to the World is an enemy to God it is not the Lordship of the World but the friendship of the World that is enmity against God for the time shall come that they that take the Lambs part shall be Princes of the World and Saint James calls the love of the World Adultery as a woman that makes her selfe a friend to another man and bestows that love upon him which her Husband only should injoy is an enemy to her Husband so a man that is a friend to the World or to the lusts of it is an enemy to God alienated from him and he would have them know that there is no worldly covetous man but he knows that his love of the World is enmity against God it is the World that hinders you from the Word and Prayer and good duties Reas 1 From the amplitude of that love which we owe to God which cannot therefore be divided to others Thou shalt love the Lord thy God with all thy heart and all thy soul and minde and strength Mat. 22.37 then we must love the World no further than it may help us in his service and we may imploy it to his advantage if we love it more we sin against the great Commandement if we must love the Lord with all our heart and mind and strength then what sorry weake affection is due to the World even an heartless faint love all our love and vigour of our spirits is to be set on God now if a man love the World he cannot thus love God for if he love the World his first and chiefest care is for wealth and riches and then it may be he will a little look towards God first let me bury my Father first let me stock my Farm and try my Oxen and then if I have any time I will come to the Feast 2 A covetous or a lustfull or a proud man when he hath the World and the lusts thereof he is fully satisfied with his portion without God Psal 17.8 so Luk. 12.19 Soul take thine ease thou hast goods laid up for many years he wraps up the comforts of his soul in these outward things if he have wealth or pleasure he is content without God the more he hath of the World the lesse he cares for God as the Moon when it is at the full it is most opposite to the Sun so is it with a worldly man 3 The love of the World will make a man part with God rather than with the World he will rather part with Grace and Heaven too than leave the World he will rather part with eternal life than his wealth as the young man in the Gospel Mat. 19. from 16. to 22. he had rather part with Christ and an expresse promise of heaven than part with his possessions so we see how the love of the World keeps us from the love of God Notable is that speech of Christ Mat. 6.24 No man can serve two Masters c. God and this World are as two Masters such is the amplitude of Gods service that he that serves God as he ought hath no time to serve the World No man that hath a servant but he looks that his whole time should be spent in his service so if we spend any time in the service of the World we cannot be servants to God Indeed if services be subordinate we may serve many so we may seek and take pains for the World but be sure it be in subordination to Gods service look that it may make you more free to Gods service Vse 1. To discourage any man from the love of the World there is no greater discouragement than to say If we love the World the love of the Father is not in us As if a Father come to a childe and say if you love such a young man or woman you cannot love me and I shall take you for my utter enemy and you shall never make it up againe would not any ingenuous childe rather than he would be an enemy to his Father part with any so when God saith If you love the World you cannot love me I shall look at you as my enemies were not this enough to make any christian out of love with the World therefore chuse whether you will love God or the World if you love the one you cannot love the other therefore it is not a matter of frugality or providence to love the World for I say If any man loves the World he makes the World his God therefore covetousnesse is called Idolatry Col. 3.5 a mans belly may be his God the love of the World is directly against God the love of God requires all your hearts souls and strength therefore no part to be set on the World Vse 2. It may exhort Christians to mortifie their love to the World you must either crucifie your love to the World or to God If you love the world you cannot love God if you love God you cannot love the world you cannot serve God and Mammon Motives 1 If a man can but withdraw his mind from the World he may be Master of the field in any temptation that befals him what is the World all that is in the world is either profit or pleasure or credit and we regard the World no further so that if thou beest weaned from thy profit or pleasure in meat or drink or Pastime if thou beest weaned from credit thou shalt bereave Satan of the weapons he fights against thee with for how doth he keep men back from Religion but that it will not stand with his credit and applause in the World what hinders them from holy duties but love to their profits and pleasures therefore could but a man wean himself from them he might easily overcome the wicked one how did Josephs Mr. work on him was it not from pleasure and if Joseph be content to leave the lusts of the flesh he
over-masters that temptation what made David fall but the lust of the flesh what made Peter deny his Master was it not fear of death what made Dâ—mas forsake Paul was it not love of the World so that there is no temptation but it is headed with the World if it be not pointed with the World it can doe little so that if the Prince of the World come and find nothing of the world in us or love to profit or pleasure or credit he can doe nothing as Christ when he saw he had no love to these things he had nothing to doe with him Vse 3 Of consolation to every soul who though he be busie in the World yet loves not the World it is not the having of the World nor the having of the lusts of the World that makes you enemies to God but the love of them so that you may have the World and the lusts thereof and yet have God too so that you love them not but desire to mortifie them and crucifie them let God see that your heart and strength and the vigour of your spirits be towards God not for your own lusts but for Gods service and then though a man have the World and many lusts in him against his will these doe not seperate him from the love of the Father 1 JOHN 2.16 For all that is in the World the lust of the flesh the lust of the eyes and the pride of life is not of the Father but is of the World IN the former ver the Apostle diswaded both old and young from the love of the World and the things of the World that is the lust of the flesh the lust of the eye and the pride of life And he diswades them from this from a threefold reason 1 Love not the World for it evacuates the love of God in us verse 13. latter end 2 The lusts of the World are not of God but of the World verse 16. 3 The third reason why we should not love the World and the lusts thereof is from their nature and original they are not permanent but passe away Doct. All the sinfull dispositions and courses of the World are of these three sorts either the lusts of the flesh the lusts of the eye or the pride of life This Text is a sufficient warrant though there be no other such division in Scripture for every Word of God is perfect therefore all the sinfull dispositions and wayes of the World are either the lusts of the flesh of the eye or pride of life Lusts of the flesh are such as are stirred up by the flesh which being obtained our bodies find comfort such pleasure as we find in meat and drink or women in intemperancy or incontinency Lusts of the eye are such as satisfie the sences and that is called covetousnesse and they are called lusts of the eye because the eye is only satisfied with them Pride of life is the affecting of a mans own carnall excellency when he looks only at himself and hath an high conceit of himself Reas 1 From the observation of what the heart is set upon when it is drawn aside to any concupiscence either credit leads a man or profit and pleasure leads him Jam. 1.14 every man is drawn aside of his own concupiscence if to credit that is pride of life if to Profits that is lust of the eye if to Pleasure that is lust of the flesh Reas 2 From the answer of such objections as might be made against this Obj. 1 You may say there are many sins which fall not under this division as when a man grows contentious it may be neither for profit nor pleasure nor pride Ans No contention but springs from pride Prov. 13.10 a carnal affecting of his own excellency makes him contend Object 2 Atheisme or superstition no profit or pleasure or credit in it so prophanesse what profit or pleasure or credit in swearing Ans All the sins against the first table fall either under Atheisme or Superstition or Prophanesse and all these proceed from disobedience which is want of feare and reverence of God which is nothing else but pride doe you see any Creature neglect Religion surely it is from pride of heart Psal 10.3 4. The wicked through the pride of his countenance will not seeke after God so superstition comes from pride though it seems to be done in humility and devotion Col. 2. ult Micah 6.6 7 8. doe not come before him with your own inventions and think to please him for it is nothing but pride so for prophanenesse as swearing or Sabbath-breaking it comes from pride so when Pharaoh said who is God I know him not it proceeded from pride Exod. 9.17 so whensoever men breake off the bonds of Gods service and will not be held in this springs from pride of heart that they will not be subject to the Lord. Obj. Indulgence to Children as in David and Eli when they cannot find in their hearts to give them a bad speech doth this spring from pride or profit or pleasure is it not rather meeknesse and mildnesse Ans Such indulgence alwayes proceeds from pride thou hast honoured thy children above me 1 Sam. 2.29 when a man should raâ—her see God dishonoured than his Children or his Children honoured than God this is a great measure of pride Object 4. What say you to timerousnesse when out of very fear a man neglects Religion as Peter denyed his Master for fear it was neither for pleasure or profit or pride or whence comes Cains or Judas his despaire comes this from pride Ans This springs from pride of heart when a man grows so timerous for was it not for his self confidence that God left Peter to such basenesse of spirit and when he preferred his own pleasure and safety was not this a lust of the eye so Pilate what made him afraid of Caesar was it not love of his own safety did he not honour himselfe before God and was not that pride and from whence came Cains despair was it not from his pride against his Brother he envied his Brother and what was that but pride and for Judas his despair it is from pride of heart in that God is not in a mans heart if he find not comfort in himselfe he will not seek it in God but seek it rather in an halter this is pride this is pride that he cannot brook such horrours of conscience as God inflicts had he had an humble soul he would have contented himself and looked up to Christ for pardon as well as many that crucified him all basenesse of spirit and timerousnesse proceeds from pride that makes a man afraid to offend such great men it is because they would not loose their credit and honour and is not this pride aut servit humiliter aut superbe dominatur ejusdem spiritus est basely to serve or proudly to domineer Let us survey the whole Law of God and all sins will fall
Peter James and John Mat. 26.41 when Christ called on them to watch and pray he comes and finds them sleeping what saith he the spirit indeed is willing but the flesh is weak even then when he had most need and themselves also of watchfullnesse they fell into drowsinesse and so fell into Temptation that they all left Christ and Peter especially Simon sleepest thou whom Sathan desires to winnow For thee now to Sleep is a Lust of the Flesh Let us therefore so look at Sleep and Ease as that we must give account of It s a common fault of Gentlemen that live of their own Means they may Live at Ease and rest they think what is a Gentleman but his Ease and Pleasure God forbid that we should be like that Fool in the Gospel Soul take thine Ease thou hast Goods laid up for many years you must not think that God hath given great means and estate to live at ease the glorious Angells are ministring Spirits doing their duties with all agility and chearfullnesse Adam who was Lord of the world yet was set to till the ground from the highest creature to the lowest all have employments appointed them by God Dangers of Idlenesse 1 It will bring you to poverty that you shall be suddenly Beggars and that without remedy 2 It distempers your Bodies and Stomachs 3 It will make your Souls naked and ragged that is plain the field of the sluggard is over-grown with Thorns and Thistles all your impatience vanity idlenesse all your dullnesse unprofitablenesse in your life it springs from your sluggishnesse of heart you have not stirred up your spirits 4 It will make you a Brother to a great waster you waste your outward patrimony and your patrimony of Grace when Peter was once fallen into drowsinesse how wofully was he bankrout how poor and naked Simon sleepest thou and we see Temptation came on him suddenly and strongly 5 Such as do their businesse with a slack unbent hand cursed be that man if you see a sluggish hand God leaves him to himself he curses both himselfe and his businesse therefore be diligent and fruitful and strengthen your selves you shall finde the blessing of God going along with you prospering your estates and Souls Thus we see what are the Lusts of the flesh they are such as the body affects and is satisfied with as intemperancy incontinency love of pastime and love of idlenesse and sleep these are the lusts of the flesh Now for the Reasons why we should wean our selves from these Lusts which may be as so many motives to disswade us from them Rea. 1 All these Lusts are so many Enemies to our Souls 1 Pet. 3.11 they are the diseases of our Spirits now if we satisfie any disease in our body wee feed the disease and make it worse So wee cannot satisfie any of these Lusts but the more we feed them the stronger they grow They are like the Dropsie the more you drink the more you may so satisfying encreases the disease the more you obey a Tyrant and submit your selves to him the more authority he claims over you and the more will be Lord it over you so if you once give up your selves to obey these lusts and let them reign they will Lord it over you and keep you in greater subjection Rom. 6.12 so that when a man pleads for his Lust but this once that I may fullfill my Lust and I hope I shall never do it again but I will bid farewell to it if I now take leave to go into evil Company for one merry meeting I shall hereafter deal with them no more why take this course against a Lust do but once give way to any Lust and instead of satisfying it you will adde fuell to it this will be a way to ingage you to a further commission of that lust many have a conceit may I but now tipple with a customer and get a good bargain I will give it over why give but once way to a lust and it will make such a gap that all the lusts in the Forrest may break in make but one little crevise in the bank of the Sea thinking to abate the rage of the Sea why it will make it wider and overflow all so if you give but a little way to a lust to a little Gluttony or Intemperancy you will never give over modo modo non habent modum the more fuel you give the stronger the fire of lust burns Reas 2 The heavy distempers that bodily lusts put upon the soul of man they do aggravate the diseases that Christians most complain of it is the common complaint of Christians oh the deadnesse and dullnesse and hardnesse and coldnesse of my heart and spirit oh that I could but get a soft heart why the lust of the flesh so overcharges our hearts and makes them so heavy that we have no desire to good Luk. 21.34 take heed that your hearts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you shall find that whereas our spirits have been enlarged and comforted in Gods ordinances and in his service it is strange how little affection or comfort we find in these if our hearts be overcharged with Intemperancie or Wantonnesse or Voluptuousnesse or Idlenesse it is like lead at a Birds heels what we feed on we grow into the nature of it let a man feed on earthly things he grows earthly and unsavoury so if a Christian gives way to any sensuality he shall find his spirit grow so sensual and worldly that it is made very unfit for spiritual things Reas 3 From the end of these lusts if we affect any pleasure of the World for it self it is a lust of the flesh to cleave to the Creatures now we shall find that none of these lusts commend us to God neither meat nor drink nor pastime nor sleep if we affect any thing for it self it never commends us to God or makes us draw near to him though we had all these pleasures in the largest measure as Paul saith of them 1 Cor. 8.8 now if these draw us not to God but many a poor soul that wants these hath far more fellowship with God than such as enjoy abundance thereof why then a Christian should thus reason am not I a whit the nearer God for these why then should my heart affect them 4 Nay as they do not commend us to God so 1 Cor. 6.13 Meat for the belly and the belly for meat they are all corruptible both the chear we affect and our bellies both corruptible therefore let us set our minds on eternal incorruptible things Vse May dehort both old and young from affecting the lusts of the World you see from the Father they are not but from the World and the means to help us against these lusts are 1 Abstain from fleshly lusts as Peter speaks Rom. 13.14 make no provision for the flesh take heed of all occasions I have made a Covenant with mine eyes saith Job not
