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 yet said Come let us kill him and in the mean time they said he was a Conjurer and cast out devills through Belzebub the Prince of devills when as they knew he was the Son of God and did it by his own power therefore Christ tells them their sins should never be forgiven them But if they shall go further and affect the society of Christians delight to doe them good offices and take the like from them if such after fall off and maliciously oppose those wayes they more plainly manifest themselves to have sinned this sin and therefore pray not for them Vse 3. Shews us the desperate condition of all such as commit this sin and therefore to blesse our selves from it they are cut off from all means of salvation a man may neither admonish nor reprove them nor shew them any courtesie or doe any good to them for if I might I ought to pray for them for no office of love ought to be dispensed without prayer and therefore take heed of all sins against conscience of all presumptuous sins and sins of boldnesse for they lead to this great transgression Psal 19.13 And that you may be kept from presumptuous sins take heed of secret sins Vse 4. Of direction If we be Children to Parents or Wives to Husbands or Subjects to Kings and they sin against the holy Ghost yet they may do civill service and offices towards them as those that lived under Julian the Apostate he committed this sin therefore the Christians prayed against him but he had many Christians in his Army that doubted whether they might serve him or acknowledge him as their Emperor or depose him it was concluded they might serve him but yet they prayed that God would take a course against him as David said his day shall come on or he shall descend into the battle and perish which shews that if a Prince shall sin this sin his Subjects ought not to depose him but to doe him offices of service The like may be said of Children to Parents and Wives to Husbands if there be any tye of nature a may doe them civill offices which confutes that desperate doctrine of the Romish Church that whosoever denyes the Pope to be the Supreme head of the Church he is to be excommmunicated and then no man is bound in allegiance to him but that whosoever shall slay such an hereticall Prince shall merit salvation Vse 5. Learn hence to discern the nature of peremptory prohibitions When St. John would peremptorily forbid praying for such he saith I doe not say he shall pray for it Neither do you say he shall pray against it might some say St. John makes account this is a strong prohibition I doe not say that is you have no warrant from me I give you no commission such is the manner of Scripture prohibitions Isa 1.12 Who hath required this at your hands So Jer. 7.31 I commanded them not neither came it into my heart implying that it is a most peremptory prohibition if Gods Word give us no warrant of direction for if there be nothing for it there is enough against it for this is our direction that we are to doe onely what God commands in his Word to that we must add nothing nor take away any thing THE END THE TABLE The First Figure notes the Chapter the second Figure notes the Verse A Abiding in Christ is joyned with avoyding of sin 3. 6. Christ an Advocate for Gods Children yea a righteous Advocate 2. 1. Anabaptisme examined 2. 19. Why Christ was not an Angel 1. 1. Primary Antiquity a certain note of Divine verity 2. 24. True Antiquity fetches its Originall from the beginning 2. 7. The Antiquity of the Doctrin of imitating Christ 2.7 Ministeriall Application must be made to severall sorts and ages 2. 13. Antichrist foretold 2. 18. In Johns dayes there were many Antichrists nor can the last times be long without such Antichrists Ib. In petty Antichrists the praediction of the great Antichrist is in some measure fulfilled Ib. Antichrist denyes Jesus to be the Christ 2. 22. and how Ib. Antichristian Teachers deny the Father and the Son Ib. Every Antichristian doctrine is a lye 2. 21. Apostates are in the Church 2. 19. were never Members of the Church Ib. Apostacy is a note of a Seducer and of an Antichristian spirit 2. 19. It s the punishment of Hypocrisie Ib. B Beginning what it signifies 1. 1. Believers may be assured their prayers are heard 5.19 Blood of Christ how it cleanses 1. 7. For Christ came by Blood 5. 6. Boldnesse with God and peace of Conscience goe together 4. 3. Boldnesse mortifies fear and shame 4. 17. Perfect love assures of Boldnesse at the day of judgment Ib. The sight of our Brother is a stronger inducement to love him then any hater of his Brother can have to love God 4. 20. He that hates his Brother will find lesse cause to love God then his Brother Ib. C Cards and Dice unlawfull 2. 16. Certainty is a property of the Apostles Doctrine 1. 3. The Chiefest creatures may be wicked 2. 13. Gods Children must be as little Children 2. 12. It s comfortable to know we are Gods Children 5. 1. God hath his Children among all Ages of men 2. 13. Little Children may know that God is their Father Ib. note this against the Anabaptists How little Children must be trained up Ib. Christs active and Passive obedience must not be seperated in cleansing 1. 7. Christ pure from sin 3. 5. this should be an effectuall means to purge us Ib. Christ came to dissolve the work of the Devill 3. 