ministred to the Lord 1 Sam. 2. so John the Baptist was filled with the holy Ghost from his Mothers wombe Luke 1.15 and of Timothy it is said that he knew the Scripture from a childe 2 Tim. 3.15 2 Tim. 1.5 so that in this Family there were in degrees his grand-mother Lois an old woman his mother Eunice a young woman and Timothy almost a child Lois teacheth Eunice and both teach Timothy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from a very Babe he knew the Scripture But why will God have some of all sorts to be servants to him old men young men and children Reas 1. That the grace of Christ might be as largely extended to all sorts of men as the sin of Adam was extended to all degrees and ages Rom. 5.12 to 18. if Adam had defiled all sorts and Christ had restored but some sort of men only young men then Adams sin had been more powerful to destroy than Christs righteousnesse to save it was meet therefore that as Adam defiled all Ages all conditions so Christ should restore all Ages all conditions and sanctifie them as there are of all sorts that are defiled Jer. 7.17 18. all Ages wholly corrupted the Father kindles the Fire the Women kneads the Dough and the children gather sticks to make cakes to the Queen of Heaven now as there are of all sorts thus corrupted so it is meet there should be of all sorts sanctified why should not God have all sorts to serve him as well as the Queen of Heaven Reas 2. From the honour that is returned to God by the several ages 1 For old men they bring this honour to God whether they be called in old age or before and hold on 1 Herein God glorifies the truth of his promise that length of dayes is in the right hand of Wisdom by Wisdom is meant the fear of the Lord on this ground he encourageth his Son to Wisdom that it will be a means to lengthen his dayes Prov. 3.16 therefore that God might justifie this promise he will have some old men stand up before him it doth not make them so melancholly that they shorten their days Religion distempers no man godly sorrow never wasted our days but worldly sorrow Haman the Ezrahite was wonderfully addicted to godly sorrow yet he grew up to his old age Psal 88.8 Riches and honour and long life are the reward of godlinesse Prov. 22.4 Wealth and credit and length of dayes happen oft to them 2 When you see old men continue in their profession to their old age they put an honour on Religion if young men and children only should professe Religion you would take it as indiscretion and hotnesse of Spirit but doe you see any grave wise old man take up a Christian course none doe it but young Punies that know not what they doe this would be a great disparagement but that God may make it known that wisdom and discretion is to be found in the wayes of grace therefore he will have some old men walke in those ways Prov. 16.31 that grey hairs may honour Religion and Religion may be a crown to them Eighty six years said old Ignatius have I served God and yet never found him a hard master so when Christians can say so many years have I served God and if it had been such a wearisome course they would have shaken it off but when we see they hold out in it it implies they find some comfort and joy therein and if old men come on it will be said they now see by experience the vanity of all other courses they see it is best dying a christian and spending our last days in christianity old men would never fall into it unlesse they saw there is no way so comfortable and peaceable as that is 2 For young men it is a great bonour to Religion if they come on they make the power of Christs grace manifest that is able to overcome the heat and violence of youthful lusts no age so violent and boysterous in corruption so head-strong so indiscreet and rash so that what for unrulinesse stubbornesse vanity pleasure they are most indisposed to grace and will not hold on if God therefore take hold of their Spirits and stablish their Spirits when they by Gods Grace shall be able to rule their Spirits their lusts to rule their hearts this argues the strength of grace in that when neither wise counsel nor Magistrate can rule them yet the grace of Christ can rule them rule their passions so that they can put forth their strength against the enemy either against their own corruptions or abuses of others so that when the Elders sit still sometimes a young Phineas rises up and shews his zeal for Christ what an honour is this to Christs grace Psal 119.9 Eccles 11. ult Childehood and youth are vanity so that if Gods grace can lay hold on them and restrain them the power of Gods grace is hereby magnified Psal 110.2 3. 2 Cor. 12.7 youth is only strong in weakness if Gods grace therefore shall be so strong as to subdue all these and make them like unto Josiah who at sixteen years of age set himselfe to seek God and compelled the whole Land to do so 2 Chron. 34.33 he compelled them at least to outward Reformation it is a great glory to God when young men thus give up their young dayes to God 2 Another Honour they bring to God is by their boldnesse and courage in a good cause old men sometimes though wise yet are too cautelous and backward but young men what is wanting in experience they have in zeale they are forward in any service for God 3 And for Babes and Children if they be brought to grace God hereby casts shame on elder men Psal 8.7 when they see Bahes come off with more savoury words than old men sometimes God confounds the folly of ancient men by the wisdome and grace in Children when Christ came riding to Jerusalem the Children cried out Hosanna and praised him the High Priests disdained it but Mat. 21.16 17. Christ told them have ye not read that out of the mouthes of Babes and sucklings thou hast perfected thy praise This is to still the enemy and revenger they shame you that are Elders and Priests in regard of your backwardnesse Thus we see God will have of all sorts and ages of men stand up to doe him service Vse 1. May serve to teach all sorts of men 1 Old men If God hath his number among all ages and conditions of men then God looks to have his number amongst you that are old men say not I have now long lived in another course but come on to a Christian course or if you began before goe on I write unto you Fathers because you have known him that was from the beginning it may well beseem you to talke of the ancient Promises and Mercy of God God looks that you should take away the reproach of
Spirit dwelling in you and that argues acquaintance with him Psal 19 11. in keeping of them there is great reward greater than any gold or silver a man may keep that and yet want a quiet Conscience but a man that keeps Gods Commandments shall not want peace of Conscience Psal 119.72 thousands of gold and silver will not keep a mans heart warm and comfortable but the keeping of Gods Commandments will and be it that you be about your calling no businesse of your calling will hinder your peace no Commandment of God hinders your Peace indeed if you go about things without warrant from a Commandment be it in the World in your callings if you look at your profit and pleasure c. and not at Gods Commandment to set you a work you lose your Peace and you will want your Peace in that dayes conversation but if you go about things in vertue of a Commandment never fear your calling will never hinder your Peace keep the Commandment and keep your Peace we hinder our Peace often because we go about businesses without an eye to the Commandment and so it is not acceptable to God he finds no savour of rest in it and therefore no wonder if we lose our Peace but if any work though never so mean be done in obedience to Gods Commandments we shall keep and maintain our Peace 1 JOHN 2.4 He that saith I know him and keepeth not his Commandments is a lyar and the truth is not in him IT is St. Johns usual course to propound the Truth Affirmatively and Negatively Vers 3. Affirmatively Vers 4. Negatively Vers 5. he amplifies the keeping of Christs Commandment by a double benefit 1 In him that doth so is the Love of God perfect 2 Hereby we know that we are in him From whence Verse 6. he passes this conclusion of conforming our lives to the life of Christ Verse 4 He that saith he knows him c. To say is either in Heart in Word or in outward Carriage He that saith I know him he speaks not of an active understanding of him but of an affectionate hearty knowledge Knowledge is either speculative or operative infused or acquired Historical or Experimental all come to one but this Knowledge here meant is acquaintance so then he that saith he hath acquaintance with God and keeps not his Commandments that is as his Way his Treasure his Ornaments his Eye his Life 1 He is a Lyer that is he not only speaks false but he knows he speaks falsly for that is the difference between an untruth and a lye 2 There is no truth in him not one true grace not one true act of Repentance Faith c. Doct. Opinion or profession of the Knowledge of Christ without keeping of his Commandments is an undoubted signe that he is a lyar and the best Grace on him is counterfeit he hath no true Grace in him To say in the heart is opinion to say in the tongue or carriage is profession and if he do thus he is a lyar the truth is not in him Tit. 1.15 16. they professe they know God but in their works they deny him ssch a one is abominable disobedient and to every good work reprobate that is he goes about it untowardly is unskilful in it hath no sincerity and his work is rejected of God as reprobate counterfeit silver Q How is such a man a lyar and no truth in him A man may be a lyar sometimes and yet have some truth in him but this man hath no truth in him but 1 He speaks falsly 2 Against Conscience 3 No truth is in him A. 1 He speaks falsly which appeareth from the Efficacy of all true knowledge of Christ which brings forth obedience if a man knows Christ he loves him and affects him and obeyes him Mat. 7.22 23. all saving Knowledge stirs us up to obedience to God to righteousnesse to man if a man be a Son of Beliac such a man knows not God those that obey him not never knew him 1 Chron. 29.9 Know thou the God of thy Father and serve him they that never served God never knew him Joh. 14.21 if any man love me he will keep my Commandments and further no man knows God but he hath known the depth and danger of sin he hath known his enstrangement and absence from God if a man know not himself he knows not God 2 After that he hath known sin he comes to know Christ and his mediation such a man is sensible of his former misery and knows the excellencie of Christ he hath been so bitten with sin that he looks at it as the most hainous fight and the keeping of Gods Commandments he looks at it as the sweetest thing in the World 2 Cor. 6.14 Gods Commandments are not grievous to him such Knowledge springs from experience of our former misery therefore they that never come to this never knew Christ 2 Why is such a man a lyar that saith he knows God and keeps not his Commandments 1 From the conviction of the Testimony of that light which shines in his heart Joh. 16 9. there is a Spirit of conviction in all those that live in the Church for others do not contend that they know Christ but those that thus professe are convinced of their sins of their unbelief and disobedience and of the wickednesse of their hearts and lives Obj. Are there not many that live carnally and wickedly and yet are not convinced of their sins It is true there are such but then living in such a course they do not trespass against their Consciences they think they keep the Law and so think well of themselves and they are at peace and secure He that walks thus civilly and conformably yet such a mans Conscience is at uncertainty about his Estate he is convinced that he wants something but he cannot tell what it is till he be throughly convinced by Gods Spirit thus it was Mark 10.19 Matth. 19.18 19 20. the young man told Christ all these have I kept from my youth what lack I yet his Conscience guided him to feel that he wanted something though he had kept the Law in the outward letter yet he saw he wanted something and his Conscience was not at rest so that such a man as saith he knows Christ and keeps not his Commandments speaks against the conviction of his Conscience and therefore is a lyar I speak not of such Christians who want Peace because they do not keep Gods Commandments but of such who when they have Peace think they keep his Commandments 3 Why is there no truth of grace in such a man as saith thus Reas From the necessary conjunction of all graces with obedience no true grace of God but is either the cause of obedience it breeds it or else is a companion of obedience or else an effect of obedience it sprang from obedience Faith worketh by love Gal. 5.6 and love is the fullfilling of the Law Rom.