World his spirit is made carnall and stupid and worldly and can arise no higher therefore when Solomon gave himselfe to seek pleasure Eccl. 2.3 to try what was in them though he did not neglect Wisdome as Eccles 1.8 yet he found by experience deal as wisely as he could in the end they did so stupifie him that he was led away by them to Idolatry 1 King 11.4 then is a man become stupid when he is serious about trifles and trifling about serious things by pursuit of these his judgment was quick in earthly matters but in matters of Religion he began to grow very weak and ignorant how much more then they that wholly give themselves to the lusts and pleasures of the World Reas 3. Ever since the fall of our First Parents there lyes a Curse of God upon all the Creatures Gen. 3.17 18. now in cursing the ground he Cursed all the Creatures with it so that now there is a disproportion and unsuitablenesse betwixt the Creatures and man for whom they were made so that the whole Creature is subject to vanity Rom. 8.19 20. Eccles 1.2 Vanity of vanities all is vanity Now if they be all accursed you shall finde that there is a venemous corruption in them all which with-holds us from that chiefe good for which we were made so that let any man put upon you any Profit or Honour or Credit continually you would think your selfe engaged to him and set your selves to be serviceable to him and should not we deale as kindly with God should not we be more obedient to God for his following us with his blessings one would think we should but what is the reason of it the more we have of Profits and Honours and Credit the more full we are of our selves and the more loose from God so that the more he blesseth us the more we neglect him the more he comforts us the more we grieve him how comes this but from a secret curse that lies upon all the Creatures otherwise it could not be that we should grow so carelesse and stupid as the Moon when it wants light it draws nearer to the Sun but when it is at the full and hath most Light it is furthest from the Sun so when God fils us we sit furthest from God our spirits become empty of grace and regardlesse of God therefore this should move us from affecting the World and the lusts of the World Vse 1. A ground of strong exhortation to both old men and young Love not the World nor the lusts of it for there is no proportion betwixt the World and a Child of God what proportion betwixt transitory and everlasting things fading and permanent these are bodily and carnal your hearts are spirituall and heavenly therefore it is for you to look out for other things that will ab de nay why doe you spend your strength for that which will not profit all will not help your souls why should a man swear and toyle for that which when he hath he may loose his own soul he may get credit in the World and yet may be base in Gods eyes it is that which will not satisfie the soul the immortall soul will not be contented with transitory fading things these are but as dreams they dream of abundance but their souls are all this while empty and starving and if these be so transitory why doe we feed on meats that are so unsuitable to our souls if we have once made the World our Element if we be lifted up out of the World to heavenly and Spirituall things we are like a Fish out of the water we faint and gasp and are weary and must return to our mud again we have no comfort at all is not this a woful disproportion Nay further seeing all the things of this World are vanity and folly even lawfull pleasures I said of mirth it is madnesse and folly Eccl. 2.2 why therefore let us be exhorted to wean our affection from them walke among them as snares take heed you be not trapt by them all the Blessings of this life are but Curses if you use them for themselves and then they weaken your spirits and corrupt your hearts therefore love not the World nor the things of the World for these all fade away there is a disproportion betwixt the cursed things of this World and spirituall Blessings indeed they are not Curses if you receive them as coming from God and use them to him otherwise if you set your hearts on them and use them for themselves they will prove a curse to you Vse 2. Let us be exhorted to lift up our hearts to more heavenly and spirituall things let us lift up our souls to those pleasures and profits that endure for ever Joh. 6.26 labour for those pleasures that may truly satisfie your souls desire God to lift up your hearts from worldly to spititual things and then we shall find the Word of God sweeter than Honey and the Honey-comb therefore feed not on Husks and Chaff but feed on Spiritual things which may nourish you to eternal life and for earthly things use them as helps to Spiritual things to make you more vacant for religious exercises more fruitfull in good works so you shall find them helpfull to you and you shall draw near to God by them when we look not so much at honour or pleasure or profit as Gods hand giving them 1 JOHN 2.18 19 20. Little Children it is the last time and as ye have heard that Antichrist shall come even now are there many Antichrists whereby we know that it is the last time c. SAint John writing to all sorts of Christians Old Young and Children he speaks particularly to them all to Young-men and Old he wrote Vers 14 15. Love not the world but for Babes he writes not to them about the love of the World for they are not easily subject to it but no age so flexible as young Children so that if they be once set in a right way and live under faithful Instructers there is no great danger of them therefore he writes to them here to make them beware of false Teachers and cleave to sound Doctrin First now he describes and sets out these false Teachers 1 By their coming in the last time vers 18. 2 By their Apostacy they went out from us 3 By shewing the cause of it they were never of us vers 19. Secondly he gives them signes whereby they may know them and discern them and that is from their Unction they have received vers 20 21. Thirdly He gives a mark of Antichrist he is a Lyer who denieth Jesus is the Christ is a lyer c. vers 22. Fourthly He layes down some means to help them 1 By looking to their Doctrin Keep close to sound Doctrin 2 Cleave to your holy Unction have a speciall care to live righteously Vers 18. In this verse he plays the Trumpeter and warns the Church Little Children
now is the last time and look to it there are many Antichrists come These words afford these Points 1 These times were the last times 2 That the Church was then warned before-hand of Antichrist 3 That many Antichrists were already come in that time 4 That the Prophecy of the Antichrist to come was partly fulfilled in the Antichrists that were then come 5. Such is the condition of the last ages of the church that the Church cannot be long without some Antichrist for so be makes the last Times reciprocal with Antichrists there are many Antichrist whereby we know that it is the last Time For the first Doct. 1. The dayes under the New Testament are the last Times The times one thousand six hundred years since have been called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the last seasons and this is no singular Phrase of St. Johns but common with other places of Scripture 1 Pet. 4 7. Acts 2.17 1 Cor. 10 11. as if he lookt at himself as living in the very last Age of the World Heb. 9.26 Jam. 5.8 9. Phil. 4.5 It may be wondred that the Spirit and inditer of the Scripture should give out that these were the very last dayes when there have been so many changes since the ten persecutions the flourishing of the church under Constantine and after it a great mist of Ignorance and since the light of the Gospel how then did he call them the last times since there have been so many changes since There is a double reason of this in regard of the Apostles sence and scope that they aimed at for they did not mean that the last judgment should presently come for whereas some Christians began to grow slack in their callings because they thought it would be in vain the last judgement being so near he seriously diswades them from such suddain expectation of it 2 Thes 2.1 2 3. so that though he had said that day is at hand yet he would not have them conceive that it should presently come upon them for first there must be an Apostacy therefore we see they were not deceived or spake uncertainly 1 Therefore they are called the last times because they are the last period of time before the last Judgment The first period was from Adam to Moses 2450 years Rom. 5.4 the second period of time was from Moset to Christ Luk. 16.16 Mat. 11.13 for in the first age the Church was not national nor any writings of the word only they delivered the law and promises from Family to Family many years after Moses time he collected a Nationall Church of the Jews and excluded the nations by a partition wall of cetemonies which the Gentiles would not conform to then did he give them the Law written and this continued till Christs time The third Period of time or third age is from Christs time to the end of the World Heb. 1.1 in these last dayes c. It is the last time of the Revelation of Gods Will and we must expect no further Revelation to the end for though the Church hath seen many differences yet there is but one uniform Doctrin that God hath set up for all that will be saved Heb. 9.16 17. now whilst Christ lived that is before he was crucified he might change the forme of the Testament but now there is no more opportunity of changing he hath delivered his last will which shall not be reversed if now there comes any and declares a new Doctrine let him be accursed he is an Antichrist 2 The Apostle had some respect to their particular Estate stirring them up to many duties on this ground because the end drew near 1 Pet. 4. and this would not be an argument of patience unlesse be had some respect of their particular Jam. 5.8 9. Phil. 4 5. Q. In what sence shall we understand that the coming of Christ was near in the Apostles times 1 In opposition to former ages which were far off 2 In Gods account a thousand years are but as one day 2 Pet 3.8 9. yet God will come so that when the day of accomplishment is come he will not stay a day longer for that were as much to him as a thousand years 3 Such is the Faith of many christians that what they see in a promise it is as much as if it were presently fulfilled Joh. 8.36 Vse 1. If this time of the Gospel he the last time then hence we may certainly conclude that not so much time by much shall passe from Christ to the end of the World as was from Adam to Christ for then how can they be called the last times and if it were the last time then what is it now Vse 2. If these be the last dayes we must not wonder if we meet with perilous times for such should they be 1 Tim. 3.1 now are the dreggs of the last times wonder not therefore if you see haters and scorners in these last times when men once grow aged they grow cold and distempered and if they have any spirit it is a spirit of morosity such is the spirit of these times froward against good teasty and malignant wonder not at it these are the last times Vse 3. If these be the last times then how vain is it to deliver or expect any new kind of revelation if any teach any other Doctrin than Christ hath already revealed he is Antichrist Vse 4. Of exhortation first to patience Jam. 5.7 8. on this ground for the coming of the Lord draweth nigh He exhorts to a double patience to be patient in bearing evill and patient in forbearing revenge be patient a while the Judge stands at the door that will right all Obj. This is a cold encouragement to patience to say The day of the Lord is at band how long hath that been promised and yet it is farre enough off A. When his Will is accomplished he will not stay a day and get you but faith and you shall look at it as present so that you dare doe no injury no more than if Christ were presently to come 3 There is another patience required on this ground and that is patience to expect the promises God hath made we have need of patience for this end Heb. 10.37 therefore Heb. 11.1 he saith Faith is the evidence of things not seen faith sees things afarre off and so did all the Patriarchs 2 It exhorts us to watchfulnesse 2 Pet. 4.7 and there is a double watchfulnesse required 1 Watchfulnesse against false Teachers that you may stand fast against all Errours be sober minded look narrowly to your wayes the last times are perilous and dangerous 2 Watch unto Prayer that is because the times are the last times and the dayes are perilous watch unto Prayer that is watch every occasion that you may stand fast in evill times and walk safely in dangerous dayes you will have need of Prayer in regard of many perils and evils in these dayes Doct. That the Church of
have neglected to keep their Conscience clean their judgment is unsound a corrupt Conscience a corrupt Judgement 3 From the disposition of men and aptnesse then to catch the greatest cold when their spirits have been most warmed and heated no man so apt to take cold as they who are very warm and hot so in the days of the Apostles they did not only fill them with Knowledge but warmed the Church with Zeal and Heat zeal towards their Ministers zeal in their liberality they loved not their own lives in respect of Christ now their spirits being so warm they are more subjesh to get cold and distemper every Christian in particular finds it so when he hath been most enlarged at the Word or Prayer ere long he will be more straitned there being a secret pride in the experience of Gods favour and to rest in our selves thinking that we have sufficient grace in our selves when we see our need of Christ we depend only on him but when we are full we depend on our selves and so by sitting loose from Christ we get a great cold we are cold in Prayer Word Sacrament thus it is with the Church when God sheds his Spirit abundantly in the Church they grow secure and depend upon themselves thus we see Josh 1.9 10 11. so that one would have thought that that generation would have been more zealous yet none so Idolatrous till God quickned them by their enemies so in the Apostles times the Church was very forward and zealous a few Generations after their spirits were carried away with errors 4 From the disposition of Satan he hath great rage because the time is short Rev. 12.8 and we shall always finde that the Devil hath imitated God if God have Sacrifices from his people so the Devil from the Pagans so if God set up a Christ Sathan will have an Antichrist set up that may be not only a substitute but an enemy to Christ that as God had won the world by Christ so he would delude the world by Antichrist 5 From the wise and just dealing of God if God reveal more means of knowledge he will use many means of trial he will have them winnowed that so the good may remain as Wheat the Chaffe may be blown away if God give more Tallents he will put them upon more employment and exexercise Vse 1 To teach Christians not to be offended if they finde variety of seducing spirits in these days a man would wonder in such peaceable days when Religion is maintained there should be so many opinions and agitations how comes this about you must know that God never dispenced generally more knowledge since the revelation of Antichrist than now now where there is most knowledge Sathan will be seducing and corrupting their wisdom where there is more wisdome there is more curiosity and pride so much knowledge so much want of truth many times and so putting off the truth men run into several errors and it is just with God seeing they put away a good Conscience and would not give heed to sound Doctrine therefore God gave them up to follow lyes 2 Thes 2. and their longing desire and zeal in former times will end in such a cold that there will be a defect of all warmth and heat and wheresoever you see the truth not held in a good Conscience they run their faith on Rocks some split on a rock of Arminianism some on a rock of Popery so that it must needs be that in these last times many Antichrists must be Vse 2 Since many Antichrists are and will be in these last times let us labour to be so established in the truth that however the times be we may keep our faith and religion Q. How shall we be thus established A. 1. Get contrary spirits to the former give not up your selves to curiosity and vain speculations if the Lord find you humble he will teach you in his ways if when you are warm and hot you have a care that you get not cold 1 Chron. 29.18 Pray to God to keep your hearts always in that frame or at least in such a frame as may befit every days businesse and then whatsoever the times be our hearts and judgements shall be established in the truth but unless God give you a good Conscience with your knowledge you will be soon perverted and therefore I say as Paul to the Ephesians Ephes 2.12 continue in a firm love of the truth as well as in the knowledge of it 1 JOHN 2.19 They went out from us but they were not of us for if they had been of us no doubt they would have continued with us c. THe Apostle Vers 18. had instructed Babes of the coming of Antichrist now in this Verse he first discribes them 1 By their Apostacy they went out from us 2 Their condition before They were not of us he amplifies both the latter he proves by an Argument They were not of us for if they had been of us they would have continued with us The former he amplifies by the reason why God gave them up to Apostacie which was that these Seducers might be made manifest that they were not of us Q. 1. What is meant by this They went out from us A. 1. They departed from their Doctrin in Judgment and from their Fellowship in Practise Acts 2.42 Now these men departed from both they forsook the truth which before they profest 2 Joh. 9. and not in circumstantial points but in such whereby they denyed both the Father and the Son as verse 22. 1 Tim. 1.19 2 In their fellowship they declined from them in communion of Ordinances and mutual help Heb. 10.25 They went out from us from whom who are they from us Apostles and Ministers from us that is from Old men Young men and Children they went out from all the true Members of the Church They were not of us That is they were never true members of our Body they were with us and amongst us but they were never of us 1 Joh. 4.4 5. as the Children of God are in the world yet not of the world their mindes are not on this world their inheritance is not in this world so on the contrary the Children of the Church are in the Church but not of the Church Doct. 1. Some may be in the Church which after do depart from the Church Doct. 2. Such as do depart were never Members of the Church Doct. 3. Such as are Members continue always in the Church Doct. 4. Those that depart manifest themselves not to be of the Church Doct. 5. This departing from the Church is a note of Antichrist Doct. 1. There are some in the Church which may depart from the Church That may leave the Doctrin Fellowship and Practise of the Church Heb. 10.25 2 Thes 2.3 1 Tim. 2.4 Q. How comes it to pass that men in the Church and in some measure affecting the ways of Religion depart from the Church
