these three are one CHrist the Object of our Faith is set out First By the manner of his coming v. 6. He came by water and bloud Secondly By the testimony given him of his coming which is double three in Heaven and three on Earth In this Verse the heavenly witnesses are set forth 1. By the number three 2. By their place in Heaven 3. By their work they bear witnesse 4. By their names the Father the Son and the holy Spirit 5. By the unity these three are one Doct. That there are three Persons yet but one God that doe bear witnesse to the divinity of Christ and of the plenteous salvation wrought by him For Explication Quest Who those three Persons be and why so called Answ The first Person is the Father so called 1. Chiefly because he is the Father of Christ 1 Pet. 1.3 Partly by eternall generation as he is God partly by adoption as he is man 2. As he is the Father of all the Elect 1 Pet. 1.3 5. John 20.17 The second Person is styled the Word as likewise John 1.1 A solemn name given him in his greatest triumph Rev. 19.13 A style seldome attributed to Christ but by St. John in all his Books although some understand it of Christ Heb. 4.12 Christ is called the Word in a fourfold sence he is a Word of wisdome of representation of revelation of promise 1. Christ is a word of wisdome for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ratio now Wisdome is accidental but ratio is essential to a humane soul Now such a thing is Christ to his Father he is the wisdome or reason to his Father Prov. 8.23 24 he is the begotten of his Father they that write of the Trinity expresse it thuâ— the Father from eternity considering and understanding himselfe from this conceiving of the Father resulted the Image of himselfe that was his Son from them both resulted the holy Ghost 2. He is called the Word of God as he is a word of representation for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Christ is the living Image of God Heb. 1.3 the character of the Father like a seal stampt in wax they answer in every point 3. He is a word of revelation John 1.18 No man hath seen God at any time but Christ the Wisdome of the Father hath declared unto us and revealed Gods will it was the Lord Christ that appeared to Adam and Moses and Abraham and Gideon and the rest of the Patriarchs as a word expounds all our meaning and reveals our will so it is Christ the Word of God that reveals the will of God to us 4. He is a word of promise Heb. 11.39 Christ was promised of old but not exhibited till the last days The third witnesse is the Spirit every Person in the Trinity is an holy Spirit John 4.24 yet it is more particularly attributed to the third Person because he works powerfully and effectually all that life and power we see the creature expresse so we see that there are three 〈◊〉 as that bear witnesse to the Divinity of Christ and if three there is a difference in number now there is no dissertion but a Personall difference Heb. 1.3 so that the Father is one Person the Son a 〈◊〉 the holy Ghost â— third yet these Persons make but one in Naâ—â— and so they are one in witnesse Dâ—â— 6.4 Jehovah our God is but one for it is impossible there should be more then one God Nature of it selfe abhors more Infinites then one if there were more Gods then one if many gods how could they be Al sufficient but that one should have the perfection of another Quest What is that they witnesse to Answ They all witnesse Christ to be to the Son of God and that he 〈◊〉 by water and bloud 1. The Father testifies this by that voyce that came down from Heaven Tâ—â— is my 〈…〉 and well â—â—â—sed Mat. â— 17 He 〈…〉 to his works John 6. â—â— 9â— 3â— 36 3â— 2. Christ 〈…〉 himselfe that 〈◊〉 the Son of God by his Ministry as oft as occasion â—râ—â—d John 14 17 â—8 2. By his works John 5.36 3. By his Resurrection he declared himselfe mightily to be the Son of God Rom. 1. 3. The holy Ghost have witnesse of him by descending upon him in the shape of a Dove 2. By convincing the world of sin because they did not believe on him 3. By sealing up this 〈◊〉 to the conscience of men Eph. 1 13. Vse 1. Of refutation of the Jewish heresie that denies the Trinity of the Persons and others that 〈◊〉 the unity of the Godhead all such heresies are here condemned There are 〈◊〉 that bear witnesse in heaven the Father the Wâ—â—d and the Sâ—â—ing and yet theâ—◠〈…〉 Vse 2. Learn here a just 〈◊〉 work of 〈◊〉 faith there is nothing we believe concerning Christ but we â—â—â—e sufficient testimony 〈◊〉 Mat. â— 19 15. At the 〈◊〉 two or three witnesses every truth shall stand now we have sâ—â— witâ—esses thee 〈◊〉 and three 〈◊〉 if therefore we believe this truth we â—et to 〈…〉 God is 〈◊〉 who hath witnessed it 1 John â— 10 But if we believe not Jesus to be the Son of God we make God a lyar because we believe worthe testimony that he hath given us of his Son were not 〈◊〉 hearts slow to believe this truth what need we so many witnesses Object There is none but believes this truth Answ â—â— not enough to believe this upon antiquity or authority or universall consent of the Christian world but God calls us to believe this upon some divine testimony of the Father and of the Son and of the Spirit its 〈◊〉 enough for us â—â— believe that Christ is the Son of God but that God is our â—â—ster in him so that 〈◊〉 that doth not give up it selfe to be conformable to the Image of God the wisdome and revelation of Christ and unlesse the Spirit likewise transform our spirit to holinesse and purity we doe not believe this truth upon any Divine testimony but upon humane credulity Vse 3. If all the three Persons in the Trinity agree together in the witnesse of this â—â—â—th their we see what manner of men we ought to be in our witnesse were we never so many persons as the Persons in the Trinity are three and yet their nature such as they cannot be but one one holinesse one goodnesse one truth so all that worship him though their persons be never so different yet let their spirits be all one 1. Hence learn not to take up a truth upon a slight report God would not commend any work of his to us unlesse he had confirmed it by three witnesses therefore believe not single reports say not he was a good man that said it for God would not put upon us any truth but confirmed it by sundry witnesses therefore believe not every report though brought by a good man let
at first by Christ and after by his Apostles Luke 1.2 There are three Graces especialy whereby Gods Word is said to continue in us for it is not enough for a Christian to have it rest in his judgement and assent the Devil himself knows and beleeves that Antichristian Doctrin is a lye and he knows the truth yet because he continues not in the truth he hath neither fellowship with the Father nor the Son nor any hope of Salvation therefore there are some more speciall Graces whereby the Word is said to continue in us as David saith I have hid thy word in my heart Psal 119.11 1 By faith 1 Thess 2.13 when ye received the Word ye received it not as the word of man but of God c. men then receive the Word aright when they beleeve it and when they think it effectuall to Salvation able to save their souls Jam. 1.21 when we receive it as the word of life when we receive it as our stock and portion then it dwels in our hearts by faith let a man receive the Word as true only and not as good it will not continue in him the Devils receive it as true but do not receive it as good but think it mischievous to them and therefore they get no good by it 2 It dwels in our Consciences by an holy awe and fear of this Word unless the Word awe us and rule in our hearts we have no fellowship with it Psal 119.161 the heart is taken for the Conscience in the Old Testament we read not of the word Conscience although his heart stood in awe of Princes as when he cut off Sauls skirt yet it was the Word that over-awed him that he would not hurt him this awe of the Word over-awes that authority we might use to evill so Job when he had it in his hand to do wrong yet the fear of God kept him from doing any wrong Job 31.13 14 15. even to the least servant or maid he had Jer. 32.40 3 Obedience keeps the Word in our lives and our lives in the Word Teach me O Lord the way of thy statutes and I shall keep it to the end Psal 119.32 if a man take liberty to live sometimes by the Word sometimes beside it he will break off from fellowship Herod for a while kept an awe of John but in his life he would not exercise it therefore he shaketh off John and his word and cleaves to his lust so that the Word abides in us by faith fear and obedience Q. What is meant by continuing in the Son and in the Father A. 1. It implies communion with them a man cannot continue in them without communion with them 2 It implies perseverance in them for ever so that he that hath the Word abiding in him hath fellowship with the Son he hath Christ for his Saviour his Brother his King Priest and Prophet and he hath God for his Father an All-sufficient God blessing him with all blessings He shall persevere in this estate for ever What are the Reasons why such continue in the Son and in the Father Reas 1 From the intercession of Christ Joh. 17.20 21 22. without which we neither could have fellowship with them nor eternal life Christ himselfe hath prayed for this and doth and he was heard alwayes Joh. 11.42 therefore when he prays that all they that believe in his Word may be one with him and with the Father they shall have union with them and glory everlasting and so vers 24. Obj. You will say Christs intercession for himself was not sometime heard did not he pray that the Cup of his Passion might passe from him A. He prayed against it and yet did drink it but he prayed conditionally if it might stand with his Fathers Will therefore he had his desire because he fulfilled Gods will Hebr. 5. Secondly He prayed not so much that he might not taste of it as that he might not be over-whelmed by it and so he was supported by his eternall God-head so that he was saved in death and from death therefore Christ having prayed for our union with him and eternall glory we shall attaine it Reas 2 From the effectuall power of found heavenly Doctrin it is the power of God to Salvation it is called the arm of the Lord Joh. 12.38 it is called the glorious ministration of the Spirit 2 Cor. 3.8 2 Corinth 10.4 5. Jam. 1.21 so that this Doctrin is the Ministration the mighty power of God to conveigh to us the Spirit of God which gives us fellowship with the Father and the Son and eternal life the breath of the Word breathes the Spirit of God into us and makes us live spiritually here and gloriously hereafter Vse 1 May shew us what an hard thing it is to persevere and abide in the Doctrin of the Apostles which appears from this strong exhortation one would think that the honesty and purity of the Word should prevail with us to cleave and abide in their Doctrin but yet we see that is not enough but the Holy Ghost useth as strong motives here as any can be he knows the World might over-reach us some come and tell us if we continue in the Word we shall lose our Friends and Goods and may be our Life and why then will you be singular now seeing that the World offers so largely to with-draw us therefore he gives a farre larger offer such an offer as all the World cannot give he out-bids the World and even promises Fellowship with the Father and the Son or Eternall life therefore that we might be established against all the subtilties of the World he offers us such Promises as may eternally establish us in the truth Vse 2 Exhorts us to take hold of this Doctrin while we may have it if we preach no other Doctrin but what hath been delivered from the beginning why then if you would have fellowship with the Father and the Son and eternall glory cleave to this Word abide in it receive it with Faith and fear and expresse it in obedience Lord thou hast the words of eternall life therefore whither should we go from it Prov. 19.16 he that keeps the Commandement keeps his own soul but he that regards not his wayes whether he walk according to this rule or no he shall dye What encouragement would it be to keep a Pill if the Physician should say keep this and you keep your life cast it up and you dye why truly such is the Word of Christ keep it and you keep your life but if you despise the Commandement care not how you live you shall certainly dye this is the promise that if we receive and keep this word we shall not only keep a long life but even a life for ever and ever that is a promise God hath given you even eternall life why this is more than all the World can give this is an argument that countervails all other Arguments Vse 3 Of
of it if your souls desire it in good earnest God accepts of it as done so for your Families if you instruct them and strive to build them up you say it is in vain no truly God will be your reward So it may be a stay to Ministers that desire by all means to convert some and yet finde no fruit of their labours yet thou shalt have thy reward with thy God for if false Prophets that go about to seduce though they seduce not yet God accounts them seducers so God accepts of thy good will and endeavour as much as if thou hadst effected it Obj. Then we may easily flatter our selves and say I desire that my soul and all mine might do well A. If a man have a willing minde to a thing it will much comfort him if he do it and grieve him if he cannot performe it thou sayest thou wouldst have thy selfe and all thine do well is it thy greatest grief that thou canst not effect this and would it be thy greatest comfort if thou couldst then God accepts thy desire but if a man have only some lazie desires if it go well well and good if not he is not much troubled there was no right desire 1 JOHN 2.27 But the annoynting which yee have received of him abideth in you c. Doct. EVery Child of God even the least and the meanest have received the Vnction of the Spirit of this we heard vers 20. But something is to be considered in the varying of the words vers 20. he said they had it here he saith they have received it of him Doct. The Children of God receive this Vnction of the Spirit from God from the Father and from Christ John 14.16 17. John 16.13 Gods sending and our receiving are relata 2 Cor. 1.21 22. Gods giving and our taking mutually agree one to another and sometimes God the Father is said to send the Spirit and sometimes God the Son it is God that sends it but Christ that hath prayed that he would send it John 14.16 17. and by his Death and Ascension hath he purchased and procured the Spirit for us Acts 2.32.33 The Reasons why we must receive this Unction from God and from Christ Reas 1. Because of our selves what we have by Nature is a spirit of errour and falshood and corruption and therefore because we have no Unction from the first Adam no spirit that heales us and softens us and chears us we have no spirit that doth annoynt us but rather besmear us and daub us with base lusts therefore if we have any Spirit of Grace it is needfull that we should receive it from the second Adam 2 We receive it from the Father because by Christ we are made Sons and therefore have need of the spirit of Sons Gal. 4.4 5 6. all of us like Christ his eldest Son Gods Spirit is the mark whereby he owns us it is the earnest penny that we have Rom. 8.14 that we might be comforted therefore called the comforter John 16.13 the earnest penny and first fruits of eternal glory an earnest penny is part of the payment of the same nature with the whole this Spirit is part of the payment which we shall then receive in abundance now in a small measure we have now little love and faith c. but he will make perfect love perfect knowledge perfect strength 3 That Christ should give it is from his death whereby he purchased it Gal. 3.13 14. and by his Ascension he shed abroad his Spirit in our hearts as when Elias was ascending into Heaven he spread abroad his Mantle upon Elisha whereby he was cloathed with a double Spirit so when Christ ascended into Heaven he spread abroad his Mantle as it were his Spirit which every Christian taking is cloathed with the Spirit of Christ with the Spirit of gladnesse and holinesse Vse 1. Shews the wonderfull love of God even to the least and meanest of his Servants that not only gives us his Son to be our Redeemer but his Spirit to be our Sanctifier so large is God in his bounty no wonder then if he give us health and peace and friends and means and maintenance for he that gives us his Son and his Spirit will he deny us lesser things so that this is not only an expression of his love but an argument of our faith and consolation he that gives us his Son and his Spirit will give us all things Luke 12.32 Fear not little flock c. and no wonder for he hath given us the earnest here Vse 2. To teach Gods Children not to be proud of any Spiritual gift that God gives us 1 Cor. 4.7 if all we have we have received what have we to boast And let us not insult over others for they may receive the Spirit of Unction as well as we as Paul did though he were a persecutor so much lesse should we despise weaker Christians than our selves what if they have received but a little measure of faith and love and patience c. why that little is so much that it seals them up to eternall happinesse they have received so much that they are invested with the garment of Christ therefore let there be no striving or contention or contempt among Brethren seeing all have received this Unction Vse 3. Have you received the Spirit then so walk in him rooted and established in him Col. 2.6 7. why have you received it but that you may pray and preach and buy and sell in this Spirit therefore let every one so walk that he may expresse that he hath received the Spirit of God Gal. 5.25 as yee have received the Spirit so walk in him put forth the life of the Spirit in every employment not your own spirit but shew forth the grace of him which hath called you out of darknesse into his marvellous light Doct. 2. The Spirit which the Children of God have received of him dwells in them for ever John 14.16 17. it is an in-dwelling and abiding Spirit 1 Cor. 3.6 6.29 Ephes 2.20 21 22. the Spirit of God builds a Tabernacle in you and dwels in you Reas 1. Now the Spirit is said to abide in us because having knit us to Jesus Christ we are become of his flesh and bone now it were both a dishonour and unseemly for Christ to have any livelesse dead member therefore that God might make us serviceable unto him he continues his Spirit to us that may inliven us 2 God that gives us this earnest penny would have it continue with us till the payment be compleat 3 The same reason that moves God to give us his Spirit moves him to continue it to us we have as much need to be like God in our whole course as at first and have as much need of assurance of Glory Phil. 1.6 the same God that begins the work will also continue it to us Vse 1. A ground of trial of our estates if we have no spirit
of a Christian is the way of Truth and goodnesse but the wayes of the wicked are deceitfull and will certainly seduce us but a Christian hath fellowship with the Spirit of Truth Vse 2. It must therefore stir up men to labour to be partakers of this excellent Spirit this Spirit of truth the way of righteousnesse will not deceive us It may be many times by following the Spirit we run into dangerous wayes the way of truth is a straight narrow way but it is a safe way keep your way and it will keep you the Spirit of Christ will carry you on strongly Jer. 20 10. men thinke that Christians walk in dangerous wayes set like Christ on the top of a pinacle but we shall find that these wayes of truth will not fail us but lead us on to eternall happinesse therefore get this Spirit of Truth Vse 3. A ground of comfort to all them that have received this Spirit this Spirit will not deceive you if Gods Spirit were not in you you were of all men most miserable but we have a Spirit that will not fail us as Policarpus said These eighty six years have I served Christ and he never deceived me therefore now I will not leave him Doct. 6. The anoyntment of Gods Spirit teacheth us our perseverance in Christ i. e. doth assure us that we shall abide in him Rom. 8.16 17. The same Spirit beareth witnesse with our Spirits two Spirits bear witnesse Gods and ours and both co-witnesse our adoption our spirit that is our renewed regenerate Spirit for Gods Spirit would not joyn with our corrupt Spirit but with our renewed Spirit and this makes us become the Sons of God for there is a manifold difference between the fruits of the Spirit and the flesh but besides this renewed Spirit of ours Gods Spirit witnesseth the other indeed was the fruit and effect of Gods Spirit but Gods Spirit it selfe is some lively and comfortable witnesse which speaks more clearly and fully than the created graces of God in us if you would speak of an immediate work of the Spirit it doth it by such peace of Conscience and joy as passeth understanding Phil. 4.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it shall so guid your hearts this peace that Gods Spirit immediately poures into the heart is without understanding and the witnesse Gods Spirit gives to our spirits makes us that we never doubt more as formerly 2 It works in us joy unspeakable and full of glory 1 Pet. 1.8 there is such a witnesse as fills our hearts with glorious Consolation Rom. 14.17 and this fills our souls so that a man tasts of the first fruits of Heaven in his light we shall see light Psal 36.8 9. there are certain times when God sends this into our spirits and that is usually in the end of many Conflicts God abundantly recompenseth our work 3 Sometimes when we are preparing for some great triall then God sends some more special help of his Spirit as it was with our Saviour when he was to be tempted forty dayes immediately before he had a testimony from Heaven Thou art my beloved Son c. presently after he was led into the Wildernenesse to be tempted of the Devill Matth. 4. and as the Angels rejoyce at our conversion Luke 15.10 so when God hath any great Temptation for us he poures down more enlargement and comfort of the Spirit so when Christ was to be Crucified he was a little before gloriously Transfigured and when he came riding to Jerusalem exulting and rejoycing presently after he went to be Crucified Rom. 5.8 and often in the midst of tribulation so oft after Afflitions and Conflicts God comes to comfort us with happy enlargements 1 Pet. 4.14 not onely a spirit of grace but a spirit of glory as it did on Steven Acts 6. ult 1 John 3. ult hereby we know that we abide in Christ even by the Spirit 1 Cor. 2.9 10 11 12. Reas 1. From the names and titles given to the Spirit in Scripture three names all which witnesse this truth 1 It is called the Comforter Joh. 14.16 17. not so much comforting us in outward Crosses but specialy because he comforteth our hearts by assuring us we are Sons and Daughters of God and Heirs of life for else it were not above the world for the world can comfort us in temporall things but here is a comforter that far transcends the world 2 The Spirit is called the seal and earnest of our inheritance Ephes 1.13 14. Ephs 4.30 2. Cor. 1.21 now a seal hath a three-fold use 1 It hath an use to keepe secret or distinguish 2 Not only so but to confirme us in all Leases Bonds Covenants so the Spirit not only keeps us sure and distinguisheth us from all Hypocrites but seales us by confirming the happinesse of our estate present and future 3 It is a seal alluding to the seals of Princes wherein their person is pourtrayed so this Spirit is the very Character of Gods Image and fashions us after the Image of God and hereby he confirms and establisheth all the Promises to us 2 Cor. 1.20 and Ephes 6. the Article shews that not only the gift of the Spirit but the person of the Spirit witnesseth 3 He is called the earnest whereof three Uses 1 It bindes and asures a man 2 An earnest is part of the payment though small in regard of the whole so the Spirit of grace is part of the payment and shall remain with us till the full payment 3 Because it abides with us after the whole payment Vse May serve to comfort the hearts of all that have received the Unction of the Spirit they have an assurance of their state of Grace here and Glory hereafter Obj. How comes it to passe then that so many Christians are so troubled 1 There is a double Reason First Sometimes by imaginary causes when there is no such cause as 1 In case of desertion we think we have quenched and grieved the Spirit and therefore it hath left us but God doth not assure us that the Spirit in a full and glorious measure shall abide in us but some fruites of it shall alwayes remain 2 Sometimes outward Crosses and Afflictions make us doubt as David Psal 73. surely I have cleansed my heart in vain 3 Sometimes Melancholy may so distemer us that we will hardly be perswaded of that whereof we have no cause to doubt Secondly There are some real Causes as 1 If we live in any known sin that breaks the very bones Psal 51.8 deprives us of the vigour of the Spirit 2 The high prizing of earthly contentments when we exceedingly delight our selves in Husbands or Wives or Children which much benumbs and dims the light of the Spirit Matth. 13.44 45. when a man so prizes this Pearl he keeps it with him in comfort 3 The proud frame of our spirit hinders our peace we are all naturally of proud â—ofty spirits and if God see not in us an
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