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
READER TO satisfie the importunity of some Friends rather then out of any presumption that my Testimony can prove any credit to this excellent piece I have ventured to give thee my poor judgment conscerning it Vpon perusall I observed in the whole such a blessed marriage between Piety and Art such a sweet condescension to the meanest capacities such a spirituall handling of spirituall truths such clear discoveries of the state of Nature and the state of grace as I could not but conclude the Author though the work had not born the name of Cotton was a workman that need not be ashamed Withall let me tell thee by experience such a blessed Gale of the Spirit of grace who assisted the Author in inditing doth accompany the religious perusal thereof that I am very confident if there be the least sparke of grace in thy heart it will make thy smoaking flax breake forth into an heavenly flame of Light and Love While I perused it to correct the many and manifold errours of the former Impression the heavenly matter therein contained both poynted at and I hope corrected more and greater errours in my heart If thou be bad * The Reverend Author is peremptory that the word read doth not convert In this I must at least 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if not dissent it may make thee good but if thou be good I am sure it will make thee better which is the hearty prayer of him who is Feb. 26. 1657. Thy soules Friend and the Servant of thy Faith Roger Drake Place this before the Title A Practicall Commentary OR AN EXPOSITION WITH Observations Reasons and Vses UPON The First Epistle Generall of JOHN By that Pious and worthy Divine Mr. JOHN COTTON Pastor of Boston in New-England The second Edition much corrected and inlarged with the Addition of an Alphabeticall Table not in the former Edition LONDON Printed by M. S. for Thomas Parkhurst and are to be sold at his shop at the Three Crownes over against the Great Conduit at the lower end of Cheapside M.DC.LVIII TO THE READER CHRISTIAN READER THese following Notes upon the First Epistle of St. John falling by providence into my hands I was unwilling to detain them by me and make only a private advantage of them but delivered them into the hands of my Friend Mr. Thomas Parkhurst a Bookseller in London that if by the judgmenr of Reverend Divines to whom he intended to communicate the same they might be found usefull for the Publick they might see the light And having communicated those accorddingly to such men whom the whole Nation may justly honor for piety and ability and finding their approbation as to their worth their usefulnesse and consequently their publishing I have thought good to prefix an Epistle in which mistake not I neither intend a commendation of the Author or the Work if I should undertake it as to the Author I might be answered as Antalcidas did in the like case to one who having prepared a Book he asked of him the argument of it who answered it was Herculis Encomium to whom Antalcidas Quis illum vituperat Supervacaneum existimans in eo laudando sumere operam quem uno ore praedicarent omnes And the like might justly be retorted upon me should I goe about to magnifie the Author of this following Exposition What needs this Who ever dispraised or durst under â—alue him He was a burning and shining light famously 〈◊〉 abroad and at home as an instrument of great glory to his God great good to many souls and which is an honor that all preachers reach not with the expiration of his Ministeriall breath he finisht not his Ministeriall work for though he be dead yet he speaketh as in this so in divers other excellent Treatises And as not of the Author so neither to the Work it selfe shall I say ought this way I judge it sufficient to render it desirable to tell you it was the Work of that learned man yet more of that gracious man and faithfull Servant of Christ Mr. John Cotton as is assured me by a reverend and godly neighbor Mr. Tho. Oresby Minister of Hackwell in Essex who well knew him and heard him preach much of it Such was the Author that it commends the Work to attest it his and yet such is the Work it selfe that though the Author were unknown it could not however but meet with reverent and ready entertainment for its own sake Had his own hand put it forth doubtlesse it had been more polisht then now it is more inlarged and refined But Christians know how to be charitable to deale with the Works of Gods servants brought into the world after themselves were taken out of the world as we doe by little Orphans whose Father is dead if we see them any wayes misused or subjected to any wants we reproach them not but pity them because their Carers for are taken from them And yet for the Work as it is let me be bold to say It may stand amongst none of the meanest helps to saving knowledge It 's true we live in a curious and carping age an age wherein much knowledge but shame and griefe to speake it little obedience Oh England great are thy helps thy means high as to grace and the things of thy peace as to the knowledge of God and Jesus Christ whom he hath sent whom to know is eternall life but who is he except he hath bowels of brasse and an heart of iron that mourns not at thy requitall Are not unthankfulnesse disobedience contempt wantonnesse together with other sins whose name put them together is legion for they are many and at the best a brain and notionall knowledge the fruits that if God come to search thee with candles he shall find thee only laden with Take heed yet a little while and you shall hear a voyce Give an account of your stewardship all talents and prizes of this nature must be one day accounted for with which no people stored like thy selfe What week almost passeth thee wherein God affords thee not some additionall supply or other to thy old store Loe here another price put into thy hand to get wisdome in the search and reading whereof thou shalt not be distracted with vain unnecessary and unedifying controversies but they are plain sound and saving truths that here present themselves and those stomacks that stand affected to such meat are invited But I have done it being all my Work to attest whose Work this was and being credibly informed that it will come forth recommended to thee by a more skilfull and artificial hand abler to judge and judging to set forth the worth and workman therefore commending thee to him and him wth thy selfe to Gods blessing I rest From my Study in Much wakering in Essex Octob. 15 1655. A Servant to both in Christ and to the Church of Christ Chr. Scott IT is sufficiently evident by the preceding Epistle and by many
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
they preached nothing but what they had seen and heard then hence we see a reason why they were so bold and zealous and diligent in preaching Act. 4.20 2 Pet. 1.15 16. Fables are best at first hearing but comfortable sound and certain truths the oftener they are heard the more profitable Again hence we see a reason of their certainty and constancy in all their wayes for they and their Doctrine were of the same nature 2 Cor. 1.17 18 19 20. Vse 2 Then all of us are to receive their Testimony for upon this ground our Saviour complaineth justly for not being received Joh. 3.11 the like doth John Baptist Joh. 3.32 Vse 3 Then the Children of God that repose their hopes upon the Apostles Doctrin we may hence comfort our selves we build not upon uncertainties as they Isa 28.15 if our faith and hope were built upon the Doctrines and traditions of men we might justly fear and stand in doubt lest they might fail and deceive us in the end Vse 4 If the Apostles preached nothing but what they were most certain of then it must be our care also to preach unto the people of God no uncertainties And so in this we shall follow the Apostles and this we may do by two means especially First By preaching nothing but what we have good warrant for from Scripture for the Scriptures are of certain Truth 1 Cor. 4.6 Acts 26.27 Secondly By having our hearts established with Grace Heb. 13.9 2 Pet. 1. two last verses where he saith No Scripture is of any private motion of interpretation because being penned at first by the Spirit by him best interpreted hence 1 Cor. 2.11 2 last If these means were sufficient how comes it to passe that the Children of God having these means have yet differed one from another by not attending to these means but leaning to their own judgment or the opinions of men are carried with some sinister respect of their own credit and estimation in the world see Luthers example of defending Consubstantiation and therein dissenting from others of his Brethren The end of the Apostles writings followeth which are 1 Subordinate Fellowship with the Apostles and Disciples 2 Union with God verse 3. 2 Supream Fullnesse of joy verse 4. Before we come to speak of these severally some things more may be gathered from all these joyntly touching the nature of the Scriptures as 1 For the perfection of the Scripture for if the Apostles declared what they had heard and seen to the end that we might have fellowship with God and them and fulnesse of joy then either they failed of their end or else wee by their Doctrine written for that purpose verse 4 may have all things necessary for salvation yea what is salvation it selfe but these very ends Our Saviour calls it which was a good conclusion of the whole Bible for the Gospel was written last of all to stop the mouths of Ebion Corinthus c. who then began to urge the traditions of the Apostles in time of his banishment see Eusebius eternal life to know him and what more comfortable knowledge of him than this Joh. 17.3 hence also John 20. 2 last 2 Tim. 3. 2 last away then with Popish traditions which the Papists alledge they are either false Doctrines as invocations of Saints images transubstantation c. or certainly true as Baptisme of infants truth of Scripture c. and these may be proved by Scripture or such as seem not necessarily to procure us Felloship with the Saints as the perpetuall Virginity of the Virgin Mary whether the Hebrew womens children had any Sacrament to initiate them into the Church and yet the Papists else where prove all these by Scripture 2 The profit of the Scripture that Doctrin by which we come to have such comfortable and excellent benefits such as than which none are greater must needs be of singular profit and commodity yea no profit like to this Mat. 16.26 Hence Psal 19.10 and therefore we are never to make account we have profited by their Doctrin when we can speak and discourse of it but when we have found it to have wrought these heavenly things in us he that will be conversant in it to practise it indeed must labour for these things by it 2 And again if the Word be so profitable they lose not their labour who seek it from Sea to Sea and from East to West as Amos 8 12. if by seeking they find it Mat. 15.32 Luke 10. ult it is no vain gadding humour this desire to hear the Word 3. The power of the Apostles Doctrin of the Scripture that which must bring us from having fellowship with Satan and the unfruitful works of darknesse to have fellowship with the Saints yea God himself and to enjoy fulnesse of joy what admirable efficacie must it needs be of Hence Romans 1.16 2 Cor. 10.4 this word must needs be stronger than Satan Luke 11.21 22. Vse 1 This reproveth the practise of those who will professe that the Word of God taketh place in them and hath power upon them yet they still keep their old fellowship with Satan with the wicked of the World with the unfruitful works of darknesse See John 5.38 Vse 2 Then fellowship with God and with the Saints and fulnesse of joy may be obtained else why did the Apostles preach and write of Christ to that end It is a let by which Satan keepeth many from seeking these things because they think them impossible to be attained as it was with the Jews John 6 52 66. so it is common in this case with many but Nicodemus though at first he conceived not such a like mystery as this yet at length having it explained he came to Jesus by night and his Doctrin took place in him Iohn 3.9 Iohn 7.50 52. Iohn 19.39 Vse 3 Then great reason have we all to attend to the Doctrin of the Apostles art thou a man yoaked under the bondage of Satan and canst not free thy self from his fellowship attend to the Doctrin of the Apostles it will give thee fellowship with God and the Saints Acts 26.18 Art thou in the estate of Grace yet feelest thy self in heavinesse through manifold temptations 1 Pet. 1.6 attend to the Apostles Doctrin it will give thee fulnesse of joy Psal 19.8 Ministers also for the same cause are to be painful and diligent 2. Tim. 4.2 preach the Word he in season c. Eccles 21.6 in the morning sow thy seed c. 1 JOHN 1.3 4. That which we have seen and heard declare we unto you that ye also might have fellowship with us c. IN handling these three ends of the Apostles Doctrin 1 Communion with Saints 2 Union with God 3 Fulnesse of joy is to be shewed 1 What each of them is in his order 2 How the Apostles Doctrin procureth them unto us 3 Some consectaries for each one By fellowship with us the Apostle meaneth himself and all the
ult Psal 5.4 Heb. 1.13 Reas 1 God is of pure eyes and cannot endure to behold any iniquity 2 From the power of all saving Graces they do purifie and cleanse the heart so Faith purifies the heart Acts 15.9 so hope 1 Joh. 3.3 so love ye that love God depart from iniquity 3 From the power of the Spirit in him that hath fellowship with God 1 Cor. 6.17 Ezek. 36.27 Vse 1 It shewes that Ignorance is no Mother of Devotion for what is Devotion but a stricter and nearer fellowship with God it shewes therefore the dangerous Estate of wicked Ignorant men they think their Ignorance will plead for them but they are deceived through want of knowledge my people perish God takes no pleasure in Fools you may think you have Fellowship with God and yet live in Ignorance and Darknesse but you deceive your selves can a man live in the Sun and have neither light nor heat So what Fellowship hath that man with God that hath neither light of Knowledge nor warmth of Grace from him Vse 2 It may be a Tryal of our Estate if wee have no Knowledge of God we have no Fellowship with him if you delight in Ignorance and be unwilling to be taught as many Servants and Children are how can these have any Fellowship with God that have no knowledge nor desire after it it is true many there are that desire Knowledge and cannot attain it and such God will accept of their desire or give them Knowledge but such as please themselves in their ignorance have no Fellowship with God 2 Tim. 3.11 they are sealed up to damnation if a man live in darknesse of sin and ungodlinesse and is convinced of it and yet will live in it in idlenesse and wantonnesse and Sabbath-breaking c. be not deceived if you make a shew of Religion you deceive your own soul if a man walketh in darknesse and saith he hath Fellowship with God he lyes Quest Who can say his heart is clean have not the best of Gods Children their failings Answ It is true they have their failings but do they walk therein It is one thing to step into a way and another thing to walk in that way David stept into the way of Adultery and Murther but he walked not in it a man that walketh in a good way may be turned out of it by a wilde Beast or a Storm or Carelessenesse but when he sees he is wrong he turns into the right path again so is it with a godly heart he may be carried out of the way by the violence of Temptation c. but he returns again as soon as he sees his error Vse 3 To teach men as ever they desire to have fellowship with God to cleanse themselves from Ignorance and Ungodlinesse if you desire to have Fellowship with God you must 1 Avoyd Ignorance and labour for Knowledge desire to know his will and they that love light God loves them 2 Turn not aside to any dark crooked wayes Psal 125 6. the Israel of God have no crooked wayes to walk in 2 Cor. 6.17 18. with chap. 7.1 shewing us if we would have fellowship with God that God might ackowledge us for Sons and we him for our Father we must look into all dark corners and cast out all uncleanesse and if you do thus strive to reform your selves you are not in darknesse if you cleanse your selves from dark and crooked and unclean wayes you may assure your selves you have fellowship with God 1 JOHN 1.7 But if we walk in the