8. Christs death the manifestation of Gods love 3. 16. Christians must be ready to dye for their Brethren Ib. True Church-members never depart from the Church 2. 19. Communion of Saints what it is 1. 3. The same Command that requires love to God requires love to our Brethren 4. 21. Confession to God not simply to the Minister the way to pardon 1. 9. Confession that Christ is the Son of God a sure note of Gods dwelling in us and our dwelling in him 4. 15. The office of Conscience 3. 20. according to the testimony of Conscience will God judge us Ib. A fearfull Conscience is voyd of true hearted Love 4. 18. Conversion why called a New-birth being but an alteration 2. 29. Converters are spirituall Fathers 2. 1. The Covenant of grace how without condition 2. 19. D As Darknesse-passing is the Estate of Gods Children in this life 2. 8. Difference between a sin unto death and deadly sins 5. 16. False Teachers must be looked at as Deceivers 2. 26. Sometimes they may be reproved and confuted but not named Ib. The desire and indeavour to deceive is deceit Ib. He that denyes the Son hath neither the Father nor the Son and contra 2. 23. The Devill sins continually 3. 8. of him sinners are Ib. Difference between the Children of God and the Children of the Devill 3.
no nor in life it selfe for they are all transitory but intreat God to set your hearts on everlasting things on everlasting life and induring riches and pleasures for from him they flow Psal 16. ult these are an abiding inheritance and will stick close to us this is the vanity of earthly things the fulnesse of them breeds loathsomnesse and fulsomnesse and a man is duld with them they seem full of comfort till we get them and when we have them we are weary of them but grace on the contrary seems hatefull till it be got but when it is once got the more a man hath the more he desireth godly sorrow breeds repentance never to be repented of 2 Cor. 7.10 neither by God nor by them never did christian repent of his repentance or Faith or godlinesse Riches profit not in the day of wrath Prov. 11.4 therefore love not those things which cannot comfort us when we have most need Joh. 6.26 27. Labour not for the meat that perisheth so labour not for the riches or honour or pleasure that perish but labour for that profit and pleasure and honour which endures for ever We come now to the opposition that which is opposed to the transitoriness of these things the World and the lusts thereof viz. He that doth the will of God abideth for ever Doct. Such as doe the will of God are not as the World and lusts of it of a fading transitory condition but they stand in a permanent abiding Estate Q. 1 What is it to abide for ever A. 1 It implies he is not of an unsteady fleeting temper but of a constant and even frame of spirit and life not now in and now out and never of a constant frame but of an even temper as mountaines are not easily shaken or driven to and fro but remaine in their strength and place why so such as trust in the Lord shall be as Mount Zion that shall not be moved Psal 125.1 and he gives the reason vers 2. without any changing or removing 2 He is said to remain for ever because he doth abide in that Estate for ever there is a difference between constancy and perseverance a man may be said to goe to London though he keeps not even on but goes out and in so such a man as aimes at heaven and goes on as evenly as he can and if he goes out he gets in again such a one perseveres in his way to heaven Q. 2 What is it to doe the will of God A He that doth the will of God stands in opposition to the World and the lusts of it and by this will is not mâ—ant only the will of Gods pleasure but the will of Gods Commandement for all the Creatures doe the will of Gods good pleasure for they all doe things so far as God wills so that if a man doe his own will he sh ll not goe besides Gods will but here he means the will of Gods Commandement Not every one that saith Lord Lord shall enter into Heaven but be that doth the will of my Father Mat. 7.21 tâ—at is the revealed Will of God Joh. 8.51 For the ground of the point why they abide for ever 1 Because they are born of the unchangeable Will of God of his own Will begat he us Jam 4.18 and he means that Will which is not dependant on the Creature but free Rom. 9.15 There is no cause moving but the only Will of God he will have mercy because he will have mercy therefore when God bestows any mercy on the Creature because he will doe it it puts the Creature on an unexchangeable condition 2 From the vigour and strength of doing the Will of God no man doth the Will of God but the more he shall be inabled and caused to doe it the doing of Gods Will is the ground and strength of a Christian life Joh. 4.34 he means not only he did it chearfully but it was that which refreshed his soul and strengthened his body so that he felt neither hunger nor thirst but it was strength and freedome of spirit to doe his Fathers Will so that though he was thirsty yet his words to the woman did so refresh him that it was his strength and refreshment now if it be so that the more a man doth the Will of God the more strength he hath to doe it nay it conveyes not only strength to the soul but also to the body as a Tree the more fruit it brings forth upwards the deeper rooting it takes downwards so a Christian the more fruit he brings forth to God the deeper he strikes his root in Christ John 14.21 22. if it be thus I say well may he abide for ever 3 From the near union which such have with Christ that doe the Will of his Father Christ came for that end to doe his Fathers Will Joh. 6.38 therefore he that doth the Will of his Father is near to Christ he is Father and Mother and Brother and Sister Mark 3. ult because they are born of the same Father of the same Spirit and they doe the same work if therefore we doe his Will not as Servants but as Children then we are as heirs and remain in the house for ever Joh. 8.35 36. 