and he will bring all these priviledges with him Rom. 6.32 seek him chiefly and not his gifts you must first know Christ will be more loved for his own sake then his gifts before he say to you as to the church Cant. 2.14 O my Dove let me see thy Countenance let me hear thy voyce for sweet is thy voyce and thy countenance lovely before he thus manifest himself to thee he will make thee willing to seek thee as thy head and husband as the most wise the most beautifull the chiefest among ten thousand and let but thy desire be towards him and his desire will be towards thee Hos 3.3 Stand not upon dowries take him without Feoffments for better for worse and if you thus take Christ and choose his person in the first place then all his benefits and priviledges become yours 2 Cor. 3.22 23. 2. A child of God is said to have the Son when he hath the Spirit of the Son 2 Cor. 3.17 Having spoken before of a Spirit of ministration and grace why saith he the Lord is that Spirit not only because he is the giver of it but there is a secret union betwixt Christ and his Spirit so that if you have the one you have the other Rom. 8.9 If any man have not the Spirit of Christ he is none of his Gal. 4.6 he that hath the Son hath the Spirit of the Son and is made conformable to his Image There is a twofold Spirit whereby we are knit to Christ and Christ to us 1. A Spirit of union 2. A Spirit of liberty 1. He that hath fellowship with Christ hath a Spirit of union whereby he is made one with him Joh. 17.21 It 's the prayer of our Saviour for all believers that they al may be one As thou father art in me and I in thee that they also may be one in us thou in me by thy Spirit and I in them by the same Spirit hence it is that of his fulnesse we shall receive grace for grace Joh. 1.16 Rom. 8.29 We are predestinate to be made like to the Image of Christ There is a threefold conformity and likenesse betwixt Christ and us that is wrought by the Spirit 1. We are like him in his nature 2 Pet. 1.4 by the precious promises we are made partakers of the divine Nature so that we are meek as he was lowly as he was innocent and harmlesse as he was the Spirit of God stampâ— the same Image on us that was in Christ Joh. 1.16 Hence it is that the e that have Christ they reason from Christs nature to theirs and from their nature to Christs 2 Cor. 1.17 18 19. Paul had sometimes sent to them that he would come to them as he passed by into Macedonia but neither in his going not his return did he come to them therefore they accuse him of levity and inconstancy Paul excuseth this and he pleads from the nature of Christ for the Son of God Jesus Christ that was preached among you by us was not yea and nay but in him was yea Why what 's that to him Yes look as Christ is yea and amen the faithfull witnesse that what he speaks he will performe â—o make account that Christ hath poured the same Spirit on us that our words likewise are yea and amen had not Gods providence hindred it there is such a participation of the divine nature that the nature of Christ the nature of the Gospel and the nature of a Christian all of them answer one another the same Spirit that made Christ yea and amen faithfull and true hath made the Gospel and so the same Spirit in Gods people makes them true and faithfull so that look what they say their hearts goe with it and if Gods providence hinders not they will performe their word 2. There is a conformity in his offices he hath made us Priests Kings and Prophets to his Father Rev. 1.6 Kings to over-rule our lusts to overcome the world anoynted with a royal Spirit although not yet invested with full glory Priests to offer sacrifices of prayer of a broken spirit Psal 51.12 Sacrifices of righteousnesse Psal 4.5 and to sacrifice our lives for Christ Phil. 2.17 so he hath made us Prophets of God Act. 2.17 he hath poured on us the Spirit of prophesie poured not dropped sparingly but poured on us aboundantly hence it is that a christian understands many secrets of Gods will Psal 25. 14. many hidden mysteries of the Scripture so that he is bound to see a secret providence of God guiding him in his way 3. There is a conformity in their estate our Saviour in this world went through a double estate 1. Of Humiliation 2. Exaltation and in the most deep passions he went through when he was excommunicated by the Church hated crucified yet even then he mightily shewed forth his divine power hence he is said to triumph openly on the crosse Col. 2.17 and such is a Christians estate Psal 34.19 Many are the afflictions of the righteous there is his humiliation but the Lord delivers him out of all there is his exaltation for by those deliverances he makes them glorious Psal 149.4 He will beautifie the meek with salvation nay a christian in the midst of all his worldly comforts he gets loose from them so that you may see those are not the things he chiefly looks after if he have great parts and gifts yet they are clad with a Spirit of Christ crucified Gal. 6.14 their outward deportment is but mean and homely yet in their outward meanesse and basenesse you may discern the power of Christ crucified 2 Cor. 13 4. Since ye seek a proofe of Christ speaking in me as he was crucified through weaknesse and yet liveâ—h in me by the power of God even so we are weak with him that is in outward shew why yet as Christ when he was most debâ—sed shewed forth most power so a christian in his greatest debasements and weaknesses Gods power is most magnified in him never more glorious then when most debased Hence those strange phrases we are dead with Christ Col. 2.20 and risen with Christ Col. 3.1 crucified with Christ Rom. 6.6 that is by the same Spirit of Christ that is in us we are so knit with him that we are made of the same state with him that as he was weak and base and yet glorious so are we 2 There is a Spirit of liberty nothing better expresseth the temper of the Son Christ the Fathers Image then a Spirit of liberty 2 Cor. 3.17 Where the Spirit of the Lord is there is liberty If the Son shall make you free then you are free indeed Joh. 8.36 His liberty is a reall liberty And this is 1. Liberty from the fear of sin of hell of the grave and of all his enemies he is not afraid like a slaâ—e that is not is a 〈◊〉 of liberty Rom. 8.15 Hâ—b 2.15 A Spirit of liberty is a Spirit of freedome from all
fear Luke 1.74 75. Such a man is not afraid what flesh can doe unto him Psal 3.5 6. I will not be afraid though ten thousand shall compasse me about I will ly me down and sleep quietly the fear of men shall not break his sleep so Psal 56.3.10 11. this holy tranquility frees us from all fears and this liberty is proper to a Son he fears not others so he may please his father he knows his Father will give him protection and provision Rom. 8.37 2. He hath a liberty from the dominion of sin sin hath not that power to carry him captive Rom. 6.4 Rom. 8.2 The Law of the Spirit of life in Christ Jesus hath made me free from the Law of sin and death that is the Spirit of grace that commands and rules me like a law hath freed me from the law of sin and of death that a Christian is now but a beginner of sin sin hath not that power over him that formerly it had time was when I could not break off from evil company but now the Law of the Spirit of life hath set me free from them many a valiant spirit fears not death many a souldier venters upon a Canons mouth but yet I presume he is captivate to many a base lust but a Christian is not only freed from the fear but the bondage of sin 3. He hath liberty from being servant unto men 1 Cor. 7.23 Ye are bought with a price be not servants of men he doth not mean that they should shake off all obedience and subjection but though they should be subject to their Masters ye now they should not serve them in a slavish manner but with freedom of Spirit in obedience to Christ heartily and readily 1 Cor. 7.22 he that is called in the Lord being a servant is the Lords freeman he doth his Masters work with a free spirit and withall he doth the work of Gods service with much more freedom and when they come to their own liberty they will be inclined to good duties strive to gain opportunity for prayer and reading and hearing whereas others though they have much more outward liberty yet they have far lesse inward 4 The Spirit of God that sets me free from the service of men makes me free to every duty of God to have free access to him the Spirit that set me at liberty from Satan will make me run the wayes of Gods Commandements with an inlarged heart Psal 119.32 Ps 110.3 Gods people are a willing people and as he is free from the bondage of men so he is Lord over them he can make them all serve him Gen. 25.23 God told Rebecca there were Nations in her womb and the elder should serve the yonger how was that fulfilled seeing Jacob cals Esau Lord and himself his servant Gen. 33. Why as some say that must be understood of the Nations not of the persons but it may be Esau's Lordship and roughnesse did Jacob more real service then ever Jacob did him whence was it that he went out of his Fathers house met with so glorious a vision the first night whence was it that he made such a vow to God that if the Lord would be with him and blesse him in that countrey then the Lord should be his God whence was it that he returned with such a blessing whence was it that he so wrestled with God and obtained a blessing was not this from Esaus bitternesse and for fear of him which shews that every fury and persecution of wicked men do Christians the truest service as it was with the Tyrants in Syria and Egypt all the tyranny did but purifie the people of God and make them white Dan. 11.35.46 they are but as scullions to scour and rinse Gods people they are but as servants or like house-wives they lay them in soap and dung and sharp lee but it is but to make them white Try therefore whether you have the spirits of sons Doe you find in you the nature of Christ do you find your selves invested with a Kingly Royall spirit doe you find in you the spirit of prophesie doe you find in you the state of Christ that in the meanest condition you have a mighty power of Christ breathing in you why then it is evident you have the Spirit of God but if we find we are not like him in his nature we cannot pray or prophesie then we have none of Gods Spirit Do we finde our selves still in bondage to sin lying under the fear and dominion of it then we have not Gods Spirit in us Gods Spirit would set us free from all bondage 3 We are said to have the Son when we have Christ not onely for our Saviour but for our Prince Acts 5.31 Him hath God exalted to be a Prince and Saviour To whom he is a Saviour to them he is a Prince It were dishonour to God to save those whom he cannot rule to deliver them from sin and Satan and yet leave them in their sins God hath sent his Son not only to save but to rule us Two things here are to be opened 1 That he that hath Christ hath him for his Saviour 2 That he that hath him for his Saviour must have him for his Prince likewise We are ready commonly to conceive that every one would have Christ for his Saviour but indeed they are but rare that would have a Saviour indeed To have Christ for our Saviour implyes two things 1 He that hath Christ for his Saviour looks up to him for salvation in all his distresses Isa 45.22 Look unto me and be saved all ye ends of the earth He that looks for any other Saviour denyes Christ He that hath Christ for his Saviour in what coasts soever of the world he lives he must look up to him for salvation as they that look'd towards the Temple had their petitions heard So wheresoever we are in what condition soever we must look towards Christ and long after him for salvation not onely from Gods wrath and hell but even from whatever distresses we are in torment of conscience sicknesse imprisonment we must wait upon him for deliverance Isa 8.17 I will wait upon the Lord that hideth his face from the house of Jacob and I will look for him The Church was then in grievous distresse both in regard of sin and calamity there were none for her to look unto either Princes or Priests to redresse the matter all had been in vain but there was no hope in them yet I will look unto the Lord and wait on him that hideth his face Isa 17.7 Speaking of such times wherein only a few gleaning grapes should be left In that day shall a man look to his Maker and his eyes shall have respect to the holy one of Israel We cast respect or disrespect upon one with our eye whilest our eyes are upon the creature and turned away from God we disrespect God but when our eyes are toward him set on
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
our Estate with God that so our joy may be full In the Text he instructeth us in the knowledge of the Truth of this point of Doctrine what we are to think and believe concerning the Doctrine of the Apostles whether preached or written Concerning which Doctrine two things are here delivered First The Subject of it Christ Jesus First In himself and that first as God as from the beginning eternall secondly as man as being heard seen and sensible Secondly As in himselfe to us the word of life verse 1. Secondly The end and scope of it First Subordinate Fellowship with the Apostles and Saints and with God verse 3. Secondly Supream our fullnesse of joy verse 4. That which was from the beginning Here are two questions First Why rather is it said here that was from the beginng then he which was from the beginning Secondly What is it here to be from the beginning First It is here said that which was from the beginning to signifie and set forth unto us a double nature in one and the same word of life in one and the same person of Christ If he had said he who was from the beginning whom we have seen c. It might have been thought that the same word of life was in one and the same nature both from the beginning and seen and heard or else that one person was from the beginning another person seen and heard but when he saith that word of life which was from the beginning and that which we have heard and seen c. he plainly insinuateth that there is as they say aliud aliud in the word of life There was something of the word of life that was from the beginning as namely his Godhead And againe something in the same word of life that was heard and seen c. as his Manhood and withall that this was not another person but another thing another nature in the same person This serves to confute those two Antient Heresies of Eutiches and Nestorius he confounding the Natures this dividing the persons of Christ Eutiches confuted because something there is of the word of life that was from the beginning something of the same word of life that was heard and seen c. that which was from the beginning was not the same thing which was heard and seen c. and that which was heard and seen c. was not the same thing which was from the beginning Nestorius is confuted because both that which was of the word from the beginning and that of the word which was seen and heard were both of the same word of life both the natures of one and the same person Secondly Againe if something there be of the same word Eternall and again something of same the word Sensible then there is no confusion of properties in the person of Christ The Apostles preach such a Christ as of whom something is from the beginning something againe heard and seen that of the word which was from the beginning that of the word was not sensible and that of the word which was sensible was not that of the word which was Eternall And therefore such as teach the flesh of Christ to be every where as the Germans doe or every where in the Sacraments as the Papists doe they doe not observe the distinction here observed by the Apostle This Phrase of speech from the beginning is ambiguous and must be interpreted according to the nature of the thing to which it is attributed First Sometimes it signifieth from the beginning of the story of Christ Luke 1.2 Secondly The time of the delivery of the Law 1 John 2.7 Thirdly Institution of a thing Mat. 19.8 Fourthly Of the Fall John 8.44 Fifthly Of the Creation Joel 2.2 But none of these meant here not the First nor Second for before Abraham was he was John 8.58 not the Third Fourth nor Fifth for he himselfe created all things John 1.3 There is another from the beginning which is higher than all these namely from the beginning of eternity which wanting beginning implyeth he was before all beginnings Prov. 8.23 Doct. And because there cannot be two Eternals but one Eternall and that is God therefore he also is Eternall God with the Father and Holy Ghost This is not to be omitted because it is plain but to be preached because it is certaine especially since some of late have been so far bewitched by Satan as to seal the contrary with their blood First This is proved first by the Names and Titles given to him 1. Very God 1 John 5.20 Rom. 9.5 2. Jehovah Exodus 3.2 4 6. 3. Saviour Mat. 1.21 which none is but God Isa 43.11 Hos 13.4 And who was able to save us from sin by satisfying Gods wrath but God Secondly By the Essentiall Properties of the God-head agreeing to him 1. Knowing the heart and reines Rev. 21.23 yea all things John 21.17 2. Omnipotency John 5.19 3. Omnipresence Mat. 18.20 John 3.13 4. Eternity John 8.58 17.5 5. And here equality with his Father without Sacrilege Phil. 2.6 Thirdly By his works of First Power 1 Creation Heb. 1.2 Col. 3.16 and that for his glory 2. Providence Heb. 1.3 3. Miracles John 14.11 Secondly Grace 1 Election John 13.8 2 Redemption Gal. 3.13 Thirdly Giving of the Spirit John 4.10 John 7.39 Fourthly Giving of eternall life John 10.28 Rom. 6. ult Fourthly By the Worship ascribed to him 1. Prayer Acts 7. ult 2. Faith in him for else how could we call on him Rom. 10.14 John 1.12 Jer. 17.5 Taketh no place in him but contrary Psal 2.12 Vse 1. To confute all those Blaspemous heresies whereby Satan hath laboured to overthrow the Truth of the God-head of Christ as that of the Cerinthians Ebonites Arians which taught him onely to be pure man to have no being before the Virgin Mary or at most before the Creation Secondly To Terrifie all such as are Enemies to his Kingdome Psal 2.12 Luke 19.14 27. Thirdly To Comfort all such as are Christs John 10.28 Ps 23.1 Isa 43.1 2. because they were elected in Christ Eph. 1.4 and our life is hid with him Col. 3.3 Therefore it is both sure and unchangeable for he is so Fourthly To exhort us to worship him Mat. 28.9 as an Eternall God God from the beginning Moses reproved the Israelites for worshipping new Gods Deut. 32.17 Gods whom their Fathers did not know but him they knew and worshiped Moses himselfe Deut. 33.16 Jacob Hos 12.4 Gen. 48.15 16. Abraham Gen. 22.11 12. Now his Worship consisteth in the duties of Faith and Repentance for those are the parts of Gods Worship which he hath revealed to us and requireth of us First In the Duties of Faith John 14.1 and here First Dost thou receive any thing from God receive it in the sight of thine own unworthinesse in thy selfe and so thou worshipest him through whom God doth accept thee and powreth his blessings upon thee Eph. 1.3 for none but God
And by our Regeneration we are again light Ephes 5.8 Furthermore God is said to be Light not tropically by an Hyperbole because these things are in him but properly because he is Light that is Wisdom and Holinesse it self for God is Knowledge and so his Holinesse is Himself for either God understandeth all things by his own Essence or by the Species or Images of things this he could not because he understood them before they were therefore he understood them by his Essence Gods Holinesse also is Himself or else it is in God and so some composition will be found in God at least of Subject and Adjunct then something will be found before God for a Simple thing is in Nature before a Compound now in Nature nothing can be before God if it could he were not God 2 In him is said to be no darknesse at all 1 In way of confirmation of what he said before for so St. John usually as he affirmeth a truth so he denieth the contrary falshood Joh. 4.2 3. 7 8. as Pharaohs repeated Dreams were for confirmation Gen. 41.23 Gal. 1.8 9. 2 In way of opposition to our 1 Knowledge 1 Cor. 13.12 2 Holinesse 1 Joh. 1.8 Vse 1. Observe Gods Simplicity of Nature he is in the Light the Light is in him he is Light it self which shews that whatsoever is in him is himself the Sun though light be in it yet it is not Light it self Vse 2. Then no wonder if we cannot see the full Wisdom of the wayes of God who can look on the Sun in its full strength Yet the Sun is not Light it self whose eyes doth not his glorious Light dazle 1 Tim. 6.16 Rom. 11 33 34. Vse 3. If in Gods Light there be no drams of darknesse or ignorance then he knoweth all things Joh. 21.17 Four things especially 1 Events of things Isa 41.22 23. 44.7 and therefore is not subject to after Counsels hence we know though God be said to repent as of Creating Man and chusing Saul yet both are said Humanitus when he went about to do otherwise Gen. 6.6 1 Sam. 15. ult and Numb 23.19 how needful then is it to consult with him and seek his direction in all our Counsels 2 the most secret sins that are committed Psal 139.11 12. Job 24.14 15. Isa 29.15 3 The inmost heart of man Jer. 17.9 19. how vain then is Hypocrisie how doth it dance in a Net before God Heb. 4.13 1 Sam. 16.7 4 The wants of his Children Mat. 6.32 hence we are eased of destructful and distructful care vers 31. Vse 4. Then such as live in ignorance and uncleannesse are without God in the World for he is Light Ephes 4.18 19. then we are to labour to be light in all manner of knowledge and holy conversation 1 Pet. 1.15 16. Vse 5 Then we are to seek to him to enlighten our darknesse he is the Fountain of Light Light it self he alone scattereth the mists of our darknesse our ignorance and pollutions Psal 119.33 Psal 5.7 Vse 6. If no blemish of darknesse be in God then he is holy in all his ways Psal 145.17 well said Chemnitius De causa peccati tenenda est haec veritas Deum non esse autorem peccati etiamsi si non possimus omnes argutias quae contra opponuntur excutere 1 JOH 1.6 7. IN the Four first Verses Saint John had declared the subject of his Doctrin and the end The Subject was God-man that which was seen and heard was Man the Word of Life that is God-man this is amplified by some adjuncts in the second verse of manifestation and of declaration The end of his Doctrin was double 1 Subordinate to bring on Christians to fellowship with the Apostles and lest they should despise them he tells them their fellowship was not base it was with the Father and his Son Jesus Christ 2 The supream and main end was that their joy might be full fulnesse of joy in the Spirit is the main end of this Epistle Then Vers 5. he comes to a particular of that Subject which he had handled before in general he tells them one thing that he had heard of Christ and that was that God is Light and in him is no darknesse at all this was one part of the Message he was to deliver Some understand it of Christ so he is called Light Joh. 1.9 that enlightneth every one that comes into the World but Vers 7. he speaks of Christ the Son of that Light therefore here he speaks of the Father We have heard how God is Light and in him is no darknesse Now we come to the application of it he desiring to train them up in the fulnesse of joy he desires to clear all doubts therefore this is his method he tells you of some things he heard from Christ and then he gives signes of their fellowship with Christ that so every one might know what part he hath in this joy From this he gathers a double note of our fellowship with God whereby we may know it that so our joy may be full vers 6. Negatively for if God be light then he that saith he hath fellowship with God and yet walks in darknesse is a Lyar. Then on the other side Affirmatively vers 7. If we walk in the Light we have fellowship one with another and so with God 1 Then here is a signe of Hypocrisie to say that he hath fellowship with God and yet walk in darknesse 2 A sign of sincerity he walks in the light which brings a double benefit 1 We have fellowship one with another 2 The blood of Christ cleanseth us from all our sins If we say we have fellowship with God and walk in darknesse we lye c. Doct. 1. Opinion and profession of fellowship with God is no certain sign of true fellowship with him opinion of Religion is no certain sign of Religion If we say c. now saying includes three things Oratio est 1 Mentalis to think a man may say it in his heart when he thinks so and that is his opinion Psal 14.1 The foole hath said in his heart there is no God Exod. 2.14 Psal 30.6 2 Vocalis to speak to say in outward words Gen. 22.7 3 Vitalis in outward carriage to make shew and profession in his walking Rom. 1.22 All these are meant here to carry a mans self therefore as if he were a Christian and yet walk in darknesse is Hypocrisie Prov. 14.12 Mat. 7.21 22 23. Not every one that saith Lord Lord It is not thinking nor saying that carries it nor walking so outwardly for we may do so and have no fellowship with Christ Reas 1. Because opinion may spring from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even as Hamans opinion was that the King would honour no man so much as himself Hâ—st 6.6 so many times out of self-love we think we wish well to God and he to us when there is no such matter in truth 2 Opinion may