Fellowship of the church God gives them up to Apostacy that he might make it appear they were not of the church 1 King 12.24 fight not against them for this seperation is from me so this Apostacy of these first teachers is from God and his end is to manifest that they were not of the church Doct. 5. It is the holy end that God aims at in giving up seducing corrupt spirits to Apostacy from the Church that he might discover them that they were Hypocrites whilst they lived in the Church God punisheth Hypocrites with Apostacy What should move God to discover the Hypocrisie of men by Apostacy a fearfull sin to forsake the Ordinances of God the Covenant of the church and what should be the cause moving God thus to work 1 By this means God manifests the integrity and sound-heartednesse of his own servants God would have his name sanctified by his servants and it is never more sanctified than when their sincerity is approved when others fall off 1 Cor. 11.19 it is needful that heresies arise that those which are approved might be made manifest among you as in winnowing time when there comes a good wind it carries away the chaff but the wheat lyes on a heap more clean Mat. 3.12 so Christ hath a fann to winnow his church and cleanse out the chaff that it may be more clean 2 That so he might prevent the corrupting and seducing of his weak servants least any should be mislead by them therefore God timely discovers them 2 Tim. 3.9 they shall proceed no further though they had led away some simple women laden with many lusts yet they shall proceed no further they shall glean no more then some weake judgments or corrupt hearts but they shall be discovered their folly shall be manifest to all men so carefull is God that when his church is negligent in casting out such why God in a speciall care to his Vineyard gives up such to defection voluntarily 3 He gives them up to Apostacy that he may preserve the purity of his ordinances and law Mal. 3.3 4 5. as if he should say as long as corrupt teachers live among men they so pollute Gods Ordinances that they are not so pure and sweet therefore God takes a course to refine them from their drosse that is not only Ministers though when their spirits are refined their Ministry is more savoury and fruitfull but further he will make a difference between Hypocrites and those that are sincere that so his ordinances may be refined and this was fulfilled in John Baptists time who came before Christ Mat. 3.7 8 9 who discovered the Pharisees to be Hypocrites that should renounce Christ and Christ himselfe said Mat. 23. Woe be to you Scribes Pharisees Hypocrites so that by their defection the Christian Congregations and the Ordinances were more pure and refined Prov. 25.4 5. so take away the drosse from the Ordinances they come forth more pure 4 To exempt his people from many scandals and aspersions that would be cast upon the Church if these corrupt persons should live among them Jude 12. therefore that these spots might appear to be corrupt humours and not members of the body it pleaseth God that they depart and so carry away these spots and scandals with them that so his Church may not be defamed 5 A fifth end is this it tends to the just punishment of Hypocrisie it is a just judgement of God to leave such spirits to be discovered and revealed Matth. 12 33. it is more acceptable to God to have things seem as they are God will have the Tree known by his fruit at length there is no great difference between the Crab and the good Apple-Tree by the leafe or the blossom therefore it must be known by the fruit Rev. 3.16 I would thou wert either hot or cold that I might know what thou art Vse 1. It may teach us that even the falls of the sons and daughters of men are mannaged and ordered by the wise and good hand of Gods providence so you see here is a hand going quite beyond all the ends of men they went out that they might be manifest and God hath alwayes challenged this to have an hand in the sins of men not to work but to punish one sin by another if God sees envy in Josephs Brethren he stirs them up to sell him into Egypt and God challenges it Gen. 47. Gen. 50.20 2 Sam. 11.12 Ezodus 7.3 so Act. 4 28. 2 Chron. 32.21 Isa 10.5 the worst evills that have been in the Church God hath had an hand in it 2 Sam. 24.1 not as an Author but by accidental occasion he gives them up to take such courses if David be Idle God gives him up to Adultery if Pharoah vex Gods people God leaves him to hardnesse of heart if David commit Murther and Adultery he gives up his Son to fratricide and incest If Judas be covetous he gives him to betray his Master if they be his own Servants he doth it to cleanse them if wicked he doth it to punish them therefore let us fear that God that is not only able to cast both body and soul into Hell but also into sin which is worse than Hell by propounding â—uch temptations as may leave a man to run into desparate courses therefore give not way to any sin thinking to recover your selves but feare God will leave you to runne into worse 2 It may teach Gods people not to admire and be offended at it first if they see men of good esteem and profession fall off wonder not such were never of the Church 2 Tim. 2.17 18 19. Prov. 10.25 the righteous are as an everlasting foundation which God hath founded and every one of them hath this seal The Lord knows who are his and therefore be not discouraged when you see others whom you thought better of than of your selves fall for the foundation of God standeth sure 2ly let not other men be offended if they see some that were professors fall off into vile courses say not they are all of one Sect they are all of the same Spirit none better than other this is the course of them all say not so for God gives them up to these bâ—se courses to manifest it that they were not true Members of the Church God would have it thereby manifested that these spots of the face of the church are not spots of the Body of the church but spots in the Vizards of the church but God keeps his church unspotted and undefiled so that even Balaam could say How goodly are thy Tents O Jacob therefore if you see any in the church grow corrupt and defiled it implies they were never members of the church God hath nothing to doe with such therefore he turns them out that it may appear what they are if God at any time leave his people to any scandalous course that God casts shame on them which is very rare if he doe he
and fight and wrestle against our Spiritual enemies Sin Sathan and the World 3. Oyl cheareth the hearts and countenances of men so the Spirit is an oyl of gladnesse Isa 61.3 so that they are annoynted therewith are no more afraid of Hell or Sathan but walk on cheerfully before God so the graces of Gods Spirit Wisdom makes the face to shine Eccles 8.1 takes away Pride rough looks wanton looks and so smoothes and makes the countenance amiable such a soul is annoynted with the oyl of gladnesse 4. There was an use of Oyl to consecrate all Vessels no Consecration but Oyl was a part of it Exod. 33.23 whether to consecrate Vessels or Officers this use of oyl is in the Spirit of God from him it is that Gods Children are no longer for themselves or the world but consecrated to God and dedicated to him as Kings Priests and Prophets Act. 2.17 Rev. 1.6 so that that Oyntment which was poured on Christ above measure descends to every Member of his Church healing their Wounds softning and suppleing their souls chearing their hearts and countenances and consecrating them to bee Kings Priests and Prophets to God and therefore as Christ was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so every Member of Christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 11.26 that is one annoynted so that every childe of God hath in some measure a Kingly Priestly and Propheticall Office 1 Samuell 8.28 Kings were chosen to bee Judges and to fight the Lords Battels why so in some measure every Christian hath a power to judge 1 Cor. 2.15 and fight the Lords Battels such an Unction he hath that whatsoever case he is cald to he hath a spirit of judging and discerning what is good what bad so that he stands not at any mans judgement if it be of matters concerning Salvation God hath given him a regal spirit so Secondly he is able to fight the Lords Battels not against flesh and bloud for they are but typicall and shadowy battels but we fight against Principalities and Powers Ephes 6.12 to 18. and so their wars are farre above Princes Rev. 12.1 these are great Battels with Sathan and the World and our own corruptions 1 Pet. 2.11 so we should all fight the good fight 2 Tim. 4.8 2 As a Priest he performs the Priestly Office which stood partly in praying partly in teaching partly in sacrifycing so God hath given to every Christian a Spirit of Prayer an Teaching Rom. 8.15 Jer. 31 32 33. so also they offer up to God a sacrifice of a broken heart Psal 51.17 a sacrifice of praise a sacrifice of righteousness Psal 4.5 6. Rom. 12.1 2. nay sometimes the Lord gives them to sacrifice whole Towns and Cities unto God as Paul and Peter offered three thousand together he takes them from sin and brings them to God so that they bring in heaps upon heaps to God so that they are not poor Kings and Priests but truly if Christians knew their worth they would not be so discouraged and cast down in respect of the World 3 For Prophets it was their office to Preach and Pray but this was principall they had a speciall revelation of Gods secrets and this is verified of poor Christians he reveals his secrets to them Psal 25.14 Matth. 13.11 so tha◠many a poor Christian is able to discern more than his Minister Apollos wa◠an eloquent man and mighty in the Scripture yet he found Aquilla and Priscilla Tent-makers they were able to instruct him more perfectly Matth 11.25 26 27. the great mysteries of Election Vocation Justification which are hid from the world God reveals these to poor Fisher-men and to Babes and as it was a spirit of prophecy to interpret obscure mysteries so God many times helps poor Christians to see more clearly into Scripture than many great Scholars Rev. 3.18 they have received an Unction from the holy one that is Christ he is often called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 1.95 Psal 16.10 Dan. 9.24 he is the Holy one the Holy head of the Church and from him it is that we receive this Unction Holinesse is that whereby we give God his own due Holinesse is the fulfilling of the first Table righteousnesse of the Second now Christ is called the Holy one because he was set apart not only from all unclean but common uses and dedicated to the Lord. Two things make a thing holy a setting apart from unclean and common uses and dedicating to Spiritual and Holy uses so the Sabbath and the Sacraments are said to be Holy now Christ was properly called the Holy one for no Ordinance so separate from community as Christ nor so wholly dedicate to God as Christ was therefore we see how these little Babes should help themselves against Antichrist as there is an Antichrist so there is a Christ as they have a spirit of seducing so he is an Unction a Box of Oyntment which is able to confirm you and help you against all these Vse 1 Of trial to every Christian whether he be a true Christian or no for he is a Jew that that is one outwardly Rom. 2.27.28 we would think our selves deeply wronged if any should deny us to be Christians why what is a Christian one that is annoynted to be King Priest and Prophet dost not thou know the things that belong to thy peace or heavenly knowledge Dost thou finde that thou canst not warre against thy Spirituall enemies Dost thou finde that thou canst not pray or instruct others and as for judging thou sayest God forbid that I should meddle with other mens matters the secrets of God are not with thee why if it be thus with thee thou maist pretend Christianity but thou hast none in thee but on the contrary if thou knowest how to discern things that differ if thou knowest how to fight the Lords Battels if thou knowest how to pray and instruct others and bring in others if thou beest able to discern the mysteries of God to subdue Sathan the World and thine own heart if it be thus with thee thou art a Christian and thou hast that Unction that will never forsake thee if thou hast received no more then thou hast by thy Book or thy education thou wantest these infused gifts there is never a Christian but he now knows better what Sin is and what Grace is then he did before he is now able to see what he never saw before he knows the Wrath of Christ and the excellency of Gods favour why if thy graces come from this inward annoynting thou art a Christian such a one whose praise is of God and not of man Vse 2 Would you know where the Church is every company saith It is in me the Papists say it is in me and the Separists it is in me the Protestants say it is in neither of you but in me why where you have a Company endued with this holy Oyntment why there the Church is and he that departs from it is
of Antichrist so then the question is Where is this Spirituall Unction alas it is an hard thing for blinde natural men to know but yet as the Ambassador of Persia said Quot Senatores tot reges so where you see a company of Christians Quot Christiani tot reges so many Kings Priests and Prophets Psal 45.16 the children of the New Testament shall be answerable to the Fathers of the Old and shall be endued with suitable graces they are Princes in what part of the World soever they are Princes judging of things in difference indued with a Princely spirit to overcome the World and Sathan and their own Corruptions they have a Priestly Office to pray and instruct to sacrifice themselves and their Families to God c. therefore if you find such a company verily there is the Church of God and let not the Separatists say you have prophane persons among you We say though they be amongst us yet they are not of us and therefore that hinders us not from being the Church therefore whither should we go to seek the Church but where this Unction is Vse 3 For all you that have received this Unction it is not for Kings and Princes to be digging in the earth it is not for Priests and Prophets to be ignorant and blinde and dumbe 1 Cor. 6.1 to 7. Paul is confident that the meanest Christian is a Judge What a shame is it for a Christian at every temptation to be carried Captive What a shame is it for Kings to soyl and besmut themselves for Saul to cast away his shield was a vile dishonour so for Christians to be soyled and carried away with every temptation for you to cast away your shield as if you had not been annoynted is a great dishonour It becomes Christians to fight like Princes and to be victorious and to judge like Kings so walk as Priests of the high God know how to pray how to instruct your Families how to offer all your wayes to God all your Families you are not to be only holy day Priests but daily Priests Vse 4 It may teach every Christian that stands in need of healing or suppleing your stiff spirits you need balme and oyle for healing the wounds of your souls and suppleing and softning your stiff spirits why here is an unction that will heal thy wounds and soften thy heart intreat God that he would shed abroad his spirit into thy heart that he would heale thy spirit soften thy heart and chear thy soule look up to the holy one he is able to powre floods of consolation on thee and establish thy soul in peace do wee find our spirits hard and stiff and bound our spirits very straight and stand in need of a great deal of alacrity why yet this spirituall unction will so inlarge thee and supple thee that thou shalt find thy selfe helped and quickned that thou mayest do things not weakly but with power and life so if we find corruptions so strong that we know not how to overmaster them there is an unction from this holy one able to strengthen us against them intreat God therefore to power it down upon thy soul so doe you want power and life in Gods ordinances why in any need look up to him Vse 5 Here is a ground of much consolation that God is pleased to bestow such a mercy such a blessing as this upon us how are we bound to Christ that is pleased to annoynt us with the same oyntment wherewith himselfe was anoynted it is a ground of much consolation Christians are often called to great imployments which if they look on themselves they see themselves altogether unfit for such as Moses said send by whom thou wilt send but is not this unction able to make us Kings and Priests we know where to find supply and if God call us to more imployments that is our comfort that we have an unction which is able to fit us for every work and imployment God shall call us to Vse 6 Of exhortation to every Christian not to rest contented in an empty name of Christianity â—â—ll you get this spirituall unction rest not in any known strength but what you receive by this spirit otherwise you shall find much want of help Matth. 25.1 to 10. the wife Virgins had their oyle continually ready and prepared whensoever Christ came but the foolish Virgins some oyle they had some common gifts and graces but they were spent and it was too late to seek for oyle when the Bridegroome came so do not only hear the Word but labour to find some oyle dropt into your souls that so in stormes you may find the life and comfort of the spirit 1 JOHN 2.20 But ye have an unction from the holy one and ye know all things IN these words the Apostle prescribes a means to preserve them against seducements and the first means is the unction they had received from the holy one which is a comparison from the legall oyntment this spirit of Grace should be as an Antidote against all Antichrists Now we come to speak of the vertue of this unction Doct. The little Children of God by vertue of the oyntment of the spirit of Grace they know all things So Verse 27. so that there is an abiding oyntment and so sufficient that they need not be taught more or better things than it will teach them For Explication 1 Consider the subject yee know all things This universality of Christian knowledge is amplified by the subject yee know all things 1 For the desire of their hearts they desire to know all things necessary to salvation Acts 10.33 this is the frame and disposition of a converted heart to know all things and so great is the desire of Gods Children to know this that they desire to know those things that are most against them 1 Sam. 3.17 Eli knowing by Samuels lingring that he had some terrible message yet he would know it and urged him by a curse to declare it and when he had told him yet saith he Good is the Word of the Lord so that a godly heart desires to know all the Will of God especially if it belongs to him though it be never so bitter it is contrary with a carnall heart few are willing to know all things especially if they be against them and crosse their lusts they would not know it so Mark 6.12 in Herod so Isa 13.10 they were men of that frame that would have the Prophet speak pleasing things Mal. 2.11 2 As in their desire so in the preparation of their hearts they know it so that if God reveal his Will at any time they have hearts ready to hear it and apprehend it better Joh. 10.4 5. there is a vertue in them whereby they discern betwixt the truth of Christ and false Doctrin so the noble Bereans were more noble because they received the truth with all readinesse and fear Acts 17.11 12. they searched the Scriptures so
〈◊〉 〈◊〉 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
out the other either lies or the truth will be banished Vse 4. It may refute an Errour of some that say As Anabaptisme sprang from Luther and Libertinisme from Calvin so Separation from Puritanism but this cannot be for no lye is of the truth therefore these could not spring from any truth of Luther or Calvin or Puritanism Doct. Such as have received the unction of the Spirit they know no Errour no false Doctrin is of the truth They know it not only think so but know it and they know it 1 From the contrariety that they see betwixt that unction of the Spirit which they have received and that Doctrin the Spirit of God in them teaches them to be humble 2 Pet. 2.18 but the spirit of these false Doctors is ambitious they speak great swelling words this suites not with the Spirit of God to look at their own ends at their bellies at their gain 2 It is contrary to their experience a true Christian knows that the Doctrin of Antichrist is contrary to that experience he hath found if they come to speak of Free Will his owne heart tells him he was fain to be drawn out of himselfe he found that he could very hardly be puld out of his Naturall estate so that a Christian heart knowes this is contrary to the truth Let another say we are justified by works you cannnot perswade a Christian to that for he knwows his best righteousnesse is defiled Isa 64.6 and when he hath done what he can he is but an unprofitable servant when they tell him there is merit and satisfaction in his Works yea supererrogation no Christian but he knows this to be a lye and that he deserves wrath for his best performances he knowes he is no way able to satisfie Gods Justice or Gods Law but only Christ satisfies for him When they shall come to a poor soul and bid him confesse his sins and tell him they have power to absolve him from his sins he knows it will not quiet his soul tell a Christian that going on Pilgrimages and scourging himselfe will satisfie for his soul he knows that is false tell a Christian he may fall away finally he knowes that is a lye 2 Tim. 1.12 1 Thes 5.24 3. They know the truth because they have received it from a Messenger of truth 4 They know the truth by the effects by the peace and grace they finde from the truth and on the contrary no Antichristian Doctrin ever brought peace to their souls and there is no truth where no peace is where you cannot finde peace of Conscience that Religion hath no saving truth in it if they finde not the fruit of peace they know it is not of the truth 2 Another fruit of the true Religion is it brings liberty and freedome of spirit to come to God from Sathan from his Lusts from the World John 8.32 therefore if Religion do not make us free to come to God and free from the World and our own Lusts surely that Religion is not of the truth 2 Pet. 2.19 he speaks of these false Teachers that they promise liberty themselves being servants of sin Vse 1 May serve to reprove all such as are at an uncertainty in their Religion they know not