4 From Gods readinesse ever to hear the prayers of such as doe his Will as the blind man said Joh. 8.34 If any man doe the Will of God him he hears wherein he shews that suitable to our hearing of God God hears us if we hear God in his Commandements he will heare us in our petitions if we take up Gods Word he will take up our prayers that they be not lost if we be sinners God hears not us why because we hear not him God is as ready to doe our wills as we are to doe his Mat. 7 2. with what measure we meet to him he will meet to us if we be careful to attend to his Word and industrious to doe his Will God will certainly doe our wills as we have done his Psal 139. ult he desires to be led in everlasting wayes that is the Will of God for that is only everlasting and a Christian praying to doe Gods Will as the Angels God will fulfil his will and his Will is to abide for ever and so it is Gods Will that he should abide for ever Obj. Doth not David complain I am tossed to and fro as a Grashopper Psal 109.22 Ans He speaks not there of his inward estate which was constant and even but his outward estate which was very unconstant sometimes puld from the Ordinances he hopt from one place to another from Mountains to Woods and Caves from place to place like a Grashopper but his inward frame was constant and even Obj. But was not Davids inward frame s metimes very uneven he that had sometimes shewed much kindnesse to Mephibosheth after took away his Lands he that sometimes was smitten for cutting off Sauls skirt after sticks not to
1.18 and that he walks with us we argue because he is still pleased to dispence to us the Word of Life and edifies many souls thereby and therefore surely Christ hath fellowship and shall man be more pure than his Maker where Christ vouch safes fellowship shall man renounce it If they be converted where had they their conversion 2 Have not many of Gods Servants heretofore kept company with Churches as corrupt as ours are Did not Peter and John keep company with them and shall they be more pure and curious 3 Christ commands If thy Brother offends admonish him Matth. 18.17 if he hear thee not take two or three more if he hear not them then tell it to the Church and if he heare not the Church let him be to thee as an Heathen or Publican but if the church hear not thy complaint he doth not say let the church be as an Heathen or Publican now there are many of our Seperatists never admonished their Brethren nor made their complaint to the church and if they did and the church heard them not must they therefore Excommunicate the church and renounce it therefore unlesse you find in it Blasphemy or Idolatry or Persecution there is no just ground of seperation Therefore this sin is very dangerous it draws men from the Members of the Church 1 They say our Worship is corrupt 2 Our Government is Antichristian For the first you cannot maintain it for in sundry Congregations you shall not find much corruption as for reading of Prayers if it be lawful to read Psalmes why is it not lawful to read Prayers therefore that is no just ground it is that which all Protestant Churches have used 2 Suppose there were and are sundry abuses in the Church yet that is no safe ground of seperation Ezek. 5.11 Ezek. 9.4 so when the Sons of Eli corrupted the Sacrifices of God their Sin was great yet it was a sin for the people to seperate and abhor 1 Sam. 2.17 2 They say our Government is Antichristian we say it is that Government that expeld Antichrist somtimes and sundry have witnessed it with their blood and I say further there is no such corruption in our State as was in Jerusalem when Christ and his Apostles kept Fellowship with them as two High Priests c. 3 They say our Ministry and Calling is Antichristian we say we doe not profess our selves enemies to Christ and for our Callings many of us are elected by the peoples approbation or by such as are set up by the King and State and if God blesse our Ministry to convert thousands to God by that means it is an evident sign God approves our Calling for if it were Antichristian they would not convert souls to God 4 They say our people are corrupt and some such as Paul bids not to have communion with 1 Cor. 5.11 as Drunkards Whoremongers and therefore you see what evill such doe they make Gods people abhor the Offerings and breake off from fellowship with you We cannot deny but there are very many corrupt and scandalous persons in our Church but private Christians have no authority to roote them out 1 For Ministers if they see that it would turn to the dissipation and destruction of the Fâ—ock it were better to forbear 1 Cor. 5. Mat. 13.29 30. Ezra 4.20 they ceased from building the Temple when there came a command against