Objection to encourage men to sin thus it ariseth If Confession of sins be a means to have them pardoned and if the bloud of Christ cleanse us from all unrighteousnesse then it is but going to God and confessing our sins after we have sinned and we shall be pardoned 2. Whereas he saith If we say we have no sin we deceive our selves and there is no truth in us it might be Objected To what end then should we strive against sin seeing doe we what we can we shall still sin Against both these Objections he shews them in the Text that he writes not these things to embolden them in sin but to discourage them from sin These things I write unto you that ye sin not The Parts of these words are Three 1. A loving compellation My little Children 2. A declariton of the end of his writing viz. their innocency that they sin not 3. A consolation to them who notwithstanding fall into sin for this he tells them Christ was both an Advocate and an Attonement 1. For the Compellation My little children he speaks not of Natural but Spiritual Children such as are justified and sanctified justified as appears v. 12. sanctified as appears v. 13. when he calls them My little Children it implies therein such as his Ministry helped to beget to God Doct. Such as are the Instruments under God of our Conversion Justification and Sanctification they are to us as Spiritual Fathers and we to them as little Children It is a speech often used by the Apostle 1 Cor. 4.15 where he prefers himselfe before all other Teachers they had he begat them so he calls Timothy 1 Tim. 2.2 Tit. 1.4 so he calls Onesimus in Philemon Phil. 2.22 Reas From the resemblance betwixt them and Natural Parents as they beget Children of that seed they infuse so Ministers beget Children of the Immortal Seed of the Word 1 Pet. 1.23 24 25. as in Natural Seed so in Spiritual there is a more Material and a more Spiritual part the Material part is the Letter of the Word the more Spiritual part is the Spirit conveyed in it now because Ministers together with the Word convey the Spirit therefore they begetting Children of such a Word they are called Fathers and those so begotten Children Obj. Mat. 23.9 Call no man Father c. Ans He doth not forbid to call such Ministers Spiritual Fathers but he forbids the affectation of such Titles many affect to be called Fathers of the Church that never begat any to God as the Pharises did Non appellatio sed affectatio prohibetur 2. Non appellatio sed denominatio prohibetur If any one will be the Father of such a Sect or Faction to draw Disciples after them 1 Cor. 1.12 as if any affected to be called Calvinists or Lutherans because they affected their Doctrin the domination of Factions and Sects is forbid but we should look at all as Members of one Christ and Ministers are but all Servants of the same Christ 1 Cor. 3.5 to 9. if men will be divided and some will be of Paul and some of Apollo c. this is forbidden 3. Non appellatio sed fiducia interdicitur not the call of such but the confidence on them as when we trust more to their sayings because they are ancient then to the Scripture or to others of equall Grace and Gifts 2. Ministers are not to affect such Titles to be called Rabbi or Master c. this is forbidden so then we see Christ did not simply forbid such Titles Vse 1. Of direction to Ministers or such as intend the Ministery what is it about which they are most to bend their endeavours to be fruitfull to beget Children to God it is meet for a Minister to look at the good respect of the people and living and maintenance but he is chiefly to desire and bend his endeavours to beget Children to God to beget such to God whom he may respect as Children with like care and diligence for a man to look at preferment or credit or wealth these are but husks of his imployment the true end of his Calling is to beget Children How may that be done 1. He is to look that he grow strong himselfe for weak men in nature are not prolifici therefore Ministers must labour to grow strong in grace a man without grace seldome begets any to God therefore they must first mortifie sin and then increase in grace Prov. 11.13 2. There may be strength in Ministers yet there may be a disproportion betwixt them and their people therefore Ministers and people must strive to keep a proportion and correspondence he must see how he may accommodate himself to the temper of his people they must with Paul become all to all that they may beget some in any thing that is lawfull he must acommodate but he must by no means comply to the evill humours of his people Jer. 15.19 for then he brings contempt upon his Life and Doctrine 3. Look that your Seed be Spirituall that is the pure Word dispensed in the Spirit and Power mingle no Traditions or Tricks of your wit with it if you doe your Seed is corrupt and wants vigour a velvet scabbard dulls the edge of the Sword so the Word deckt over with Human eloquence is like a Sword in a velvet scabbard it hinders the power of it what hath the Chaffe to doe with the Wheat Jer. 23.28 29. you must not mingle the Word with the dreams and fancies of men but dispence the Word in the power and evidence of the Spirit and labour to have the Word sealed in your hearts that you may speak out of the heart and inward affection that Word which comes from the heart sooner goes to the heart Vse 2. It may teach Hearers how to hear the Word of God aright if Ministers are so to dispense the Seed of the Word that they may beget Children to God then Hearers must learn how to apply themselves towards their Ministers not to content themselves in having gotten good Ministers and their respect to them though these be very good till you be Children to him whom he hath begot if you were not so before or if you were yet Children to be nursed by him suck nourishment from him grow in grace under him labour to receive stronger meat from him that you may become Fathers to others Heb. 5.12 it yeelds much comfort to the spirit of a man when he can say the seed of such and such a Sermon converted him it often fills a man with many doubts because he hath not discerned the power of the Word Vse 3. It may teach both Ministers and people so to carry themselves one towards another as Fathers and Children as many times a Marriner carries a King over Sea but though he be a Prince yet in that case he must be ruled by the Marriner so a Minister may teach Princes and great men and they in this case must be as Children to
could not have said as much Vse 2. Of reproofe to the Papists who lock up St. Johns writings from the people they may not be suffered to read them why if he write them for this end that they might not sin then they give the reins to sin that deny leave and liberty to read them Vse 3. To teach us the poysonful corruption of our natures that out of the purest soundest Doctrine gathers poyson Saint John fore-saw that from his Doctrine they would be ready to gather false conclusions So Rom. 5.20 when St. Paul had delivered the free Doctrine of Justification see what use they make of it he had taught that as sin abounded so did grace much more abound now he saw that they would be ready to gather false conclusions from this therefore he prevents it Chap. 6.1 shall we then sin that Grace may abound God forbid therefore it must make us out of love with our selves the commonest meats are most nourishing and good other rare meats commonly breed distempers but some stomach will corrupt any meat so the plainest points of Religion are the soundest and best but such is the corruption of our nature that it is ready to gather poyson out of them Vse 4. To teach us when we have made a good use of the Apostles writings viz. when they divert us from sin if you be restained and kept back from any sin by them you make good use of them St. John wrote this Epistle that they might not sin labour therefore by reading thereof to be made more cautelous against sin 1. If we can to doe no sin 2. If we doe to disallow it and hate it and so it will be as no sin to us We come now to the third point viz. the consolation If any man sin we have an Advocate with the Father c. as if he had said how can it be that we should not sin he had taught the contrary and told them he wrote those things that they might not sin but yet for all that notwithstanding their best care and indeavour it could not be but they would sin but here is the comfort if any man sin we have an Advocate with the Father c. he doth not say any man hath an Advocate with the Father but I and you and such as we are we have an Advocate with the Father now what is an Advocate sometimes it is applyed to the Holy Ghost somtimes to the Son to the Holy Ghost John 14.16 he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both because he is a Comforter and because he is an Advocate how not in pleading our case before the Father but by pleading in our hearts in giving us the Spirit of Grace and Supplication as the Apostle saith Rom. 8.26 as in Law he may be said to be our Advocate that draws our petitions for us the Holy Ghost doth not plead for us in heaven but he draws our petitions for us so that they are accepted in heaven Rom. 8.27 he doth speak good things from God to us and good things from us to God 1 Cor. 2.3 he tells us of our peace with God and our comfort and helps us to plead with God But properly it is the office of the Son to be Advocate an Advocate in Court is a more speciall pleader in the behalfe of another whose person and cause is there to be judged of and so Christ is our Advocate in speciall manner with the Father Doct. Every sinner hath Enemies that before the Father in heaven plead against him If any man sin c. there were no use of an Advocate to plead for us if we had none to accuse us and plead against us we no sooner sin but we have accusations put up in heaven against us and so our Advocate puts in for us what be these adversaries 1 Our own sins they plead against us and accuse us day and night some sins doe in a speciall manner plead against us and those are crying sins Gen. 4.10 the murther of Abel was a crying sin Gen. 18.20 the sins of Sodom cried and Ezek. 16.49 there are four things of Sodom mentioned which cryed to heaven for Vengeance Pride Idlenesse Intemperance Unmercifulnesse to the poor so sometimes detaining the labourers wages James 5.4 so also oppression Exod. 22.22.27 these are speciall crying sins because they will give God no rest till he hath revenged them in this World they will not stay till the last judgment but call for present judgment but all sins doe speake in the Lords ear and call for vengeance against us 2 Another Adversary that accuseth us is the righteous Law of God which we have broken that the word may not be in vain Joh. 5.45 3 The third Enemy is Satan that accuseth us night and day Rev. 12.10 so he did Job Chap. 1.9 10 11. he accused him of hypocrisie because he had no reall reason to accuse him therefore he surmiseth one 4 Our own conscience accuseth us and that is as a thousand witnesses Rom. 2.15 Vse 1 To take heed how we make bold with any sin you may put upon them a pretence of pleasure or profit or credit but there is no sin we commit but pleads against us yea and stirs up the Law and Satan and our own consciences to plead against us too 2 It teacheth us the miserable Estate of a poor sinner that goes on in sin and never takes any care to get Christ to be an Advocate for him he may hope that Christ pleads for him in Heaven but this is a vaine hope so long as he goes on in sin but he may be sure that sin and Satan and the Law and his conscience accuseth him and he having none to plead for him what a wofull case is he in 3 It may stir us up to get an Advocate that may plead for us against our accusers Doct. Every Child of God hath the Lord Jesus Christ in Heaven to plead his cause for him If any man sin we have an Advocate with the Father Jesus Christ the Righteous he doth not say every man that sins hath an Advocate but we have an Advocate that is I and you and such as we are the children of God Rom. 8.34 he makes intercession for us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interpellat pro nobis he interrupts the accusation and strikes in for us Heb. 7.25 because he hath not only dyed for us and risen for us but he follows the buisinesse to the utmost till it be accomplished How doth he make intercession for us 1 He doth not fall down at his Fathers feet but he acts the part of an Advocate by his presence at the Throne of Grace so that his presence cuts off many accusations it being known he is our friend and stands for us they dare not be so bold Heb. 9 24. 2 He not only pleads for us by his presence but he intercedes for us by the merit of his blood and that pleads more powerfully for us than
doe him the best service we could so we should be carefull seeing God hath forgiven us so great a debt to take heed that we run not into further Arrerages that we dishonour not nor offend that God who hath so freely for his own sake forgiven us Vse 2. It must teach us all that have any comfortable experience of the forgivenesse of our sins to walke even as Christ hath walked for even upon this ground doth St. John here press it it should be our meat and drinke to doe his will to glorifie him in all our course as it was Christs care Joh. 17.4 and that is the end that God ayms at in forgiving our sins that we should walke as Christ walked Vse 3. For Consolation If our sins be forgiven for Christ name sake then we need not fear the continuance of them for had he forgiven us for our own sake we might justly have feared that he might yet afterwards through our defaults lay them again to our charge but he hath forgiven us for Christs sake he doth not forgive for thy Prayers sake but thy sins were pardoned before thou calledst on him Isa 65.24 God was answering before and your prayers grew so zealous because your sins were forgiven Isa 43.22 and therefore God will cancel our acquittance because he did it for his names sake for the glory of his own grace 1 JOHN 2.13 I write unto you Fathers because you have known him which is from the beginning c. VErse sixth he commended this duty to all Christians to walke even as Christ walked which duty and Commandement vers 7. he amplifies by the antiquity of it vers 8. from the newnesse of it Thirdly instanceth in one speciall duty of it that is love of our Brethren vers 9 10 11. vers 12. he amplifies it by a benefit or motive to walke as he hath walked and that is from the pardon of sin generally granted to all christians therefore walke as Christ hath walked because he hath forgiven you your sins now vers 13. these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or little children he distinguisheth into three sorts Fathers Young-men and Babes little children is the quality of all christians but Babes are newly born to Christ now all these should walke as Christ hath walked In the Verse we have these three parts 1 An Enumeration or distribution of the severall ages of christians to whom he commends this duty 2 A Ministerial duty of love he tenders to them that is he writes unto them 3 He propounds to every one of them a severall Reason why he urges this duty upon them I write unto you Fathers because ye have known him that is from the beginning I write unto you Young-men because you have overcome the wicked one I write unto you Babes because ye have known the Father What is meant here by Fathers Young-men and Babes some thinke it is meant of the severall statures of Grace that Christians grow to some are Fathers some Young-men some Babes but we never read these distinct but that an old man in Christ is a strong man in Christ for grace doth not grow weaker but stronger and the eldâ—r in Grace the more wise the more fruitfull the more gracious therefore I think by Fathers he means ancient Christians yet old men too he therefore hath respect to their natural age and by young-men he understands men young in years yet stronger in Grace By Babes such as are tender in years and so Babes in Christ too therefore it may well be understood of the naturall difference of ages and this interpretation may be confirmed from the reason he gives taken from the severall inclinations in Natural ages take old age that takes pleasure in study and rehearsal of old things that have been long past so you have known the ancient of dayes you have known how Christ hath been dispenced from the beginning so that your naturall desire of old things you have turned to the antiquity of Christ And for young-men they have naturall strength and strive to put it forth in Fightings or Combates why I write unto you young men because you have overcome the wicked one because you have turned your strength to fightings against Sin Satan and the World and have overcome them and for Babes though they know little yet they first discern their Parents and express their joy in them so I write unto you Bahes you that are very young in years and young in Christ because you have learned to know the Father First in that he writes to all sorts of Christians Fathers Young men and Babes and all well seasoned with Grace Obedience Knowledge c. observe thus much Doct. God hath his children among all sorts of Ages of men some of them are aged some young some Babes in Nature and in Grace He hath his Children out of old age Youth and Child-hood out of all he hath elected some to doe him service these old men he doth not tell you when they came on but whensoever they came they had strength of grace so Young men he tells you not when they came on whether in Child-hood or no but they had strength of grace sure they had overcome the wicked one and for Babes they came on in child-hood and yet had strength of grace and it may be some old men might in their old age come on to the knowledge of the ancient of days so that there is strong grace found in all sorts of men Wisdome in Old men Spiritual vigour in young men and he speaks of Babes as knowing their Father in heaven as well as their Parents on earth God hath a company of all ages calling on him justified and sanctified Amongst old men and women we read of Abraham and Sarah an old couple stricken in years of Isaac and Rebecca an old couple also and knowing the promises made of Christ Joh. 8.56 Your Father Abraham saw my day and rejoyced so did Sarah rejoyce in the promised Seed We have also the examples of Moses and David and Zachary and Elizabeth that continued till they were old both in age and grace there were some such among the Priests as Aharon and Hojadah 2 Cron. 24.15 some among the Souldiers there were some old Souldiers of Christ old Kings old Nobles c. which knew him which was from the beginning For young men famous is the example of Phineas Numb 25. in his youth he was full of zeal such was Josiah 2 Chron. 34.1 2 3. we read that at sixteen years of age he sought the Lord God of his Fathers and at twenty years he grew so strong that he wholly carried before him the whole State though they were then strongly corrupted and given to Idolatry yet being strong in the Spirit he carryed them on to Justice and reformation strongly he cleansed the Land from Dan to Beersheba a notable encouragement to youth to be vigorous in zeal and grace And for Children Samuel when he was but a child
Religion that they may not say none but young heâ—ds take up this course doe you this remember that Religion is no poynt of indiscretion no an hoary head is a crown of glory if it be found in a way of righteousnesse would you not think it a great misery if it should befall a Mariner after all Tempests to suffer Shipwrack in the very havens mouth so is it with old men when you have run on through all the difficulties of this Life in your last days when you should arrive at the Haven of Peace and Hope and eternall Happinesse if you should sink and faile what a misery were it Tit. 2.1 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paul did consider that old age was an old crazy time their heâ—ds unhealthfull their stomacks unhealthfull their hearts unhealthful how should old age get healthful hearts again why get an healthfull spirit a sound heart an upright spirit what a staffe would this be to weake age to have sound faith to be sound in love sound in meeknesse and patience what a support will it be to them to uphold all diseases and distempers how will they be able to bear alâ— the Sicknesses of this age when their spirits are lively and their hearts comfortable and Gods Spirit upholding them that will be the staffe and crown of old age as therefore you desire to honour God to support your old age as you desire to goe to the Grave with a Crown give up your selves to God that so the Apostles and Elders may acknowledge you as Fathers in Christ Vse 2. For young men think it not too soon for you to enter on a Christian course and if you have begun grow up in grace what an honour will it be As you have been strong in outward strength so now to be strong in Grace strong in the Spirit what an honour will it be to see you strong to subdue your corruptions what an honour will it be to see your zeale and courage stirring up old mens discretion so that what is wanting in them may be supplied by you how many strong temptations are incident to young men from evill company from beauty from pleasure c. what an honour will it be to Gods grace to see your strength turned against sin and lust to see you sober and temperate and chast to see you zealous and quickned in Grace I write unto you young men because you have overcome the wicked one Remember thy Creator in the dayes of thy youth Eccle. 12.1 God takes pleasure then in thy service if you remember him then he will be most ready to remember you in your old age Vse 3. And for little children if God have his number amongst Babes then you that are Parents say not it is too soon to learn them any thing they are too young they cannot understand why cannot you learn them to know their Father you learn them nothing till you learn them to know you and express joy in you but teach them to know what an happy thing it is to have God for their father tell them that he is able to doe more for them and give them better things than you can do Levit. 23.10 to 15. take no comfort in them till they take comfort in God train them up to know God to know his ways that they may be able to rejoyce and solace themselves in God and good things that the first fruits of their age may be consecrated to God and if you do so you consecrate the whole lumpe if the first fruits be holy so will the whole Vintage be if the root be holy so will the branches consider these Babes are flexible and easily bowed it is far more easie to train them up to good things now than in their youth and riper years therefore labour now to incline them unto God and good things take speciall care to train them up to know God their Father train them up to come to the ordinances with reverence and diligence and this will be their honour God will make them instruments to confound elder stronger men Thus we see God hath among all sorts and ages of men some that belong unto him whose sins are remitted whose spirits are sanctified 2 Now in that St. John applies himself to all their conditions and ages observe Doct. That Ministers of Jesus Christ are to apply themselves and their Doctrine to several sorts and ages of men that they have to deale with So St. John here carves out several portions for Fathers for young men and for Babes so Paul Tit. 2.1 to 10. so when John the Baptist had prest a necessity of Repentance first came the people and askt Master what shall we do and then the Publicans and Souldiers what shall we doe and he answered them according to their several conditions Luk. 3.10 to 14. Reas From those offices God hath put Ministers in he looks that they should be as Stewards to give every one his own portion Luk. 12.42 they are to be Physicians Jer. 8.22 now they must not dispence one salve to several sores so sometimes he calls them Shepheards now they are to dispence themselves according to the Estate of the sheep Vse 1. To teach Ministers in all their studies to provide a several portion for the several conditions of mens souls one thing may be fit for Fathers which will not be fit for young men and Babes they should therefore labour to provide every one a portion Ministers should look at their people not as if they were all of one mould and frame people come to the Congregation as men to a market they come not to buy all things that are good but what may be most for their use so Ministers may set down many good things before people but if they do not seem to belong to them they regard them not but in a special wise will retain that which particularly belongs to them therefore let Ministers be exhorted to cast such Precepts Exhortations Admonitions Reproofs before the people as may suit with their severall conditions Vse 2 To teach all hearers as to listen to all so especially to listen and attend to those things which more especially concern them and belong unto them old men to what belongs to them young men to what is their portion it is true no Doctrin but may fit every one present as a young man may become an old man and so have use of what belongs now to old men but especially attend to those things which for the present belong unto you and you must not think it too much if Ministers come to particularize it is your Crowne to be particularized you take it kindly when you are bidden to a Feast and the master of the Feast not only sets on the whole lumpe before you but carves out a particular piece for you so you ought to take it kindly and as a careful part in the Minister if he dispence a particular portion to you yea you ought to