light as he is in the light we have Fellowship one with another and the blood of Jesus Christ cleanseth us from all our sins THe scope of the Apostle St. John was to deliver what he had heard and seen from Christ and to this end that their joy might bee full His first Message was that God is light verse 5. and from thence hee descends to gather a certain sine of our fellowship with God or want of it a signe of the want of it hee layes down verse 6. he that walketh in darkness hath no Fellowship with him now in the 7th verse hee layes down a signe of our injoying this Fellowship with God In the Verse wee have two parts 1 A certain signe of our Fellowship with God namely if wee walk in the light 2 The priviledge of such an estate the blood of Christ cleanseth us from our sins so that here is the mark of a true Christian 〈◊〉 priviledge Doct. To walk in the light is a certain mark o◠true Fellowship with God one with another that is God with us and wee with him Light is sometimes taken for light of Knowledge Holynesse Comfort Glory 1 It is taken for light of Knowledge Mark 4.16 Light is clear and so is Knowledge 2 For Light of Holynesse Ephes 5.8 Light is clean so is Holinesse 3 For Comfort Psalm 97.11 4 For Glory now Darknesse is contrary to all these now therefore to walk in the light is to walk in the waies of Knowledge Purity Comfort and Glory But what is it to walk It is commonly took for the whole course of a Christian life but in borrowed speech there are some significations therein 1 It implies That a Christian course is a voluntary motion a man is not said to walk that is pulled and haled no motion more voluntary than walking 2 It is a continued motion not a step or two that makes a walk 3 Walking gets ground its motus progressivus standing still rids no ground but walking doth so a Christian he goes about Christian duties not only voluntarily and continually but he growes up therein from time to time so that this sense of the Doctrin is thus much To lead a Christian course voluntarily continually and increasingly is a signe of fellowship with God now that such as thus walk have undoubted fellowship with God appears Ephes 5.8 Ye were sometimes darknesse but now are ye light in the Lord walk therefore as children of light that is children of God for God is light those that walk in truth and not in error and heresie and in holy wayes they are children of God Psalm 1.1 2. the Law of God is the way of holinesse and truth and if he that walks in the way be blessed then he hath fellowship with God for in his fellowship stands all blessednesse Psal 119.1 2. Reas 1. From the insufficiency of our nature to walk in these wayes without the Spirit of God in us and directing of us Ezek. 36.27 Joh. 15.5 without Christ we can do nothing Hos 14.8 if any good fruit be growing in a Ch istan it is from the Spirit of God otherwise the fruit of a carnal heart is carnal Joh. 3.6 we cannot be holy without Gods Spirit nor bring forth any good fruit 2 As we cannot be good without his Spirit so we cannot do good without him 2 Cor. 3.5 and Christ thinks it an impossible thing for a Carnal man to
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
him 1. People are to give their Teachers such kinde of respect as Children owe to Parents Gal. 4.14 15. 2. Children owe to Parents imitation in any good carriage and the more they see the Image of God in them the more they are to imitate them so people are to follow their Ministers in any good counsell or carriage that is the duty of Children to their Spirituall Fathers 1 Cor. 4.15 16. it will lie upon the Consciences of people to imitate any vertues they see in their Teachers because they are their Fathers as Children doe imitate their Parents 3. Obedience in the Lord is required of Hearers Phil. 2.22 speaking of Timothy saith he Ye know the proof of him how as a Son with the Father he served with me in the Gospel he makes it his commendation he never commanded any duty to him but he readily obeyed him as a Childe his Father he shewed professed obedience to the Gospel of Christ so people are to yeeld obedience to the Gospell of Christ which they receive from their Ministers Now on the other side it also teacheth Ministers wherein to shew their Fatherhood to their people not onely in begetting Children for that is the least part of Paternity but they are not then to leave them for still there are some Corruptions cleaving to Children from the Wombe which if they be not helped against they will perish Ezek. 16.4 so Ministers will be but Murtherers if when they have begotten Children by the Seed of the Word they leave them to their rawnesse and corruptions of their own hearts and doe not help them against them and help them to grow in grace and make progresse in Christianity 2. Parents train up their Children in all knowledge they can help them to either in Learning or Trades Isa 6.18 so Ministers are to adorn their people with such Graces and Ornaments that they may give them up to Christ as Brides fitted for him 2 Cor. 11.2 3. 3. Ministers are to provide for them an eternall Inheritance 2 Cor. 12.14 Parents lay up for their Children they labour to get an Estate to leave to their Posterity so Ministers are to lay up an eternall weight of glory for their people not onely to get them into Heaven but to load them with an eternall weight of glory fill them with patience and Humility c. and all the graces of Gods Spirit for the Spirit of glory rests upon such he should help them to grow in grace that they might be filled with glory 1. And first labour to help them to grow in Humility a man must lay down all ambitious thoughts or else he will never come to Heaven Matth. 18.2 3. David could not get a Kingdome till he had learned to be like a weaned childe Psal 131. Jer. 45. ult however we shall get but a poor piece of glory the means to be exalted in Heaven is to be humble here on Earth an humble spirit shall be a glorious Soul before Honour goes Humility 2. Labour to help them with patience and constancy for if with well-doing they grow patient in suffering and be ready to run through all conditions for Christs Cause and the Gospel great is their reward in Heaven Mat. 5.10 11. rest not when you have begotten them and see some truth of grace wrought in them but lay up for them a plentifull treasure in Heaven help them to be rich in grace that they may be rich in glory at length Three Graces especially goe to the attaining of the excellency of Glory Zeal in doing Gods Will Patience in suffering and Humility in both and Zeal breeds fruitfulnesse Luke 19.17 19. what was the reason why he that gained more had a greater reward because he was more fruitfull with his Tallents therefore it should be the care of Ministers to help their people what in them lyes to grow in these Graces We come now to the second part viz. the Declaration of the end of his writing These things I write that ye sin not now from this Declaration observe this Point Doct. 2. The end of dispencing any promise or convincement of our sinfull estate is not to give liberty to sin but to prevent sin in us For here the Apostle answers an Objection which might arise If the blood of Christ cleanseth us from all sin then we may be bold to sin it is but running to Christs blood and we shall be cleansed from our sins but he saith I write these things that ye sin not therefore it implies that neither Law nor Gospel should encourage us to sin but restrain us The Law that shews us the impossibility of not sinning but doth not teach us how to sin Rom. 3.20 it shews us sin and to shew sin is not to learne us how to sin but how to avoyd it 2 It shews us not only the nature of sin but also convinceth us of sin and the danger of it Rom. 7.14 Gal. 3.10 And for the Gospel that teacheth that the blood of Christ cleanseth us from all our sins 1 It shews a remedy against sin the blood of Christ and the meanes If we confesse our sins c. but it shewes withall that if we shall hereupon willingly commit sin we doe most ingratefully and prophanely tread underfoot the blood of Christ Heb. 10.29 we account it prodigality to despise precious things how much more desperate is it to despise the most precious blood of Christ 2 The Gospel teacheth us so to use the blood of Christ as that we may mortifie sin and not only get it pardoned but cleansed for the use of the Gospel is to mortifie sin therefore it leads us not to the commission of sin 3 The Gospel begets those graces that cleanse us from sin First It begets faith which purifies the heart Act. 15.9 Secondly It begets hope and that also purifies 1 Joh. 3.3 he that hath this hope purifies himselfe as he is pure Thirdly It begets love and that love constraines us to good and restrains us from evill 2 Cor. 5.14 so that both Law and Gospel dehort us from sin Vse 1. Of direction to Ministers what course to take Two points of Wisdome are hence to be learned First If any misconstruction may arise from your Doctrine wisely to prevent it St. John saw there would arise an encouragement to sin from one Doctrine he had delivered and a discouragement from fighting against sin from another therefore he tells them These things I write that ye sin not but if any man sin c. Secondly Another direction is to frame your selves to dispence Milk to Babes Saint John was a Son of Thunder and a Pillar among the Apostles Gal. 2.9 yet he writing to little Babes tells them thus My little Children these things I write unto you that you sin not it seemes a weake line for such a man but he tempers his Doctrine according to their strength we should be ready to thinke it poor homely stuffe to say thus who
of Christs propitiation that we shall see Gods face with joy we shall pray to him with comfort Joh. 14.21 He that loveth me shall be loved of my Father c. which shews that he will bring rhem together and there shall be a mutuall expression of love to one another and refâ—â—shment in one another God shall take comfort in us and we in him Rev. 3.20 for that Christ goes further in this case than any man can Absolom had offended his Father in slaying his brother Ammon well he flyes away from his Fathers Court Joab procures a Reconcilement but yet he could not satisfie for the blood he had shed he procured indeed so much that he was sent for home by the King but yet saith the King Let him returne to his own house he shall not see my face 2 Sam. 14.24 Joab could not satisfie for his blood and the King would not see his face so there wanted satisfaction and manifestation of the Kings favour well afterwards manifestation was procured but yet there wanted Propitiation because satisfaction could not be made but Christ hath not only procured favour but satisfaction and hath declared his favour towards us Now further Christ hath done this not only for the believing Jewes but all Christians all the World over for to whom doth he speake here why to little Children and what were they why they were Jewes as appears vers 7. who from the first giving of the Law were commanded to love one another now besides these weak Jewes the Apostle saith He is our propitiation including the Ministers of the Gospel and not only so but for the sins of the whole World Now the World is diversly taken in Scripture 1 World is sometimes put for the frame of Nature as Act. 17.24 2 It is sometimes taken for the pleasure and profits of the World as 1 Joh. 2.16 3 It is sometimes put for the wicked of the World Joh. 15.19 4 It is sometimes taken for the Gentiles in opposition to the Jewes Rom. 11.12 5 It is sometimes taken for the Believers of the World 2 Cor. 5.19 though it may have further extent but here it is taken in opposition to Christian Jewes he is not only a propitiation for the Jewes but also for the believing Gentiles But further Christ is not only a Propitiation for his children but for the whole World that is the whole body of the Creation for as by Adams fall the whole World was cursed Christ by his death renewed the blessing to the World again the whole body of the Creation Rom. 8.20 therefore it is said the whole body of the Creation waites for the liberty which the Sons of God have A type of this we have in Noah Gen. 8.20 21. Noah being a Type of Christ and making attonement for the World by Sacrifice God smelt a sweet favour and doth promise that he would no more curse the earth for mans sake and that which was done by Type in him is perfectly procured by Christ all the creatures are encouraged to rejoyce in his Redemption because they are Redeemed in him Isa 44.23 All the creatures are become the servants of Christ subject to the dominion of Christ he hath bought them all Rom. 14.9 Christ is now Lord of all he hath bought not only us but our Ground and Cattle and Houses and our Children and he hath so purchased it that the world shall be a blessing to the Church the Tumults and Agitations and Disorders shall be for the good of his people Quest Whether hath Christ made any propitiation for the wicked for Reprobates how else for all the World Ans You must distinguish between such and the rest of the World in this they all agree that Christ is Lord over all wicked and good he hath bought all 2 Pet. 2.5 so that they are vassalls to be ruled by Christs Dominion he hath bought them for the Churches service to doe them good 2 I say that Christ hath laid down a sufficient price for all and thus much he hath procured Gods patience to forbeare them and his bounty to lead them to Repentance Rom. 2.45 yea he hath procured for them not only gifts fitting them for Magistracy and Ministry and the common Gifts and Graces of his Spirit but many sanctifying Gifts see Heb. 10.29 Quest Is Chriâ—â— then a propitiation for them Ans To makeâ— propitiation is required not only that such a satisfaction and reconciliation be propounded but that they lay hold on it as the sacrifices in the old Law who are they that had an attonement made by the sacrifice they offered only those that laid their hands on the head of the sacrifice Lev. 1.4 so then this is nothing for the propitiation of the Wicked they do not lay hold on the head of Christ they doe not take hold on him as an Advocate and propitiation therefore they are left inexcusable This point is likewise handled by Paul Rom. 3.25 2 Cor. 5.19 the whole world was out with God he purchased something for all Vse 2. It shews that it is a wicked opinion of the Papists that say the bread in the Sacrament is a propitiatory sacrifice for the sins of the World as they wrong Christ in his Advocation so also in his propitiation Heb. 10.10 if there had been need of another propitiation his had been insufficient but they ascribe this to the sacramentall bread to purgatory and they say afflictions are satisfactions for our sins and their own voluntary devotions are satisfactory as whippings and pilgrimages and fastings why if Christ be the propitiation there needs no more but him So also they wrong him in adding other Advocates as Angels and Saints especially the Virgin Mary Object You will say you allow one friend to pray for another here on Earth and to intreat God for him and may not Saints in heaven pray for us as well as Saints on Earth Ans 1. We have both commands and examples for the one Jam. 5. and Paul often desires the prayers of the church but we have none for the other 2 We desire none but such as know our cases to pray for us but it is uncertaine whether the Angells or Saints in Heaven knows us or our wants it is cartain they know not our thoughts 3 And when we desire other men here on Earth to pray for us we doe not make them Advocates as they do Angels and Saints 1 We do not desire them to pray in their own merits and name as they doe the Angels and Saints in Heaven 2 They pray to the Virgin Mary for graces miserere peecati c. and command thy Son to grant such and such things so they ask spirituall gifts of the Saints which is peculiar to God 3 They doe herein ascribe to them certain proper works make them Patrons of severall Countryes and part among them severall offices they pray to one for healing of one disease and to another for another Vse 2 If Christ be