which Religion to take they say they finde Reasons on both sides so probable and there are some on both sides so corrupt that they know not which to take why if it be so you have not received the unction of the Spirit for there is not the least of these little Children which have received this unction but hee knows the truth and that no Lye is of the truth Vse 2 For you that have took up your Religion and the true Religion but do you know your Religion to be the truth and that it is no Lye why they hope it is true because the King and State follow it but do you know it to be true and do you know every contrary Doctrin to be a Lye if you do not you do not know what you should Psal 119.30 I have chosen the truth he doth not say the State hath chosen it or orhers have chosen it and therefore I will follow it too No but I have chosen it let others chuse what they will let every Christian know that he hath chosen the truth and that no 〈…〉 Vse 3. It may teach all to grow up in discerning the truth and that will discover all falshood as suppose you should have some come to you and tell you you frequent the ordinances and perform good duties only in the Letter but you ought to doe nothing but when the Spirit moves you but let a Christian examine if this be not a lye and contrary to the truth and to that experience I finde for we ought to pray continually so if one come and tell you you ought not to read the Scriptures your own spirit tells you you have as much need of the Word as a Childe of his daily Milk therefore let Christians learn to discerne of the Spirit of Truth and Errour 1 JOHN 2.22 Who is a Lyer but he that denieth that Jesus is the Christ he is Antichrist that denieth the Father and the Son THe Apostle vers 10 21 22. propounds some means to help them against false Teachers 1 By something in themselves that Unction in them 2 By the grosnesse and falsenesse of their Doctrin which is called a Lye and the Teachers Lyers who is a Lyer if they be not These false Teachers in this verse are 1 described by an adjunct of lying and that so grosly that if they be not Lyers there are none in the Worid it is as grosse a Lye as any so that these Lyers may stand in comparison with any 2 Their lye is set out by their Doctrin who is a lyer but he that denieth that Jesus is the Christ 3 He expresses it by their name and nature he is the Antichrist and their Doctrin is to deny the Father and the Son for if they deny the Son deny they then the Father Doct. Antichrists Teachers are as gross Lyers as who are the worst Who is a Lyer if not these let none be accounted Lyers if not they they are as great Lyers as any equal to the worst these words come home and no wonder Christ called James and John Sons of Thunder for they speake plainly and boldly Two things make a man a grosse Lyer equal to the worst 1 The perniciousnesse of his Lye 2 The evidence of it 1 The perniciousnesse of it It is a pernicious Lye to speake against the Government of an house or Family or good of others but no lye so pernicious as Popish Lyes none doe so much harm as the Lyes of Antichristian Teachers they lye not only against their own souls but also to the hurt of others 1 Pet. 3.2 3. they shall bring in damnable Heresies such Doctrins that if men live and dye in them they shall be damned and many
but the spirit of the old Adam the spirit of pride and malice and covetousnesse truly this is not the Spirit of Christ that makes us like him this is not that Spirit that Christ purchased for us by his Death and Ascension but suppose we had some of the Spirit of God the spirit of Wisdom as Achitophel the spirit of joy as Herod the spirit of Zeal as Jehu the spirit of fear as Felix had yet we have not this Unction of the Spirit unlesse it dwell in us What is it to be wrapt with a spirit of a Balaam or a Saul it was only for a fit and what comfort was it to them it was a shuttle spirit by starts and did not abide in them therefore let us try whether we have received the Spirit if we have received a dwelling spirit it is a true spirit Obj. But some may say Alas what then will become of me it may be now I pray but ere night wholly unabld now inlarged then straightned I have now a spirit of zeal and courage soon after all cold and weak and dead wonderfull was the zeal and courage of Elias in slaying four hundred of Baals Prophets openly 1 Kings 18.40 he went through it with such zeal and speed as if he had been sent from Heaven yet Cap. 19.1 2. when Jezabel sent to him he fled for his life and was so weary of his life that he wished death now his Spirit was cold and discontent aad weary of his life So David Psal 119.24 David said he had made the word his delight yet ver 25. he saith his soul cleaves to the dust and prays to God for quicking A. This Spirit that is so to abide doth not always abide in the same measure nor in the same measure of expression but we must know though there be several garments yet the Soul is never naked a man hath not always his Holy-day garments sweetly perfumed but sometimes homely mean garments so Elias when he slew Baals Prophets was cloathed with zeal and Holy-day garments afterwards he remitted of it and yet had he the Spirit of God on him he was not naked though he was not cloathed with the Spirit in such a measure even so sometimes we have even poor ragged homely garments and much of our nakednesse appears and sometimes again may be when God hath greater businesse for us to do cloathes us with better richer garments a greater measure of the Spirit but yet consider though we have not the same measure yet always some garment of the Spirit rests on us be it but the spirit of love to our Brethren or grief for the want of it yet we are not left naked Vse 2 May exhort su if we have this Spirit dwelling in us then let us use him honourably and courteously as an in-dweller he is come from farre even from Heaven sent from our Father and he brings joy and comfort with him therefore let us give him honourable entertainment he is sent to guide us in all our ways to be a pledge of our eternall inheritance therefore let us not entertain him like some guest that we are weary of in two or three days you must know this guest came not for a day but to dwell with us for ever John 14.16 therefore take heed of grieving him Eph. 4.13 he comes for your good and benefit for your redemption When a man keeps a Ward and for keeping him keeps a great estate a Kingdome he would be very carefull so the Spirit is such a Guest that if you keep him you keep Life and Salvation you keep an eternall Kingdom by him therefore take part with Gods Spirit joyne with the Spirit of God quench it not what an heavie complaint made Stephen Acts 7.51 Isa 63.10 the Spirit may be so grieved and vexed by men that he will depart from them Q. How shall we keep our selves from grieving the Spirit A. As God hath given him to guide you so look that you be guided by him if you entertain him kindly he will comfort you if you grieve him he will grieve your spirits 2 Be carefull to nourish him do not strave this Guest neglect not the Word and Ordinances which are the food of the Spirit Quench not the Spirit despise not Prophecie 1 Thes 5. as if the despising of Prophecy were the quenching of the Spirit therefore feed the Spirit of God with-draw not food from it prefer not outward things before it it is a wonder how leane our souls will grow if we do not nourish the Spirit 3 Take heed especially of living in any known Sin for that damps and deads the Spirit therefore David wofully camplains Psal 51.8 to 12. Restore c. as if it were quite gone his very bones were broaken that is not of his body but his soul i. e. the strength and staff of his spirit the Spirit is like fire every grosse sin is like water cast on it it quencheth it Vse 3 A ground of much consolation to Gods servants you can never say you dwell alone and want company you cannot want good company if the holy Spirit dwell in you I am not alone saith Christ but the Father is with me so may a Christian say I am never alone the Spirit of God dwells in me he is an in-dwelling and abiding Spirit Doct. 3 The annoynting of the Spirit teacheth us all things of which you heard verse 20. It teacheth all things needfull to salvation needfull to life and godlinesse 2 Pet. 1.3 and not only so but needfull to our places and callings and ages Doct. 4. The anonytment of the Spirit is so plentifull and sufficient that we need not be taught better things nor in a better manner than the Spirit teacheth Jerem. 31.32 not that we need not Magistracy or Ministry but he speaks comparatively you shall not be so helped by any Instuctions without the Spirit as with the Spirit the Spirit shall declare the Truth in Jesus For Explication 1 The Holy Ghost teacheth fully 1 Cor. 3.9 10 11. the spirit of a Christian is inquisitive concerning all things now the Spirit helps him to search even into the deep things of God so that the Spirit is a full teacher 2 The instruction of the Spirit is plain and clear 1 Tim. 4.1 Joh. 16.25 Christ spake in parables but after his ascension the Spirit revealed things clearly Three things go to clear discerning the object must be clear the medium clear and the eye clear and then we may clearly discern now the Holy Ghost plainly reveals the Counsells of God and then opens our judgements to discern it and then cleares all the mediums so that a Christian may plainly discern so that the Tpirit is a clear Instructor no men need be taught more clearly 1 Cor. 2.4 5. 3 The Instruction of the Spirit is a certain Instruction scarce any truth but a Christian can tell it by experience as a woman that is breeding a Child feels such qualmes and
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
with this You say an hopefull Christian abstains from all sin how comes it then to passe that so many teach otherwise To this St. John answers Let no man deceive you Here is 1. A loving compellation Little children which comprehends babes young men and old men 2. The exhortation a warning against deceivers 3. Two doctrins clean contrary unto them 1. He that doth righteousnesse it righteous as God is 2. He that commits sin is of the Devill Which he proves 1. From the practice of the Devill 2. From the contrary end of Christs coming 3. From the conrary practice of those that are born of God Doct. It is the duty of all sorts of good people to take heed they be not deceived in judging who be righteous men The question was who were righteous The false Teachers said A man may be righteous and yet live in sin Be not deceived saith St. John Phil. 3.2 We must as much beware of conterfeit righteousnesse as of dogs they are not so apt to bite men as these to do the Church hurt Reas 1. From the easinesse of being deceived by the pretences of righteous men in all ages Gal. 2 4. Under the mask of righteous men may walk men unrighteous 2. From the necessity that lies upon our selves to have communion and fellowship with them Psal 16.3 Gal. 6.10 doing good offices to them 1 John 4. Yea we are commanded to walk in their steps Phil. 3.17 3. From the danger of walking with unrighteous men Prov. 17.15 4.14 15. This we may easily do unlesse we know them Vse 1. To reprove such as think all they live amongst are righteous wherefore was this exhortation how should a man be deceived if all were righteous Numb 16.2 3. 2. To teach us all to pray to God that we may grow up in a spirit of discerning There is an inflinct in the servants of God whereby they are able to relish the spirits one of another A dog will sent out his way with more dexterity then all men can reason it out A man can open the whole Law but when he comes to discerning he knowes not who is righteous and who not 2. Grow we righteous our selves and to a great measure so shall we the better discern of others A woman that hath conceived she will the more easily discern of another So when thou feelest the work of righteousnesse in thine owne heart how shalt thou comfort thy self that thou arâ— righteous because thou lovest Gods children How shall I know who is righteous A righteous man is known by his righteous wayes St. John speaks not here what makes a man righteous but what declares him to be righteous The Jesuites grant this 7.18 19.21 If a tree bring forth grapes it is a vine if figs a fig-tree What is it to do righteousnesse The contrary to what it is to commit sin He doth righteousnesse That walks in Gods commandements when his judgement and heart is for it 2. When Gods laws are his rule of righteousnesse 3. Whose end is righteousnesse Hallowed be thy name 4. When we doe unrighteousnesse it is a burthen and grief and we recover our selves Obj. But righeteousnesse doth not consist in the bulke of the work but in the heart and an hypocrite may have as fair an outside as a true righteous man Answ True But God hath given a spirit of discerning to a Christian that he shall discern the main sway of a mans heart 1. If thy affections worke as well as the outward man Psal 51.6 his griefs cares desires see with what affection they come off 1 Chr. 29.9.17 He saw such joy when they came to offer as if they would have offered more if they had had it 2. See whether they they come off with some facility forced things are not naturall John 4.34 3. Consider the evennesse and constancy of a mans way Violent things will not last unlesse there be a continuall supply sent Hos 6.4 If when we have done good workes we kisse our hands and sacrifice to our owne nets this is unrighteousnesse Obj. In times of religion Gods ends and ours may be levell how then shall we know a righteous man Answ Observe when those ends part which will be at one time or other When two men walk together a dog follows them you know not whose it is but let them part then the dog will follow his Master So it is here Vse 3. To avoid the Doctrin of the Papists of justification by works He saith not that good works make a man good but we may know a man is righteous by his righteousnesse lest they should run away with this that the habit of righteousnesse make us righteous We answer imperfect righteousnesse cannot make us perfecly righteous Isa 64.6 1 Cor. 13.8 to 12. This which you say will neither hold in covenant of works nor covenant of grace In the covenant of works not the habits of grace but works of righteousnesse do justifie And in the covenant of grace we are justified by faith without the works of the Law Now a signe of tryall of our owne righteousnesse and others is when in ordinary course we give God and man his due when we go about good duties in Gods name and for his glory Obj. It may be I do it for the stopping of conscience and that I may be well thought of Answ So may you do and yet be sincere I may please men and my own conscience What if you please men will you not still stick to God If you do good duties freely constantly and humbly though you do them to satisfie your conscience to please men yet are you righteous So may you judge of other men It is not enough to do good duties but to see with what affection they do them if they cleave to God though for their own ends they are righteous 1 JOHN 3.8 He that committeth sin is of the Devill for the Devill sinneth from the beginning for this purpose the Son of God was manifested that he might destpoy the works of the Devill AGainst the wicked principles of false Teachers the Apostle arms them wiâ—h these two principles of Christian religion 1. Who doth righteosnesse is righteous 2. Who doth commit sin is of the Devill He that makes sin his work makes himself the childe of the Devill So in the Originall Q. What is it to commit to work sin Answ Jam. 3.2 In many things we sin all Yet a man is said to sin whose ordinary course is not sin but a righteous and good way 1. When a man makes his course a trade of sin 2. He allows himself in sin justifies and excuseth himself doth not hate his sin nor himself for it In proper sense a man is said to commit sin 1. When he imagineth deviseth plotteth sin as a Poet his fictions 2. Acts it 1. By travelling in birth as a woman with child 2. By bringing it forth in due time Psal 7.14 He that doth not righteousnesse is
to expresse and abound in love taken from the great love of God to us Doct. The death of Christ for us is the manifestation of his love to us Such a manifestation as makes it a certain and known truth that he loves us Rom. 5.10 1 Joh. 4 10. He gave his Son to be a propitiatory sacrifice Eph. 4.5 Gal. 2.20 Reas 1. From the greatnesse of Christs self-deniall That which commends love is this to bestow so great matters and to come off freely with it Joh. 15.12 Greater love then this can no man expresse then to lay down his life for his friend But Christ did it for his enemies 2 Cor. 3.8 2 It farther magnifies his love if we consider the great benefit we receive as reconciliation pardon of sins 1 Joh. 4.10 Secondly adoption of Sons Gal. 4.4 5. Such favour as to be accepted as his Sons and Daughters 2. Our corruptions are deaded and mortified Heb. 9.14 Gal. 1.14 Wc are crucified to the world to all objects that draw us to sin temptations and snares 4 Christian liberty that by virtue of Christs death we should be delivered from the curse of the Law Col. 2.13 from the enmity we stood in against the Church Eph. 2.14.15 16. from hell and feare of death Heb. 2.14 that we should have liberty to call God Father enter into his Sanctuary have confidence our prayers are heard have assurance when we dye that we shall enter into the holy place that we shall have right and liberty to the Creation Rrm. 5.1 2 3. Heb. 12.19 This benefit will appear if we consider how miserable our estate had been If Christ had not done this we had been in our sins under the guilt of them and in horror and anguish of spirit 5 How freely hath God done it We gratified God with no kindnesse Some will recompence a small kindnesse with a great reward Rom. 11.35 But all we have done hath been to abuse every mercy of God to his dishonor Col. 1.10.20 Vse 1. It reproves such weaknesse of Gods servants in time of temptations that can see no love of God because he doth not gratifie them with something in this life Gods servants many times doe want necessaries the world abounds withall therefore David hath cleansed his heart in vain Psal 73. But what though Gods servants never see good dayes Yet here is abundant rich and inestimable love that when you were enemies strangers children of wrath Christ dyed for you God hath shewed you more love then the Angels for he laid not down his life for the Angels Heb. 11.14 And if he had done so he had laid down his life for his friends who never displeased him 2 To teach such as abound in outward things not to content themselves therein Eccl. 4.2 We can perceive neither love nor hatred by those outward things Psal 17.14 Labour you to say that God hath laid down his life for you â—â—se you cannot say he loves you 3 It teacheth us that the death of Christ was not the cause of Gods love Gods love is more antient then the death of Christ Where shall we lay the foundation of Gods love but in eternity He hath loved me and given himself for me Gal. 2.20 Gal. 3.16 Obj But doth not God attribute his love to the death of Christ 1 John 4.10 Rom. 3.24 25. Eph. 2.14 15 Col. 2.21.27 Answ In a double respect Christs death is said to make this reconciliation Hereby he hath slain the enemy and hatred on our part that we might be no more enemies to him Obj. But Christ is sent not only to make reconciliation on our part but propition on Gods part Answ 'T is true Christ by his death hath made a way whereby God might shew his love to us whilest sin was in the way he could not shew it Many a Father bears a tender affection to a childe yet will not seem to regard him shuts him out of doores and though he be intreated yet he thinks it not meet for him to expresse his love he will have his childe humble himselfe acknowledge his faults and will send some body to perswade his Son to humble himselfe So God sends his Son out of love to take a course that he might shew us favour notwithstanding his justice 4 Of exhortation to take a view of Gods love that we may be able to say freely We perceive the love of God Rest not in any spirituall duty nor in any common gift till you know that Christ dyed for thee How shall I know this Some will say that Christ dyed for all and so all may know True the sufficiency of Christs death reacheth to all but none can say Christ dyed for him till he find in his soul some fruits of the death of Christ 5 To encourage Gods servants to expect offices of love from God to us and ours all his dayes He hath given his Son what would you have more Psal 84.11 Lay hold on this love of God and plead with him upon his love All blessings are wrapt up in his Son Gal. 4.4 As God in fulnesse of time sent his Son so will he every other mercy 6. To teach us to abound in love to God and to his children hatred against sin Give up all to God work for him suffer for him he loves us being strangers and enemies Doct. Christian men ought to be ready to lay downe their lives for their Brethren The exemplary love of Christ in laying down his life for us ought to provoke us in like sort to lay down our lives for our Brethren Rom. 10.3 4. The Apostle doth extoll the love of Aquila and Priscilla as if all the Church and himselfe were bound to them that were so ready to lay down their lives Phil. 2.17 If I be poured out as a drinke-offering Râ—as From the example of our blessed Saviour He laid down his life for us This is an imitable practice of Christ this is none of his miraculous works but one wherein he sets forth himself as a pattern to us 2. To this add Christs command which binds us to the imitation of this John 13 34. 3. From the neer fellowship of our brethren with Christ We fulfill the sufferings of Christ for his Body Col. 1.2 4. He calls them Christs sufferings Christ suffered in him and he for Christ in his Saints 4. From the subordination of Gods eminentest servants to the Church of God as Christ is for God so Paul and Cephas for the Church God hath subordinated the life of his servants to the Church and the Church to Christ and Christ to God Christ the head of the Church the Church the head of the Members Phil. 2.17 5. From the rule of love God hath given in ancient time Levit. 19.18 We must love our neighbour as our selves Many a christian will lay down his life for himselfe therefore must in some cases lay down his life for the Church A man will lay down his life for his