of the Covenant of Grace Gen. 17.7 8. therefore capable of the righteousnesse of faith Rom. 4.11 so that we see little children may know God as their Father Q. How soon doe children come to be capable of this grace to know God as their Father 1. They are capable of the habits and gifts of grace from their first Conception Luke 1.15 he was sanctified from his Mothers womb and the reason is as soon as capable of sin capable of grace 2. They are capable of the acts of grace as soon as they are capable of the use of reason yea Grace is subject to work more silently than Reason though there be no act of grace but it is from reason yea they are capable of exercising grace and reason with it sooner then we discern it even as soon as they can discern their Naturall Father so soon may they discern God to be their Father you see Children sooner than they can well use reason they content themselves much with looking on the light and Looking glasses and other toyes so these little Children something they have in their hearts which pleaseth them though they know not what it is and as you can still a Childe sometimes by some gesture so can God refresh the spirit of a Childe by some silent consolation which pleaseth the Childe though it cannot expâ—esse it but so soon as they begin to know their Naturall Parents so soon they begin to know God their Father nay no object so easily known as God seeing he infuseth some light into all especially to know that there is a God and if the Holy Ghost strike in they may discern that he is their Father Q. But how doe these expresse their knowledge of God to be their Father A. 1. They expresse it in their silent thoughts in some inward comfort which they cannot well expresse but something they feel which chears their spirits 2. In their affections they will shew you some love of God joy in God fear of God 1. Love of God so that they are not averse or froward to good duties but listen to them though they know not the meaning and have some delight in them and some fear of God that tell them of God and his Judgements they will be broken off from evill courses and they will be well pleased in God and delight in his way and fear him these things may be found in a Childe I call them Children till they be grown up to young men and as a Child soon discovers that he knows his Parents by smiling on them by crying after them and joying in them so they will shew you their knowledge of God by delighting in him longing after him and fearing his name Vse 1. To reprove the sinfull vanity that is in that Proverb A young Saint and an old Devil for if St. John acknowledge it as a great matter I write unto you Babes because you know the Father then surely it is no ill presage of their future miscarriage because they begin to have the knowledge of God no it is a sign that in old age they will know him that was from the beginning nay rather on the contrary if he be a young Devill it is likely he will prove worse a young Devill an old Belzebub but a young Saint an old Angel you doe not use to think that it will make a vessell fusty if you season it well at the fi st so if a Childe be well seasoned at the first he will keep a good savour to his old age a straight twig makes a straight tree so if a Childe be well set and straight in Childe-hood he will grow more strong and compact when he is elder Our Saviour was much moved when they forbad little Children to be brought unto him and when the chiefe Priests and the Scribes took it ill that the Children cryed out after Christ Hosannah thou Son of David he told them it was written Out of the mouthes of babes and sucklings hast thou perfected praise Mat. 21.15 therefore let not such a Proverb passe if they prove old Devills they were never young Saints but young Hypocrites it may be 2 It refutes an error of the Papists that think it a point of presumption to say that a man knows his state in grace why St. John writes it to all sorts to old men to young men to Babes that they know their Father If it were extraordinary it would not be so common and this indeed may justly discourage us from Religion that woman that holds it impossible that her Childe should know his Father is a Strumpet so that Church that holds her children cannot know their Father is an Harlot because they worship so many gods they know not of what seed they be for if they were begotten of the Seed of the Word hereby we might conclude we know that we know him because we keep his Word neither let them put it off and say We have a conjecturall knowledge but not a certain knowledge for when we say we know such a thing we doe not say we think it Opinion breeds conjecture but Knowledge breeds certainty Contingentium est opinio necessariorum certorum est scientia whether it be à causis or effectis But say they This Doctrin breeds presumption I answer No Doctrine makes us more circumspect than to know that God is our Father and if we grow secure God will shew he is a Father as well to correct as to shew indulgence Vse 3. To confute the Anabaptists that exclude Infants from Original sin and so from capability of Grace and so from Baptism therefore they rebaptise men because say they till then they are neither capable of Sin nor Grace how doth David then say that he was conceived in sin how is it here said of Babes that they know their Father and why were infants Circumcised under the Law the eighth day if they did but as well know God as some of these little Children they would not hold such an opinion so contrary to Scripture 4. It reproves elder people if they doe not know God to be their Father if even Babes may know God to be their Father if they know him so soon why doe we neglect it St. John writes it as an ornament to Children that they know their Father and it may shame elder people if Children in this point go beyond them Heb. 5.12 5. It may teach little Children that God looks at it as their duty to know God their Father you have known your Naturall Fathers thus long and why should you not know God the Father of Eternity you might hereby honour God and confute elder men you have entred into Covenant therefore fly not back you have received the Seals of the Covenant therefore give up your selves unto God and labour to know him to be your Father 6. For Parents and Governours of Children if little Children may know God their Father then learn them to know him to be their
The glory of Young-men is their strength but the Apostle speaks not here of bodily strength but such strength whereby they overcome the wicked one and this he acknowledgeth in them Q. 1. What is this strength A. 1. It is the power of Gods Spirit whereby a Christian is inabled to do all Spirituall duties in the power of Christ 2. It is a power of Gods Spirit 2 Tim. 1.17 2 Cor. 3.5 Gal. 6.10 and hereby he is inabled to doe all spirituall duties Phil. 4.13 A Christian man younger or elder is able to perform every Christian duty he is able to doe all duties and suffer for Christ with power 1. It inables a man to doe every Christian duty with strength and so to doe implies three things 1 When a man performes a thing in strength he performes it chearfully Psal 19.5 The Sun rejoyceth to run his course c. if a man runs through his work with chearfulnesse it is a sign of strength John 4.34 Christ accounted it his meat and drink to doe his Fathers will he took as much delight in it and it was his strength that made him doe so 2 Doing the Will of God with strength implies a spirit of boldnesse and courage that they are not fearfull but go on with courage and boldnesse 1 Tim. 1.7 Acts 4.13 19.20 they were strengthened by Christs power 3 Strength makes a man doe Gods Will diligently and constantly an old man is soon wearied and slacks but take a strong man and he does his businesse diligently and constantly 1 Cor. 15.10 and painfully he doth things with dexterity and he that hath strength doth things constantly with constancy and perseverance Let a Childe shoot an Arrow with a weak hand it waggles but if a strong man shoots it it goes evenly so if a weak man take a duty in hand he begins to lagge and fail but a strong Christian he does duties constantly 2. For Sufferings strength of grace appears in bearing all things patiently and joyfully Phil. 4.11 12 13. Col. 1.11 when a man therefore is able to doe duties with chearfulnesse and suffer with patience he is endued with the power of the Spirit 3. There is a strength required for the over-coming and standing out against Satan when a man is not onely able to doe and suffer valiantly but is ready and able also to hold out and resist all temptations James 4.7 and makes advantage thereof 2 Sam. 6.20 John 3.26 this argues much strength when a man can go on in power and vigour notwithstanding Satans temptations Q. 2. Why doth God vouchsafe Young-men this strength and not old men and children A. 1. Because they are to wrastle with stronger Lusts which old men are past and children are not come to young men are sure to be transported with strong lusts 1 Tim. 5.23 even those who are of a weak and abstemious nature much more those that are of a strong constitution therefore God gives young men such strength to resist against these strong lusts 2. Their Temptations are stronger from without they are more apt to be carried away with company and worldly businesse and pleasures old men are not fit but young men are more strongly carried with profits and pleasures therefore that God might shew his might in them he strengthens them and indeed the Devil loses more by one young man that breaks off from him than by six or seven old men or twenty Children for lustfull strong youths to break off weakens Satan most and doth God most service and therefore Satan assaults them most therefore the Apostle writes unto them with honour I write unto you young men because you are strong Vse It may serve to exhort all young men to labour for this Spiritual strength the strength of young men is their honour to be able to over-run and out-wrastle others but what is that if he be not able to out-run the World and his Lusts what is it to out-wrastle his Adversary if he cannot out-wrastle Satan and his Temptations and his own Corruptions for a young man to overcome the world and himself is a greater Victory than Alexander the Great could reach unto what a comely and honourable thing is it for a young man to out-wrastle Satan the World his own Lusts and God to this end hath made his Ordinance strong his Spirit is strong the Lords Supper is Meat indeed and Drink indeed to strengthen us and shall we have such strong means and shall we be led away and overcome with every company no it is the honour of young men to be strong against temptation to do Gods Will to suffer patiently to hold out constantly what an honour is it for a young man when his Bow abides in his strength c. Gen. 49.24 for a man to suffer valiantly for the Truth this is a sign of strength Means to help a young man to this Spiritual strength and grow in it 1 Truth of grace no man by any outward performance only can be strong a shadow of a man may be like a man but it hath no strength truth of grace and power go together but where there is no truth there is no power 2 Tim. 3.5 therefore as we would be powerful in godlinesse let us do duties with hearty affection do all things in obedience to God and to do him service and this very truth and sincerity will grow up to such strength as you may go further conquering and to conquer 2 To get strength we must get wholsome and good diet and feed heartily on it so if we would get Spiritual strength we must feed on the Ordinances of God the Word of God 1 Pet. 2.1 2. no man that receives the Word and Sacrament with a good heart but he grows strong thereby they are meat and drink indeed and it is not enough to hear but especially attend to it and apply that which belongs to you this is a means whereby you may grow strong and put forth your strength to it water it with Prayer and look up to God for a Blessing thus if a young man feed on these wholsome meats he will grow strong indeed if a man feed on windy meats he will never grow strong so if men affect tricks of Elegancy and Wit and Speech such will be fill'd only with vain empty Notions but he that feeds on wholsome food on the purity and simplicity of Gods own Ordinances will grow in strength 3 Exercise encreaseth strength let a man daily exercise himself let a man excercise himself in Grace and he will grow up in the Lord and increase in Spiritual strength Gal. 5.16 Col. 2.6 7. a tree the more deeply it is rooted the more fruit it brings forth and so they that walk daily in a Christian course increase in strength it is not every duty that will strengthen us though it be often renewed but walk in Christ that is walk not in your own strength in your own gifts and parts Without me you
4 When we look at a wrong end when as in our pastime we look at no higher end than our own pleasure whereas Paul saith Whatsoever ye do do it for the glory of God we should hereby be the better fitted for Gods service Lastly When we abuse our pastime in regard of gain though carding were lawfull yet to make a gain of it Aristotle could reprove it as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for pastime should be for our delight and not to make a gain of it is not a vendible matter to pay for our pastime that a man should sell his pastime is filthy lucre indeed if you play for no more than you would spend betwixt you or give to the poor it is not unwarrantable but to make a gain of recreation is an abuse of the pastime The last lust of the flesh is the lust of Idlenesse or ease or sleepinesse for it is the body that craves sleep and ease and is satisfied with it sleep begets drowsinesse and case begets Idlenesse now these both young and old are to be weaned from Q. 1. How is a man carried inordinately to ease or sleep First Either in unseasonable objects or secondly In excessive measure or thirdly when we use them not to a right end 1 When we sleep at such times as are unseasonable to sleep and be drowzy 1 In holy duties when we are so drowzy that we cannot attend to them the very inclination to sleep is now a sinfull lust this lust fell heavily on Eutiches Acts 20.29 an heavy sleep fell on him and an heavy hand of God followed it which shewed his judgement though he restored him because he would not have such assemblies scandalized but alwayes some hand of God or other falls on them either in body or soul however the spirit gets such a cold by such sleepinesse and drowsinesse that a man findes it lustfull 2 So in the duties of a mans calling if a man be drowzy this is a lust of the flesh Prov. 10.15 He that sleeps in harvest is a shamefull Son he shames himselfe and his Master and indeed the fitnesse of his work implies that in harvest he should be at it early and late not but that a man may take a little sleep to fit him for his work but when the Sun is risen and calls him to his businesse he loves his bed this is a lust of the fl sh and this is called deceitfull working Cursed is he that doth his work deceitfully that is with such deceit as comes from slacknesse for so it is interpreted Prov. 10.14 and the Metaphor is taken from a bow that is slack bent which deceives Psal 68.57 a man never reaches the mark he aimes at because it is not strongly bent so when a mans heart is not strongly bent to his businesse he will never reach to his businesse throughly to purpose and so it is a deceitfull work cursed is he that aimes at any businesse with a slack bent hand Prov. 29.9 He that is sloathfull in his businesse is Brother to a great waster a sloathfull man and a prodigal are both of one womb bred of the same lust of the flesh and so wasts that which he might have increased Eccl. 4.5 6. Better is an handfull with ease c. saith the sluggard but such a one shall come to beggery Prov. 26.21 Idlenesse will cloath a man with rags rags will be their rayment Prov. 19.15 he doth not onely mean that an Idle person shall want outward means but were he of better means yet he shall finde his body shall be so distempered that he shall have no stomach to his meat so that an idle person shall either want meat or a stomach to eat it when as a diligent shall have both but that is not all for it may be extended to the soule by rising late and being drowzy he is so distempered that he either omits good duties or else he findes no favour nor life nor strength in them In Gods ordinances we complain of sluggishnesse but is not the fault in our selves better fares a sluggish soul with an handfull with ease c. so a sluggish man rosteth not that which he catcheth in hunting it hath no warmth no spirit in it our bodies and souls should be as a burnt sacrifice therefore must not be cold and to this end he exhorts us not to be sluggish in businesse Eccl. 9.7 whatsoever thou doest doe it with all thy might therefore when we have any work to doe that requires diligence yea though it were to slaughter the enemy as he understands it Jer. 48.10 Cursed be he that doth the work of the Lord deceitfully that keeps back his sword from blood 2 It is a lust of the flesh when a man is carried to sleep above due measure Prov. 5.9 10 11. poverty comes on such a one suddenly and strongly most mens natures require seven hours sleep some eight and that is the most and if we observe it we shall finde the same distempers arise from too much sleep that arise from want of sleep it makes the body drowzy and the brain dull and makes a man unfit for any thing 3 This love of Sleep and Rest is a lust of the flesh when we use it not to a right end now the end of all Sleep and Rest is to refresh the Spirit and strengthen the body and help digestion like the unbending of a Bow to make it stronger if a Bow stand always bent it weakens it therefore so much Sleep as may help digestion and comfort and refresh a mans body and spirit God allows God knows all the Comforts of this life are little enough to uphold us against vexations and discouragements but when a man is grown to love Sleep and Ease a little more Sleep a little more Slumber one ease after another and never looks how to imploy it to Gods service now he propounds no right end but we ease our selves that we may be eased and never look further than Ease and Sleep and so we rest in the Creature and never look up to God to whom all our Ease and refreshment should tend otherwise it s a Lust of the Flesh because we look no further but to satisfie the Flesh Prov. 26.14 As a door sometimes turnes this way and that way but is never off the Hinges so a sluggard would tosse himself from one side to another the door hath some end in turning upon the Hinges to open and shut but a Sluggard doth no good by it but rowls himself from one side to another after he is satisfied with Sleep but cannot get up and then when he is up hee doth nothing but rowl himself from one thing to another hee hath no setled businesse to imploy himself about but takes care what to do he goes from one Company to another from one Game to another till he shuts out the day and then he returns to his Rest and Ease and sleep again as it was with
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
God was fore-warned of Antichrists aforehand Q. When or by whom were they fore-warned A. Our Saviour forewarns them of Antichrists and false Teachers Matth. 24.24 25. unto which words Saint John seems to have reference so also the Apostles were careful in fore-warning them 2 Thes 2. from the third Verse to the tenth 1 Tim. 2.3 4. 2 Pet. 2.2 3. which was expresly spoken of Rome Rev. 18.13 so we see by the mouth of two or three witnesses this truth was confirmed Reas 1. To prevent the mis-conceit that the people had that the Day of the Lord was near at hand and thereupon began to think it was no time to settle to their Callings but to give themselves to vigilancy and prayer 2 Thes 2.1 2 3. to prevent this conceit he tells them expresly Antichrist must first come 2 That they might be the better fore-armed against such false Teachers for there should be damnable Herisies 2 Pet. 2.2 and not as points of curiosity only but contra dogmata fidei therefore that they might prepare themselves against such heresies Christ and his Apostles were carefull to fore-warn them Mat. 24.24 25. 2 Pet. 3.17 18. unlesse you be well established in the truth they will carry you away into errour 3 That they might quicken the Pastors of the Church to lay sound foundations that they might establish them in sound Doctrine Acts 20.28 29 30. Vse 1. Shews the great faithfulnesse of the great Shepheard of our Souls Christ Jesus in fore-telling himselfe of Wolves coming and stirring up his Apostles to doe the like Vse 2. It may teach both christian Ministers and people to practise such duties for which end he writes these things one main end is to establish them in sound Doctrine that so whatsoever false Teachers say yet christians may not be seduced for if they gave warning so long before much more now we know this to be come to passe therefore let not Women or little Children excuse themselves for God looks that you should be so grounded in the truth that no Seducers may carry you away Doct. 3 In the days when St. John wrote this Epistle many Antichrists were then come into the World 1 Joh. 4.1 2 3. This is the first place that mentions Antichrist expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies first opposition as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secondly substitution as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro consul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thirdly it signifies equality 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now Antichristos includes all as one that is opposite to Christ so he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secondly he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is substitute or vicar of Christ hence the beast that came out of the Sea had the horn of a Lamb as if he had the power of Christ thirdly he is Antichrist that is one that carries himself as equal to Christ therefore he dispenseth with those laws which no mortal may dispence withall as incestuous marriage and he binds the consciences of men Jam. 4.20 now it is proper to the law of Christ to sit in the conscience therefore he may well be called Antichrist but yet of these he is properly called Antichrist in the former sense that is one that opposeth himself against God and Christ and all Emperors and Kings Bellarmine excuses the Pope from coming to the Nicene Council saying indignum est caput membra sequi Secondly lest he should sit beneath the Emperor which hee thought unmeet therefore he may well be said to exalt himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Thes 2.4 above every Cesar and yet here is the misery that he carries himself as a Vicar of Christ yet can oppose himself against Christ Q. But how were many Antichrists then come A. In ecclesiastical Histories we shall find that St. John lived about an hundred years after Christ and was born about the same time with Christ now about the year 26 after Christ Histories report there was Simon Magus who seemed to be the great power of God and to be he that gave the Law in Mount Sinai 2 He gave out that it was he that was crucified under Tiberius Cesar here was an Antichristian spirit and I was saith he that Holy Ghost that descended on the Apostles so that he denyed both the Father and the Son after him sprang up Menander that affirmed that it was he that died for the World and that all that believed on him should be saved In those times Ebion taught that Christ was but a meer man and held circumcision necessary and in his time lived Cerinthus who retained all the Judicall Law and denyed Christ to be God Act. 15.1 and he is held to be one of those that held the World to be made by Angells and he was the root of the error of the Chiliasts all these lived in Johns time Vse 1 It shews us the marvelous enmity of that wicked one that as soon as ever Christ had sowed good seed that evil one sowed tares this was the subtilty of that old Serpent to sow errors before the truth could take firm rooting Vse 2. Hence we see the impudency of Heresie especially when opposition is set on fire of Hell that such monstrous opinions should be broached in St. Johns time that envied against them and wrote against them and therefore we must not wonder if Heresies sine pudore broach themselves in the Church for even in St. Johns time a sâ—n of thunder that shook them down mightily yet even against him were these Darts shot it must therefore stir up Christians to ground themselves in the whole Counsel of God do you think if such Heretiques did not blush before St. John they will blush before us Hence wee see the truth of God is of more power than the spirit of Error for though there were so many heads of Error yet they all fell down before the Doctrine of St. John so that this writing remained when all they were lost magna est veritas prevalebit therefore such is the power of truth that it dispells all Errors 3 It confutes boasting of Antiquity every ancient thing is not true for then these false Heresies had been true but yet there is Antiquity which springs from the first institution and that is prevalent there is a secondary antiquity that is Tares that are presently sowen after the good Seed yet though they were sowen the very same day yet secondary antiquity will not justifie their Doctrin but that which comes from the institution by God Doct. In the coming of these many Antichrists that which was told aforehand of the coming of Antichrist is in some measure fulfilled For otherwise St. Johns discourse would be somewhat impertinent to what end doth he say Ye have heard that Antichrist shall come and that Antichrists are come already And again he doth argue from the last times to Antichrist and from Antichrist to the last times reciprocally which reason were not of strength unlesse it were
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.