grows perfecter every day such a man still grows in fruitfulnesse he grows ready to every good work Joh. 15.2 so that the love of God is perfected in him by obedience As a fruitfull Tree the more it sticks his root downward into the ground the faster it grows so a Christian the more he sticks his root on Christ the faster it grows And so the Husbandman will have more care of a fruitful Tree to prune it he hath no such care of a sower barren Tree but if a Tree be fruitful he cuts off all superfluous Boughs that hinder the increase of such a Tree so a man that is fruitful in Gods Commandments he doth not only stick his root his faith and hope deeper in Christ but the Lord himself is willing to cut down all those noysome Lusts that suck away the sap of grace if God see a man set himself fully to follow God and keep his Commandments the Lord will cut off all cumberances all corruptions all things that hinder the growth of grace Vse 1. For trial of our love to God whether it be perfect or no whether sincere or counterfeit how dost thou finde thy heart affected to Gods Commandments Dost thou look at them as thy way it grieves thee to be out dost thou look at them as thy treasure as most profitable to theee Dost thou look at them as thy ornaments as most honourable to thee Dost thou look at them as the apple of thine eye as thy life most near and dear and precious to thee If thou dost thou hast that love in thee that is perfect without guile perfect in every part of love and in regard of readinesse and constancie but if a man looks at Gods Commandments as a by-path as if he were out of the way if he looks at them as unprofitable and dishonourable if he can break them without any scruple if he would rather part with them all than his life verily the love of God is not perfect in such Vse 2. For direction to all such as desire perfection of love to Christ do any desire to love the Lord Jesus in perfection not only of truth but parts and degrees if he could Why this is the way keep his Commandments take heed of breaking any one of them What is the reason we deceive our selves in our love to Christ We think it is love to Christ if we keep a solemn Feast to him at this time of the year in memory of his Nativity but is there no better Argument nor furtherance of thy love to Christ than this Take heed of it if Christ hath commanded us to deck our bodies and houses if Christ hath commanded us to feast and be liberal you will finde that a great help to further your love to Christ and an evidence thereof but if you go on in any course without a Commandment if you keep such Feasts which end in all excesse and ryot and gaming and playing they begin it may be pretty well but we fall from Religion to civility from civility to intemperance and wantonnesse c. and what is the reason Because we have the custom of our Fathers for it not the Commandment of Christ the Apostle doth not say he that keeps customs his love is perfect but he that keeps Christs Commandments therefore if you would get your love to Christ perfected it must not be by keeping of old customs but by keeping his Commandments what is the reason why the most are so ready to keep such Feasts is it because it is Christs Commandment if it were the more you would find your love perfected you would be more forward to good your spirits grow from one grace to another but because men look at customs they begin in the Spirit and end in the Flesh Take a Christian at the beginning of the Sabbath he findes his heart unlifty to holy Dutie but before it be ended he is so enlarged that he is sorry it is done Why because he obeys a command but if we do any thing out of custom it grows from better to worse so that Christ hath not more dishonour the rest of the twelve Months than he hath these twelve days but would you have your love perfected then frame your lives and courses according to Gods Commandments and then the more you practise the more you may you shall finde your grace growing and your love perfected to every good work be doing Gods will and the Lord will be with you blessed is that soul whom the Lord shall finde doing his Commandments be doing and your doing shall multiply your strength and growth in grace Vse 3 Of Consolation to all such as apply themselves to be doing of Gods Commandments doth a man find himself ordering his ways according to a Commandment if you finde it delightful to you that you would still walk in it you look at it as your way your treasure your ornament c. why this is your comfort the love of God is perfect in you and will grow more perfect so perfect that God covers all your infirmities so perfect that it grows up high to perfection even to all the parts thereof so perfect that God sees you willing and ready to be doing his will so perfect that you resolve to hold on and be constant and if God see you thus moulded to a Commandment and not to customs God will uphold you and help you and strengthen you till he make you perfect which is no small comfort to a soul 1 JOH 2.5 6. Hereby we know that we are in him He that saith he abideth in him ought even so to walk as he hath walked IN Verse 5. you have an obedient Christian set out 1 By his practice he keeps Christs Commandments 2 By his priviledge which is double 1 His love is perfected 2 He knows that he is in Christ 3 Verse 6. here is a duty enjoyned to all men that would professe Fellowship with Christ namely imitation of Christ they ought to walk as he hath walked From the former part of the 5 Verse we have observed Doct. The observation of Christs Commandments is the perfection of our love to Christ Those next words shew the right honouring of Christ and your selves together so as we may honour God and he honour us that is by Knowledge of our Fellowship with Christ and by our duty so to walk as hee hath walked Hereby we know that we are in him By what By the love in us No by keeping his Commandments wee know that we have Fellowship with him though both be coincident so then here is a promise not only of their bâ—ing in Christ but their knowing that they are in Christ Doct. Sincere obedience to the Word of Christ is both a certain and evident sign of our blessed Estate in Christ Hereby that is by keeping his Commandments we know that we are in Christ Quest 1 What is it to be in Christ Ans We are said to be in Christ in
more dusky and dark you will say why should not a soul come to some setled peace true but it will never be perfect day with us St. John was an old christian and yet you see what he saith the darknesse was but going and the light coming so that we by degrees get hold of God and strength against corruption you have some Summer mornings more lightsome than all the dayes of the year besides so it is with some christians in this morning of their first conversion they see more clearly their own Estates by far than others in their whole conversation and though all have partly darknesse and partly light yet some get more light in one thing some in another such a christian it may be though he doe not get such hold of Peace yet some corruptions as Wantonnesse Pride Covetousnesse he subdues and gets greater hold of the contrary Graces as it was with the pillar of the Cloud Exod. 14.20 unto which the Apostle alludes Heb. 12.1 just so is it with the spirits of Gods servants something there is in them that is cloudy something in them that is lightsome old Peter John 21.18 would not have gone to Martyrdome and yet he would partly willing and partly unwilling thus it is with the Spirit even of the best christian he hath some unwillingnesse to some good duty that God calls him unto Vse 2. To teach us somewhat the more to bear with one anothers infirmities and eclipses Jam. 3.1 2. be not of an unruly imperious and censorious spirit over piercingly and censoriously judging others as we have streams of light so streams of darknesse vapours therefore bear with and succour one another and helpe one another out of this darknesse as in a Lanthorn there is a pane of light and a pane of darknesse so in every good quality we have all some darknesse Rev. 12.1 the church is compared to the Moon which when she is at the full is fullest of spots and yet we do not neglect the Moon because she hath spots but make use of the Moon because she hath light so neglect not any christian because of his spots but make use of his light of that good he hath also be something forbearing of carnal men for ye were sometimes darknesse as they are Tit. 3.1 2 3. Vse 3. Let no mans life be an absolute patrern to you to follow but so far as they are light in the Lord 1 Cor. 11.1 see how this in the Text proves what the Apostle speaks of follow Christ why because our perfection is but imperfect we are but darknesse passing if you follow us in all things you may take us on the blind side and so fall Vse 4. To teach us to be driving away darknesse and to be trudging out of it as it is with a Candle the least snuffe in a Candle doth not onely dim the light but doth waste the Candle so it is with our spirits the least snuffe of Corruption doth waste that oyl of Grace which is in our hearts and dim and damp the light which is in us therefore snuffe we our hearts often take we the Thief out of the Candle let us shew forth the vertues of him that hath called us out of darknesse into his marvelous light 1 Pet. 2.9 Ephes 5.8 Rom. 13.12 away with darknesse all darknesse of doubtings of unbelief of pride c. this darknesse is passing away from us we must not call it back again doe not again draw the curtains of darknesse about us when the Sun is risen and a man begins to sleep and draw the curtains about him again it is a sign he means to slug it out so when new light shines in our hearts and we draw our old corruptions about us again it is a shame fot us Gal. 3.12 2 Pet. 3.18 helpe one another out of darknesse helpe thy Wife and children and Servants and Friends and Neighbours out of it 1 Cor. 13.9.12 we cannot practise better than we know but we know but in part therefore pray admonish exort cleanse thy self and cleanse others from the mist and shaddow of darknesse as much at may be Vse 5. Of comfort to a Christian 1. Against troubles which many undergo in regard of darknesse of Spirituall estate it is a common thing for Christians to complain of darkness of pride of unbeliefe of dulnesse fear lies upon us with what should we comfort our selves we think no body is so yes here is some comfort for thee all are so in some measure it is so with the best they have but a mixed estate one crossing and thwarting another the fairest day hath dark Clouds 2 Is our darknesse deeper than others but doe you not yet find it passing away doe you not finde more faith more obedience doe you not make more conscience of your thoughts words and actions this is a comfort your darknesse is going away it wasts apace 3 Here is a comfort against death the time will come when all darknesse shall vanish away Death will be but the breaking of our earthen Pitchers and our light shall breake forth Epictetus came forth one day and saw a Woman mourning for breaking her pitcher the next day he came forth and saw another weeping for her Son and he said Yesterday an earthen pitcher broken and to day a mortall body dead as if it were the same to have a Pitcher broken and to dye Vse 6. Of tryall of our estates would you know whether your grace be true or no whether doe you finde your darknesse passing away and light shining a man may walke in a condition of darknesse and see no light viz. of peace and comfort Isa 50.10 I but doe you not then walke in a greater light of innocency and watchfulnesse and obedience When a man is in the dark he goes slowly and warily and lifts up his feet high every step Prov. 14.16 a godly man is afraid of something in the way but a wicked man goes on boysterously and confidently he knows his way as well as you can tell him but he is but a foole for his labour 1 JOHN 2.9 10 11. He that saith that he is in light and hateth his brother is in darknesse untill this time He that loveth his brother abideth in the light and there is none occasion of evill in him But he that hateth his brother is in darknesse and walketh in darknesse and knows not whither he goeth because that darknesse hath blinded his eyes THe custom of this Apostle St. John is after he hath delivered any Doctrin to make some application of it for the joy of Gods children for the end of his writing to them was that their joy might be full cap. 1.4 and so he doth here for having in the former verse said that in the Children of God darknesse is passing and true light now shining here he gathers a sign whereby he may know whether our darknesse be passing and our light springing and that is from brotherly love in
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
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
commit Adultery and slay Uriah and after that to number the people Ans He may erre through infirmity as a man in a Journey he propounds no other end but to goe on but yet he goes out of the way sometimes through ignorance and carelesnesse but then when he knows it he makes the more hast to get in again so a Christian he aims at a good course even wayes but sometimes through heedlesness or ignorance he falls into by wayes but when he knows it he makes hast to recover himselfe and the cause why he goes aside is because he doth not the Will of God but his own will Vse 1 Justifie the Doctrine of the perseverance of the Saints and confutes the contrary opinion of their Apostacy for every Christian doth the Will of God now he that doth the Will of God abides for ever such make Gods Will their meat and drink and so they lead an everlasting life they feed on everlasting food Joh. 6.26 they have neer union with Christ they are such as fulfill Gods Will and therefore he will fulfil their desire Vse 2. A ground of direction to all such as would find comfort in Life and Death if you follow the lusts of the World they will not last alwayes Conscience accuseth God will judge you Eccles 11.9 Rejoyce O young man in thy youth c. so Riches endure not always nor Honour therefore though a man now pride himselfe in his youth or riches or lusts why these will not hold time will come when you shall be weary of all these but would you abide for ever why this is the way doe Gods will and then thou chusest that part which shall never be taken from thee Luke 10. two last verses Psal 125.1 2. let a man be doing Gods Will he shall never dye there is no man but would have his Estate confirmed to perpetuity from age to age why all the lusts of the World continue but for a while but would you turne all to perpetuity be doing Gods Will and then you shall abide for ever so would you heal all the fleeting unstablenesse of our spirits sometimes you are much inlarged sometimes as much straitned sometimes you have vigour of Spirit and sometimes you are dull and quite out of frame what is the reason all this is because thou art out of the way and therefore the Star hath left thee as it did the Wise men when they went out of the way to Bethlehem to goe to Jerusalem even so when thou art in the way to Bethlehem to seek Châ—ist and give up thy selfe to such courses as leads to him why all this while the comfortable power of the Spirit shall goe with thee but when thou consultest with flesh and blood to satisfie any lust of the World the Star will leave thee till thou come into the way again so if you walke in the even wayes of God you shall find your selves always enlarged though sometimes more sometimes less yet alwayes so much as is sufficient for your present condition Vse 3 Of consolation to every obedient Christian that breaks off from his own will and sets himself with all his power to doe Gods Will and is grieved when he doth any thing against it why this is your comfort that is an everlasting way which leads to eternity He that doth the Will of God shall never see Death that is with fear or danger nay he shall stand as a Mountaine that shall not be shaken which is a great blessing for a poor Christian Obj. May not mountains be shaken and removed are they not shaken by Earthquakes so may not Christians be shaken and removed are they not tossed up and down in the World and never in a setled condition Ans Mountains may be shaken and removed Isa 54.10.11 and Christians may be tossed in their outward Estate but yet though Mountains remove and hills be shaken yet Gods loving kindnesse shall never depart from them Now from the scope the Apostle aims at observe thus much Doct. The disproportion that is betwixt the World and the lusts thereof and the Children of God that doe his Will ought to weane them all from the love of the World and the lusts thereof John 6.27 Labour not for the meat that perisheth as who should say this meat is corruptible and you corruptible but that meat I give you is eternall and will nourish eternall life in you Quest Wherein stands the disproportion between the World and the lusts thereof and those that doe Gods Will 1 The World and the lusts thereof are transitory and fading neither continue at a stay nor last long but all perish But he that doth Gods Will the more he doth it the more he is strengthned and confirmed and supported to everlasting life 2 The World it selfe and all the things thereof are ordinarily bodily and sensuall and not heavenly take all the frame of the Creatures they are bodily things and all the comforts of them tends to sensuall life What will it profit a man to win the whole World and loose his own soul implying a man may have all the World and yet loose his own soul it never feeds a spirituall heavenly life but there is a spirituall eternall bread that feeds to everlasting life it is not for a body to nourish a spirit nor earthly things heavenly not can a transitory thing feed everlasting life Q. 1. Why should this disproportion wean us from the love of the World and the lusts thereof what is the ground 1 From the vanity that is found in all these things they are bodily and transitory it is impossible they should nourish heavenly and permanent life therefore godly men should withdraw their affections from them inordinately Isa 55.2 why doe you lay out your money for that which satisfieth not and for that which is not bread why doe you spend cost and pains about that which is not bread which will never satisfie your souls but your souls in the midst of them may be as Pharaohs lean Kine hungry and empty of grace void of good things Reas 2. From the corruption these things will put upon our spirits if we set our love and lust on them it will be as a running Issue which will empty us of all goodnesse either they will draw us from comming to the Ordinances I have married a wife and cannot come or secondly they will fill our hearts with cares when we come Ezek. 33. ult or else after we are gone they will choak the Word of God so that they draw away our hearts from spirituall food 2 There is a power in them to assimilate us to themselves what we feed on we are like unto feed on wild meats you will be wild men feed on grosse meats your spirits will be more grosse and dull feed on light meats your spirits will be more quick and agill so if a man feed on the World glut himself with the World he can relish nothing but the