it therefore they had better forbear when it cannot be redressed without greater prejudice to the Church 2 The corruption of such doe not corrupt the Church or the Ordinances of God He that eats and drinks unworthily eats and drinks damnation to himself not to the whole Congregation and you shall finde many Churches as corrupt as the Church of Corinth yet the Apostle would not have them renounce it Lastly they say we were never truly constituted our Church had no true constitution A. That constitution which they themselves require hath not been wanting in ours 1 They say there must be entring into a Covenant that was done in King Edward and Queen Elizabeths dayes and whereas they say our Church is but a Parliament constitution that doth not weaken but establish our Church 2 But they say that our Church consists of a mixt multitude so was that 2 Chron. 20.13 when Jehosaephat assembled all Judah before the Lord Num. 11.4 there was a mixt multitude and they did it out of fear and yet it was a true Church and so is ours though there be a mixt multitude And yet this falling off because it is not from the main Doctrine but from the skirts and some circumstantials therefore they doe not fall utterly from Christ but yet it is not possible but they weaken their faith 3 This refutes the Anabaptists that fall off from our Church because we baptize Infants before they come to knowledge 1 We say though there were no Baptism it were no cause to make it no church as Israel in Egypt without Circumcision 2 We say our children have as much right to Baptisme as Isaack to circumcision but they were circumcised the eight day and if the Covenant belong to them then the Seals of the Covenant Act. 2.39 Mark 10. Vse 4. Lastly it may teach us all if it be a sign of Antichristianisme to withdraw from the church then it is a mark of true Christianity to stick close to the fellowship of the Saints in love in Christian duties in admonishiog one another in counselling in comforting in reproving one another therefore take heed you forsake not this fellowship for so you loose your grace and strength if you sit loose from them They that follow lying vanities forsake their own mercies all that oyntment that was powred on Christs head descends to the lowest skirt of his garment Psal 133. to the meanest Christian therefore if you sit loose from Christ and his members how can you look for any drops of his oyle the vallies receive the showrs from the Mountains there God hath commanded a blessing and it comes with power and authority a man that gets a blessing any where else gets it but precario and as it were by stealth but in publick communion God hath commanded a blessing Now we come to the last point the end of the departing of these men out of the church they went out that it might appear they were not all of us Whose end was this who propounded this end it was not their intention to manifest themselves not to be of the church but all heretiques pretended that they aimed at a better church they never intended it to manifest themselves to be enemies to the church neither was it the end of the church the church did not cast them out but it was voluntary defection they went out of themselves therefore the church did not look at that end whose end was it then Surely it was Gods end who over-ruled their Apostacy to the benefit of his church when he saw them warp from the
not onely receive the Word but conceives of it and is framed to the will of God and being born of God he is alwayes his childe When a man is transformed into the image of God his judgement and heart stampt with the image of God he delights in God and his wayes and children his judgement and heart are carryed that way they are all for God repentance is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his minde is then changed Prov. 23.26 My Son give me thy heart his heart is given to God The seed of Gods Word was not in Herod John 2.24 Psal 119.11 1 John 2.27 The seed of God remains in the children of God both Word and Spirit Reas 1. From the mighty power the Word hath had in his soule when he was first begotten and born of God It was such as did so affect and terrifie as no earthly comfort was able to satisfie his heart he hath been so overwhelmed with fears and doubts as that he will be afraid to sin as long as he lives 2. From the strong possession that the Word and Spirit have in the heart as they doe abide in the whole man so especially in the conscience and will I doe not allow what I doe but what I hate that doe I which shews that the Word hath taken such fast hold of his judgement and will that both are for God Jer. 32.40 Psal 119.161 3. From the great change this seed makes in the heart of a childe of God It makes him from a wilde olive to be a sweet olive A good tree Mat. 18 cannot bring forth evill fruit Every thing brings forth fruit according to the seed Obj. There is a seed of corruption cannot a man bring forth according to that Answ There is an old man but he is crucified if we sin we doe not trade in sin our judgements and hearts are against it When some lawlesse lusts have carryed us captive and we complain of them to God and desire that they were cast out God looks at them not as ours Rom. 6.14 Psal 110.28 Vse 1. To refute all such doctrines as teach the apostasie of Saints They say such as are born