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
that the Word falls into their hearts like good seed but on the contrary if any man consent not to wholesome words but makes questions and contention about them he knows nothing 1 Tim 6.3 4 5. because he hath an heart unprepared to receive it therefore contra he that is ready to receive it knows it such a one knows all things 3 In regard of their humility and meeknesse of spirit whereby they think they know nothing and more foolish than any Prov. 30.2 3. Agur saith I am more brutish than any man and have not the understanding of a man yet as foolish as he was and debased himselfe before his Schollars yet he exhorts them to fetch their knowledge from the high one therefore the Holy Ghost seeing such a deep self-denyall in him he ranks him with Solomon for his wisdome and puts his Proverbs among his 1 Cor. 8.2 such a man as thinks he knows any thing knows nothing as he ought to know therefore he that thinks he knows nothing as weak Christians do such a one knows all things which God sees meet for him and this sense of their own Ignorance makes them still thirst the more after Knowledge 2 For the Act ye know all things other men may know much yet knowing they do not know and understanding they do not understand Prov. 9.12 he that knows not for his own souls good is not wise Prov. 24.5 a wise man increaseth in knowledge the difference is 1 His knowledge is more clear one man sees a thing by Candle-light another by day-light but he sees most clearly that sees at noon-day so a Christian sees things not only by the dimme light of nature nor the day-light of the Word but by the bright clear light of the spirit that clearly manifests things 2 His knowledge is more certain he knows by his own experience the misery of sin the excellency of Grace he knows how Christ was formed in him he hath conceived him in his soul and so knows all the motions and operations of his spirit Gal. 4.19 3 It is more particular he can apply all he hears and reads to himselfe how farr this promise belongs to him he thinks the command belongs to him the threatnings to him the promises to him he thinks the Word was pend for him another man he reads and hears and never applies it to himself nunquid ego talis when he hears a Christian may be assured of his salvation am I so Christs death is not only sufficient but effectuall to them that beleeve but do I beleeve he hears that young men overcome the World but do I so aad overcome thus it is with a Christian another man rests in the Theory 4 Their knowledge is effectuall it makes them ready to obey the law is a light to my feet and a Lanthorne to my paths saith David it is not a light to the understanding only but it a light to my steps to my practice all the understanding they have is true knowledge if a man should walk in such a soil where he should certainly sinck in and be swallowed up would you think he knows the danger it is a sign he knew it not so we say if we meet with one of our acquaintance and he passeth by us without observing we say he would not know us 3 For the object all things that is all things pertaining to life and godliness 2 Pet. 1.3 for they do not know the motions of the Heavens the influences of the Stars the nature of the Creatures but they know all things belonging to life and godlinesse 1 They know all things necessary to Salvation no fundamental point but God reads it to them which is necessary to Salvation Joh. 17.3 2 They know all things that are expedient in their Callings and places to know and there is a manifold expediency 1 It is expedient some men in some Callings should know more than others as Ministers Jer. 3.15 Mal. 2.7 it is fit that they should know more than others and God hath promised their lips shall preserve knowledge so it is not enough for a Magistrate to know as a private Christian but he should know how to administer Judgment 1 King 3.9 12. as Salomon prayed for Wisdom so Husbands should know more than Wives 1 Pet. 3.17 so Parents than Children Ephes 6.4 2 There is an expedience and meetnesse in regard of the present condition of Gods people if God see that his Children he puft up with knowledge he is pleased to leave them in much ignorance but if he finds their hearts humble and prepared to hear he doth delight to poure out his Spirit on them Ps 25.9 as long as the Woman had an empty Vessel the Oyl run but when it was ful it ceased so as long as we come with empty hearts this Oyl runs upon them but as soon as they think they have enough and rest content their knowledge stands at a stay 3 There is expediency for the present practice in any businesse a man that hath present need of direction in some present businesse that must presently be done if men have humble hearts and look up to God why the Spirit is pleased to whisper into their hearts there is your way walk in it Isa 30.21 4 There is a further expedience for the present condition of the Church for sundry things are expedient in sundry Ages it had been an hindrance of many providences of God had they known the sinfulnesse of Poligamie in the first ages of the world so many Christians were ignorant of the Death and Resurrection of Christ but after the Ascension of Christ they had the clear knowledge thereof 2 Pet. 1.18 the dayes of the Old Testament were but as a dim light now it is more clear the Fathers of the Church of Old had little of the Revelation of Saint John and as the Church hath now need to know more than at other times so God reveals himselfe accordingly had those seven thousand in Israel which bowed not their knee to Baal been endued with the spirit of Elias certainly the Church had been dissipated had they spoken with the same spirit and power that he did they had been dissipated but they knew as much as God saw fit for their present condition and so what God sees meet for you to know as farre as you stand in need to know the spirit of Antichrist in thâ—se times so farre shall knowledge be revealed to you so that you may be preserved For the Reasons of the Point Reas 1. From the object of their Knowledge and in him all things needful 2 Cor. 2.2 in Christ they have enough Col. 2.9 10. therefore having got Christ will he not give you all other things needful since God hath given us Christ our head understands all things and the head will be sure to guide the foot when it hath need to go 2 From the excellency of their Teacher John 6.45 thy Children shall be 〈◊〉 〈◊〉 〈◊〉
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
distempers that shee knows thereby shee is with Child so they that have had the breeding of the Spirit in their hearts and have perceived his motions they know more clearly than any other verse 20. Yee know all things it is a scientificall Instruction about certain experimentall things they know the danger of sin the sweetnesse of Grace 4 The Spirit teacheth us most profitably for that is the dexterity of the Spirit that it tells you what use you are to make of such a Scripture such a Sermon such a Providence such an Affliction I am the holy one of Israel that teacheth you to profit Isa 48.17 let the Minister speak never so powerfully and plainly yet the heart of man cannot discern it and profit by it unlesse the Spirit strike in with it we shall do little good Vse 1 May descover the vanity of the Popish Doctrin that would not have men trust their own spirit but follow the judgement of the Church this is a poor Instruction what if the Spirit of the Church become Apostaticall what is become of all the famous Churches of Asia and Grecia have not they warped from the truth therefore if men should follow the Spirit of the Church they might fall from the truth but you see how St. John magnifies the Instruction of the Spieit you need not that any one teach you otherwise than the Spirit within you witnesses Obj. May not a mans Spirit be a delusion must we trust every private spirit A Though it be in a private man yet it is not a private Spirit but the same Spirt common to the whole body of Christ his Spirit is not limitted to publick persons or Ministers but to all generally that are the Members of Christ so that we do not maintain it to be a private spirit though in a private man for it is a publick spirit the Spirit breaths where it lists and where-ever it breaths none need teach more or better Vse 2 If Gods Spirit be so sufficient then let us make use of the Spirit to discern falshood and to know the truth not to rest in what Ministers or Parents or Masters teach but what the Spirit teacheth that follow one dayes Instruction of the Spirit will lead you into more knowledge than a hundred Sermons Vse 3 Look that you keep the Spirit in good order if you grieve the Spirit he hath no comfort to teach you as Parents or Masters take no delight to teach their Childreen or Servants when they take no heed to what they teach them but if the Spirit see you be willing to hear and listen and reach after what he reveals the Spirit teacheth us with delight but if you grieve Gods Spirit by sensuall lusts the Spirit is so discouraged that you shall find his Instruction very thinne and weak if Gods Spirit see you doe not intend to make use of what he teacheth he will have little delight to teach you Vse 4 Reproves such as content themselves in Ignorance by saying they are not book-learned and therefore there is not much expected from them why if you give up your spirits to Gods his Spirit will teach you all things he will teach you without book as much as shall be needfull for you Vse 5. Of consolation to Gods Servants that have alwayes a Teacher within them they carry a Prophet about them a Minister about them every man desires to have the best Teacher for his Child you cannot put your Child to a better Teacher than the holy Spirit Isa 54.14 John 6.45 your children shall be taught of me therefore pray to God to teach you and to counsell you he will give you that counsell and direction none can give Vide plura verse 20. Doct. 5. The Spirit of God in the hearts of his servants is not a spirit of delusion but of truth They might say every man will boast of his own spirit we know there are many lying spirits abroad how shall I know that I have the true Spirit why he saith it is not a lying but true Spirit so our Saviour calls it a Spirt of Truth John 16.13 John 14.16 17. and it is a sure Spirit 1 Because it makes us true men whereas by nature we are full of falshood and lyes Ron. 3.4 2 It reveales the Truth of God in a true manner it teacheth such things as agree with the Scripture the word of truth 3 It is given by the God of Truth therefore must needs be true 4 Because it teacheth nothing but what it receives from Christ and Christ teacheth nothing but what comes from the Father the God of Truth Joh 12.49 50. therefore must needs be true Q. But how shall I know that my spirit is not a spirit of Error and delusion but of truth 1 Kings 22.22 23 24. when went the Spirit of the Lord from me to speak to thee yet there was a lying spirit amongst them we see here was a lying spirit in four hundred Prophets and he cunningly conveyes himselfe like an Angel of Light how shall a Child of God discern the true Spirit from a Spirit of delusion A. They that have received a Spirit of Error may be deluded by a Spirit of Error but they that have received the Spirit of Truth cannot be deluded by a Spirit of Error But how shall I know that I am not deluded and that my Spirit is a Spirit of Truth 1. By the Testimony of this Spirit there is such a clear light in the Spirit that he will reveal himselfe plainly enough 1 John 5.3 The Spirit bears witnesse that the Spirit is Truth 2. You shall finde the Spirit of God is ever suitable to the Word of God that Spirit that teacheth you other things than the Word or withdraws you from the Word that Spirit is a delusion the Word begat us and a Christian loves to be sucking at it 3. It is a Spirit of Truth if it make you conformable to Christ meek and lowly as Christ was patient and going about doing good as he did where ever we come that is the proper work of the Spirit to make us holy as he is holy meek as he is meek pure as he is pure 4. We may discern the Spirit by his fruits a tree is known by the fruit good fruit comes not from a corrupt spirit take any corrupt spirit it so confounds and troubles the spirits of men that they cannot bring forth good fruits but the holy Spirit is so meek and plain that it doth not disturb nature but perfect it but a bad spirit doth not perfect but corrupt nature Gal. 5.22 But the fruits of the Spirit are Faith and love and meeknesse it is a sign an evill Spirit was upon Zedekiah 1 Kings 22. because he was so boysterous and rude and impatient he struck Micaiah on the face but Gods Spirit is meek and humble and lowly Vse 1. May teach us to see the excellency of a Christian above other wicked men Prov. 12.10 the way
righteousnesse his righteousne is imputed to us for righteousnesse 4. That he might work inherent righteousness in us that we might do righteousnesse had Christ been blemished in one sin he could not have begot us righteous to God Q. What is it to be righteous A. Holinesse gives God his due Righteousnesse man his due but righteousnesse put alone implies both giving due to God and man so Christ he gave to Caesar what was his due to the Pharisees their due and every one their due Vse A ground of wonderfull consolation to every poor soul that is burthened with his own unrighteousnesse though we are unrighteous yet Christ is righteous and what is wanting in our parts is supplyed on his this comfort Elihu gives to a man in extreamity of body and soul Job 33.23 to declare where his righteousnesse is to be found that is it is not to be found in himselfe God will say of such a soul deliver his soul from going into the pit for I have received a recompence what though we have cause to complain as the Church Isa 64.6 yet if we know Christ is innocent and pure and holy why then his righteousnesse is imputed to us what though we were born sinfull yet Christ was born without blemish what though our lives be unclean and wicked yet Christs life was innocent and harmelesse what though we should have dyed for our iniquities as the good Thiefe said Luke 23.41 yet this man hath done nothing worthy of death verse 47. certainly this is a righteous man so every soule that is sensible of his own unworthinesse as the good Thiefe said verse 40. Fearest thou not God c. if a man fear before God and tremble at his wrath in such a case Christ will say as he did to the good Thiefe this day shalt thou be in Paradice or at least have right to it Obj. Christ is righteous but what is that to me doe all wicked men receive righteousnesse from him alas I have nothing to move God to impute his righteousnesse to me Ans If thou canst but find this in thine heart that thou fearest God because of thy sins and art humbled why then if Christ be righteous thou needest not fear his coming for his righteousnesse shall veil thy unrighteousnesse and thy estate shall be happy Obj. Was not Judas afraid of the horrors of Hell when he had betrayed Christ did not he fear sin and it was a â—â—rror to his soule Ans Judas was afraid of that sin but he was not afraid of all sin for then he would have been as much afraid of hanging himselfe as betraying his Master therefore he feared the horror of that sin but not of all sin but take a man fearing God for all sin and fearing other mens sins as the good Thiefe afraid least Children and Servants should sin and looks at Christs righteousnesse this is a supersedeas of all danger at death we may expect death and judgement with comfort and joy 2. It is a ground of comfort likewise to such as having found comfort heretofore in the righteousnesse of Christ are now in that case that they doubt of their Estate why what though you faile in many things yet look up to Christ he is pure and righteous and so being cloathed with his righteousnesse we may lift up our heads with comfort and this Paul comforted himselfe in Phil. 3.7 8 9. in that he counted all dresse and dung in respect of the righteousnesse of Christ here is the comfort of a Christian he should not look to his own righteousnesse never think to get any thing by your own works but if you lay hold on Christs righteousnesse you may know that you are born of God and so may expect the last day with joy and comfort Doct. 2. Such as work righteousnesse are born of Christ 1 John 3.10 The manifest difference between the children of God and of the Devill is working of righteousnesse Reas 1. From the weaknesse and impotency of nature to bring forth a righteous work Rom. 8.3 4. Rom. 7.18 3.10.12 none of the famous Heroes among the Heathen but their best actions were splendida peccata Deut. 32.32 33. Gods people had corrupted themselves and the Spirit of God was not upon them their sweetest works were like the Grapes of Sodom and Gomorrah which are fair to the eye but if touched vanish away there is a fair outside but no nourishment none so opposite to Christ as men of best naturall abilities Acts 17.32.19.20 Rom. 11.17.20 Phil. 3.6 though Paul was clean in his own and others eyes yet did he persecute the Church of God there is no power of nature can reach to a supernaturall work Rom. 6.16 17 18 19.20 2. From the impotency and weaknesse of common Graces Mat. 12.33 Heb. 9.14 untill Christs blood hath sprinkled our consciences all our works are but dead works every work that is spirituall must 1. Spring from Faith Gal. 3.14 Rom. 14. ult 2. The end must be the glory of God 2 Cor. 10.13 nature never works higher then its own glory Brutus when he heard his Sons conspired with the Tarquins he sent for them and cut off their heads whereof the Poet spake thus Vivit aemor patriae laudumque immensa cupido had this been bounded in Gods glory it had been good let Saul Prophesie let Jehu set upon reformation with great zeal let Herod hear John Baptist gladly yet all these detain the truth in unrighteousnesse 3. From the necessity of abiding in Christ to the performing of every duty John 15.5 he doth not say without me ye can doe no great matter but without me ye can doe nothing 4. From the resemblance that is between Christ and such as work righteousnesse there is such a resemblance as is between Father and Son John 3.2 we are the seed of Christ and are made like him as a child is known to be born of such a man by his look speech carriage such as work righteousnesse their works will own them Isa 61.1 2 3. Isa 9.6 Q. How are we said to be born of Christ A. He is sometimes though he be our elder Brother called our Father we are born of his Seed his Word and Spirit and we resemble Christ as well as the Father Rom. 8.29 Vse 1. This reproves the Jesuits and Franciscans Doctrine that hold that by strength of common graces a man may receive justifying grace when it is offered a man must be born of God that will doe so good a work it is therefore a Doctrine contrary to the Word of God Vse 2. Those that are in state of nature or common grace should not rest there Vse 3. Such as are born of God should make use of their new birth walk in the life of the new birth else thou dost nothing Gal. 2.20 we must doe all out of the strength of the new birth if the Sun should shine into our houses and we shut up all the doors and windows to keep