how little good will it be to that person that lives in the Church like a noysome humor hurtful and pricking the Church troublesome to the Church and Members thereof such a one is but an evil humor and it were better it were cast out nay content not your selves in being an ornament and supportance to the Church liberal for any good use and so Ministers you must not rest in this you are but as wooden leggs and glasse eyes and you lose by it unlesse you draw juice and nourishment from the body by the spirit rejoyce not therefore in this that you cleave to the Church and they to you but rejoyce that you are of that number whose names are written in heaven rejoyce in this that by the spirit and Faith you are knit to Christ rejoyce that you do any good office to the Church not for any by-respect but naturally Vse 4 Here is a direction to all societies what society to follow even the highest society that is even of the Church the company of Saints therefore if you would aspire to the best society you must not be such as are noysome humors hurtful one to another such will break off but be knit together in love with one consent joyn together So for all Members of the Congregation be doing good one to another be knit together you are all Members of the same Church let no outward respect dis-joyn Members you would think it a wofull thing to see a convulsion of the Members one limb puld from another so let no externall respect hinder fellowship therefore contend not for your profit or ease and so fall off from one another but contend to be helpfull one to another and grow up in love Vse 5 Of consolation to such as find their hearts knit to Christ by his ordinances and one to another this is good comfort you shall never depart one from another no true Member shall ever fall off either from Christ the Church or heaven 1 Joh 1.4.8 being one of the Church and added to the Church you are such a one as is appointed to salvation they that are in Gods Tabernacle shall one day dwell in his holy hill Psal 15. and he tells you what they are they that are Members of the Church militant here shall be Members of the Church triumphant in heaven your name is entred amongst the general assembly of the first born whose names are written in heaven Doct. Such as are true Members of the Church do keep continual fellowship with the Church and do never depart from the Church If they had been of us that is of our fellowship which is with the Father they would have continued for ever with us Psal 125.1 They that trust in the Lord shall be as mount Zion which shall never be moved God gives a man true fellowship with him by trusting in him and such stand as a mountain or rock that cannot be removed an the cause of it is because God in a special manner protects them Gods protection stands as an hill about him so that none can climbe over God to come at them 1 Tim. 2.19 The foundation of God standeth sure c. the foundation some take it for election some for their faith such a man doth set to his seal that the Lord is true Q. How comes it to passe that they always thus keep communion with Christ and his members A. 1. They keep fellowship with Christ from the nature of that Covenant which Christ makes with all Believers it is opposed to a Covenant that may be broken Jer. 31.31 to 35. so that this Covenant cannot be broken where he opposeth this new Covenant to the first Covenant made with Adam which he brake but this cannot be broken for what should break it but sin but God will write his Law in their hearts c. and they shall not depart from him This Covenant is either exprest without condition or else such a condition as he will give us power to perform or else such a condition as Christ will perform for us therefore cannot be broken Obj. Is it possible that any Covenant should be without condition Is it not the nature of a Covenant to have a condition on both parts A. It sometimes requires none as Gen. 9. to 17. the Covenant God made with Noah he made a Covenant never again to destroy the whole World by a flood and yet there is no condition expressed on mans part but all the world knows that whatsoever the lives of men be be their sins never so great even as the sins of the Land yet God will keep this Covenant with them and not destroy the World by waters any more now this Covenant of Grace is likened to the Covenant he made with Noah that as that Covenant was without all conditions so the Covenant of Grace that God makes with us is absolute without condition so that he will remember us with everlasting mercy Isa 54.8 9 10. so that whosoever have made a Covenant with God to cleave to him in Christ he will never cast them off no more than he will drown the world 2 Though he do require a condition yet it 〈◊〉 such as he himself will perform so that I shall never forfeit his Covenant Jer. 32.40 God will never depart from them I but we may depart from him no God will put his fear in our hearts that we shall not depart from him so that though God requires faith and repentance and obedience yet he gives it to us or else we have Christ as a Surety that hath fulfilled all righteousnesse for us Heb. 7.22 if therefore I or my Surety pay as he hath done here no breach of Covenant can be made on our part because Christ hath fulfilled all righteousnesse so that though we be unfaithful and disobedient yet Christ hath undertook for us 2 From the Spiritual vigour and efficacy of that Grace which the Lord gives to every true member of the Church that Spirit which knits us to Christ and his Members 1 Pet. 1.23 is an immortal seed it is that spring which springs up unto everlasting life Joh. 4.14 Obj. True if we drink but we may cease drinking and so thirst A. But then it should not differ from Jacobs Well for as long as we drink of that we shall not thirst but this is opposed to that Heb. 10.39 he opposeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that whosoever draws back from Christ had never true faith Nay this grace is exprest as overcoming all the enemies of Salvation Sathan the World and the Flesh 1 Joh. 1.4 1 Joh. 5.4 Rom. 6.14 Sin that is your corruption shall not reign in you it may be remanent but not regnant it may Tyranize over us and lead us Captive but it shall not carry us willingly but it is a captivity to us very grievous and hard and we strive to get loose from it it may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
and fight and wrestle against our Spiritual enemies Sin Sathan and the World 3. Oyl cheareth the hearts and countenances of men so the Spirit is an oyl of gladnesse Isa 61.3 so that they are annoynted therewith are no more afraid of Hell or Sathan but walk on cheerfully before God so the graces of Gods Spirit Wisdom makes the face to shine Eccles 8.1 takes away Pride rough looks wanton looks and so smoothes and makes the countenance amiable such a soul is annoynted with the oyl of gladnesse 4. There was an use of Oyl to consecrate all Vessels no Consecration but Oyl was a part of it Exod. 33.23 whether to consecrate Vessels or Officers this use of oyl is in the Spirit of God from him it is that Gods Children are no longer for themselves or the world but consecrated to God and dedicated to him as Kings Priests and Prophets Act. 2.17 Rev. 1.6 so that that Oyntment which was poured on Christ above measure descends to every Member of his Church healing their Wounds softning and suppleing their souls chearing their hearts and countenances and consecrating them to bee Kings Priests and Prophets to God and therefore as Christ was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so every Member of Christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 11.26 that is one annoynted so that every childe of God hath in some measure a Kingly Priestly and Propheticall Office 1 Samuell 8.28 Kings were chosen to bee Judges and to fight the Lords Battels why so in some measure every Christian hath a power to judge 1 Cor. 2.15 and fight the Lords Battels such an Unction he hath that whatsoever case he is cald to he hath a spirit of judging and discerning what is good what bad so that he stands not at any mans judgement if it be of matters concerning Salvation God hath given him a regal spirit so Secondly he is able to fight the Lords Battels not against flesh and bloud for they are but typicall and shadowy battels but we fight against Principalities and Powers Ephes 6.12 to 18. and so their wars are farre above Princes Rev. 12.1 these are great Battels with Sathan and the World and our own corruptions 1 Pet. 2.11 so we should all fight the good fight 2 Tim. 4.8 2 As a Priest he performs the Priestly Office which stood partly in praying partly in teaching partly in sacrifycing so God hath given to every Christian a Spirit of Prayer an Teaching Rom. 8.15 Jer. 31 32 33. so also they offer up to God a sacrifice of a broken heart Psal 51.17 a sacrifice of praise a sacrifice of righteousness Psal 4.5 6. Rom. 12.1 2. nay sometimes the Lord gives them to sacrifice whole Towns and Cities unto God as Paul and Peter offered three thousand together he takes them from sin and brings them to God so that they bring in heaps upon heaps to God so that they are not poor Kings and Priests but truly if Christians knew their worth they would not be so discouraged and cast down in respect of the World 3 For Prophets it was their office to Preach and Pray but this was principall they had a speciall revelation of Gods secrets and this is verified of poor Christians he reveals his secrets to them Psal 25.14 Matth. 13.11 so tha◠many a poor Christian is able to discern more than his Minister Apollos wa◠an eloquent man and mighty in the Scripture yet he found Aquilla and Priscilla Tent-makers they were able to instruct him more perfectly Matth 11.25 26 27. the great mysteries of Election Vocation Justification which are hid from the world God reveals these to poor Fisher-men and to Babes and as it was a spirit of prophecy to interpret obscure mysteries so God many times helps poor Christians to see more clearly into Scripture than many great Scholars Rev. 3.18 they have received an Unction from the holy one that is Christ he is often called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 1.95 Psal 16.10 Dan. 9.24 he is the Holy one the Holy head of the Church and from him it is that we receive this Unction Holinesse is that whereby we give God his own due Holinesse is the fulfilling of the first Table righteousnesse of the Second now Christ is called the Holy one because he was set apart not only from all unclean but common uses and dedicated to the Lord. Two things make a thing holy a setting apart from unclean and common uses and dedicating to Spiritual and Holy uses so the Sabbath and the Sacraments are said to be Holy now Christ was properly called the Holy one for no Ordinance so separate from community as Christ nor so wholly dedicate to God as Christ was therefore we see how these little Babes should help themselves against Antichrist as there is an Antichrist so there is a Christ as they have a spirit of seducing so he is an Unction a Box of Oyntment which is able to confirm you and help you against all these Vse 1 Of trial to every Christian whether he be a true Christian or no for he is a Jew that that is one outwardly Rom. 2.27.28 we would think our selves deeply wronged if any should deny us to be Christians why what is a Christian one that is annoynted to be King Priest and Prophet dost not thou know the things that belong to thy peace or heavenly knowledge Dost thou finde that thou canst not warre against thy Spirituall enemies Dost thou finde that thou canst not pray or instruct others and as for judging thou sayest God forbid that I should meddle with other mens matters the secrets of God are not with thee why if it be thus with thee thou maist pretend Christianity but thou hast none in thee but on the contrary if thou knowest how to discern things that differ if thou knowest how to fight the Lords Battels if thou knowest how to pray and instruct others and bring in others if thou beest able to discern the mysteries of God to subdue Sathan the World and thine own heart if it be thus with thee thou art a Christian and thou hast that Unction that will never forsake thee if thou hast received no more then thou hast by thy Book or thy education thou wantest these infused gifts there is never a Christian but he now knows better what Sin is and what Grace is then he did before he is now able to see what he never saw before he knows the Wrath of Christ and the excellency of Gods favour why if thy graces come from this inward annoynting thou art a Christian such a one whose praise is of God and not of man Vse 2 Would you know where the Church is every company saith It is in me the Papists say it is in me and the Separists it is in me the Protestants say it is in neither of you but in me why where you have a Company endued with this holy Oyntment why there the Church is and he that departs from it is