of God may come to sin totally and finally This errour fights against a double doctrine of the Apostle He saith Whosoever is born of God the seed remaineth in him If a man can shake out the Spirit how doth it remain 2. The Text saith there is no possibility of sinning they say he may sin Obj. They say Whilest he is a childe of God he cannot sin but he may cease to be a childe of God Answ 1. He cannot sin whereby he should be made no childe of God 2. There is a doctrine of the Papists and their Divines that teach liberty of will cannot be nisi ad opposita that a man may will a thing or not I ask whether a childe of God forbears a sin willingly or not We say willingly If a childe of God walk in innocency from sin he can doe no otherwise Whereas their doctrine is a mans will is not free unlesse a man may doe a thing or not to doe it What doe they think of Saints and Angells in Heaven or God himselfe whether have they free-will or no I hope none of them can sin yet doe they good most freely Wherein stands liberty Not onely that a man doth a thing without constraint but that he follows the counsell of his own will he follows his own judgement and reason 2. For tryall of our own hearts whether we be born of God or no. If we be our ordinary course is good we dare not sin know not how to go about it that seed which is in us sets our hearts and judgements aright Gen. 39.9 Other men may think it strange that we cannot doe as they doe This is a good evidence that thou art born of God 3. See what to judge of those that have made a profession and yet fall away They were never born of God for then they could not have sinned 4. This may be a ground of much comfort to every childe of God He will preserve us spotlesse and blamelesse Here is a double comfort 1. He looks not at thy course as sin if thou be humbled for it and he will take a course to mortifie it 2. You can never lose the favour of God because if you be once begotten you can never be unbegotten You are begotten of an immortall seed and therefore cannot die Obj. This may seem to be a doctrine of presumption for then a man may live as he list Answ Suppose a Physitian could give us the apple of the tree of life that so we should never die but yet bids us take heed to a diet for although we could not die yet we should have such pangs stone gout strangury as that we would wish death rather then life So God will make the best of his servants know what it is to wax wanton against him and make them curse all the occasions that lead them to sin 5. This should teach us that have received any seed of God to take heed that we sin not and therefore inform the judgement aright out of the Word of God 2 Tim. 1.3 that so you may come to sound judgement and wisdome One errour of judgement will shake you much in your way 1 John 5.18 1 JOHN 3.10 In this the children of God are manifest and the children of the Devill whosoever doth not righteousnesse is not of God neither he that loveth not his Brother HErein is a manifest difference between the children of God and the children of the Devill The signes of difference are twofold 1. Generall doe not righteousnesse 2. Particular doe not love the Brethren Doct. The children of God and the children of the Devill are not so alike one to another but that there may be found a manifest difference betwixt them even in this world Gal. 5.10 Mat. 7.20 Were there not a manifest difference it were not so necessary for God to charge his Ministers Jer. 15.19 to walk with a divided affection towards them Ezek. 13.22 If a difference had not been so manifest God had not so justly blamed them If you say this is peculiar to Ministers Levits they must judge who are clean who are not and not private Christians Answ That God makes it a badge of them that shall inherit Heaven and have fellowship with God there Psal 15.4 Jude v. 20 21 22 23. which shews we should put a signe of difference not onely between good and bad but even between bads Some sin ignorantly others more absolutely How doth this manifest difference apear A double signe of it 1 Cor. 12.10 It is a spirituall gift of discerning He speaks of discerning what gifts and what measures a man hath and wherein the strength of a mans gifts lies 1 Cor. 2 15. Although he cannot discern every mans speciall gifts what he is most fit for yet plain and manifest things he discerns and
with the Saints so long we keep a constant fellowship with God himselfe but let a man faile in his love to his brethren he falls off from God and so runs into grievous Apostacy against God to the spighting of the holy ghost therefore as you would put honour on God and maintain his Spirit in you so take heed you neglect not brotherly love if we neglect this we are in rhe way to total Apostacy Reas 4. From the delight God takes that all his servants should wear his livery and be known to be his Disciples now if God had only left us to faith in Christ to calling on his Name all this might have been and yet we never been known what we were but because God would have it known thar there is a generation of men calling upon his name and serving him in truth he would never have them come abroad without this cognizance to their brethren and by this mark all men should know ye are my Disciples if you love one another Joh. 13.35 therefore if a man throws away brotherly love he throws away the profession of Christianity he is no Christian therefore offer not to say thou lovest God or love thy brother also Vse 3 To teach us that the love of our brethren is not a conceit of perfection or supererogation but it s a duty of necessity straightly lying upon all men that if they love God they must love their brethren also never say you have a God in heaven whom you love if you neglect love to your Brethren we think we may love our brother as long as he loves us but if he comes betwixt us and our profit we fall off from him Why if you love them that love you what singular thing doe you Matth. 