Brother Heb. 2.11 12. 3. You partake with him in the Spirit the Comforter John 14.16 17. Rom. 8.14.26 27. Ezek. 36.27 Whereas before you had but rough hewn spirits God sheds his owne Spirit abroad in us makes us partakers of the divine nature that we should have high thoughts of a Kingdome eternall life 4. Provision for a Son here provision for an Heir hereafter God provides spiritual and temporall means Deut. 8. God nurtures us washeth us Ethiopians and hath given us an inheritance 1 Pet. 1.3 4. If a man should sit down as David did 2 Sam. 7.18 and consider what God hath done for such mean men c. Vse 1. To refute all good opinion that men have of themselves they know not that God hath no need of us they know not what Christ paid for us they know not what a great mercy it is to have God our Father 2 Cor. 6.17 18. They never knew what manner of love it is 2. To reprove a great unworthinesse of Gods Children and a shamefull dishonour they put upon him when they are ashamed to call him Father This is the case of many of Gods servants when they come in bad company they cover themselves with a veil of carnality What do we lose by calling God Father doth not God rather lose by calling us children This Peter's sin cost him many a bitter tear Matth. 26.75 3. This should teach all the children of God to love God with all heir strength and might We can never abound too much in love 1 John 4.19 Here we may learn how much we are bound to love our Brethren let us inlarge the bowels of our affections and think we can never sufficiently love them If the King favour any man every man will be looking at him and ingratiating themselves with him 5. This teacheth worldly men how much they wrong themselves to deprive themselves of this manner of love when they content themselves with other things Note God would have every childe of his to behold his love in calling us his children Behold implyes presence evidence eminency Ther 's some thing in the object and in the act 1. For the object 1. What we behold is present we cannot behold what is absent 2. It is evident and sensible none can behold a spirit or the wind 3. It is a thing of weight excellent and eminent John 1.29 Psal 133.1 2. In the act beholding implyes 1. A looking with the eye 2. To consider a thing 3. To fix our eyes upon it Reas 1. For his own glory There is nothing wherein God doth more shew his glory Rom. 9.23 Eph. 2.4 5. 2. That we might the better support our spirits against the discouragements we meet with from the world which knows us not 3. That so we may be perswaded to love God and strengthned to doing and suffering 2 Cor. 5.14 Vse 1. To reprove mens squint-lookings they do not look at Gods love but into themselves Lam. 1.12 and their owne corruptions and afflictions it is a wonder Gods children should pore only upon corruptions and not consider what love it is for God to discover them to a man and pardon them so when Gods children look at great matters in the world if they looke a squint at gain do you look that your sins are subdued Luke 10.19 20. 2. It reproves a Popish opinion that looks at our adoption and spirituall estate as doubtfull and uncertain Eccl. 9.2 Why then are we bidden to behold it Can a man behold that which cannot be seen If a man be bidden to behold the thing is present and visible 3. To lift up the hearts of all Gods people to fasten their meditations much upon the love of God We read such speeches as who works righteousnesse is born of God but we are ready to passe over such things therefore St. John saith Stand still and behold look at it as a present benefit and rest not till you see it present and evident look narrowly at this when you doe find it stand and behold what God hath done for you wonder to behold it so shall you honour God wonderfully What though you meet with a world of corruptions temptations discouragements this above all God will not suffer those he loves to want spport Against this point of Gods wonderfull love that it is evident sensible and present an objection may arise Obj. The world knows no such matter Ans The Apostle confesseth it and renders a reason The world knows not you because it knows not him Note The world knows not the children of God John 16.2 Did they know them to be children they would not kill them It is not good service to a Father to have his children killed 2 Cor. 4.8 1 King 18.17 A signe he did not know him for he was the chariots and horsemen of Israel their strength stay and protection under God Q. What is ment by world Answ Not the whole body of the Creation nor only reasonable men but that part of the world that is destitute of Gods Spirit 1. These are called the world because born of the world as in the world John 8.23 1 John 4.5 born of corrupt nature defiled whith the world 2. They have their portion in this world as a man is said to be of such a place where his means lyeth Psal 17.14 3. The world is the object of all their thoughts and affections 4. They are the greatest part of the world 1 John 5.19 5. The world is called by the name of wicked men it borrows its name from them 2 Pet. 2.5 Q. What is meant by this that they know not Gods children Answ 1. Knowledge is taken for discerning and many times they do not discern who be the children of God as appears by the former reasons 2. They do not ocknowldge them As if a friend of old acquaintance should passe by and give no testimony of acknowledgement we say such a one would not know me 3. They are ready to do ill offices to them John 16.2 Reas Is taken from the second Doctrine because they know not Christ they know not you 1 Cor. 2.8 Acts 3.17 John 16.2 3. 15.21 In reason if a man know not the face or head of a man he knows not the hand or any other part no part so easily discerned as the head Christ is the head of his members if they knew not him the head they know not us the members John had told us before that if we know Christ to be righteous then we know that they that work righteousnesse are born of him the world is ignorant of Christs righteousnesse 1. They look at God as righteous yet as mercifull and to save men out of Christ therefore they think God requires not so much as is found in the lives of Gods people but think it superstitious 2. The world doth look at God as righteous yet a respecter of persons As take a righteous judge yet if that men put forth themselves and many
in slippery places And then vers 22. he condems himselfe for his ignorance 2. This should teach the children of God not to misjudge of themselves in regard of their inward estates for some of them will be ready to doubt and say Surely I am not a child of God because I find much of pride in my heart and much rebellion and corruption in my spirit Surely if I were born of Christ I should be like him But what saith St. John here we are the Sons of God even now though there be much unbelief in our hearts and much weaknesse and many corruptions in us But how shall I know that I am the childe of God The answer is laid down in v. 3. Every man that hath this hope in himself purifieth himself as he is pure So that though he seeth much filthinesse in his spirit for the present yet he labours to purge himself from time to time and is ashamed of his hardness of heart and unbelief that he hath so long stood out with God and now he being sensible of his own misery and wretched estate which he lies under by nature he doth strive dayly to get out of it and therefore he labouring to purifie himself as Christ is pure he is the child of God But it doth not appeer what we shall be Doct. 3. That the future glorious estate of Gods children is for the present an hidden estate Col. 3.3 4. It is therefore said to be hidden because it is hidden with the veil of corruption temptation and affliction which do overshadow our future glorious estate A Christian many times hath many desertions in his spirit and hath many temptations from the world the devill and his flesh many corruptions in his nature as hypocrisie lukewarmnsse c. And many carriages which are unbeseeming the Gospel of Christ And therefore in regard of all these well may their present estate be said to be an hidden estate Reas 1. Is taken from the conveniency betwixt Christ the head and us his members Heb. 4.15 Though Christ was without sin yet he was counted a sinner yea a conjurer a friend of Publicans and sinners But as for Gods servants they are oft times overtaken with many grosse sins and God will have them to be overshadowed with much weaknesse that so the glory of his grace may be seen in their weaknesse and also that they might not be too much lifted up with the conceit of their own worth 2 Cor. 12.7 8. If God should have purged and cleansed us from all our sins then we should not have believed that our hearts were so desperately wicked as indeed they are and as we in processe of time do finde them to be in that we see God ever going along and taking pains from day to day to purge and cleanse our hearts As God did not make the whole fabrick of the world at once though it was not impossible to him being a God Almighty but in the space of six dayes So doth God deal with his children in creating in them a clean heart first he suffers their hearts to be as a rude and massie lump full of darknesse and then God sends his holy Spirit into their hearts and it doth illuminate them and drive away those black clouds of darknesse and ignorance and then breaths in the sweet air of his Spirit that a man may perceive the gracious providence of God leading him along in his Christian course Reas 2. Why God suffers his children to be veyled over with many infirmiâ—ies in this life is That so they might have a better tolleration to live in the world If God should suffer them to be perfectly holy in this world the men of the world would not suffer them long to live amongst them Deut. 7.22 As our eyes cannot endure to behold the light of the Sun so wicked men cannot endure to see the candle-light of grace in Gods children 3. That God might keep his people in exercise God will have the Canaanites to remain among the Israelites that so they may be stirred up to stand upon their guard and watch that so he may have their graces exercised Vse 1. To teach the children of God not to judge of their spirituall estate by outward appearance but to judge righteous judgement that is to judge as the thing in it selfe and not according to what befalls a man in his outward or inward estate for oft-times a wicked man meets with lesser temptatitions then many of Gods childrens and hence the proud Pharisee judged his estate to be better then the poor Publicans Luke 18.8 to 11. But God judgeth not according to the outward appearance but he judgeth the heart Luke 16.15 16. What though there be a lust of pride or arrogancy in the best of Gods children what though the Canaanites be powerfull within him and he hath much adoe to get from amongst them so that he begins to think he hath cleansed his heart in vain yet if he do but endeavour to keep himselfe pure and unspotted of the world to purge himselfe as Christ is pure he shall at length come to a blessed and happy estate in the heavens Vse 2. Of consolation to all Gods children What though our future condition be hid yet it is safe enough for it is laid up with Christ in the heavens If in this life onely we had hope in Christ then we are of all men most miserable If the Christian should have no more joy and happinesse then he hath in this life then the vilest wretch in the world should be more happy then he But our happinesse doth not depend on our present condition Vse 3. This should teach the children of God to sit down contented with their present estate though a hidden condition What though they do not enjoy so much pleasures riches honors and esteem as many men of the world do Let them be content it will appear what they shall be They shall be Kings and Princes and therefore it must be their daily care and labour to be fitting and preparing themselves for that Kingdome to be purging themselves as Christ is pure Doct. 4. That when Christ shall appear in glory then shall our glorious estate appear with him Col 3.4 This our glorious estate which consists in our likenesse to Christ doth appear 1. In our bodies 2. Our souls 3. Our outward estates For in all those Christ shall be glorious so shall we see him as we are capable 1 Cor. 13.12 1. For our likenesse to Christ in our Body The Apostle saith the body is sown in corruption and is raised again in incorruption Our bodies while we live in this world are subject to many sicknesses diseases agues c. But in the life to come there shall be no noyse of corruption heard of our bodies shall then be so hardened and strengthened as that they shall be no way capable of corruption or change yea the bodies of wicked men shall be so hardened that they
gives a reason of this above all there is no surer argument then this A Christian may reason thus If I that have but a little sparke of grace can forgive injuries how shall not the Ocean of love much more forgive me Mat. 18. ult God will never have us to think that if we cannot forgive one injury he will forgive us a thousand Yet a man is not alwayes bound to expresse his forgivenesse unlesse a man come and say it repents him yet from his heart he must doe it Vse 1. Shewes the dangerous and fearfull estate of a man that dares live in envy and malice against his brethren A man thinks he hath cause he will not receive the Sacrament nor suffer them What a poor thing is this Thou hast not thy sins forgiven thou lovest not God nor any Christian soul in obedience to God A Christian dares not allow himselfe in hatred of any Brother but looks at it as an enemy to his soul 2. It exhorts every Christian to enlarge the bowels of his affection to every Brother Psal 119.63 I am a companion to all them that fear thee He doth not pick and choose Psal 66.16 Gal. 6.10 If to all men then especially to the houshold of faith 3. It is a ground of thankfullnesse to God that hath taken care for weakest Christians for want of love to such God will either discharge a man for an hypocrite or else his own corruption shall take him by the throat and make him beleeve that many sins are not forgiven and that he shall hardly get pardon of sins 1 JOHN 3.15 Whosoever hateth his Brother is a murtherer and ye know that no murtherer hath eternall life abiding in him THe Apostle having said in the former verse that he that loveth not his Brother abideth in death he proves it by a Syllogisme taken from a Murtherer Doct. He that hates his Brother is a Murtherer As he that looks upon a woman to lust after her hath committed adultery so he that hates his brother is a murtherer Reas 1 From the wrapping up and infolding this in the heart as the seed of a tree in the root though it breake not forth So sin hah its seed in the heart Mat. 15.19 No murther could spring from the heart if it were not there A fountaine could not flow over unlesse water were in it Prov. 4.23 2 From the foul murther hatred commits to give offence is a destroying of our Brother now who hates his Brother makes no scruple of giving offence Rom. 14.15 1 Cor. 8.11 3 It is a foul murther in regard of withdrawing many good offices A man shall be unwilling to doe any good office either for soul or body Ill will never speakes nor doth well Vse 1 Teacheth us the spiritualnesse of the Word of God It doth transcend the words of men they never reach farther then speeches and actions they make no Lawes for the hearts of men But the Word of God hath special regard to the heart 1 Sam. 16.7 As it is with wise parents they look not only to the guidance of their childrens speeches but that their countenance and carriage be well framed Gen. 4.6 So soon as God saw hatred in Cains heart and expressing it selfe in his countenance he reproves him for it he will not have so much as a wrinkle in the face 2 Hence we may see a just ground of Divines referring all sins and virtues to the ten Commandements Mat. 5.21 22. Before God unadvised anger is killing so of adultery verse 28. 3 See the wisdome of God in putting such foule names upon the beginnings of sin to make us afraid He that hateth his Brother is a Murtherer As if a Father should say Doe not hate your Brother you will be a murtherer He puts bad words upon the seeds of sin 4 This should be a means to cleanse us from all hatred of our Brother look at it as an ugly and loathsome vice If there be a spirit of envy in thy heart what though thou lift not up thy hand against thy Brother this is murther Doct. That it is a known truth amongst Gods children every murtherer is devoyd of eternall life Rev. 21.8 Reas 1 Because of the injury done to Gods image If a man deface the image of a Prince it deserves death then the defacing of Gods image much more eternall death Gen. 9.6 2 From the seed of all murtherers vers 12. he makes every murtherer to be of the posterity of Cain John 8.44 Now because a man kills his brother out of the seed of the Serpent a devillish and malignant spirit therefore he hath not eternal life abiding in him Vse 1 See the danger of such who in their drinkings quarrell even to murther Obj. If there be no possibility that a murtherer should be saved what say you to David and others in their carnall estate Answ David did indeed kill and God follows him with judgments and afflictions 2 Sam. 12.8 9 10. but yet upon repentance God forgave him his sin And as for such as have murthered in their carnal estate if God give them hearts to be humbled then the blood of Christ is of a lowder cry then the blood of Abel Heb. 12.24 Saint John speaks not of every murtherer for some doe it against their judgments and hearts but others if they repent not have not eternal life 1 Cor. 6.8 9. 2. To stir up every christian man that hath his hands in blood to have recourse to the blood of the covenant for the pardon of their sins and healing of them The sin on Levi held him longest under to bring him to repentance Gen. 49.7.28 Jacob blessed him in a curse God preserves us with curses that may put us in minde of our sins and makes us walk sensibly of them therefore renew we our mournings for our hatred 3 In respect of challenges let us take heed we take them not and that we stop them in the beginning It is not fit that fire should burn out of its place 4 Such as love their Brethren are not only not abiding in death but have everlasting life already abiding in them If you see any hatred spring in thee thou art taken with a dead Palsie You cannot bring out a good word or good countenance so much hatred so much death so much want of love so much want of life 1 JOHN 3.16 Hereby perceive we the Love of God because he laid down his life for us and we ought to lay down our lives for the Brethren THese words are part of the exhortation St. John useth to all christians to love one another He useth many arguments vers 14. He tells us It is a sign we are translated from death to life 2. From the danger of the hatred of our Brother 3 From the exemplary and strong love of Christ 4 From the emptinesse of such hearts of grace when there is no love of their Brethren These words are a notable motive to christians
condemnation in them the Judge much more 1 JOHN 3.21 Beloved if our heart condemn us not then have we confidence towards God Doct. SVch as have peace with their own consciences have boldnesse with God If we have peace with our hearts we have not onely peace with God but boldnesse Eph. 3.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is liberty of speech hence comes liberty of carriage When God hath been pleased to give us fellowship with him in Christ that we have the Ministry of the Gospel revealed to us then we have boldnesse Phil. 1.20 He that hath this hope shall never be ashamed before God or men Rom. 5.1 2. This rejoycing is a companion of boldnesse Wherein stands this boldnesse Answ In three things 1 In liberty of spirit to ask those things at Gods hands that are meet for us This we may doe with some boldnesse and liberty Heb. 4.16 Let us go boldly to the throne of grace he means in prayer A Christian that hath the Lord Jesus Christ for his High Priest who hath reconciled him to God to him Gods throne is not a Judgement-seat but a Mercy-seat and he begs mercy to help him in time of need we may safely expect God will not deny what we ask Phil. 1.6 The Apostle tells us by his own example he never prays for them but his heart is warmed with joy and he was confident God would grant what he prayed for We come to a throne of grace that is we may speak as favourites to God 2 Boldnesse in dangers that may befall in this world or another He walks fearlesse and securely against the fear of danger Psal 23.4 ult Doubtlesse loving kindnesse and mercy shall follow me all my days Surely or doubtlesse This is a bold speech to assure himselfe that goodnesse and mercy shall follow him whithersoever he goes 3 In expectation of all good things whether we pray for them or not God many times will have more care of us then we of our selves Paul was in a straight he knew it would be better for him to be dissolved and to be with Christ yet better for the Church if he should in the flesh and he is confident he shall stay with them to their joyes Phil. 1.24 25. Acts 20.23 24. There was a readinesse of heart in him so to carry all things as that he might rejoyce in all 1 Cor. 1.12 Reas 1 From the justification by faith Rom. 5.1 to 5. We rejoyce in tribulation hope never makes ashamed The soul is never at peace till such time as by faith it doth receive and apply Christs righteousnesse Acts 14.5 A man that owes another man money and knows not how to pay him he is ashamed to come into his sight He that knows he hath injured his Prince and that he doth watch an occasion to be revenged of him he will be afraid and ashamed 2. The sincerity of his sanctification Though a man hath assurance that his sins are pardoned and that he is a childe of God yet if he walk crookedly and loosly in his own wayes his conscience will be so perplexed and distracted as that he will think every hand of God comes as a judgement 2 Cor. 1.12 Here is his boldnesse he hath walked in simplicity and purenesse A man is fearfull and ashamed when he hath dealt doubly either with God or man or walked in some way of impurity of heart Psal 51.8 Davids bones were broken he could not stand upright he could not look God in the face When God gives a man to walk in simplicity without guile and purenesse without uncleannesse then a man may walk boldly and with joy otherwise he walks like a criple and creeps up and down Vse 1 It reproves an old cavill that hath been in the world that Religion makes men Dastards and Cowards No rather want of Religion If men had but purity of heart and good conscience towards men they would fear no dangers 2 Cor. 1.12 2 Refutation of all Popery They cannot be bold because they cannot know God to be their Father they keep not a good conscience Where there is no good conscience there is no boldnesse Wicked men indeed may be bold through ignorance or through abundance of natural spirits mettle courage c. This may be in Papists and was found in Heathens 3 A ground of tryall of a mans peace Luke 11.21 Thou art at peace Dâ—st thou pray boldly dost thou look that God should answer thee How dost thou look danger in the face Prov. 28.1 2. In danger thou knowest Christ hath born all many things befall thee thou art confident all shall be for thy good 4 This teacheth us the true way of boldnesse St. Austin praiseth God that he can think of his former evills without fear If thou wouldst doe thus strive with God that he would sprinkle thy soule with the blood of Christ If thou hast found peace of justification with God labour for peace of sanctification Let no rebellious lusts be in thy soule but complain of it to the Lord and fight against them 5 Much consolation to a childe of God that walks in simplicity of a good conscience If God hath given thee an heart to loath all wickednesse and abandon all occasions of sin there is a boldnesse springing in thy heart A childe of God hath boldnesse but he sees it overclouded he knows not wiâ—h what sin but God doth sometimes pour out himselfe more largely sometimes more straightly therefore a childe of God fears something amisse in him and he is discouraged but he needs not there is a cause of boldnesse it is our portion If our heart condemn us not we have boldnesse towards God 1 JOHN 3.22 And whatsoever we ask we receive of him because we keep his commandements and doe those things that are pleasing in his sight THere is a double benefit of our assuring our selves that we are of the truth First If our hearts condemn us not God will much lesse condemn us but we have boldnesse towards God Secondly Acceptance of all our prayers in the presence of God Which he proves from an argument taken from the practise of such as have inward peace they keep his commandements 1 Here is a priviledge of such as are at peace with God they may assure themselves that their prayers are heard 2 A reason of this because they keep his commandements Doct. According to our hearing of Gods commandements so he hears our prayers As we regard Gods Word so he ours John 9.33 The question was What he thought of him that opened his eyes He thought he was a Prophet because God heard not sinners John 15.7 If my word abide in you c. Let us keep Gods Word and he will keep our prayers to fulfill them Gods Word abides in us when in our judgements we approve of it and in our hearts we cleave to it in our lives we practise it The Word of God abides not in us except it rules as becomes the