of Antichrist so then the question is Where is this Spirituall Unction alas it is an hard thing for blinde natural men to know but yet as the Ambassador of Persia said Quot Senatores tot reges so where you see a company of Christians Quot Christiani tot reges so many Kings Priests and Prophets Psal 45.16 the children of the New Testament shall be answerable to the Fathers of the Old and shall be endued with suitable graces they are Princes in what part of the World soever they are Princes judging of things in difference indued with a Princely spirit to overcome the World and Sathan and their own Corruptions they have a Priestly Office to pray and instruct to sacrifice themselves and their Families to God c. therefore if you find such a company verily there is the Church of God and let not the Separatists say you have prophane persons among you We say though they be amongst us yet they are not of us and therefore that hinders us not from being the Church therefore whither should we go to seek the Church but where this Unction is Vse 3 For all you that have received this Unction it is not for Kings and Princes to be digging in the earth it is not for Priests and Prophets to be ignorant and blinde and dumbe 1 Cor. 6.1 to 7. Paul is confident that the meanest Christian is a Judge What a shame is it for a Christian at every temptation to be carried Captive What a shame is it for Kings to soyl and besmut themselves for Saul to cast away his shield was a vile dishonour so for Christians to be soyled and carried away with every temptation for you to cast away your shield as if you had not been annoynted is a great dishonour It becomes Christians to fight like Princes and to be victorious and to judge like Kings so walk as Priests of the high God know how to pray how to instruct your Families how to offer all your wayes to God all your Families you are not to be only holy day Priests but daily Priests Vse 4 It may teach every Christian that stands in need of healing or suppleing your stiff spirits you need balme and oyle for healing the wounds of your souls and suppleing and softning your stiff spirits why here is an unction that will heal thy wounds and soften thy heart intreat God that he would shed abroad his spirit into thy heart that he would heale thy spirit soften thy heart and chear thy soule look up to the holy one he is able to powre floods of consolation on thee and establish thy soul in peace do wee find our spirits hard and stiff and bound our spirits very straight and stand in need of a great deal of alacrity why yet this spirituall unction will so inlarge thee and supple thee that thou shalt find thy selfe helped and quickned that thou mayest do things not weakly but with power and life so if we find corruptions so strong that we know not how to overmaster them there is an unction from this holy one able to strengthen us against them intreat God therefore to power it down upon thy soul so doe you want power and life in Gods ordinances why in any need look up to him Vse 5 Here is a ground of much consolation that God is pleased to bestow such a mercy such a blessing as this upon us how are we bound to Christ that is pleased to annoynt us with the same oyntment wherewith himselfe was anoynted it is a ground of much consolation Christians are often called to great imployments which if they look on themselves they see themselves altogether unfit for such as Moses said send by whom thou wilt send but is not this unction able to make us Kings and Priests we know where to find supply and if God call us to more imployments that is our comfort that we have an unction which is able to fit us for every work and imployment God shall call us to Vse 6 Of exhortation to every Christian not to rest contented in an empty name of Christianity â—â—ll you get this spirituall unction rest not in any known strength but what you receive by this spirit otherwise you shall find much want of help Matth. 25.1 to 10. the wife Virgins had their oyle continually ready and prepared whensoever Christ came but the foolish Virgins some oyle they had some common gifts and graces but they were spent and it was too late to seek for oyle when the Bridegroome came so do not only hear the Word but labour to find some oyle dropt into your souls that so in stormes you may find the life and comfort of the spirit 1 JOHN 2.20 But ye have an unction from the holy one and ye know all things IN these words the Apostle prescribes a means to preserve them against seducements and the first means is the unction they had received from the holy one which is a comparison from the legall oyntment this spirit of Grace should be as an Antidote against all Antichrists Now we come to speak of the vertue of this unction Doct. The little Children of God by vertue of the oyntment of the spirit of Grace they know all things So Verse 27. so that there is an abiding oyntment and so sufficient that they need not be taught more or better things than it will teach them For Explication 1 Consider the subject yee know all things This universality of Christian knowledge is amplified by the subject yee know all things 1 For the desire of their hearts they desire to know all things necessary to salvation Acts 10.33 this is the frame and disposition of a converted heart to know all things and so great is the desire of Gods Children to know this that they desire to know those things that are most against them 1 Sam. 3.17 Eli knowing by Samuels lingring that he had some terrible message yet he would know it and urged him by a curse to declare it and when he had told him yet saith he Good is the Word of the Lord so that a godly heart desires to know all the Will of God especially if it belongs to him though it be never so bitter it is contrary with a carnall heart few are willing to know all things especially if they be against them and crosse their lusts they would not know it so Mark 6.12 in Herod so Isa 13.10 they were men of that frame that would have the Prophet speak pleasing things Mal. 2.11 2 As in their desire so in the preparation of their hearts they know it so that if God reveal his Will at any time they have hearts ready to hear it and apprehend it better Joh. 10.4 5. there is a vertue in them whereby they discern betwixt the truth of Christ and false Doctrin so the noble Bereans were more noble because they received the truth with all readinesse and fear Acts 17.11 12. they searched the Scriptures so
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 〈◊〉 〈◊〉 〈◊〉
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
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
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
humble meek spirit Gods Spirit will not so freely converse with us Isa 57.15 4 Impediment of our peace is suspending of our peace upon our own performances because we cannot pray so enlargedly nor hear so profitably as sometimes we have done but then we deceive our selves Rom. 5.1 because then we do not look for peace and justification from grace but from the works of the Law whereas we should depend wholly on the Merits of Christ and thus by these means we grieve the Spirit and blur the seal and so dim and dull our peace and comfort Vse 2 It may confute a Popish errour who say it is presumption and dangerous to think we may have assurance of Gods favour but we se we may know it by the witnesse of the Spirit 1 JOHN 2.28 And now little Children abide in him that when he shall appear we may have confidence and not be ashamed before him at his comming THe Coherence stands thus he had written to severall Ages several instructions vers 27. to Babes he had said they had received an Unction whereby they did abide in him In this twenty eighth Verse he turns his speech to all Christians in general for here it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having promised they should â—bide in him Two Parts 1 An Exhortation to all to abide in Christ A Reason or encouragement from the comfortable benefit that shall arise from it Doct. 1. The promise of perseverance in the state of Grace doth not open a gap to carnal liberty but rather gives us cause of encouragement to abide in Christ Now he had promised they should abide in him vers 27. he doth not say therefore take your ease take no care you are safe no he saith not so but abide in Christ In other places of Scripture when the clearest promises of grace and perseverance are laid down there is exhortation to carefull obedience 1 Cor. 10.12 13. though thou canst not fall finally yet let him that standeth take heed lest he fall Phil. 2.12 13. not a carnal fear but such a fear as is opposed to carnal confidence and pride though God work both the will and the deed Paul a man most confident of his good estate so as he triumphed in his estate Rom. 8. ult Did this make him carnally secure No he is now more vigilant and carefull than before 1 Cor. 9.26 27. so we see confidence breeds not negligence but rather diligence so we read he renounced all for Christ Phil. 3.7 8 9. yet ver 12 13. the more assurance he had the more vigilant he was and now little Children even now you have a promise to abide in Christ abide in him Reas 1. For the nourishment of those Graces by these kinde of promises whereby we most cleave to Christ Faith feeds on these Promises as it is bred by them so it is nourished by them now the more Faith the more do you purifie your hearts Faith purifies the heart Acts 15.9 no Promise promises perseverance to us in our own strength but all are made in Christ and therefore make a Christian by Faith to cleave the faster to Christ 2. These Promises breed Hope in us and this Hope makes us purifie our selves as Christ is pure 1 John 3.1 2 3. A Maid that knows she shall be married such a day will it make her the lesse carefull to adorn her selfe no surely so have any hope to meet the Bridegroom at the last day as their Husband do they go and soyl and defile themselves with base lusts no they adorn and beautifie their souls the more When Pharaoh sent and called for Joseph and he had now hope to make his suit known to the King doth he now come in his poor Prison garments no he shaves himself and puts on other garments so those Maids that were to go in to King Ahasuerus they spent twelve months in purifying themselves Esther 2.12 3. These Promises encrease love in us the more beautifull God is in his Promises the more doth the love of Christ constrain us Vse 1. To confute Popish spirits that say The doctrine of perseverance breeds security to what purpose say they doe you presse people to abide in Christ when they can doe no other we see St. Johns practice here it is true if these new Promises were put into old Bottles it would breed security in us but a Christian spirit that is taught to believe in Christ he is made the more watchfull by it 1 Cor. 15. ult Vse 2. May stir up all to abide in Christ and for that end to make use of these Promises to stir you to it Psal 116.9 to 12. seeing God hath freed your souls from darknesse and ignorance and bondage why walk holily therefore in the sight of the Lord none more dissolute and carelesse then those that are uncertain of their Salvation Doct. 2. It is the duty of all Christians to abide in Christ John 15.5 Reas 1. If ye abide in me ye shall bring forth much fruit no fruit without Christ 2. If you abide in him it keeps you from sin 1 John 3.6 3. Abiding in Christ is the means to have all our petitions heard John 15.7 4. Abide in Christ and abide in eternall life verse 24 25. hujus capitis Vse 1. To reprove the Apostacy that is found sometimes in Professours though many dead branches be cut off yet the Vine is perfect but not without living branches some are Members some onely unperfect so some may adhere to Christ by the redundancy of some graces as Judas and Jehu these may be cut off and we see how woefull their case is they wither and are cut down John 15.6 and are cast into the fire Jer. 2.13 This people have committed two evills c. Jer. 18.14 It had been better they had never â—asted of Christ or known him Vse 2. Let it exhort us as we desire to be faithfull to abide in Christ Q. How may we abide in Christ A. 1. If his Word abide in us Christ abides in us 1 John 2.24 2 Chron. 25.16 2. Know that all your strength depends on Christ live therefore in his Grace 3. Be fruitfull in Christ make use of him to grow in Grace 4. If at any time you turn from him return to him speedily that so by repentance you may renew your Covenant Jer. 3.1 Doct. 3. Such as doe abide in Christ doe with boldnesse expect and without shame receive him at his coming It is plain in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 First From the causes what makes men afraid of his coming either knowledge it shall go ill with them or not knowing it shall go well with them as the Cardinall said he had rather have his part in Paris than his part in Paradise the one he was certain of the other uncertain but now such as abide in Christ they know that it shall be well with them at that day Ps 23.3 4 5. doubtlesse mercy
also between morall and spirituall between things of God and Satan and the World The second manifestation of this difference is the inclination of the end of the one and of the other By their fruits ye shall know them Mat. 7.20 Gal. 5.19 Obj. Cannot an hypocrite passe so as that he cannot be discerned What say you of Judas he was not discerned of a long time Mat. 26.22 for every of the Disciples began to suspect themselves 2 Cor. 1.13 14 15 16. Again Gods people carry things so weakly and the pulse of Gods grace beats so weakly as if no life and strength were in them 1 Kings 19.17 18. Psalm 12.1 Answ Sometimes hypocrisie is spun with so fine a thread and it is so well dyed as that you can hardly discern any difference And sometimes grace is so low in the heart as that you cannot discern it This is true but it is but for a time Judas at length was plainly known to have been but a theef 2 Tim. 3.8 9. Jannes and Jambres can do miracles as well as Moses and Aaron but in time they shall be discerned 1 Tim. 5.22 45. Lay hands suddenly on no man for if he prove not pure thou shalt be pertaker of his sins and all the hurt he doth Some mens sins lye open before hand i. e. before the judgement of the Church others follow after they cannot be hid God will have them made manifest in due time Luke 12.2 There is nothing so secret but it will be discovered If you put leaven into five pecks of meal it will not alwayes lye hidden but in time break forth Vse 1. An argument of just reproof to good men and bad If after a while we know not our selves 2 Cor. 13.5 As if it were a dangerous sign of a mans separation from God if after so long a time of the Apostles preaching they knew not what was in them 2. This reproves the Popish Doctors that say no man can discern his owne estate They alledge that place Eccl. 9.1 2. A man cannot know by outward things whether he be in Gods favour or not If a man come in a sheep-skin I shall take him to be a sheep Mat. 7.16 to 20. 3. To teach every one to take heed of a devillish spirit or any unrighteous course of life for though a man may hide it long yet at length it will be known It is as impossible that a mans want of love should not be known as for a man to keep fire in his bosome and it not to break out Psalm 36 2 3 4. 4. Of exhortation to all that are born of God not alwayes to smoother grace God will have your grace manifest and that to edifie withall 2 Cor. 12.7 Do not content your selves with close and houshold Christianity but manifest of what spirit you are It was commendable in Elizabeth to hide her selfe six moneths Luke 2.6 When she was stirring with childe then she visited her Cousen Mary So if God have wrought any conception of grace in our hearts it doth well to be concealed a while lest like the stony ground in time of persecution it should fall away When thou art sure there is a manifest work of Gods Spirit in thy heart then manifest thy selfe Doct. Not onely commission of sin but negligence of a Christian course of life is a manifest signe not of a child of God but a child of the Devil Mat. 3.10 Every tree that brings not forth good fruit is cut down and cast into the fire Psalm 36.1 3 4. There is no fear of God before their eyes How shall this appear to David He hath left off to do good he doth not shun evill but if an evill matter comes in his way he sets himselfe to work it Psal 116.12 He doth not study as David did What shall I render unto the Lord for all his benefits He that sets not himselfe in a good course is not the childe of God but of the Devil Reas 1. His wayes bear the image of Satan he was set in a good estate but he ceased to do good and set himselfe in a course now not good 2. From the necessary fruitfulnesse of the seed of God wheresoever it is Psalm 1.2 3. A childe of God is working in his minde and heart and alwayes doing good 3. From the hinderance which such put upon others that would do be â—r if such were removed Acts 13.10 The Devill is alwayes an impediment of good Luke 13.7 8 9. A man if he can do good and do not he cumbers the ground therefore cut him down Vse 1. To reprove the ignorance of such people that conceive if they do no body any harm they hope God will accept them but if it go badly with them what will become of whoremongers and adulterers c. Can you say you have devised good and watched your opportunity to be doing good This is a comfort to you But do not comfort your selves meerly in your innocency from evill without doing good 2. To teach us all as ever we desire an evident mark to our selves that we are children of God to turn Poets of righteousnesse it is the seed oâ— God that sets you a work God requires that we should be doing good with our estates that when we go hence we may say as John 17.3 4. Father I have finished the work that thou hast given me to doe 2 Kings 20.31 2 Chron. Rehoboam did evil in the sight of the Lord because he prepared not his heart he studyed not to do good Neither he that loveth not his Brother Doct. Not onely the hatred of our Brother but the want of love to our Brethren is a signe not of a childe of God but of the devill John 13.35 1 Kings 18.17 18 Reas 1. From the constant practise of God Is there any one of them which he hath adopted whom he loves not Mat. 10. ult And observe the contrary practice of Satan there is no childe of God but he is estranged from and sits loose from 2. From the want of knowledge of God 1 John 4.8 He knows not c. Here is a double reason 1. He hath not experience of Gods love 2. God is love When the Sun shines upon a stone wall though it be cold yet it reflects the heat back again upon every person So there is none that hath felt the warmth of Gods love upon his soul but though his heart were cold before yet he reflects it upon all 2. God is love It is a property inseparable from the nature of God he loveâ— to communicate good 3. From the like condition of all Brethren He that loves not his Brother because he is a Brother he loves none at all He that loves not one of a mans children because he is born of such a man loves none of them A man may hate a Brother for some sinister respect as Joseph's Brethren it was a certain signe they were not born of God though afterward they