5.45 Turks and Pagans will doe so much but you must know you are bound to love your brethren by vertue of a Commandement if thou thinkest thou art bound to love God by vertue of his Commandement by vertue of the same Commandement thou art bound to love thy brother also Object I but my Brother is changed Answ It may be so but yet Gods commandement is not changed indeed we are to carry the expressions of our love according to divers occasions it 's one thing to comfort another thing to reprove yet both acts of love besides there is no Commandement of God but the transgression of it brings a curse with it Deut. 27. ult If therefore I love not my brother I fall under a curse and so under seperation from Gods presence for that is properly a curse and so then we cannot so wrong our Brother as we wrong God and our own souls as soon as Cain hated his Brother and slew him he went out from the presence of God and dwelt in the Land of Nod a land of agitation wandring prayers and wandring performances does an hatefull soul put up When David had once wronged Vriah what poor work made he He then makes nothing of the destruction of a worthy subject that had before time been scrupulous of cutting an enemies skirt whereas è contra no man that expresseth hearty love to his brother prayes for them doth them good but he shall find as he closeth with his brother God will close with him as he lifts up a cheerful countenance upon his Brother so will God on him so that he shall plainly find that in keeping this great Commandement is great reward Vse 2. To teach us to love God so much the more that hath such care that no man withdraw his love from us but he will be as ready to sit loos from them as they sit loose from thee why what marvellous love is this that God should take it so ill that any should offer injury to thee so that he will not endure that the greatest Monarch should evill intreat thee how should this shame us that we should sit so loose from God and slight him and wrong him that is so carefull that none should wrong us 1 JOHN Chap. V. Vers 1. Whosoever believeth that Jesus is the Christ is born of God and every one that loveth him that begat loveth him also that is begotten of him THese words contain a third argument to confirm a truth delivered Chap. 4. vers 20. which was That the profession of the love of God without the love of our Brethren is but hypocrisie In this verse the argument is drawn from the nearnesse of our Brother to that God whom we profess to love He is as near as the begotten is to him that begat him and the argument stands thus if our Brother be begotten of God then we cannot love him that begat but we must love him also that is begotten but our brother is born of God which he proves by his faith Whosoever believeth that Jesus is the Christ is born of God In this verse observe these two parts 1 The safe and comfortable estate of every believer He is born of God 2 The necessity that lies upon such as love God To love the Brethren also Here therefore is a double universall proposition 2 Concerning Faith 2 Concerning Love The former universall proposition is That whosoever believeth that Jesus is the Christ is born of God Doct. 1. Faith in Christ Jesus is a certain and universall worke of Regeneration Quest What is it to believe on Christ Do not the Devills believe and tremble 1 To believe that Jesus is Christ is to be perswade that God hath anoynted him to be King Priest and Prophet of his Church as a Priest to sacrifice himself for us as a Prophet to direct us and reveale his will to us as a King to govern and to rule us 2 Believing is not only an act of the understanding for the Devills believe that Christ is the Messias that is that he is Priest King and Prophet of his Church therefore in this believing there is more then a meer perswasion namely 1 A particular application to mine own heart that he is a Priest King and Prophet to me And 2 Where this faith is it works such a frame of heart in me that I trust on him alone for my salvation and out of him I look for none in his bloud I look to be pardoned in his Propheticall office I look to be guided and I look to him as a King to subdue my rebellious heart this kind of Faith is a certain mark of Regeneration 1 From the removal of all other causes for a man to looke up to him as the Christ the anoynted of God this is above the reach of flesh and bloud and this kinde of faith makes a man blessed Mat. 16.16 17. The hand of faith is a work of Gods Spirit for take the state of nature it reaches no further then this Flesh and bloud looks to satisfie by the works of the Law and this was the stumbling block of the Jewes they sought righteousnesse by the Law Rom. 9.3 this is naturall ever since Adam for