of God shining in our hearts the mercy of God pacifying our souls so that now we do not onely believe the promises belonging to us but the feelings of Gods love is a manifestation of Gods grace John 14.21 22. If any man love me saith Christ and keep my Word my Father will love him and we will come in to him and make our abode with him As we grow in love so the comforts of Gods Spirit grow in us The ground of this reason is taken from Gods nature who is love God is not said to be faith or hope but love and the more any man hath received of love the nearer doth he come to God and the readier is he to be doing good offices and to be helpful Reas 2. From the cause of love we know God dwels in us and wee in him because we have received a Spirit of love We could not receive a spirit of love if we did not receive a spirit of faith Gal. 5.6 We could not love our brethren if we had not faith to believe in Christ Now where faith is there Christ dwels Ephes 3.17 This reason is from the cause of love Vse 1. Of consolation to loving Christians they have manifest experience and knowledge of Gods love Hereby we know that God dwells in us and we in him The benefit of a loving spirit is this that it keeps fellowship with God and that entire fellowship A loving man doth not onely believe that he hath fellowship with God but he knows it he hath evident reason for it 2 To teach such as want the goodnesse of the promises they are not sensisible of Gods favour they have no sensible experience of it they may be perswaded that God will shew them mercy at the end but yet they do not know it If thou wilt know the fellowship between God and thy soule then pray more that the Sprit of love may dwell in thee as thy love grows so shalt thou grow in sensible experience of Gods love to thee God crowns faith with trust and confidence and assurance but he crowns love with experience If you want experience of Gods love then think surely there is some weed of envy wrath and hatred from which if thou cleanse thy heart thou shalt not onely have assurance but experience 3 This refutes the Papists that say a man cannot know that God dwels in him this is an evident signe that they have neither faith nor love if they had faith they should have assurance if love they should have experience 1 JOHN 4.14 And we have seen and doe testifie that the Father sent the Sonne to be the Saviour of the world Doct. THat such as love one another they have seen and do beare witnesse of the Father sending his Son to be a Saviour of the world John 13.4.5 Reas This word sight is more then believing for the Apostle put a difference between them 2 Cor. 4.3 We believe that Christ sits at the right hand of God but we have not seen it when he saith They have seen he would have you know that they have had experimental knowledge all sight is an act of sense and riseth from some ground of reason reason is from sensible feeling which every loving soule hath found that God hath sent his Son to be a Saviour of the world a Christian knows that except his heart be warmed with the love of God he cannot love his brethren The woman in the Gospel of whom Christ asked a little water when she saw that Christ was the Messiah and had convinced her of her sins John 4. she left her water pots vers 20. and ran into the City and saith to the men Come see a man that hath told me all that ever I did is not this the Christ Vers 29. and vers 39 40. When the Samaritans were warmed with his words they besought him to stay amongst them and many of them believed in him so that so much sight of Christ so much love Reas 2. From the knowledg that such have of Gods love unto themselves the Lord hath sent his Son to save the world the Lord hath sent his Son into the world to save us from his own wrath and shall we bear wrath and malice towards those that are his a Christian will be ashamed that his heart should be wrathful and malicious he will be reconciled to his hrethren when a Christian walks in love he hath seen the Saviour of the world and hath known him for that makes him love them because God sent his Son to save them They bear witnesse If a man refuse the love of his brethren he denies that God sent his Sonne to be a Saviour of his brethren from his wrath God sent his Sonne to save us from hell death and the grave and from all evill we may meet with God hath promised to with hold no good thing from them that feare him but if death and sicknesse be good we shall have them Psal 84.11 Now if we with-hold any good from our brethren we bear witnesse that Christ came not into the world to save them Vse 1. This should teach us to lay down all wrath and hatred and to be discouraged from harbouring any such distempers in our souls for else you proclaim before God Angels and men that God did did not send his Son to be a Saviour for shall Christ come to save his people from the wrath of God and from the Devil and shall he not free his people from my wrath Either make Christ a whole Saviour else make him no Saviour at all If Christ save from any evill he will save from all Agrippa was a Christian in part but Christ was not a Saviour in part 2 To exhort every soule to be loving to their brethren the more you abound in love to your brethren the more you testifie that God sent his Sonne into the world to be a Saviour and the more love will God expresse to your soules 3 Of consolation to such as love all men but especially to such as are of the houshold of Faith such a man hath seen that God hath sent his Son to be a Saviour of the world As Gods will is they shou d be saved so for his part his will is they should be saved such a man may be perswaded that God hath forgiven him his sins 1 JOHN 4.15 Whosoever shall confesse that Jesus is the Son of God God dwelleth in him and he in God THe 14 and 15 verses contain an argument of Gods love dwelling in us the proposition is laid down vers 14. the assumption vers 15. Doct. The confession that Jesus Christ is the Son of God is a true note or pledge of our mutual entire and constant fellowship with God They have entire fellowship because they doe not onely dwell one with another but one in another as members in the body as branches in the root Whosoever shall confesse Jesus c. So that this is one mark of
Father loves all his children because they are his brethren of the same bloud of the same womb 2. If we look at God as our Father and love him accordingly then we look at his children as those that have the image of God stampt upon them and therefore we look at them as of the same temper with our selves as partakers of the divine nature with our selves 2 Pet. 1.4 3. If we look at God as our Father and so at every believer as the son of God then we cannot but conceive that they are beloved of God and that God pities them as a father doth his children Psal 103.13 Why then we cannot love God the Father but we must love his children for the loves sake that God bears them It 〈…〉 for 2 Chron. 19.2 Shouldest thou love 〈…〉 those whom the Lord loves 〈…〉 20 21. so 〈…〉 those 〈◊〉 loveâ—â—â— Lord 〈…〉 〈…〉 God 〈…〉 then 〈…〉 for 〈…〉 wâ—â—ked in 〈…〉 Lord spare◠〈◊〉 for David 〈…〉 1 Kings 〈…〉 of Abija◠〈…〉 God yet for David 〈◊〉 Fathers 〈…〉 â—hough God see the children o◠〈…〉 yet 〈◊〉 their â—thers sake 〈…〉 Israel So 〈◊〉 â—e if God thâ—â—â—ther â—e holy aâ—◠〈…〉 and 〈◊〉 though his children soâ—â—times walk 〈…〉 for their fathers like vnto mâ—st â—ave them a 〈…〉 â—amp 〈…〉 helpfull and loving to them for their â—ood fa◠〈◊〉 What 〈…〉 spoâ—â— be not the spâ—â—â— Gods childâ—â—â— Deâ—â— â— 5 〈…〉 â—not see those badges of holinesse and righteousnesse 〈◊〉 yet because God is holy and just we are to respect them 〈…〉 God beaâ—â— them and us It was observâ—â—e that speech 〈…〉 of God wheâ—â— came to Jezabel and commanâ—â—◠〈…〉 down out of a window and slain 〈◊〉 â—â—â—ds forth his 〈…〉 that cursed woman for she is a Kings dange◠〈…〉 34. What Kings â—â—ghter but an Idolatrous King and yet becauâ—◠〈…〉 daughter bury her Now if this speech of 〈…〉 by Go◠〈◊〉 it should thâ—â— the children of Kings and Princes 〈…〉 â—atiou◠〈◊〉 must be respected for their â—â—â—ds sake Why how much 〈…〉 â—ill God look you should put 〈◊〉 the 〈◊〉 and 〈…〉 any of his children be so far foâ—â—◠〈…〉 blaspheme 〈◊〉 them be respected no◠〈…〉 but becaâ—â—e the sons and daughters o◠〈◊〉 King 〈…〉 they 〈…〉 and sinfull passages 〈…〉 offices 〈…〉 sons and 〈…〉 of God they have 〈…〉 of theâ— Father in them though 〈…〉 degenerate and that 's greâ—â— then to be born of any earthly 〈◊〉 〈◊〉 1. Exâ—luâ—â— all such from the loveâ—â— God as their Father whoâ—e 〈◊〉 are 〈◊〉 up frâ—◠〈◊〉 as their brethren i◠〈◊〉 they come 〈◊〉 the stamp of Goâ—â—â—ildren upon them his 〈◊〉 stampt upon them 〈◊〉 they begin to sit 〈◊〉 â—trange themselves from them though formerly they loved them 〈◊〉 What a poor case is his blinde world 〈◊〉 that the more any 〈…〉 the nature of God the moâ—â—â—ey hate the◠〈◊〉 such know 〈…〉 â—ever look up to God as their Father and 〈…〉 and neglect their brethren weâ—â— the 〈◊〉 Prinâ—â— you wouâ—â—â—â—our and respect them for their Fathers 〈◊〉 why 〈…〉 God 's sake But know that if you estrangeâ— you 〈◊〉 from theâ— you plainâ—â— shew that for want of love to them that 〈◊〉 gotten you wâ—◠〈◊〉 to their father that begat them Vse 2. To exhort at all 〈◊〉 his brotherly love for if God use so many Exhortations and Arguments to stir us up to this duty â—t shewes that we are very backward 〈◊〉 and that our Spirit lusts to envy James 5.5 â— And to help us to this duty of love this is an especiall good means by looking at them as born of God and so partakers of the same faith partakers of the same divine nature by looking at them as our Brethren as the beloved of God 〈…〉 great King and though they walk in many â—â—ose 〈…〉 children of good parents and doth not easily break out 〈…〉 how much more ought we to love the children of 〈…〉 and Jehu could respect the Daughter 〈…〉 and enemy to the State 〈◊〉 though 〈…〉 â—od on theâ—◠〈…〉 love and 〈…〉 their â—â—nities they are King 〈◊〉 We use to say so to some 〈◊〉 I lov'd your 〈…〉 my good friend and as honest man the◠〈◊〉 I cannot 〈◊〉 love you 〈◊〉 your Fathers â—ake and therefore I am soâ—â—â—ou take course◠〈◊〉 your good Father 〈…〉 and desire you to break off 〈◊〉 such bad company Thus we dea◠〈…〉 whom we love and shall we not doe so much 〈◊〉 for 〈…〉 children that we see degenerate from him and 〈…〉 you should take such courses as no way beseech the children of such a good Father I beseech you carry your selfe like h◠〈◊〉 be holy as he is holy and this is a true act of love 1 JOHN 5.2 By this we know that we love thâ— children of God when we love God and 〈◊〉 〈◊〉 â—â—mmandements IN the fourth Chapter the Apostle had exhorted us to the unfained love of our Brethren now he proceeds to a word of direction ho◠〈◊〉 now whether we love them or no. Hereby we know c. It was the scope of this holy Apostle 〈◊〉 such things as by the knowledge whereof their joy might be full and with his exhortations he mingles divers marks and signes that so knowing the estate they might have fulnesse of â—y Now therefore because love of 〈◊〉 Brethren was a course of full Joy yet if we knew not whether we loved them 〈◊〉 no it would â—e mattâ—â—â—f little 〈◊〉 therefore he tells us how we 〈…〉 to satiâ—fie some weak Christians thâ—â— might be doubtfull 〈…〉 â—â—ny we knâ—w that 〈◊〉 love the children of 〈◊〉 when we love 〈…〉 his commandemeâ—â—s A right Preachers 〈◊〉 First he sayes down instructions and duties and then layes down 〈…〉 In the words two 〈◊〉 First The expediency of our knowledge of our love to our Brethren which is here implyed else he would not have laid down marks to know 〈◊〉 by Secondly The marks of discerning our love which are two 1. Love of God 2. Obedience to the commandements of God Doct. It is a behovefull point to a Christian â—â—s comfort not onely to love Gods children but to know that he loves The scope of his writing was to fulfill 〈…〉 was a means of thâ—â—â—e teacheth us this main duty to love our Brethâ—◠〈…〉 onely so but 〈◊〉 how to know it Isa 48.17 I am the Lord thy God the holy 〈…〉 teacheth thee to profit Why then surely if God teach us such a point 〈◊〉 â—his it s a way of profiting and therefore to walk in the knowledge of our love to Gods â—aints is a profitable way Reas 1. From the assurance it will give us of our good estate before God and of Gods protection of us in such an estate 〈◊〉 therefore if we know this we know we are in a good estate The love of our Brethren is an undoubted argument of our passage from death to life 1 John 3.14 Therefore the knowing of this must needs give us much comfort nay it not
in the Scripture that bears such strong witnesse to Christ Zech. 4.6 It s not by might or power but by my Spirit that any building of grace is built Answ There is in the Scripture 1. A Spirit of power 2. Of Perfection First Of power Luke 24.49 and it s that power that fell on them on the day of Pentecost which our Saviour intimated to them expresly John 20.21 22. so that their words remit sins and ease the conscience and bind it 1 Cor. 14.24 25. 2 Cor. 13.3 4 5. Now then the Spirit breathing in the Apostles though their outward man was base and weak yet their words were mighty and powerfull and even as Christ was most full of power when he was most debased There is a threefold power in the Scripture 1. There is a mighty power therein to convince men of their sinfull estate and of their need of Christ John 16 8 9. 2. A power to comfort the hearts of Gods servants in sence of his favour Rom. 8.15 hence the Spirit is called the Comforter John 14.15 and when the soule findes this successe it witnesseth that no writings are like them to cast down to hell and lift up to heaven again 3. There is a Spirit of power in the Scripture to cleanse us from all defilements to purifie our hearts to overcome the world to strengthen us against all temptations and discouragements This Spirit breathing in us letâ— us see that Christ came fully furnished for our redemption I can doe all things through Christ that strengthneth me Phil. 4.13 by the power of Christ I can learn to stand even in every condition of life and to walk in his fear Ezek. 36.25 26. Secondly In the Scripture there is a Spirit of perfection whereby the man of God may be perfect throughly furnished to every good work 2 Tim. 3.16 17. There is no calling but a man may finde abundant directions for it in the Scripture the Heathen Moralists have written concerning our carriages towards men but little towards God so the laws of men a man may fulfill them all and yet live an hypocrite and die a reprobate which shews their imperfection and therefore mens laws are often changed and altered if therefore a man find such a word as that when he understands it he finds sufficient directions to lead him in all his wayes and bring him to Heaven this shews the divine perfection of the Scripture that what once it delivers that is absolutely perfect and this Spirit bears witnesse to it 1. The Spirit bears witnesse to Christ as it breaths in our hearts for though the Spirit should breath never so strongly yet if we have not the evidence of it in our hearts we shall not know the truth of such a thing Now the Spirit breathing in our consciences is a Spirit of peace and purity both springing from Christ the Spirit of peace perswades our consciences of the vertue and power of Christs bloud had it not been for Christs bloud we should never have had peace but have been like Cain living in Nod in continuall agitation but Christs bloud speaks peace 2. As he came by bloud so he came by water and this is witnessed by the Spirit of Sanctification and there is in this Spirit a threefold work sutable to this water 1. A Spirit of refreshing as water refresheth the dry and thirsty soule Isa 44.3 so doth the water of the Spirit allay the heat and scorch of Gods wrath 2. As springing water washes and cleanses along as it goes so doth the Spirit of God wash us with clean water Ezek. 36.25 unlesse it be troubled with some obstructions which yet it will overgrow and run clear 3. As water hath a power to make trees fructifie about it Psal 1.3 so the water of life gives a Christian such supplying strength unto his heart that it makes him strong and fruitfull that whatsoever God or man requires he in some good measure is inabled to perform it so that a Christian soule by this Spirit breathing in him can plainly discern that Christ came by water and bloud Vse 1. May be a just refutation of Popery that places the ground-work of our faith upon the testimony of the Church ask them how they will be saved they will say by Christ ask them how came you to believe in Christ By the testimony of the Scripture But how know you the truth of the Scripture by the testimony of the Church say they But may not the Church erre Did the whole Church so dangerously erre as all to consent to the crucifying of Christ and may not they as well erre in putting on us false Scripture Are not all men subject to errours and therefore a Christian dares not build his faith upon humane testimony for their testimony can give but humane credulity but a Christian tels them be therefore believes the Scripture because the Spirit of God breaths in them by a Spirit of power and perfection and withall Gods Spirit breaths in him such peace as he knows Christ came by bloud and such purity as he knows Christ came by water Object Thus you will piâ— the Scripture upon your own private spirit Answ This is not our private spirit but the same spirit that breaths in the Scripture which witnesseth to our conscience the truth Vse 2. To teach Christians never to rest in any Scripture they read or Ministers they hear before they have examined things by the testimony of the Spirit it 's not the saying of all men that can assure you of this but it 's the Spirit of God in the Scripture and in your hearts that must testifie that Christ came by water and bloud if you doe not discern this Spirit in you all your faith is but humane credulity noâ— divine faith Vse 3. For tryal of our faith whether it be the faith of Gods elect or no. Dost thou believe that Jesus is the Son of God Yes thou wilt say But what witnesse hast thou to believe it Is it from the Scripture or because thou hast been taught so and so takest it up as a Principle Why this is no divine faith But dost thou find a Spirit within thee which convinceth thy conscience purifies thy heart Why this divine witnesse testifies that Jesus Christ came by water and bloud Vse 4. Of consolation in the testimony of the Spirit whereas the world 〈◊〉 â—est you â— is but a delusion and a fancy he not deceived This spirit 〈◊〉 truth and such a Spirit as witnesseth that true faith only trust not thy private spirit which agâ—ees not with the Spirit breathing in the Scripture and therefore both are to be joyned together the Spirit breathing in the Scripture and the Spirit breathing in our hearts 1 JOHN 5.6 the latter part Because the Spirit is truth THe Spirit which beareth witnesse to Christ is amplified by the effect witnesse bearing and by 〈◊〉 junct of truth which is the cause of his bearing witnesse he brâ—â—s witnesse
because his is a Spirit of truth Doct. The Spirit of God bearing witnesse â—â— the Scripture and in the hearts â—f Gods people is a Spirit of â—ruth John 14.16 17. John 16. â— When the Spirit of Truth is 〈◊〉 he shall guide you into all truth Quest Why is it called a Spirit of Truth Answ Not only because be in one of the Persons in the blessed Trinity and therefore his witnesse must needs be truth a man that works by a rule may goâ— awâ—y but the rule it selfe is not awry the holy Ghost being a God of Truth cannot 〈◊〉 speak truth himselfe being the line cannot goe wrong But he is called a Spirit of truth rather 1. Because he speaks nothing but what he hears of the Father and of the Son John 16.13 â—â—e Spirit 〈◊〉 â—â—thing from the Father and the Son speaks nothing but 〈◊〉 we receives from them what they apprehend and judge the same 〈◊〉 testifies John 8.26 and he speaks it without change and alteration 2. Because he speaks a testimony not of a shadowing or typical representation 〈◊〉 and manifest truth Moses sâ—ake by types which observed the 〈◊〉 but what the holy Ghost speaks is evident truth without vâ—â—d or covering â— Cor. â— 17 18. 3. From the effect of the Spirit the Spirit not only speaks but works truth in the hearts of those to whom he speaks by speaking truth he works truth in the heart so that they that receive the testimony are of the truth John 3.19 2 John 1.2 Now they that receive the testimony of the Spirit that Jesus Christ is come by water and bloud they are cleansed from the world from dissimulation and hypocrisie and so are made of the truth Object How comes it to passe then that sometimes many speaking by the Spirit yet speak falsly and yet are confident they speak truth Answ True a man having received some work of the Spirit may speak falsehood as Zedekiah 1 Kings 22.24 and yet was confident he spake by the Spirit but yet though a man speaking by a spirit of delusion may think he hath spoken the truth yet it hinders not but when the Spirit of God indeed bears witnesse it may be discerned to be truth Vse 1. If this Spirit bearing witnesse to Christs coming be a Spirit of truth then such as have received the Spirit of truth need not be afraid that they are led by a spirit of delusion that doe believe that Jesus Christ came by water and bloud Jer. 20.10 11. the way of the righteous man cannot deceive him Quest How shall I know that this spirit doth not deceive when it witnesseth pardon and healing and the like Answ 1. The Spirit bears witnesse of it selfe as well as of other things the Sun shews it selfe as well as makes other things visible 2. The Spirit beareth witnesse of it selfe from the work it frames in the hearts of Gods servants the testimony of the Spirit doth so set on its witnesse doth so pacifie and purifie the conscience that he plainly sees that this is the very Spirit of God which is manifest by the fruits 3. The testimony of the Spirit breathing in the Word and in the hearts of Gods children doe so agree in every thing that its evident to be the same Spirit though it be true the Spirit is more strong and evident in the Scripture the witnesse may be weak in our hearts yet always in the main aim and ends they agree together 4. By how much the more suitable it is to the Scripture by so much the more it conforms us to the Image of Christ the Spirit of Christs make you meek and lowly as he was draws us from earthly objects to a more divine frame that Spirit which fashions to Christ is of God Vse 2. Of just reproof to Gods servants that have found the bloud of Christ pacifying and purifying their hearts if in this case their souls doubt and are solicitous they refuse the testimony of the Spirit Satan say they may transform himselfe into an Angell of light I but Satan cannot pacifie the conscience much lesse purifie it himselfe being an unclean spirit loves to draw on others to impurity if therefore the spirit within you draw you on to walk in truth and to frame your heart according to the Image of Christ if you finde any measure of peace and purity its evident the Spirit is a Spirit of truth Vse 3. Of comfort to all such as have put their trust in Christ upon the testimony of Gods Spirit witnessing to them that Christ came to save and heal them Why this is strong consolation to them that which makes out spirits doubtfull is the deceitfulnesse of our own hearts Jer. 17.10 But yet this should comfort us that though our hearts be deceitfull yet this Spirit of God breathing in us is a Spirit of truth and if you would know whether you have a spirit of truth in you or no Why by this you shall know it that Spirit which speaks peace and purity to a mans soul that Spirit is of God Satan may doe much but he is not able to transform himselfe into such a spirit no other spirit can work this but the Spirit of God a spirit speaking peace without purity may be a delusion and a spirit speaking purity without any measure of peace may be a delusion for all the paths of Wisdome are peace but both peace and purity together doe evidently manifest it to be the Spirit of God Vse 4. For them that have found any measure of peace and purity they ought to teach them to be very carefull to discern whether this spirit be of God or no if thou hast found much peace and withall thou walkest in simplicity and godly sincerity this Spirit is of God 2 Cor. 1.12 But if our peace make us carelesse of our wayes and more licentious we shall never approve such a spirit to be of God where Gods Spirit breaths the more peace the more care of purity and therefore let us always put them together Herods spirit of joy was a spirit of delusion because it was not a spirit of purity Mark 6.20 Herod and David both fell into the same lusts how shall we know whether of them had the Spirit of God David for a while seemed to do worst but Herod he so favoured his lust that he destroyed John that reproved him David he heard the Prophet and humbled himself and renewed his repentance before God and therefore doubtlesse his Spirit was of God because he was studious of purity such a soul as favours his lust and takes part with it hath not Gods Spirit in him that sicknesse is mortall that refuseth utterly all means of health if therefore either our peace or purity be wanting we shall not have this testimony of Gods Spirit that spirit that speaks both is a Spirit of truth 1 JOHN 5.7 For there are three that bear record in Heaven the Father the Word and the holy Ghost and