still waters of comfort and consolation such a man will goe out conquering and to conquer and in prospering to prosper 2. This should instruct the people of God to search the Scriptures daily that so they may be the better able to try the spirits of their Ministers labour they also to try their own hearts 3. To exhort people to be earnest with God that they may be endued with his Spirit Try the spirits Doct. That the people of God are first 〈◊〉 try the spirits of thâ—â—r Ministers before they trust them they must first try the 〈◊〉 Beloved Try the spirits as if he would take them by 〈…〉 exhort them to try the spirits of their Ministers try how they 〈…〉 whether they do◠〈…〉 mighty power of God in humanâ—â—â—â—ties Def 〈◊〉 not prophesie try all thing◠〈◊〉 laâ—â—â—st that which is good 1 〈…〉 you 〈…〉 your hearts from 〈…〉 Spirit 1. By trying the 〈…〉 â—ut honour upon it 〈◊〉 doth not try a small piece of money but if 〈…〉 a great piece he will try this 2. In so doing you â—â—ll keep your hearts from 〈…〉 â—he Spirit Acts 17 〈…〉 of Berea when they 〈◊〉 heard Pau◠〈◊〉 whom they might have believed if they had known him 〈◊〉 they 〈…〉 the Scriptures daily 〈◊〉 such things as he preached 〈◊〉 so or no finding his doctrine true they believe it and 〈◊〉 of them belived it was not 〈◊〉 counted a Conventicle for them to meet together to see what they could â—â—member of of what they had heard 〈…〉 was it counted any disgrace for great men to be conversant in good dutieâ— What is it 〈…〉 Spirits 〈◊〉 â—heir Ministers They must try the spirit of a mans Person Calling Doctrine Applâ—â—â—ions 1. There mayâ—â— a false spirit of a mans person Matth. 7.15 16. 2. 〈◊〉 spirit of their Callings Christ saith to John and James You know not of what spirit you are Luke 9.55 56. yet they were pillars of â—â—e Church Gal â—â— 9. men of excellent gifts and graces one of them was this John which wrote this Epistle you know not what spirit you are proving of what calling you are of your calling is the same with mine now he tels them That he came not to destroy but to save as for Eliah and Elisha they were Ministers of vengâ—â—â—â—e Ministers of the law they might curse but 〈…〉 seek to save â—ry the spirit of their doctrine for they may be sometimes carryed away with 〈…〉 truth 〈…〉 spirit of errour Mat. 16.16 compared with 〈…〉 receive 〈…〉 the Kingdome of Heaven was he therefore kept from 〈◊〉 No he spake with a 〈◊〉 spirit in the morning 〈◊〉 with 〈◊〉 spirit in the afternoon he rebuke◠〈◊〉 Master and what saith Christ to him then Get thee behinde me Satan 4. You must try the spirit of â—â—eir application Bad Ministers 〈◊〉 misapply the 〈…〉 â—od they will make 〈◊〉 hearts of 〈…〉 God would not haâ—â— made 〈◊〉 Ezek. 13 2◠〈…〉 mis-apply the Word of God like Job 〈◊〉 47. â— 7 8. they spake from a spirit of truth but not from a spirit of 〈…〉 when you shall see a man to 〈…〉 like courses 〈…〉 apply the prâ—mises but rather 〈…〉 to him and 〈…〉 you may not apply â—â—reatnings to â—â—ounded conscience for 〈…〉 speak a right of God Belieâ—◠〈…〉 Answ 〈◊〉 believe is 〈…〉 of the truth Heb. 11. â—â— 2. To apply 〈…〉 1 John 1.21 3. Wâ—â—ust to it 〈…〉 There are two things in a promise 〈…〉 truth and trust upon the gâ—â—â—â—â—esse Psa◠〈◊〉 â—4 Reas 1. Taken from 〈…〉 of God by the neglect of this duty 1 Kings 20 3◠〈…〉 the Prophet spake whether he spake in the name of the Lord or 〈◊〉 hearkned not to the word of the Prophet therefore a Lyon slew him 1 Kings 13.15 to 25. on the contrary 2. From the danger in regard of the Prophets themselves Matth. 7.15 2 Pet. 1.2 3. Rev. 18.13 Reas 2. From the easinesse of Prophets to delude Gods people 1. Because the 〈◊〉 great store of false Prophets 1 Kings 22.21 22 23. a man is easily deceâ—â—d by a multitude 2. They may delude by their calling many men may think surely their Minister is right 3. From the hyâ—â—crisie of their Ministers Matth. 7.15 They come to you in sheeps cloathing but inwardly are ravening Wolves Vse 1. To refute the Doctrine of the Church of Rome they would keep men in ignorance thinking it to be the Mother of Devotion 2. This 〈◊〉 â—â—ir up all the people of God to search the Scriptures that so they may 〈◊〉 the spirit of their Ministers do not take every thing as true from your Minister because he is your Minister no though he be a man that fears God but try his spirit try every word follow him from first to last if you doe not try the Word you will not trust it so that all that is delivered to you is â—â— water spite upon the ground How shall I try the spirit of our Minister 1. Try them by the Word of God Esa 8.20 acquaint your heart with the Word of God Heb. 5. alt 2. Labour for the oyntment of the Spirit of God 3. Consider whether it make you more conformable to the Word of God or no whether it make you obey the Word of God more carefully then before whether it make you more like to Christ if it work these effects it is the Word of God that is preached Doct. That many false Prophets even in the dayes of St. John the Apostle were gone out into the world There 〈◊〉 severall false Prophets as Ecclesiastical storiâ— relate What is a false Prophet He is not every one that teacheth false doctrine for we know but in part and prophesie but in part 1 Cor. 13.9 to 12. 〈…〉 â—art we may prophesie falsly A false Prophet then is such a one that preacâ—â—h some doctrin that overthroweth the doctrine of the Christian faith when he doth seduce others to believe false doctrine whoâ—â— words fret as a Canker 2 Tim. 2.17 18. 1. When men preach such doctrine as cannot be delivered without peril without damnation except they afterwards repenâ—â— 2 〈◊〉 2.1 2 3. Such are called ravening Wolves â—atth 7.15 they destroy both the souls and bodies of those that believe them they root up the Church of God like wild Boars 2. They seduce others to believe the 〈◊〉 2 Pet. 1.1 2 3. they sell such mens souls for nought 〈◊〉 it 's said They should deceive if 〈◊〉 were possible the very elect 〈◊〉 24.24 3. Such as 〈…〉 of their errours and yet will not yeeld Tit. 3 10 11. such are to be 〈◊〉 being perverted and sin being damned of their own souls a man iâ—â—hen convinced when he will â—light the poiâ—â—â—n which he is convinced and if you hold him to it that he cannot start 〈◊〉 he will fall out with you 〈◊〉 Apostle â—sheth that such men were even cut off Gal. 5.17 〈…〉 only have divisions among Christians that so the spirits of his faitâ—â—es may â—e
require this the Apostle cals a shew of Religion which is hypocrisie and so at this day among the Fryars they have a shew of Religion they take up worships which God doth dot require of which it may be said Who required those things of you the Galatians did observe dayes and months and years therefore the Apostle is afraid that he hath bestowed his labour in vain upon them Chap. 4.10 11. 3. What was the spirit of their discipline and government they did affect primacy the Apostles were no sooner removed out of the world but this spirit began to spring up yea while some of them lived John 3.9 2. That that spirit did affect and exercise tyranny casting out of the Church such Ministers as were more faithful 3 Epist John 9.10 Diotrephes would not receive John himselfe nor his brethren nor would suffer those that would that spirit hath been in the Church of Rome from that day to this A second part of their tyranny was in imposing upon them unprofitable courses unprofitable they were because they did perish in the using Col. 2.20 to 22. 3. There was a spirit of coveteousnesse in Ministers they did not savour the things of God but did relish wealth and ambition Jude 11. they follow the wayes of sin as Cain did In Cain there was first hypocrisie he offers a sacrifice and when he saw his brothers sacrifice accepted being offered in faith and his not there arose in him a spirit of wrath which ended in bloudshed such was the spirit of Popery in Queen Maries days Some walk in the wayes of Balaam the wayes of coveteousnesse putting stumbling blocks before the people and that for covetousnesse sake Thirdly some have the gainsaying spirit of Korah they gainsay the Ordinances of God like as he rose up against Mâ—ses and Aaron this spirit breathing in Antichristian teachers at this day was hatched in the Apostles time There was a spirit of Schism in the Apostles time some saying I am of Paul and I of Apollo c. 1 Cor. 1.12 and so at this time among the Papists Jude v. 19. Vse 1. See the diligence of Satan to sow tares even in the Apostles times therefore Ministers should watch diligently over their people that no such spirit be sown in their hearts Satan will creep in by dissension the affections being once distempered the judgement will soon be corrupted Wherefore Ministers and people should have a speciall care of dissension for if dissension creep in then soon will you have your worship shut up and then there will be a wofull wast of Religion 2. See the impudence of Heretiques that dare look God in the face and rise up among his many bright and glorious lights in the Apostles times but let no Christians be discouraged by this but rather the more encouraged to contend and strive for the faith of Christ 3. This should teach Schollars not to take any ancient doctrine for truth till they have examined it Though Peter was blessed for the testimony of Christ one part of the day yet he was sharply reproved the same day trust not any doctrine almost in regard of the antiquity of it for it may be Antichristianism though in the Apostles times 4. If we would be growing up in grace from day to day take we heed of the spirit of Antichrist of taking up the worship which God hath not commanded take we heed of hypocrisie a spirit of Popery a shew of devotion Come we to the Sacrament as if we would receive the power of the Lord Jesus vailed in much simplicity take we heed of the spirit of Cain Balaam and Korah gainsaying the Ordinances of God but walk we stedfastly in that Religion we have received 1 JOHN 4.4 Ye are of God little children and have overcome them because greater is he that is in you then he that is in the world AS you had before in the former Verse a sign of the spirit of teachers so in these Verses you have a sign of the spirit of hearers which is double First Sign taken from victory which good hearers have got of bad teachers a good hearer is not overcome of bad teachers but he soon findes them out and overcomes them and this is argued from a double cause First They are of an higher off-spring then corrupt teachers are Secondly From the strength and excellency of their spirits above the spirits of worldly teachers Greater is he that is in you then he that is in the world False Teachers are set forth 1 By their Originall 2 By their false Doctrine He that knoweth God heareth us there is another sign of good hearers they did hear good teachers on the contrary He that is not of God heareth us not You see here First A difference between good and bad teachers good and bad hearers good teachers and good hearers are of God on the contrary bad teachers and bad hearers are of the World Secondly Here is a combat between good and bad teachers and a victory also Good hearers doe overcome bad teachers Thirdly You have the issue of the conflict good hearers overcome Fourthly The cause of the victory is the divine descent and excellency of their Spirit greater is he that is in good hearers then in bad teachers Fifthly Here is a congratulation little children you are of God Doct. That there is in the Church of God two sorts of teachers and two sorts of hearers some of God some of the world Quest Why are good teachers and good hearers said to be of God Answ 1. They are of God because they are of a divine Originall they are born from on high from the seed of the eternall God John 8.23 I am from above saith Christ and such are those that are regenerate they are descended from God whereas those that have no higher off-spring then flesh and blood are of the world 2. They both savour and relish that doctrine Rom. 8.15 They that are of the Spirit of God savour the things of God such as hold forth the mighty power of God veiled in humane frailties they are of God 3. He that is of God hath a place in the Church of God 1 Cor. 12.28 God sets the members of Christ in the Church this is a work of God ver 18. not any member of Christ but the Lord hath set him in that place as all men in the world cannot fit one member to the body but it would be both unprofitable and burthensome except God joyn it to the body so all the men in the world cannot put one member into the spirituall body except God put it in indeed those that are of the world they have a place in the Church too but yet they are not of the Church they are superfluous humors as Christ speaks of the Pharisees Mat 15.13 As it is never well with the body till the noysome humors be purged out so the Church will never be well till those superfluous humors are cut off Vse This
that dwells in wicked teachers Who is he that is greater in them It is the Spirit of God Eph. 1.22 1 Cor. 3.16 the Lord dwells in his children by his Spirit he is greater then he that dwells in the world Quest Wherein is he greater Answ In all those things whereby men atchieve victory Isa 26.5 To the obtaining of a victory there are required three things wisdome strength and watchfulnesse First For wisdome David saith I have more wisdome and understanding then all my teachers Psal 119.98 99 100. God had so taught him by his Word that he came to get more understanding then his old teachers he doth not speak this in way of arrogancy onely he doth comfort himselfe hereby God teacheth wisdome secretly Psal 51.6 Secondly God puts a renewed strength and power into their souls by which they are mighty to overcome all their enemies Eph. 6.10 Phil. 4.13 and whereby they are able to doe and suffer all things Thirdly They are greater in watchfulnesse which when it is wanting then they fall they never want wisdome and strength but then it is the fault of Gods servants to wax fat and to kick up the heel against God and to forget the great things he hath done for them and then though they have their armour about them yet are they beat back by worldly teachers and beat almost dead so that you shall scarce see them pant but now at this time greater is he that is in them then he that is in worldly teachers for they doe rise again and get greater strength and overcome mightily Mark 14.37 38. Watch and pray that ye enter not into temptation so that when we have most need of watching and prayer then we are least able because Peter could not watch with our Saviour therefore he fell away most grievously which shews when Gods servants put on a carelesse spirit and doe not make use of their wisdome and strength they have received they come to be foyled yet there is a seed in them by which they doe overcome all their enemies yea themselves also Hence David breaks forth into praising of the Name of the Lord Psal 144.1 the people of God are blessed with the blessings of God Gen. 49.19 they shall overcome at the last in which respect they may well be said to be of his Tribe How comes a man to overcome at his first conversion God puts forth such a mighty arm of watchfulnesse wisdome and strength as that he overcomes the Devill Luke 11.21 thus he overcomes the world Gal. 1.4 John 15.19 he is crucified to the world and the world to him He doth then crucifie the flesh with the affections and lusts Gal. 5.24 so that he looks at them all as ignominious and deadly enemies and if Christ shews himselfe thus strong when a man comes on to grow what will he doe when Christians grow more strong in wisdome grace strength and watchfulnesse Vse 1. This reproves every one that excuseth himselfe and thinks he may lawfully grow worse under bad and worldly teachers they cannot doe as they have done they cannot walk on in that power and strength which they did before what is the reason hath a worldly teacher overcome you What a shame is it for a Christian man that hath the seed of God in him to suffer himselfe to be overcome of worldly teachers It is an ill sign for Christians to grow worse because of bad teachers it is a great shame that God should give place to the Devill that the children of God should give place to the children of the world and of the Devill 2. This should teach all Gods children to war against all worldly teachers with the wrestlings of God with strong wrestlings and not give over the conflict for they are upon certain grounds of victory if you stand but out you shall overcome for Christ hath overcome and his promises and threatnings are greater then those of the world and of Satan 3. A ground of much consolation and assurance to Gods children of perseverance for if any thing could separate them from God then it must be either the world the Devill or lusts of their own flesh but none of these can Ergo Rom. 8.15 to the end 1 JOHN 4.5 6. They are of the world therefore speak they of the world and the world heareth them We are of God he that knoweth God heareth us he that is not of God heareth not us hereby know we the spirit of truth and the spirit of errour Doct. THat according to the several descents of Ministers such are their severall doctrines and severall hearers Quest What is it to be a worldly teacher Answ 1. Teachers are said to be of the world because it is their naturall frame and temper to be worldly John 3.23 There be severall descents of Ministers some have no other spirits then that they draw from their Parents but the Spirit of God comes down from God upon some Ministers and makes them walk by another rule then worldly men doe 2. Worldly men savour the things of the world if a man be of a divine Spirit he relisheth divine matters the saving of the souls of Gods people he relisheth the danger of sin but a worldly teacher he relisheth preferment and house-keeping his spirit reacheth no higher 3. The end of worldly teachers are worldly And First To draw disciples after them Acts 20.30 Secondly They have respect to their wages of unrighteousnesse they love onely to live in pleasure and keep a good house 2 Pet. 2.13 But godly Ministers labour to make Disciples for God Mat. 28.19 20. they make not disciples for themselves for what is Paul or what is Apollos They doe not seek their hearers goods but their souls good they look for their pleasure in another world 2 Cor. 12.15 According to the descents of Ministers such are their doctrine and such are their hearers wordly teachers speak of the World and from worldly principles and from worldly helps and to worldly ends Quest What is meant by the world Answ 1. The world is a masse of mankind that lies in a state of corruption such as fell in Adam and never rise again of whom it is said you are of the world John 15.19 wicked men are called the world because they are but flesh and bloud John 3.6 2. They savour of those things that are of the world every man speaks of matters in his own element 3. Because most of the world are such 1 John 5.19 the world lyeth in wickednesse take up their rest therein 4. Because they have their portion in this world Psal 17.14 but a childe of God looks for another inheritance immortall and undefiled 1 Pet. 1.4 Again those that are of the world would not have their conscience troubled they would goe home in peace and possesse all they have in peace but those that are of God they doe relish the things of God they cannot relish worldly teachers because they speak not to the