came to good And they that did not love Joseph for his goodnesse sake could not love Jacob nor Abraham A man may hate and distaste some injury offered but if once the corruption of any childe of God shall prevaile with me to hate him more then his goodnesse to love him it is a sign there is a distemper in my heart Vse 1 See a manifest difference between the children of God and of the Devil If there be any Brother thou lovest not from whom thy heart is girded up whom thou canst not affect thou art not born of God I know provocations may be such as may weaken affections and turn the streams as that it shall not run so fully nor strongly yet a childe of God dares not allow himselfe but he doth take a course to remove matters of enmity and he takes himselfe as much bound to hate himselfe for neglect of his Brother as he found cause to neglect his Brother A man may be angry towards those he loves without sin But this want of love will do more injury to your spirit then the injury that is done to you A man may be angry but when his passion is over his love returns again What is it not to love any brother There are two things in love 1. A Communion with them 2. A communication of good to them In some things a man desires communion with others other things there be wherein though a man desires not communion with them yet he desires communication of good to them Vse 1. This should exhort us to stretch our love universally to every soul You were better bestow your love upon some base hypocrite then restraine your love from some poor Christian You cannot neglect one Christian but it will hazard your whole generall estate In judgement of Charity if they abstain from grosse sins and do good duties we think well of them and we had better lose our love upon them then neglect a childe of God Psal 35.12 14. And indeed it is not lost for it shall return into his bosome It is a signe I love a man if I love his picture so though a man should be an hypocrite yet if we love the shew of grace it is a signe we love grace indeed Never say thou lovest a Christian unlesse thou lovest the picture of a Christian What a miserable thing is the want of this such a man is not born of God but of the Devill And what a poor case is a man in that makes his spirit the spirit of Satan 1 JOHN 3.11 For this is the message that ye heard from the beginning that we should love another THe Apostle in the former verse had given us two manifest differences between the children of God and of the Devill The latter mark the Apostle proves to be a manifest difference It is a message and an ancient one which we have received of God as who should say He that is born of God will hear the Word of God But this is a message The duty of brotherly love is set out by a message and that by its adjunct from the beginning Doct. That when we read or hear the Word of God we should look at it as a message sent from God This Phrase is no where used but in 1 John 1.5 And what saith Saint John of it shewing what Christ delivered at large The Apostle sets the stamp of message upon it Reas 1. From the scope of all the Scripture Whatsoever is written is written for our instruction Rom. 15.4 There is not in Scripture something for some men of parts and other things for meaner men but all things are for our comfort and instruction If we read the Magistrate to be called to such and such duties it is for our instruction for our comfort that we may know what care God hath of us no calling but redounds to our benefit Whether I read threatnings commandements promises they are all a message to me though every threatning belong not to me yet thus far it doth to keep me from such and such sins and terrifie others And so though promises belong not to thee because thou art not in the state of grace yet 't is good for thee to know them that those promises may break thy heart to see what mercies thou neglectest 2. From the office and calling of the Pen-men of Scripture Mal. 2.7 2 Cor. 5.10 Vse 1. Of direction to those that either hear or read the Word Deut. 17.14 God calls the King to read it once a day If thou takest up the Book of God thou takest a bundle of messages as if God should round thee in the ears Understandest thou what thou readest Thou shalt read it in vain if thou look not at it as a mess a ge We are wont to receive the message so much the better by how much it comes from great men or friends 2. In hearing or reading the Word of God we must be led on to a twofold duty 1. To receive all with reverence Judg. 3.20 Acts 10.33 2. Whensoever thou hearest the Word of God consider how far it pertains to thee though all Scripture be for my comfort to know yet I must apply it to my selfe so far as it concerns me receive it as bread of my portion chew upon it Heb 4.3 God requires of us that we doe mix the Word with faith Obj. The Minister doth not know the frame of my heart therefore how should he know what to say to me I am a stranger to him Answ It is true If he speak out of his own minde and fancy many times we think that things are spoken by suggestion from neighbours true oft-times it is so but God knows better how such a thing is useful to us then we do 2 Kings 9.5 3 This should teach us conscionably to obey the Word it is a message sent from God therefore take it not ill at the messengers hands nor cavil at it For a Prince is not so to doe though an Herald of Arms come and pronounce open Wars against him he comes and goes peaceably telling the message of his Prince The Lord makes this a cause of captivity 2 Chron. 36.15 16. 4. This should exhort all to get them Bibles if they have none and if they have them every day to read something There are two wayes of parley between God and our selves 1. When we speak to God in prayer 2. When God speaks to us in his Word It is a fearefull thing when there is such strangenesse between God and us that he should seldome hear of us and we seldome hear of him Doct. The love of another is an ancient message that God hath sent us and hath continued to send us from the beginning He saith not in the beginning but from the beginning which implyeth a continuance of it I Theff 4.9 Rom. 15.10 Writing a Law he wrote nothing else but a Law of God Gen. 4.6 Thus God complains of Cain why dost thou lowre
extreame and deadly 3. It is new and rare because they have been wonted to no such thing Vse Let the world know that Gods people have more cause to think strange of the world then the world of them they give the world no cause to hate them Acts 17.6 Doct Gods children are not to marvell at the worlds hatred 1 Thess 3.3 Reas 1. God hath appointed you to it you must take notice of it God hath done it for many ends How else should you shew forth your patience how should you be kept off from bad company God will lay bitter pills to the breasts of the world that so you may be weaned from it Psalm 119.115 2. The world many times doth it out of ignorance The world knows it not therefore we may take it the better that we are ill dealt withall A King takes it not ill to be badly dealt withall at strangers hands 3. The world hated Christ therefore no marvell if it hate us 4. It is no new thing it hath continued from Cain 5 From the inclination of your own hearts if you were in the worlds case you would doe the like Therefore marvell not Tit. 3.2 3. Vse 1. Of instruction to such as live in places of Religion If we be hated wonder we not at it We shall condemne the generation of Gods people The cause is partly from the tempter partly from the wickednesse of the world Vse 2. Do not lay down Religion for fear of the worlds hatred This is not the way fear not the hatred of the world Some Subjects will not feare the body of a State so they may have the Kings favour Much lesse should Gods servants fear though the whole body of a Countrey should fall foule upon them 3. This should teach Gods servants to walk so much the more circumspectly humbly lovingly If a man were to walk amongst his friends he would care the lesse but if he live among his enemies he will looke to every step so soon as you trip you shall have mouthes enough open against you Therefore Daniels course was notable he so walked that they could not taxe him Daniel 6.1 to 7. 1 JOHN 3.14 We know that we have passed from death unto life because we love the Brethren he that loveth not his Brother abideth in death THe Apostle layes down this as a second reason why they should not marvell implying that they that know they have passed from death to life need not marvell though the world hate them Doct. Gods people have passed from death to life Gods people are opposed to the world they are translated out of the world John 5.24 They are redeemed out of the world by death he means a contrary state to life Death and Condemnation are Synonymaes By death is meant death for sin and death in sin the naturall estate in which a man lives whilest he is in this world which is called a state of death in a fivefold respect 1. All death presupposeth life to go before We do not say that a stone is dead Death is a privation of life A man that hath no life but what the world gives he is dead because he had a life at least in possibility in the loyns of Adam Ephesians 2.3 2. Death in the proper notion of it is a separation of the soul from the body We are said to be dead Gal. 2.20 because our souls and bodies which are capable of life are separated from the Lord Jesus the fountain of life Eph. 4.17 18 19. 2.12 3. From the definition of life which is a power to move it selfe in it's owne place When we see a thing to move it selfe in it's owne place we say it is quick and hath life A man may do many things yet not from an inward principle as Judas and Jehu Matth. 27.18 19. 2 Kings 10.15 16. is this life There are some motions from common grace but it is not spirituall life unlesse it aim at spirituall ends and upon spirituall grounds As if a man be humbled for sin because it is displeasing to God Judas was troubled in his conscience not for sinning against God for then he would not have grieved God by hanging himselfe It was not an inward motion and voluntary so Jehu he did it to establish his owne Kingdome he regarded not the commandements of the Lord 1 Kings 10.30 31. 4. In regard of the binding over to eternall death as a condemned man is counted a dead man John 3. ult 5. From the power required to make such a man alive 2 Cor. 5.17 There must be a new a breathing power The state of grace is called life 1. Because we have received fellowship with Christ he lives in us and we in him Gal. 2.20 John 15.1 2. We have an inbred power in our selves to move upon spiritual grounds and for spiritual ends Rom. 8.2 Mat. 5.3 to 10. Passed from death to life from the hatred of our Brethren to the love of them There are these steps of it from one to another 1. A man is a poor man and that 1. In debt 2. Hath nothing 3. An hard creditor 4. No surety 2. He begins to mourn bitterly for this his estate 3. He becomes meek 4. He hungers and thirsts and prayes for grace and cannot be satisfied without it 5. He begins to be mercifull he pities every soul that is in a state of nature and under a spirit of bondage 6. He is pure in heart abstains from sin doth Gods commandements 7. He is a peace-maker he is at peace with God and with his own conscience and now he labours to make others at peace 8. He will now suffer persecution for righteousnesse sake Vse 1. This convinceth all the works of the Heathens as dead works Some are famous for courage justice c. But all these are but dead works Gods pure Martyrs have suffered not for any glory of theirs but Gods glory 2. It refutes a main ground of Popery the doctrine of Free-will which gives a man power to be converted when he will If a dead man can rise from death to life then may a dead man in sin come to the life of grace 3. Gather hence how our estate stands We come to Church it may be repeat Sermons and do many good duties Would we know whether our life be a dead life or no Consider we upon what principles we do good duties if we do good duties because they are pleasing to God if we have respect to all Gods commandements if there be a change in our hearts which makes us willing this is a signe we are passed from death to life 4. To teach us not to rest in our naturall condition for then thou art but a dead man although thou hast all morall grace 1 Cor. 13.2 3. 5. This may be a comfort to every soul that hath passed from death to life God is his God and he shall never come into condemnation Math. 22.23 John 5.24 Doct. The love of our