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
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
see in us either to pride on covetousnesse or wrath if we would lye smooth and sure in the building we must pare off all these out-running and swellings of our hearts and so bring 〈◊〉 smooth and even we shall lye sure upon the foundation 1 JOHN 5.11 And this is the record that God hath given to us eternal life c. VErs 7 8. having declared the three witnesses in heaven and three on earth that bear witnesse of the divinity of Christ vers 9.10 he exhorts us to receive their testimony in these 10 11. vers he tels us what this divine record is which he presseth us to believe and this record is threefold 1 Of an heavenly gift eternal life 2 That this life is given us by Christ 3 That this life is given only to believers Doct. Eternal life is the gift of God Here two things are to be opened 1 That the life given us by God in Christ is eternal life 2 That this eternal life is the gift of God 1 It 's eternal life 1 John 3.16 Eternal ab ante because it was given us before the foundation of the world it 's more ancient then the world or mans fall and this was not only purposed in Gods Councel but this was manifestly promised before the world began Tit. 1.2 And The Trinity then concluded that the Lord Christ should be made head of all 2 That all that did believe on him should have eternal life therefore it 's said He chose us in Christ before the foundation of the world Ephes 1.4 and therefore God choosing us as members of Christ he promised to Christ that he would give them all eternal life 2 Tim. 1.9 There was not only a purpose of God but a declaration of the same to Christ of this gift our Saviour speaks John 17 6. Revel 13.8 and this gift is more ancient then our actual vocation for a man is said to be given to Christ when he gives up his heart and service to him but this is given in fulnesse of time but we were given to Christ before we were called to the fellowship of his Spirit and adoption of sons John 6.39 2 It 's called eternal life because the fountain and principles of this life are eternal the Word of God was revealed from eternity and of this Word were we begotten 1 Pet. 1.23 And as in seed there is something more material something more spiritual so in the Word there is both the matter of the word and there is the Spirit of the Word John 3.5 Now we are born of the Spirit and this Spirit in us is a fountain of living water springing up to everlasting life John 4.14 3 The continuance of this life is to everlasting He that believes on Christ shall never dye but have everlasting life John 3.36 John 5.24 and this eternal life is a record which God hath given us of his Son because the gift was given to Christ and througst him as by our Head is the life conveyed to all the members 2 This life is a gift of God Rom. â— 23 All the life we have is Gods gift There is a fourfold life and all given us by God First The life as justification is a free gift Rom. 5.15 we lay all dead in sin now the pardon of all these is the very life of our souls Col. 2.13 Secondly There is a life of holinesse whereby we live to God are for his â—nds and walk by this rule and this life is the free gift of God Ephes 2.4 â— Thirdly There is a life of consolation which is called a mans life 1 Thes 3.7 8. We live if you stand fast he means a life of comfort and this life is given by free grace 2 Cor. 1.4 5. When God so comforts a poor soul he is to be looked at as the Father of mercies and God of all consolation Fourthly There is a life of glory which God hath given us by Christ Rom. 6.23 Reas 1. A minori If our naturall life be Gods gift how much more this spirituall and eternall life Job 10.12 Thou hast granted me life and favour and he speaks of naturall life that is thou in thy favour hast granted me life and preservest it Now if that be a gift of God as it is for it was neither Father nor Mother that could give us life how much more is eternall life the gift of God It was Mephibosheths speech to David 2 Sam. 19.28 What was all my Fathers house but dead men before my Lord the King so take us without Gods gift we were but all dead men before him Now if this naturall life be a gift of God and that of his favour too how much more is this spirituall and eternall life a free gift from God 2. All our life must needs be Gods free gift by removing all that might concur to the making up of our merit of this life Four things must concur to merit which are all wanting in this gift 1. If you would merit you must prevent the other in giving but who hath given to God first Rom. 11.35 and if we give God but his own how then doe we merit 1 Chron. 29.13 14 15. 2. In the nature of merit is required that what we give we should give â—eely not of due debt nor due recompence Luke 17.9 10. If we doe but ouâ— duties what doe we merit When we have done what we can we have done but our duty and how then doe we merit 3. What merits at Gods hands should be perfect and parâ— without spot else it deserves nothing Now our best righteousnesse is defiled Isa 46.6 Exod. 28.38 Our best offerings if God did not accept of them in Christs holinesse he might justly reject them 4. In all merit it is requisite that there should be something proportionable betwixt the work and the reward now what proportion is there between naturall life and spirituall and betwixt our life of grace and the life of glory Our sufferings which are the highest part of our obedience they are not worthy to be compared to the eternall weight of glory indeed they work for 〈◊〉 a plentifull recompence of reward 2 Cor. 4.17 But this is through the free gift of God Vse 1. For reproof of Popish merit if eternall life be the free gift of God then the life of grace is not given us of merit ex congruâ— not this life of glory ex condigno if it be gift then sure we pay no answerable price for it there is no purchase on our part but a gift on Gods part I would know whither this naturall life was given us of merit who dâ—re say â—e hath merited to be a man rather then a Beast of a Serpent or a Toad and how then can we say our eternall life is of merit Doth not every Christian freely confesse at his first conversion that if God should utterly cast him off and never shew him mercy just and righteous should his proceedings be
of much encouragement to all that see their Brethren sin a sin not unto death to pray for them be it a sin of covetousnesse nay be it a sin of frowardnesse which is of a deep nature yet the Lord promiseth to hear us for them Isa 57.17 18. Motives 1. The Lord will be angry with you if you neglect it Is it nothing for you to see your Brethren be under the burthen of sin 2. It will encrease your comfort if you pray heartily for them God will return all your calamities Job 42. 3. None can help but God therefore pray to him 4. This is a mavellous benefit that thy prayers shall be an instrument to raise the dead to life Obj. Many pray for their Brethren yet full short of giving them life What say you to Abrahams prayer for Ishmael Gen. 17.18 and Samuels for Saul 1 Sam. 15.11 31. 16.1 Ans 1. It would be considered whether he be a Brother thou prayest for Abraham prayed for such a one as was neither yet gracious nor belonged to the election of grace as is likely for that is prerequired Samuel prayed for Saul but God tells him he had rejected him 2. Consider whether you use the other means that God requires in your places David no doubt prayed for his Sons yet he neglected other means as it s said of Adonijah that his Father never displeased him at any time saying Why hast thou done so 1 Kings 1.6 3. A man may pray but it may be without faith or fervency for that 's required James 5.17 If we be wanting in none of these God will make good undoubtedly that which he hath here promised Verse 16. latter part There is a sin unto death c. These words contain an exception from his former direction that in case we see our Brother sin a sin unto death I doe not say he shall pray for it There is therefore a sin unto death Indeed every sin is mortall no sin veniall Rom. 6.23 There is no sin but deserves death but yet there is a sin unto death that is there 〈◊〉 no ordinary sin but may be forgiven that therefore is a sin unto death that not onely deserves death but doth certainly and inevitably procure death Doct. There is a sin that not onely in it selfe is deadly but that irreâ—â—â—rably procures everlasting death Mat. 12.31 32. Mark 3.22 What is this sin unto death Two thing concur to the composition of it 1. Illumination in the minde 2. Malice in the heart The Apostle joyns them together Heb. 10.26 If they sin wilfully maliciously after they have received the knowledge of the truth which is called inlightning Heb. 6.4 then there remains no more sacrifice for sin First Such a knowledge of the truth is required as comes from the illumination of the holy Ghost when he is clearly let to see the truth of Gods Word and the goodnesse of his grace if after this they sin wilfully there is no more hope of mercy Secondly There is malice in this sin that is included when it s called the sin against the holy Ghost Mat. 12.31 32. which partly expresseth the object against which they sin which is the Spirit of grace and the manner it is done with spight and malice against the know truth That malice concurs to it its evident Heb. 10.29 they are said to despight the Spirit of God now this is not onely contempt and despising but its joyned likewise with malice and scorn That it is unpardonable our Saviour testifies Mat. 12.32 Mark 3.22 Heb. 6.4 5 6. Why is this sin so unpardonable 1. From the mighty strong power of Satan in such a man because it s ever committed when seven worse then himselfe worse then the former have entred in after the knowledge of the truth and reformation of many things Luke 11.24 to 27. When a man hath been so inlightened and convinced that he hath cast out many sinfull lusts if he shall make way for Satan again by voluntary and wilfull commission of sins then Satan enters with seven other spirit worse then before 2. Some yeeld a reason from the order of the Persons in the Trinity If we sin against the Father the Son may intercede for us if we sin against the Son the holy Ghost may intercede for us but if we sin against the holy Ghost there is no other Person to intercede for us but I rest not in that for it is certain this sin trespasseth against all the three Persons 3. From the nature of this sin It s not a sin of ignorance for want of knowledge not a sin of infirmity nor is it onely a sin of presumption for that may proceed from boldnesse rather then malice but a sin of malice far worse than any of those He that despised Moses Law dyed without mercy under two or three witnesses that is that sinned presumptuously and out of boldnesse for sins of ignorance and infirmity there were sacrifices ordained in the Law but if a man sinned wilfully he dyed without mercy though his sin were never so small as gathering of sticks now therefore if there was no pardon for such a sin of presumption How much sorer punishment is he worthy of that tramples under foot the blood of the covenant and doth despight to Spirit of grace 4 From the glory of Gods grace It 's the glory of grace that it extends to the pardoning and healing of all sins besides no sin of ihnorance or infirmity but grace can heal the most presumptuous it can humble but if a man man maliciously despise the Spirit of grace God that is most jealous of the glory of his grace will never have it abused by them Vse 1. Of refutation of some ancient tenets about this sin The Schoolmen say it is one of those siv sins as Aquinas reckons them up either despair or presumption or opposing the known truth or envying the graces of others or obstinate purpose in sin or finall impenitency but many of those may be found in those whom God afterwards receives to mercy There hath been found despair even in Gods owne servants Psal 31 22. And as for presumption Nathan chargeth David that had despised the commandement of the Lord. And that was a sin of presumption Num 16.30 31. for oppugning the known truth Herod put John in prison and to death Darius cast Daniel into the Lyons den both against their conscience and yet neither of them sinned against the holy Ghost because they were both sorry for it Afa put the Prophet in prison For envying the graces of others it was found in Joshua Num. 11.28.29 For obstinate purpose in sin it s found in every one that sins presumptuously 2 Sam. 24.1 to 4. For finall impenitency that it is not the sin against the holy Ghost because St. John then would not have given order not to pray for them for finall impenitency cannot be discerned till death and so St. Johns direction had been but frivolous St.
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.
thou canst not know experimentally that those that doe Righteousnesse are born of God Vse 3. Here is a notable encouragement to all that are born of God to work Righteousnesse for if you work Righteousnesse not one Righteous man but shall know you are born of God and testifie it of you not that I would have men practice Righteousnesse for their credit that they may be known c. Object May not a man doe many works of Righteousnesse of Prayer and Alms and yet doe them out of his own ends so that others may be deceived in him Ans Though Christian Charity is apt to think the best yet none will say they know thou art born of God till thou deny thy selfe and thine own ends and thou dost things in vertue of Christ and walkest constantly in a Christian course therefore walk humbly before God doe things in the power of Christ and if it come that your ends and Christs ends cannot stand together if they see that you willingly leave your own way and take Christs though it cost you much why this will be your encouragement every one that doth Righteousnesse will know that you are born of God Vse 4. May discourage every man from evill wayes from doing unrighteousnesse for if Christians know that they that doe Righteousnesse are born of God then they will know that they that doe unrighteousnesse are born of the Serpent if they see that you work for your own ends and by your own gifts not by vertue of Christ they may wish you well but they know that you are not born of Christ as in nature the spirit of a noble man and a peasant will much differ though they should be educated both alike yet a noble mans spirit will be rising to higher matters so if you see a Christians spirit reach higher than the World he cannot confine himselfe within the limits of the World but he is lifted up to heavenly spirituall matters for Gods glory and he doth things from Christs vertue this makes it evident he is born of God a worldly man cannot rise higher than his own ends a thing riseth no higher than the originall it comes from therefore let it discourage you from working unrighteousnesse from looking at your own ends and gifts and abilities for if you doe you will be known to doe unrighteously and so are not born of God therefore walk 〈◊〉 as you would be known to be indeed you cannot be hid if you would be counted Righteous be doing Righteousnesse and then you shall be known to be born of God 1 JOHN Chap. III. Vers 1. Behold what manner of love the Father hath bestowed upon us that we should be called the Sons of God therefore ehe world knoweth us not because it knew him not THE Apostle having delivered this as a truth that they that work righteousnesse are born of God and knowing how apt we are to passe over such a mercy without serious and humble acknowledgement he stirs them up to consider of this mercy The Apostle removes a double objection Obj. 1. We meet with none that acknowledge us the Sons of God Answ To this John answers Not every one ackonwledgeth this but they that work righteousnesse not the world because they know not Christ Again from some doubts Gods Children make within themselves partly for corruption partly for affliction Obj. 2 What with corruptions and afflictions we have much adoe to be perswaded that we are the Sons of God Answ To this the Apostle answers now we are the Sons of God Take us in our strongest corruptions and afflictions we are Gods Sons but it doth not appear what we shall be when he appeareth we shall be like him free from corruption and affliction expressed by the reason we shall see him Then he informs them of their duty He that hath this hope c. 1. The manner of Gods love to us we are called his children 2. The exhortation to behold and look at this love 3. The removall of an objection Note It is a great and wonderfull love of God that we are accounted and called the Sons of Behold what manner of love such a love as cannot be said how much Matth. 8.27 Luke 1.29 Ephes 2.4 5. where speaking of quickening us to our new birth he saith it is a rich mercy great love Tit. 3.4 5. 1 Pet. 1.3 abundant mercy Reas From our wonderfull unworthinesse of such a favour We have a fourfold unworthinesse 1. Prodigall riotous waste of originall righteousnesse Luke 3. ult Adam was the Son of God by Creation but he sold it for an apple more profane then Esau because he sold it for necessity and hunger Adam not so now for God to give us a new stock to set us upon our legs again argues wonderful love and mercy Luke 15.21 The Prodigall his father had bestowed a portion upon him he spent it rioutously now he freely and rightly acknowledgeth I am unworthy c. Might not every Son of Adam say as much 2. Our estrangement from God and enmity against God before we be called the Sons of God Col. 1.21 If a man should adopt a child would he adopt a stranger or an enemy 3. There is no child of God but time was when he was as an enemy to God so an Harlot suppose a King should marry his first born to an Harlot that were his enemy and presse him to take her would not this seem strange We were Harlots running a whoring after our pleasures and profit What a depth of love is it for God to offer us his Christ his onely Son in marriage to us what manner of love is this 4. There is nothing that God could expect from us but what is naught many a man will match his daughter with one that hath not so much means but he is an understanding man able to manage his estate A man will say Had I such a man in hand I could set him in such a course that he should thrive and do well but how much shame and dishonour have we been to God 2 Sam. 12.12 13. Noah's drunkennesse Lot's incest Abrahams dissimulation which an heathen King could check him for What a discredit hath God by us Reas 2. From the little need God hath of us Men use not to adopt unlesse they have none of their owne God had a naturall Son Christ and the Angels are his Sons by Creation Christ was Gods Son in whom he had pleasure Men if they have children of their own and adopt others it is because they are unthrifty Reas 3. From the great difficulty ere we could be the Sons of God Christ came from heaven and must be humbled even to the death Gal. 4.4 5. God denyes his naturall Son abaseth him Reas 4. The excellent benefits we are called to hereby 1. We call God Father 1 Sam. 18.23 Is it a light matter for the God of Heaven and earth to be called your Father since you are but men 2. Christ is your