promises and rewards Vse 4. For them that would have Gods commandements seem easie to them and not burthensome why grow up in the love of God meditate on his goodnesse and promises and mercies and so thou shalt grow up to love him and the more love the more willing and obedient A man never loseth his first works but he loseth his first love Let him renew his first love and he shall renew his first works Rev. 2.4 5. 1 JOHN 5.4 5. For whatsoever is born of God overcometh the world and this is the victory that overcometh the world even our faith Who is he that overcometh the world but he that believeth that Jesus is the Son of God VEers 1. the Apostle had made an evidence of the love of God to keep his commandements and to do them with ease This he proves vers 4. by an argument taken from the removall of the impediments of Gods love in such an heart and that is the overcoming of the world And the argument stands thus To them that overcome thy world Gods commandementâ— an easie yoke But they that are born of God have overcome the world Ergo It s the love of the world that hinders our obedience to Gods commandements This kept off the young man so every one that is kept off it 's for the love of some pleasure or profit which they wil not deny so Gods commandements seem burdensome Doct. 1. Every regenerate Christian is a victorious Christian a conquerour of the world Every Christian be he never so poor that hath but the least pittance or shred of true grace hath a mighty power in him to overcome the world It was a famous thing of old to be but conquerors of the world as the Babilonian and Romane Monarchies were But St. John testifies here that every Christian is Lord of the whole world 1 Cor. 3.22 23. He hath it there by gifts but here by conquest he overcomes the world viz. so far as it is an enemy to grace Indeed in themselves the comforts of the world are good and usefull but as far as they have a snare in them he overcomes them 1 John 4.4 The honours of the world have a snare in them to puffe up our hearts 2 Chron. 26.16 Profit of the world choak the good seed of the Word Mat. 13.22 23. So the pleasures of the world they make the Word unfruitfull Luk. 8.19 Now how doth a regenerate Christian overcome this 1 He abideth constant in his Christian course notwithstanding the flattering or threatning of the world so that he will not be seduced by any of these snares Eph. 6.11 13. Paul would not give place to such seducements no not for an hour Now that is a part of a mans victory to hold his owne and to keep his standing and not to flit such a man is never said to be overcome that keeps his standing 2 He not onely holds his own but he resists his enemies he musters up all the forces he hath to resist the temptations of the world Jam. 4.7 Resist the devill and he will fly from you Stand out against a temptation and you overcome it Joseph being tempted by his Mistris he takes into his hands for his weapons Gods commandements and his Masters kindnesse Gen. 39.7 8 9. That that would be a dishonour to God and an injury to his Master and so he overcame the temptation 3. To overcome a temptation is to make a good use of every temptation and to get ground by it that the more he is invited by a temptation the more earnest he is against it and the more forward in his Christian course When Michael reproved David for his unseemly dancing as she thought Why saith he I will be yet more vile Whereas her temptation was fetcht from his disgrace why he would bear more such disgrace So when Johns Disciples stirred him up to emulation against Christ that he carryed away all the applause of the people after him What saith John He must increase and I must decrease He is the Bridegroome and I but his friend And it is my joy and glory to see him glorious so that he made an advantage by that temptation and drew them on the more to honour Christ by how much the more they sought to debase him the more we are tempted to covetousnesse wantonnesse or emulation the more liberall chaste and â—umble let us grow This is to overcome a temptation to take a spoyl to enrich our selves by the spoyl of our enemies that is such a conquest as the Apostle calls more then a conquest Rom. 8.37 In all this we do more then conquer For a conqueror gets a victory sometimes but with much wounds and losse we sometimes with no losse 2 After victories they grow Inxurious As it was said of the Romans after their great conquests Luxuria incubuit victumque ulciscitur urbem But a godly man so overcomes and divides the spoyl that he spoyls not himself Worldly conquerors fall to ryot and excesse after their victories but a Christian conqueror grows more wary and humble and sober then before As it was said of John Baptist by Christ A Prophet yea more then a Prophet So a regenerate man is a conqueror yea more then a conqueror Reas From Christs victory over the world Rom. 8.37 It is through him that loved us Christ hath overcome the world John 16. ult Therefore I am to wrestle but with a wounded pimoned enemy Christ having led captivity captive I come but to contend with a captive world and so I overcome through Christ that hath loved me It 's the death of Christ that hath crucified the world to me Gal. 6.14 And therefore I am to fight but with a crucified enemy 2 From the mighty power of Gods Word abiding in a Christians heart 1 John 2.14 The commandements of God and his promises do so rule in his heart that no flatterings of the world no commandements of men can oversway him 3 From the Spirit of God dwelling in them which is greater then the spirit of the world 1 John 4.4 This Spirit doth so mortifie him to the world and so quicken him to grace that he overcomes the world Obj. Did not Demas a great professor forsake Paul and embrace this present world 2 Tim. 4.10 Have not many for the live of the world erred from the faith 1 Tim. 6.9 10. Was it not so with Ananias and Saphira and Judas The love of this world overcame them Hath not the love of the world overcome many of the Germane Christians to apostatize to Idolatry and yeeld themselves to the temptations thereof How is it true then that every poor Christian overcomes the world Answ 'T is true the world prevails with many professors but many of them were never truly born of God as Demas and Judas Ananias and Saphira Obj. Do you think that every one that is led away with the world hath no shred of true grace in him Answ No for
God be true and every man a lyar Rom. 3.15 Jer. 9.2 3 4 5. 2. Hence learn that all that believe this divine testimony of the Son ought to be compounded into unity it was the last solemn Prayer that Christ put up for the Church that they all might be one with him as he was one with the Father John 17.8 9 20 21. where he useth this as a motive to God to bring on all believers to unity because he was one with the Father and the Father with him and therefore he prayes that they be one that hereby the world might believe that God had sent him as if dissensions among brethren would bear witnesse to the world that God did not send his Son to be our Saviour so that by these dissensions as much as in them lies they make the promises of God of none effect 2. They annihilate all the testimony that the three Persons give to Christ this unity is that mark whereby all the world shall know them to be Christs Disciples and it is the main duty Paul calls for Ephes 4.3 6. from this ground because there is but one God and one Christ and one faith Acts 4.31 32. And indeed all the dissensions of the world have sprung from this ground that they doe not all worship one God or believe not that God is but one For what makes a man to fall out with his brother but either his profit or pleasure or credit is conceived to be hindered and is not this because I make my profit or my credit my God and so I had rather lose God and fellowship with his Saints then lose any gain and pleasure and so I am a lover of pleasure more then of God Now the Apostle made account if we professe but one God the unity of God should be more powerfull to make us one then any thing in the world should be to make us two so much dissension so much atheism If we suffer the world to be more mighty to make difference then God to make unity we make God our Idoll 1 JOHN 5.8 And there are three thus bear witnesse in earth the Spirit and the water and the bloud and these three agree in one IN these words is described the testimony given on earth to the Divinity and Sonship of Christ Wherein 1. Their number Three 2. Their names the Spirit the Water and the Bloud 3. Their consent and these three agree in one Doct. The Spirit the Water and the Bloud are three principal witnesses on earth that bear witnesse to the Sonship of Christ The three principall witnesses for he doth compare them to the three witnesses in Heaven Quest What these three witnesses be Answ The Spirit partly breathing in the Scripture partly in the conscience of men First The Spirit breathing in the Scriptures for they in a speciall manner bear witnesse to Christ and they are called Testaments and indeed they are so farre witnesses as no witnesse is to be received unlesse it be consonant to the testimony of the Scripture Gal. 1.7 8. and it is not Paul or Peter that testifies this but the Spâ—rit breathing in them otherwise Christ receives not the testimony of men neither doth the conscience of a Christian receive the testimony of any living man except he finde the Spirit breathing in him for let God be true and every man a lyar This Spirit breathing in the Scripture is a Spirit of power and perfection the Spirit of power in the Scripture is discerned partly 1. In convincing men John 16.9 2. In comforting those that are dejected Rom. 3.16 3. In strengthing us against temptation 1 John 2.14 Secondly There is in the Scripture a Spirit of perfection so that if we have but the testimony of the Scripture what need we any further witnesse 2 Tim. 3.16 17. Thirdly There is a Spirit that bears witnesse in our hearts that Jesus is the Son of God and that Spirit is the same that breathed in the Scripture so that when we are hearing or reading yet the Spirit sets it home to your hearts and souls so that we goe home either convinced or comforted or strengthned to every good work and duty God requires now this Spirit fully perswades us that Jesus is the Son of God for this Spirit goes beyond the power of all created things for no created power is able to convince an hard heart or comfort a dejected Spirit or strengthen us in our Christian course therefore if we find a Spirit in us inabling us to doe all this the soul rests satisfied without any need of further witnesse that Jesus is the Son of God Fourthly Water bears witnesse to this by water some understand the water of baptism and indeed that gives strong testimony to Christ especially to them that are prepared to receive it as in the Apostles times when they were first brought on to believe and then to be baptized God then strongly testified this truth so that after baptism they were filled with much joy and oft-times with divers gifts and tongues Acts 8.36 The water of baptism sent away the Eunuch rejoycing see Acts 19.6 7. and though children be not capable of this mercy now in their Infancy except by an extraordinary power yet notwithstanding a Christian afterwards findes such vertue and strength from his baptism that he sees there is no water like it but that there is a divine testimony in it But because water is but a representation of this Spirit therefore by water here may be understood the water of sanctification the Spirit of God sanctifying and regenerating us for besides the Spirit of God that at some extraordinary times fills with unspeakable joy of the holy Ghost there is also an ordinary work of Gods Spirit partly cooling refreshing us as water doth partly making us fruitful in our Christian course for those great inlargements of Gods Spirit doe not always abide with us in that measure but this water is a spring in us continually afording us something which evidently witnesseth this truth Tit. 3.5 John 4.14 1. In this water of Gods Spirit we finde a power to cleanse us from our lusts as running waters doe channells and sinks Ezek. 36.25 when I see something in me conforming me to Christ that water bears witnesse that Jesus is the Son of God 2. There is a power in water to cool and refresh us when God sheds abroad his Spirit in us there is something that cools us from the heat of Gods wrath Isa 44.3 3. This water is of a mighty power to make us fruitfull Psal 1.3 A Christian watered by the Spirit of God draws such moysture and life from every Ordinance of God that he brings forth fruit in due season according to his calling Ezek. 30.26 27. Quest How doth this water bear witnesse that Jesus is the Son of God Answ Because all the vertue that this water hath to cleanse comfort or fructifie us springs onely from faith in the testimony that Jesus
is the Son of God Gal. 2.19 20. Let Christians observe when we walk in the strength of our own spirits and graces we shall grow so dry and barren that not one good fruit comes from us and this is because we suck from our owne graces and so spend on the stock and so soon draw our selves dry for want of living by faith in the Son of God but a Christian that hath the water of Sanctification let him doe all in the Name of Christ and suck life from him daily and he shall be sufficiently inabled to every duty that God requires we never found this water till we believed on Christ and this water no longer runs fresh and full then we renew our dayly dependence on him and if we did so dayly we should alwayes find it full Sea in our hearts 3 Bloud is a third witnesse on earth and that is the bloud of his sufferings that doth bear witnesse to our souls that Jesus is the Son of God And it bears witnesse to us 1. by pacifying our conscience Heb. 12.24 There is a louder cry in the bloud of Christ to pacifie our souls then in the guilt of sin to bring wrath upon us and this is so lively a testimony that a Christian knows were it not for the bloud of Christ all the things in the world would not have quieted his conscience 2 The bloud of Christ purchaseth us to become his Acts 20.28 Now when we can find our selves the purchased ones of God the peculiar people of God this bloud of purchase witnesseth that it was the Son of God that redeemed us from the world and our own corrupt hearts 3 The same bloud doth therefore bear witnesse that Jesus is the Son of God because it 's a bloud of purity sprinkled upon every Ordinance and creature every thing was purified by bloud Heb. 9.19 to 23. this bloud of Christ on every thing makes it pure To the pure all things are pure so that to such a one his calling and company his meat and drink doe not insnare him as they doe other men set further off from God but by this bloud it is and the blessing of God that we are made more fruitful and serviceable to God yea were it not for the bloud of Christ our very graces would corrupt us it 's the bloud of Christ that makes them all usefull and savory and turn to our good Doct. These three witnesses the Spirit the Water and the bloud are in one Not only in this witnesse but they are all one for one work in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is they all consent to one truth And 2. they all goe an end and conspire in one work of our Redemption so that one would be of small use without the other Vse 1. To establish our hearts in this testimony that Jesus is the Son of God and so to believe it that we may overcome the world In the mouth of two or three witnesses every truth shall stand how much more when three in heaven and three on earth testifie the truth and it 's not enough to believe this upon the authority of the State or thy Parents or upon the universal consent of all men for this is no part of divine testimony and this beliefe will never help thee to overcome the world and yet this is the testimony of the Church of Rome but these humane testimonies will beget but humane credulity Vse 2. For tryall whether you believe this truth aright or no if your faith be built upon the testimony of the Father the Word and the Spirit upon the testimony of the Spirit breathing in the Scripture and in your own conscience upon the water of Sanctification and bloud of Redemption if your faith be built on these principles it will stand Vse 3. Reproves that Popish doctrine that maintains a Christian can never attain to any certain assurance Why if a Christian have six such strong witnesses and divine as these will they not breed more then probable conjecture Six be â—est mens testimonies would breed more then probability And doe not God the Father Son and holy Ghost breed assurance in their testimonies It 's a dishonourable thing to think otherwise Vse 4. Of consolation to every one that hath found this witnesse in him it is a ground of singular comfort to them that that Jesus on whom they have believed will help them to overcome the world Vse 5. Since these three the Spirit the water and bloud doe bear witnesse to the Sonship of Christ it should teach us to keep our hearts and ears always open to these testimonies Two things hinder this testimony the noyse and tumults of worldly businesses so fill our hearts and hands that we cannot hear what the Spirit speaks Secondly the noyse of our lusts doth so fill our souls that we cannot listen to the peace Christs bloud speaks which speaks better things then our lusts therefore we should alwayes keep our hearts and ears open and free from tumults of the world or the noyse of our own lusts that so we might hear what Gods Spirit testifies to our own hearts 1 JOHN 5.9 10. If we receive the witnesse of men the witnesse of God is greater for this is the witnesse of God which he hath testified of his Son c. HAving spoken in the former verse of the manner of Christs coming and of the witnesse born to it three in Heaven and three on earth in these verses he excites us to receive the testimony of those witnesses by four arguments 1 A minori If we receive the witnesse of men how much the more ought we to receive the witnesse of God 2 From the divinity of this testimony whatsoever any of these fix witnesses speak their testimony is not from the earth but from God verse 9. 3 From the nearnesse of this testimony in the heart and conscience of every believer and therefore the rather to be credited because it is an inward testimony that we feel in our own hearts 4 From the dangerous condition that such fall into that doe not believe this truth they do no lesse then make God a lyaâ— for all these bear witnesse from God and therefore if we believe them not we make God a lyar Doct. The three witnesses in heaven and the three witnesses on earth are all of them divine and inward testimonies in the hearts of believers and therefore far more to be credited then the witnesse of all men in the world 1 That the Father Son and Spirit are divine witnesses is no question for they are the three Persons in the Trinity and yet are but one God Deut. 6 4. Therefore their testimony must needs be divine But the question is How doe these hear witnesse in our hearts to this truth he that believeth hath all these witnesses in himselfe 1 The Father as he is the Fountain of the God head so his work is a work of Almighty power and that is
it which speaks in the heart of every believer John 6.44 No man can come to me except the Father which sent me draw him as none come to Christ except the Father draw him so he draws none but by the same power whereby he sent Christ and that was by his Soveraign authority if God should draw us onely by the cords of men we should break through all as the Israelites did Hos 11.4 But when God shakes our hearts by an Almighty power and lets us see the danger of our estate and after enlightens us to see the wayes of salvation then he draws a man on to Christ take a naturall man all the world cannot perswade him of his dangerous estate but he is perswaded of his good nature and good heart towards God Secondly If he be convinced of it all the world cannot perswade him that any promise belongs to him and therefore here God must put forth an Almighty power of a Spirit of adoption whereby he is brought on to believe the promises before he had onely an humane credulity now he believes it from a testimony within himselfe John 6.45 2 The Son of God bears witnesse in our hearts of this truth by speaking freedome and liberty to our souls from the guilt of sin John 8.36 If the Son shall make you free then shall you be free indeed that whereas before we were bound to our sins and lusts and wayes Christ comes and sets us free from all so that now we serve not our selves or men but the Lord Christ by this a Christian knows that surely Christ is the Son of God that hath made me a son of God my selfe 3 The Spirit bears witnesse to our hearts of this truth by convincing our hearts of it John 16.9 Secondly By working a Spirit of faith and a spirit of joy in believing John 14.16 17. Hence he is called the Comforter Thirdly By giving us a spirit to make us overcome the temptations of the world and the lusts of our own hearts 2 Tim. 1.7 1 John 4.4 and this testimony is divine 1 Because it is the revelation and will of God himselfe 2 Because it is above all humane power thus to draw us and convince us and strengthen and comfort us against all temptations For the three witnesses on earth they likewise bear witnesse to this truth in our hearts 1 The Spirit that is the Spirit breathing in the Word hath such a mighty power to enlighten and quicken and strengthen a soul that whatsoever the Spirit speaks in the Scripture the same it witnesseth in our souls 1 Cor. 14.24 25. 2 Water bears witnesse in our hearts to this truth that is the water of Sanctification doth so cleanse and cool and refresh the conscience of a man and make him so fruitful in his Christian course that it 's plainly a divine testimony it passeth all the power of the creature thus to pacifie and quiet the conscience it is only the Spirit of God that is able thus to pacifie a guilty soul thus to cleanse an impure heart and to make these dry barren stocks as we are fruitful this is a divine work of Gods Spirit 3 The bloud of Christ witnesseth this truth to our hearts by being sprinkled on our consciences and so speaking peace to us this is a divine work 2 The same bloud purifies every Ordinance and creature there would be no vertue in any Ordinance nothing would doe us good but for the bloud of Christ sanctifying it to our use now this testimony is of greater force then the testimony of all the sons of men together There be three things needful in a testimony 1 That it be certain 2 Evident 3 Powerfull and Effectuall 1 This divine testimony is more certain then all the testimonies of the world because God is greater in knowledge and so knows more then men can 2 Because he is greater in truth men may erre but God cannot lye Tit. 1.2 3. Rom. 4.2 2 This testimony is more evident to make a thing evident is required 1 Objectum perspicuum 2 Organum bene affectum 3 Medium apte dispositum Now God doth make this truth evident by the concurrence of all these 1 He lets us plainly see the danger of sin and the vertue and worth of Christs bloud God reveals his Son to our hearts John 3.12 Gal. 1.46 so what the Gospel speaks of his Son the same is plainly revealed and so he makes the object perspicuous 2 He opens the eyes of men to discern it to long after it to tast of his vertue and power Acts 26.18 1 Pet. 2.3 1 Cor. 2.14 15. A natural man sees nothing of this work 3 He clears the Medium that is the Word and Sacraments Prayer Christian Communion so that whereas before we lookt at them but as beggerly rudiments of little power or worth after God hath once enlightned us we see the power and vertue of God therein so plainly as if we had been touched by the Sun beams 3 This divine testimony is far more powerfull then any humane testimony Heb. 4.12 13. 2 Cor. 10.4 5. The Ordinances of God are mighty and effectual through God so to change and renew our hearts that no humane power is able to reach them Vse 1. To refute two doctrines of the Romish Church 1 That the last ground-work of faith is resolved on the testimony of the Church Ask them if they believe Jesus to be the Son of God they say yes ask them why Because the Scripture say so ask rhem But why doe you believe the Scripture From the testimony of the Church say they so that their best faith is but humane credulity But ask a true Protestant why he believes Jesus to be the Son of God he tels you because the Scripture say so ask him why he believes the Scripture he saith not because the Church believes so but he believes it from a testimony within himselfe What say they you trust a private spirit of your own nay his private spirit is common with him to all believers ever since the world was and that spirit is no other then the Spirit of God that breatheth in all his children Besides he hath other witnesses in his heart the Spirit the water and the bloud and this is a divine testimony greater then the witnesse of all the world so that here is a double errour of theirs 1 In grounding their faith upon the Churches testimony 2 In blaspheming the Spirit of God for a private spirit Fundamental errours That Doctrine that lifts the Church from Christ and builds it on the testimony of the Fathers and the Schools that doctrine overthrows the foundation for other foundation can no man lay then what is laid already even Jesus Christ 2 It refutes another uncomfortable doctrine of the Romish Church that teach that a man cannot by divine faith have assurance of his estate in grace and salvation for say they all divine faith is generall thus he that repents
of a promise which is fed by a promise Many times a word of grace and wise admonition sinks so deep into the heart as that it makes many a one amend his wicked wayes and take better courses and reform his life but this is no evident signe of spirituall life So an hypocrite may be so far convinced as to turn the stream of his life and yet without all power of godlinesse and the ground is we cannot receive life from the words or works of the Law it 's altogether impossible Gal. 3.21 All true spirituall life is from some word of promise that hath been dispenâ—ed to us in the Word The word of the Law may reclaim us from giving outward offence but yet without all respect or obedience to God But when we are quickened by a word of promise then the love of God constraineth us Obj. Is it not ordinary for the word of the Law to cast down and humble us before we can lay hold on a promise Answ True Yet this is not that which makes a man a new man this may reach to the reformation of many outward sins but yet it gives not spirituall life till we begin to think of and long after Christ and meditate and talk of him till at length the sight of Christ doth so work on us that we do not only long after him but we so receive him and imbrace him that we are inlightned by him A third cause of life is the Spirit of God John 3.6 There is a shedding abroad of the Spirit into the heart of every regenerate man that he hath not the same spirit he had before Now a mans spirit is the bent and inclination of the soul Eph. 4.23 Be ye renewed in the spirits of your minds The soul and the body is the same But there is another spirit they see other things they never saw before judge otherwise then they did before now they have new thoughts and judgements and affections so that their heart is far off from earthly things and let on spirituall things All things are become new A new heart new conference new imployment new company the whole man hath another frame of spirit in him He that finds it thus hath life For application Consider therefore how you finde your hearts speaking concerning your estates Do you finde indeed that sometimes you have had good motions cast in but before God was pleased to call you to his grace nothing did you good Doe you finde your life wrought by a spirit of promise Do you finde that you are renewed to a new inclination and frame of spirit then you have life Your life springs from true causes if not you have not life A second sort of signes of life is from the effects of spirituall life And 1 Justification or pardon of sins is a principall part of our spirituall life Psal 32.2 3. And this is called justification to life Rom. 5.18 Even as a condemned mans pardon is the life of the man so is the pardon of our sins the life of our souls Now the first effect flowing from the pardon of our sin is 1 Some inward peace of conscience some inward satisfaction that he never found before My sin is not pardoned at least not manifested so to be till I finde some measure of inward peace Rom. 5.1 What was it that burthened thy conscience but guilt of sin If therefore God say to my soul Son thy sins be forgiven thee upon this follows the tranquility of the mind and sometimes in that unspeakable manner that passeth all understanding Phil. 4.7 Though this be not so ordinary yet they alwayes finde a secret peace and ease as if you had cast off milstones from the heart Isa 32.17 The effect of righteousnesse is quietnesse and assurance for ever if sin be pardoned peace and everlasting assurance follows A 2. effect of this life of Justification is that look as you see in a morall life no man hath received life but he strives to maintain it so that all that he hath will he give for his life So if thou hast received the life of the pardon of thy sins thou shalt finde a serious and constant care of preserving that life and peace so that you will let all go rather then the peace of your conscience Thy loving kindnesse is better then life Psal 63.4 And therefore if I finde a tender care in me to maintain my peace it 's a signe I have received life seeing I am so carefull to maintain it A man that hath been in a great debt and lately paid it he is carefull to run on the score no more so when God hath blotted out the score of our sins a Christian is very sollioitous to sin no more but that he may live an holy and spotlesse life all his dayes Notable is the example of Joseph Gen. 39. How shall I commit this great wickednesse and sin against God How shall I break my peace of conscience and run on a new score Sometimes indeed Gods children have received pardon of sins and yet afterwards turned Gods grace into wantonnesse but withall observe if they have been overtaken with some grievous lusts the losse of their peace and favour of God hath been more bitter to them then death it self and if the Lord give us hearts follicitous to maintain our peace it is a sign that he hath given us peace those sins are pardoned which we abhor it 's the nature of life to preserve it self and to expell what may be an enemy to life And this is a signe our peace is not counterfeit but sound if we be carefull to preserve it A 3. effect of our life of Justification is that which our Saviour gives Luke 7.47 Her sins which are many are forgiven her because she loves much He that loves much hath much forgiven him The love of God in some measure proportionable to the sin pardoned is a good evidence of the pardon of our sins Gods pardons are lively pardons they leave not a man as he was but whom he pardons them he heals This woman was a notorious Harlot her loving much shewed that her many sins were forgiven her according to the multitude and measure of sins pardoned such is the measure of our love to God and his Saints And indeed there is none hath so little forgiven him but he thinks it a great deal as indeed well he may and thinks himselfe bound to love God abundantly For application Consider therefore what peace thou hast Perhaps thou wilt say I have had peace all my life long but such peace is ill rooted it springs not from a word of God And 2 It 's fruitlesse Thou sayst thou hast peace but what care hast thou to maintain it and to expell thy sins which hinder thy peace And again if thou hast such peace where is thy love If that be wanting pardon of sin is wanting If thou wouldst have good ground of the pardon of thy sins try thy self
by the former signes Having before heard of the effects of the life of our Justification now we come to shew the effects of Sanctification Now because Sanctification is found partly in the heart partly in the life of a Christian First I will shew you the effects of Sanctification in the heart Wheresoever this Spirit of Sanctification is shed abroad you shall finde variety of graces so different and various that in nature they could not stand together There are in Christians certain combinations of graces 1 Look at grace as it first works in the conversion of a sinner When a man is first brought on to God he is then taken up with two contrary effects with joy that God should have such mercy on him and withall griefe and sorrow for his sins whereby he hath offended so mercifull a God as it was with the return of the Jews temporall Captivity Psal 126.1 2 3. We were like them that dreamed then were our mouths filled with laughter They were out of themselves like men in a dream they rejoyced at this their delivery and yet the same people that rejoyced at this their delivery yet in their return they went up mourning with weeping and supplication for their unworthy dealing with God Jer. 50.4 5. And such a combination of affection is there in a Christian at his first conversion he rejoyceth in his deliverance and yet never was there any so kindly mourning as a Christian sensible of Christs redemption and goodnesse to him in this case he mourns as a man that mourns for his first-born Zach. 12.10 2 In the duties of Gods worship there is another combination of affection and that his joy and fear Psal 2.11 Rejoyce before him with trembling When grace is lively and stirring a Christian comes with holy fear and awefulnesse yet none comes with more joy and holynesse A dead hearted Christian he comes very unwillingly and holds back but living Christians are a willing people Ps 110.3 It 's the joy of their hearts to do God any service and yet withall never do Christians go about any duties with more awefulnesse then when they come with most joy In another thing those affections do not concur When a man goes joyfully about his businesse he goes not about it with trembling or if he goes trembling he goes not rejoycing But a Christian though he go about a duty with much fear yet with much joy Psal 130.4 There is mercy with thee that thou mayst be feared Exod. 15.11 God is fearful in praises When the heart is most inlarged to praise God then is it most awefull of God 3 Take a godly man in tribulations when he is most oppressed with afflictions and made sad and awefull by them yet then is the heart most joyous This was an argument of their sincerity 1 Thess 1.6 Having received the Word in much affliction and joy in the holy Ghost Now naturally no affliction is joyous and yet Paul saith We rejoyce in tribulation Rom. 5.3 A Christian under sore pressures of Gods hand that doth thresh them out of his husk is not onely content but joyfull and that is above all nature 4 There is a mixture in his affections in his dealing with men In a Christian you shall finde much patience and yet without all forbearance very patient and yet by no means bearing with evil Rev. 2.2 This is the nature of spirituall patience injuries put upon himselfe he endures with patience but injuries against God he will by no means bear 5 You shall find gentlenesse and meeknesse mixed with much austerity and stiffnesse The wisdome that is from above is peaceable and gentle Numb 12.3 Moses was the meekest man upon the earth yet the same Moses so meek and gentle in his own cause if it be in Gods cause he is so stiffe that when the King would have the cattle left he would not leave so much as an hoof at the Kings command he is inflexible in Gods cause even as the liquid air most easily yeelds to the least fly yet if God set it as a firmament to separate the waters above from the waters below it stands like a wall of brasse it yeelds not only lets it drop through by small drops as through a sieve but not to fall into a deluge So though a Christian be as the liquid air easie and gentle apt to yeeld yet in a cause of God let there be never so great a masse pressing on him he stands stedfast and unmoveable 6 There is a modesty mixt with magnanimity a thing not easily found in moral virtues Paul looks at all his outward priviledges but as drosse and dung in comparison of Christ a man that speaks of himself I am lesse then the least of all Saints Eph. 3.8 though he were not inferiour to the chiefest of the Apostles 2 Cor. 12.11 Yet this modest man Acts 10.37 when the Magistrates had whipped him and his companions and then when they had done would have sent them away Nay saith he but let them come and fetch us see the magnanimity of his spirit when his person or calling or cause is called in question in that case he will put forth himselfe deep modesty and high magnanimity to meet in one man at one time in the same action this is a work above nature Psal 131.1 2. You would think that such a weaned childe as David was should not have an high thought or word in him but he that was thus mean and low and thus weaned from earthly preferments if you come to speak of spirituall things he looks at all worldly things as too mean for him Psal 24.7.9 Lift up your heads ye gates and be ye lift up ye everlasting doors that is let your hearts be lifted up to higher objects then the world can afford his heart is weaned from the Kingdome and Crown but to Gods favour and grace and the Kingdome of heaven why are not these of an higher nature then they Yes and yet in these matters his heart is in a kinde haughty and his eyes lifted up and he exerciseth himselfe in great matters so that a Christian hath not a base spirit but an heart lifted up above the world to the favour of God and pardon of sins and an eternal Kingdome Psal 149.6 Let the high praises of God be in their mouths In the Or ginal high things great and mighty things of God his mighty majesty and power and glory and praise let these be in your mouths He would have a Christians spirit filled with high thoughts and his mouth with high words high words and powerfull threatnings to binde Princes the high promises and commands of God nay the high counsels of God that are unsearchable yet as far as they are revealed a Christian will be prying into them yet with much modesty and Christian magnanimity his spirit searcheh out the deep things of God 7 There is another combination in a Christian busie diligence in worldly affairs and yet
a dead heartednesse to the world For a man to rise early and sit up late follow his work hard take much pains is not a thing to be discommended Prov. 10.14 Prov. 31.27 It 's commended in the good Housewife even the greatest Princesse may not eat the bread of idlenesse then we see diligence in worldly businesse may well stand with grace but yet the same person must be dead to the world his heart must be set on things above these are not his life that is laid up in Christ Col. 3.1 2 3. His heart is crucified to the world Gal. 6.14 Though his employment be in the world yet his conversation is in heaven Phil. 1.20 Prov. 6.5 6. It 's made a part of wisdome to be as busie Ants gathering and laying up but all the while his hands are there his heart is in heaven he doth things in obedience to God by the rule of his Word and for his freedome in Gods service another may do the same work with the same care and successe and yet the heart far unlike 3 The love of our enemies is a particular virtue of Gods Saints Matth. 5.45 to 47. Now this very grace hath in it contrary works in our heart it 's like fire and water both naturally our hearts are very cold and hard and frozen like ice towards our enemies but Christ comes and thawes these frostlings and warms us with compassion towards them that his heart oftentimes mourns for them to see them take such unjust courses against them who have not wronged them and on the other side whereas a naturall man if he see his enemy he boyls in wrath and passion against him love comes like a cool water and cools the heat of passion in our heart For application Wouldst thou know whether thou hast life or no Why hast thou found thy heart affected with joy for Gods goodnesse to thee and yet withall grieved and sorrowfull for thy unkinde dealing with him These are certain evidences of the life of grace in thee You may find many affected and comforted with the Word as Herod was but if this joy were of God it would not vanish away like smoak but would administer so much the more sorrow and mourning for sin though a Christians joy may suddenly vanish yet it alwayes leaves behinde an inward grieving for sin to keep possession for it 2 How do you finde your hearts affected to Gods worship Do you finde your hearts generally unwilling to pray or hear This is an ill signe But if you finde your hearts willing and the more willing the more carefull withall In this case there is life But if a man have fear without joy or joy without fear the heart is not in a good temper 3. How dost thou finde thy heart in tribulation Dost thou finde no consolation supporting thee This is an ill signe But if thou findest with David in the multitude of thy troubled thoughts Gods comforts sustain thy soul Psal 94.18 in this case thou hast life 4. Observe your carriages Doe you bear patiently with bad men and yet not so patiently as to bear with evill Patience and zeal must goe together 5. Are you of a meek gentle and flexible temper It s well But how are you in Gods cause Are you there inflexible and immovable so that you will not abate an hoose in Gods cause Why both these are a life of grace 6. Thou sayst thou art modest and thinkest meanly of thy selfe I but how is this grace coupled for God sends them two and two together as he did his Disciples to ballance one another Hast thou withall a lofty spirit in the wayes of God an heart lift up to heavenly things Why such a spirit hath life The most modest should be most magnanimous 7. Look at worldly businesse Canst thou be diligent in thy calling Why this God requires But how stands thy heart Art thou busie in the world and yet thy heart dead to the world This is a signe of true spirituall life 8. If we finde our hearts so abounding in love that like fire it thawes our cold frozen affections and again like water can cool our hot passionate spirits why this love is a fruit of faith and a signe of life it s a signe our sins are forgiven us if we have hearts forgiving others Now we come to the effects of Sanctification as they are exprest in the life of a Christian and they are answerable to the effects of naturall life The effects of naturall life are principally five 1. Motion When a creature is able to move it selfe in its place to those duties of this or that life it s said to live If a thing move not but by others it s not alive or if it move out of its place it s not alive as a stone thrown up moves downward and fire moves upward but this is not properly life but rather a desire of rest and for things that move they move according to the life they have as a tree a vegetative life a beast a sensitive life a man a rationall life but if a man have a spirituall motion in his proper place it s a signe of spirituall life sometimes a man reacheth out of his place reaching to higher matters and more ambitious thoughts then his calling leads to those move not from an inward principle of grace but from levity of heart so the Pharisees they moved to holy duties but it was for credit others for profit for loaves John 6.26 It s one thing to move to spirituall duties out of an inward inclination and affection to them another thing to move out of levity or desire of eminency it is one thing to move to them out of love another thing to move to them out of respect or credit or profit Why this is but as the moving of a stone out of its naturall gravity Absolom had a marvellous affection to reign and oh that he were King every one should have justice 2 Sam. 15.13 But he was now out of his place and therefore the thing he did was but to attempt the cutting off his Fathers life but that is life properly that moves in its place Again a man may move in his place and yet by an outward principle as a clock moves by the weight that hangs on it so a man may move to some duties of Religion by the weight of the Law or authority hanging on him Again Jehu may move in his calling very busily and yet have no spirituall life so it must be inquired whether the duty a man doth be spirituall or no. And a duty is spirituall 1. When we are sensible of our insufficiency and therefore depend upon Christ that thorough him we may doe all things 2. When we have respect to the Word of God as our rule 3. When we doe all for the glory of God Gal. 2.20 The life I now live I live by faith in the Son of God So far a man lives as he denies
that he will either grant what you ask or what he knows will be better for you and as welcome to you for God looks not so much at the petition as at the end you aim at in opportuning such a blessing and that he will grant even when he seems to deny us our petitions Heb. 5 9. Christ was heard in that he prayed for Why how was he heard did he not drink of the cup he prayed against Yes yet he was heard 1. Christs will was that his Fathers will might be fulfilled not his in this he was heard 2. It 's said he was heard in that he feared though he did drink of the cup yet he was saved from those fears and terrors that overwhelmed him 3. The main end of Christ was that his Church might be redeemed which God granted so God granted the end of his petition though not the thing it self So Moses prayed earnestly that he might goe over and see the good Land God told him he should not goe over yet God let him see that good Land as well as if he had gone over If we submit our wills to Gods will and pray in humility and faith make account God seriously ponders the aime of your hearts in begging such a mercy and though he seems to crosse such your petitions and to delay them yet he knows how to grant the end of your petitions by other means then you conceive even then when God is displeased with our weake and unworthy prayers as he was with Moses Deut. 3.22 to 28 Yet then he knows how to grant what we aimed at And this magnifies the name of Christ that though in our own name we should never find acceptance yet in Christs name he will grant our petitions 2. We pray according to the will of God when we pray according to his will revealed in our hearts in the spirit of him that prayes Jude v. 20. Eph. 6.18 Now we pray according to Gods will revealed in the Spirit 1. When the Spirit raiseth our hearts to reach forth sensibly with longings and breathings after the blessings we want Thus Hannah poured forth her soul unto God 1 Sam. 1.15 She exprest not so much in words as in the reaching and breathing of her spirit after the blessing she prayed for So Isa 26.9 With my soul within me have I desired thee as if there were another Spirit in his spirit When we pray in a further measure of strength then our own hearts could reach to such a prayer is of the Spirit 1. When we pray with fervency and earnestnesse Jam. 5.16 This is that which is called wrestling and striving with God Rom. 15.30 When our hearts are so set on Gods favour as they will not let goe till we have prevailed Gen. 32.10 24 25 26. expounded Hos 12.4 3. We pray in the Spirit when we persevere in praying and are importunate with God Luk. 18.1 to 10. This is expressed by the importunity of the Widow that prevailed with the unjust Judge Shall a sinfull Judge a mortall man be prevailed with by the importunity of a poor Widow and will not God much more avenge his elect that cry to him day and night You may think God regards not your prayers but the poor Widow did not more trouble this Judge then God is troubled with your prayers so that he cannot rest untill he have fulfilled your desires To the same purpose Luk. 11.5 to 11. Though God seem to be asleep yet if you continue knocking God will open unto you therefore when you have a good petition in hand never give over but pray continually and watch thereunto Eph. 6.18 till he answer To what end doth he call it knocking but to imply that our prayers make as much noyse in heaven as men doe by knocking at our doores Matth. 7.7 So the woman of Syrophaenicia she knocked and continued knocking and would not have a denyall so that Christ answers her O woman great is thy faith be it unto thee as thou wilt As if he were overwrestled by her importunity to grant her petitions Reas 1. Because when we pray according to Gods will he fulfills his own will when he grants our petitions It 's Gods will that we should pray so now Gods will must be fulfilled 2. Because when we pray according to the will of God in the Name of Christ our prayer is Christs prayer as if you send a childe or servant to a friend for any thing in your name the request is yours and he that denyes your childe or servant in this case denyes you so no more can God deny a prayer put up in Christs name then he can deny Christ himself Joh. 16.23 24. Reas 3. From the intercession of the Spirit in such a prayer no prayer put up in the manner aforesaid but is the prayer of the holy Ghost and God knows the meaning of his Spirit Rom. 8.26 God knows our prayers would be weake and cold except there were another Spirit besides our own if therefore he discern his own Spirit in our prayers he cannot deny his Spirit nay further as the Spirit makes intercession for us so Christ himselfe prayes for us Rom. 8.34 He takes up all our prayers for us as the great Master of requests and he doth so perfume them and take out all weaknesse out of them that he presents them as a sweet odour to God Rev. 8.3 Even as if a younger Brother should goe and gather a Posie for his Father he out of ignorance gathers many weeds withall but his elder Brother takes it and pulls out all the weeds and perfumes the flowers with sweet water and then presents it to his Father in his Brothers name so Christ sees many sinfull weaknesses in our prayers but he takes away all unsavourinesse and perfumes them and so presents them to God and he accepts them Vse 1. As ever we desire that our selves or ours should speed well let both our selves and ours learn to pray well you have enough if you can but pray wel you can but speake and have desire and it shall be granted open thy mouth wide and God will fill it as long as you have an heart opened to pray you shall want no blessings therefore above all blessings beg of God a spirit of prayer Now that you may pray well 1. Take heed that you be not of a wavering double minde Jam. 1.6 7 8. partly for God partly for our selves pray with a single heart Act. 11.21 that is 1. Give up your hearts wholly to God 2. Be carefull to keep all Gods commandements for as we hearken to Gods commandements so will he hearken to our prayers if we observe his words he will observe ours 2. Have respect to pray according to Gods will in Faith and Humility Vse 2. For them that doe pray according to Gods will be assured that God will grant your petitions according to your wills God hath spoken it and therefore he will not deny it Notable
is that place Dan. 9.23 ch 10.12 At the beginning of his supplication the commandement came forth only God was bringing it about in the Court of Persia The King oft-times grants a petition the first day it is put up but it must passe many hands before it come to the subject so the very first day we put up a lawfull prayer God grants it there be many means to bring it about which we must waite for Doct. Such as do believe on the name of Christ for salvation may come to have confidence and knowledge of the hearing and having all their petitions For explication How do these two great benefits confidence and knowledge of granting our prayers spring from what St. John hath written in this Epistle Answ Five things concur to this confidence and all of them insisted upon by St. John in this Epistle 1. Our adoption exprest by St. John ch 3.1 He wonders at the admirable love of God not only indebasing of himselfe to behold things here below as David did Psal 113.4 to 8. but in looking on us poor earth-wormes and raising us up to be Sons and daughters to God So that this is the first ground of our confidence in prayer viz. our adoption that we are Sons of God Gal. 4.5 6. Rom. 8.15 To whom may a Son come more boldly then to his Father And what assures him more of the grant of his petitions then that he is his Son 2. Christs advocation breeds confidence in us 1 Joh. 2.1 2â— Christ pleads with his Father on our behalfe for the hearing our petitions and for the granting of what we want An Advocate puts the petition that it may be was rudely drawn by a man into a form of Law and so it holds currant in Law so doth Christ with our prayers he puts them into a right form and so pleads for us 2. The atonement or propitiation of Christ is another cause of confidence 1 Joh. 2.2 So that whereas many a Christian may be afraid that his prayers shall never be heard he is so sinfull and unclean Why saith St. John If any man sin we have an Advocate with the Father and he is the propitiation for our sins He is not onely an Advocate but a propitiation to make atonement for our sins that they shall not hinder our acceptance 4. The anoyntment of the Spirit whereby we know all things 1 Joh. 3.20 is a ground of much confidence that though we be blind and dull and know not what God doth for us in our prayers or how they speed in heaven why Christ like an Advocate sends down his Spirit and lets us know how all things speed This unction teacheth us all things 1 Cor. 2.12 Q. How doth the Spirit certifie us of the hearing of our petitions 1. By helping us to pray for we know our own hearts are dead and straight not able to put up any good prayer if therefore the Spirit come like oyl and make us pray affectionately and sensibly we know a prayer well made cannot speed ill a prayer made by Gods Spirit cannot but be heard for God knows the meaning of his Spirit Rom. 8.26 2. This Spirit puts in us a perswasion of faith that what we pray for God will answer Matth. 11.23 24. And so God gives us an Amen in our hearts Psal 6.8 David was in a sore tryall and affliction he prayes to God then Vers 8. Away from me all ye workers of iniquity for the Lord hath heard the voyce of my weeping In the midst of his mourning this unction fills him with a perswasion of the granting of his prayers and so God often times satisfies the heart of a Christian with this perswasion Hannah when she had poured out her spirit before God and Eli had said to her The Lord grant thy petition thou askest of him Why she took this as a voyce from heaven and so she went away comfortably and she feared that petition no more 1 Sam. 1.16 17. 2. There is another act of faith besides perswasion and that is a constant wrestling against all discouragements which come betwixt us and our prayers famous is that example of the woman of Syrophaenicia Matth. 15 26 27 28. If the holy Ghost doth but give us so much resolution as not to be overwearyed with d fficulties then Be it unto thee thou wilt 3. This Spirit works as a Spirit of hope and this stirs us up to wait patiently on God till he answer our carnall spirits would be ready to say Wherefore should I wait on the Lord any longer as that wicked King did but now a spirit of hope waits on God till God shall give an answer of peace Psal 85.8 Psal 130. 2 last vers When God gives us spirits to wait on him he seals up unto us the grant of our petitions A wise Prince if a petition be put up that is lawfull and he bid me wait for it I count it granted so if I put up a prayer and God give me an heart to wait for it I make account he will grant it 4. This Spirit is a Spirit of fear Psal 145.9 Dost thou walk in thy Christian course depending upon Christ reverencing his name and Ordinances Why God will fulfill the desires of them that fear him Jer. 32.40 And so he keeps covenant with us If God give us an awefull reverent heart that keeps us from departing from God and God from departing from us then the Lord will be neer when we call upon him and this is from the unction of the Spirit which make us profit in all our wayes Isa 11.2 3. 5. This is a Spirit of obedience and that gives us good assurance of the hearing of our petitions 1 Joh. 3.21 For as we hearken to God so God hearkens to us Prov. 28.9 He that turneth away his ear from hearing the Law his prayer shall be abominable But if you hearken to God God will hearken to you Judg. 9.7 If we say Speake Lord for thy servant heareth 1 Sam. 3.5 then what we speake God will hear An obedient Christian is a powerfull petitioner mighty in prayer 6. From the root of confidence which springs partly from Gods nature partly from faith in Christ partly from the unction of the Spirit now for those things we see many promises belong to us our adoption assures us of Gods Nature that he is a mercifull Father our Father assures us that Christ is our Advocate the unction of the Spirit breeds in us experience that we have the Son that we are Sons it assures us of our election vocation and salvation and if it assure us of greater matters then much more of the grant of our prayers Rom. 8.32 But now knowledge is a further work knowledge springs either from sense or experience Now then this unction of the Spirit which gives us experience not only gives us confidence but knowledge that our prayers are heard Eph. 3.19 This Spirit of God in our hearts gives us