Brethren is a known and undoubted evidence that we are passed from death to life What is it to love our Brethren Love is an affection whereby we desire communion one with another and communication of good one to another A man in nature prizeth his Brethren and will do more for them then any other So it is in grace Acts 4. ult 2.42 44. Phil 1.2 We must affect to be of one heart Eph. 3.3 4. There must be brotherly equality if we be Brethren You are of the same Father Gal. 6.26 one Mother one Seed 1 Pet. 1.23 one Inheritance 1 Pet. 1.4 We will desire to communicate brotherly offices to the inward man Rom. 2.11 12. and to the outward man if need be Acts 2 44. Reas 1. From the naturall pronenesse which is in our nature to strangenesse envy c. We doe not naturally seek any mans good but our own or so far forth as reacheth our own ends 2 From the affection of every mans heart to liberty Now a man delights onely in such company as are like himselfe because otherwise he is restrained If Gods people be the men of your delight and counsell you were never so well as wirh them Psal 115.115 16.3 This is a sign we are passed from death to life 3. From a mans backwardnesse of communication of brotherly offices Gal. 6.10 4 From the great distance that is between us and the love of our Brethren and how many steps there are before we come to it Matth. 5 3. to 9. Vse 1 Of tryall of our own estates whether we are in a state of death or life It is one of the plainest notes in Scripture and most evident Gal. 6.10 If our love run in an equall channell to all men if we know not Gods people we know not Christ 1 John 3.1 2. If you know them how doe you affect them Do you think it were good if the Town were cleansed of them Gen. 49.4 5 Psal 101 we are not as yet born of God Obj. Doe not many love Gods children and honour them and yet are not the children of God Gen. 27.29 Acts 5.13 That they did not joyn with them was a signe that they were not born of God Gen. 39.1 2 3. 2 To convince the doctrine of doubting Papists who say a man cannot know himselfe to be in a state of grace Eccl. 9.1 2. No man can know it by outward things They say here by knowledge is meant conjecturall knowledg not certain knowledge Answ This is a contradiction A man lyes if he saith he knowes a thing and is not certain of it There is no peace of conscience in this Religion 3 To exhort such as know not yet that they are passed from life to death to labour to love the Brethren Prov. 13.20 4 Of consolation to every soul that hath nothing in this world but this they love the Brethren This is such a thing as upon which thou mayest build a certain knowledge that thou art passed from death to life and therefore thou mayst take comfort He that loveth not his Brother abideth in death The Apostle in the former words did imply the world was in death for want of love And left any should think that he did but imply it and not directly expresse it he sets it down expresly Here is a description of a man that loves not his Brother 1 He is in death 2 Abides in death By death is meant the same that was meant in the former part of the verse Abiding implyes not only a being in that estate but continuance and residence in it Doct. The want of love to any of our Brethren is a sign of abidance in the state of damnation or in an unregenerate and carnall estate And he saith not he that hates but he that loves not and he saith not brethren but brother any or every brother Mat. 18.6 Offend not one of these little ones Christs little ones are such as have but little grace and great corruption Reas From the want of love that is found in such a one towards God and that is an argument of being in a state of death If a man love God in obedience to his commandements he should love his brother by the same commandement That commandement which requires me to love one Brother requires me to love all Jam. 2.10 11. Breake one commandement break all for who gave one gave all whoso neglects offices of love to one performes none to any nor to God It is a note of sincerity that a man hates all sin as well as one Psal 119.101 104 For it is an argument of love when there is no Brother or Sister but we enlarge our affections towards them Gal. 3.28 So much want of love so much hypocrisie 2. From the bitter or deadly root of want of love to this or that Brother It springs from two occasions 1. Either from his infirmities in himselfe Or 2. From spirituall injuries to our selves True a man will say such Christians I would away with but they have such unsavoury corruptions The first root of this is the condemnation of the generation of Gods people If a man may condemn this or that man for this or that corruption he may come to condemn the best of Gods servants because the best of Gods servants may be in the same failings for which thou hatest such a Brother Prov. 30.12 The greatest of Gods servants have shamefully faln David Peter Lot Noah The second root is from the enmity against Gods free justification of sinners Take away this and you take away all Christian religion If you love not a Brother because of some infirmities you doe overthrow the free justification of Gods grace of a sinner For God that hath justified the greatest hath justified as well the least as freely and as fully and wilt thou justifie some and condemn others God condemns none Rom. 8.1.33 34. If Christians doe beleeve the free justification of sinners then let us imitate our Father which is in heaven justifie whom he justifies The third bitter and deadly root If there be the least sparke of grace in his heart all his corruptions are his enemies and he but a shrimp in grace and hath many enemies What good nature is this when a man would love a man if he had no enemies but when he hath enemies and such as are ready ever and anon to beat him down he cannot love him The fourth want of a member like spirit for the more naked unseemly or deformed any member is the body is the more carefull of it if it may be it shall be healed if not it shall be covered 1 Cor. 12.23 24. If we want this it flowes from want of a member like spirit 2 Somtimes neglect of our Brother springs from some personall injury done to our selves We cannot love them This springs from this root want of forgivenesse of our own sins for we pray for forgivenesse upon this ground Mat. 6.12 15. Our Saviour
know he abideth in us by the Spirit which he hath given us In the second place we come to speak of the means whereby we may discern that God dwels in us and that is by the Spirit which he bath given us Doct. That the Spirit of God bestowed on us is an evident signe of Jesus Christ dwelling in u. He doth not say we believe though this be a great word for faith is the evidence of things not seen but he saith we know it now scire is rem per causam cognoscere What is that Spirit that being bestowed on us is an evidence of Christs dwelling in us Did not the Spirit of the Lord come upon Saul and he prophesied 1 Sam. 10. Yet it is not said that Christ abode in him for ch 16. verse 14. it is said that the Spirit of the Lord departed from Saul and an evill Spirit from the Lord troubled him Answ There be sundry degrees of Gods Spirit which may be given to a man and yet be no evidence of Gods dwelling in him or he in God 1. There is a Spirit of illumination whereby a man may prophesie as Saul did But a man may have this Spirit of God and yet fall away so as to sin against the holy Ghost Heb. 6.4 5 6. 2. A Spirit of administration of Church or Common-wealth 1 Sam. 11.6 3. A Spirit of power to do many wonders Matth. 7.22 23. And yet Christ acknowledgeth that he never knew them they did never abide in Christ nor he in them 4. There is a Spirit of renewall of many affections which may befall any man 1. A Spirit of Zeal as in Jehu Come and see my zeal for the Lord 2 Kings 10.15 16. and yet he took no heed to walk in the Law of the Lord verse 31 32. 2. Of Joy in Herod Mark 6.20 3. Humility in Ahab 1 King 21.29 4. Fear in Felix Act. 24.25 What is then the Spirit whereby we know that we keep Gods commandements and have fellowship with him Answ It is the Spirit of life which is in Jesus which frees us from the law of sin and death Rom. 8.2 This is the Spirit of adoption vers 15. of grace and supplication Zac. 12.10 What doth this differ from the former for they were the Spirit of God Answ It exceeds in this Because the former Spirits of God did rest only upon the outwards of a man as his Tongue Memory Affection but this bids defiance unto all the enemies of his salvation the Heart and Will which are the Castle wherein Christ abides are given up to Christ Pro. 23.26 God requires the heart if we give the heart to God we give all Prov. 4.23 Life springs not from good affections nor good actions but from the heart Q. What doth this Spirit more in my heart then did the other How shall I know that the holy Ghost hath gotten possession of my heart Answ If the Spirit of God hath taken possession of your hearts it lifts up your hearts for to prize the Lord Jesus above all other things in the world it makes thee willing to do and suffer Gods will with patience it will cause you to resigne your selves and your desires to the Lord Jesus now all your affections and whole heart is for the Lord. If Paul now sin he doth that which he would not Rom. 7.16 17. Having given us this Spirit we dwell in Christ and he in us 1 John 4.13 Because by this Spirit we keep his commandements If we keep his commandements it shall go well with us and with our children after us for ever Deut. 5.29 Reas From the free covenant of grace by which he hath promised everlasting fellowship to those that keep his commandements Jer. 32 40. Isa 55.2 3. Obj. This may make us believe but not to know as we believe Vnity in Trinity and Trinity in Vnity but we cannot know it But you say here We do not only believe but know Answ There is a difference between faith and knowledge For a man may believe a thing is true because he doth not doubt of the authority of it but yet we do not know all truths that are spoken though we believe them for stnowledge is of a certain conclusion we know this to be so partly by faith partly by sense and reason for though faith believe things before we know them it being the evidence of things not seen and so a man may believe that God is gracious before we know it yet when faith hath laid hold on the promises it sets reason on work This Spirit of God works in us an evidence of our abode in Christ for 1. this Spirit of God works peace of conscience Phil. 4.7 which passeth all understanding though it doth not always abide yet it keeps garrison always it bears witnesse to a man that Christ is in him and he in Christ 2. It works a change in all Christians it changeth them from the power of Satan to the power of God Gal. 5.19 20 21. And though the peace of conscience and consolation of the Spirit abide not always yet the Spirit of regeneration and sanctification doth always abide and doth change the whole man 2 Cor. 5.17 Before a carnal and fleshly Spirit but now the Spirit of glory and grace rests upon us which makes us relish Christian communion and Christian society This Spirit doth alwayes abide and so we know that Christ abides Rom. 8.9 Obj. I may think there is a through change but yet it may be it 's only of the outward man Answ Consider how it changeth thy heart Is thy heart with God and wholly for God Dost thou long for peace with God Wouldst thou not forgoe it if thou hadst it for all the world Is the Word of God more precious to thee then thine appointed food No profit pleasure or preferment shall hinder thee from following of Christ When a man hath horrour of conscience he would give his life for peace but then a man doth not affect God so much as his own peace Thus Cain Gen. 4. When Saul had a spirit full of trouble then David must play a fit of musick When wicked mens hearts are at rest then they never regard God but then they close with the world and sensuall lusts But when the Sun of righteousnesse doth arise in a mans heart he will scatter abroad all those distempers of spirit that hang about him and frame his heart to an holy care of keeping Gods commandements Vse 1. To reprove a Popish opinion that no man can know whether Christ abide in him or no. But why doth St. John then say Hereby we know and he speaks to old men young men and babes to try themselves These men condemn the whole generation of the just Such a woman as cannot tell her child who is his Father is a strumpet and so is the Church of Rome 2. It reproves others that think it impossible Some think it not worth the knowing others think it
still waters of comfort and consolation such a man will goe out conquering and to conquer and in prospering to prosper 2. This should instruct the people of God to search the Scriptures daily that so they may be the better able to try the spirits of their Ministers labour they also to try their own hearts 3. To exhort people to be earnest with God that they may be endued with his Spirit Try the spirits Doct. That the people of God are first 〈◊〉 try the spirits of thâ—â—r Ministers before they trust them they must first try the 〈◊〉 Beloved Try the spirits as if he would take them by 〈…〉 exhort them to try the spirits of their Ministers try how they 〈…〉 whether they do◠〈…〉 mighty power of God in humanâ—â—â—â—ties Def 〈◊〉 not prophesie try all thing◠〈◊〉 laâ—â—â—st that which is good 1 〈…〉 you 〈…〉 your hearts from 〈…〉 Spirit 1. By trying the 〈…〉 â—ut honour upon it 〈◊〉 doth not try a small piece of money but if 〈…〉 a great piece he will try this 2. In so doing you â—â—ll keep your hearts from 〈…〉 â—he Spirit Acts 17 〈…〉 of Berea when they 〈◊〉 heard Pau◠〈◊〉 whom they might have believed if they had known him 〈◊〉 they 〈…〉 the Scriptures daily 〈◊〉 such things as he preached 〈◊〉 so or no finding his doctrine true they believe it and 〈◊〉 of them belived it was not 〈◊〉 counted a Conventicle for them to meet together to see what they could â—â—member of of what they had heard 〈…〉 was it counted any disgrace for great men to be conversant in good dutieâ— What is it 〈…〉 Spirits 〈◊〉 â—heir Ministers They must try the spirit of a mans Person Calling Doctrine Applâ—â—â—ions 1. There mayâ—â— a false spirit of a mans person Matth. 7.15 16. 2. 〈◊〉 spirit of their Callings Christ saith to John and James You know not of what spirit you are Luke 9.55 56. yet they were pillars of â—â—e Church Gal â—â— 9. men of excellent gifts and graces one of them was this John which wrote this Epistle you know not what spirit you are proving of what calling you are of your calling is the same with mine now he tels them That he came not to destroy but to save as for Eliah and Elisha they were Ministers of vengâ—â—â—â—e Ministers of the law they might curse but 〈…〉 seek to save â—ry the spirit of their doctrine for they may be sometimes carryed away with 〈…〉 truth 〈…〉 spirit of errour Mat. 16.16 compared with 〈…〉 receive 〈…〉 the Kingdome of Heaven was he therefore kept from 〈◊〉 No he spake with a 〈◊〉 spirit in the morning 〈◊〉 with 〈◊〉 spirit in the afternoon he rebuke◠〈◊〉 Master and what saith Christ to him then Get thee behinde me Satan 4. You must try the spirit of â—â—eir application Bad Ministers 〈◊〉 misapply the 〈…〉 â—od they will make 〈◊〉 hearts of 〈…〉 God would not haâ—â— made 〈◊〉 Ezek. 13 2◠〈…〉 mis-apply the Word of God like Job 〈◊〉 47. â— 7 8. they spake from a spirit of truth but not from a spirit of 〈…〉 when you shall see a man to 〈…〉 like courses 〈…〉 apply the prâ—mises but rather 〈…〉 to him and 〈…〉 you may not apply â—â—reatnings to â—â—ounded conscience for 〈…〉 speak a right of God Belieâ—◠〈…〉 Answ 〈◊〉 believe is 〈…〉 of the truth Heb. 11. â—â— 2. To apply 〈…〉 1 John 1.21 3. Wâ—â—ust to it 〈…〉 There are two things in a promise 〈…〉 truth and trust upon the gâ—â—â—â—â—esse Psa◠〈◊〉 â—4 Reas 1. Taken from 〈…〉 of God by the neglect of this duty 1 Kings 20 3◠〈…〉 the Prophet spake whether he spake in the name of the Lord or 〈◊〉 hearkned not to the word of the Prophet therefore a Lyon slew him 1 Kings 13.15 to 25. on the contrary 2. From the danger in regard of the Prophets themselves Matth. 7.15 2 Pet. 1.2 3. Rev. 18.13 Reas 2. From the easinesse of Prophets to delude Gods people 1. Because the 〈◊〉 great store of false Prophets 1 Kings 22.21 22 23. a man is easily deceâ—â—d by a multitude 2. They may delude by their calling many men may think surely their Minister is right 3. From the hyâ—â—crisie of their Ministers Matth. 7.15 They come to you in sheeps cloathing but inwardly are ravening Wolves Vse 1. To refute the Doctrine of the Church of Rome they would keep men in ignorance thinking it to be the Mother of Devotion 2. This 〈◊〉 â—â—ir up all the people of God to search the Scriptures that so they may 〈◊〉 the spirit of their Ministers do not take every thing as true from your Minister because he is your Minister no though he be a man that fears God but try his spirit try every word follow him from first to last if you doe not try the Word you will not trust it so that all that is delivered to you is â—â— water spite upon the ground How shall I try the spirit of our Minister 1. Try them by the Word of God Esa 8.20 acquaint your heart with the Word of God Heb. 5. alt 2. Labour for the oyntment of the Spirit of God 3. Consider whether it make you more conformable to the Word of God or no whether it make you obey the Word of God more carefully then before whether it make you more like to Christ if it work these effects it is the Word of God that is preached Doct. That many false Prophets even in the dayes of St. John the Apostle were gone out into the world There 〈◊〉 severall false Prophets as Ecclesiastical storiâ— relate What is a false Prophet He is not every one that teacheth false doctrine for we know but in part and prophesie but in part 1 Cor. 13.9 to 12. 〈…〉 â—art we may prophesie falsly A false Prophet then is such a one that preacâ—â—h some doctrin that overthroweth the doctrine of the Christian faith when he doth seduce others to believe false doctrine whoâ—â— words fret as a Canker 2 Tim. 2.17 18. 1. When men preach such doctrine as cannot be delivered without peril without damnation except they afterwards repenâ—â— 2 〈◊〉 2.1 2 3. Such are called ravening Wolves â—atth 7.15 they destroy both the souls and bodies of those that believe them they root up the Church of God like wild Boars 2. They seduce others to believe the 〈◊〉 2 Pet. 1.1 2 3. they sell such mens souls for nought 〈◊〉 it 's said They should deceive if 〈◊〉 were possible the very elect 〈◊〉 24.24 3. Such as 〈…〉 of their errours and yet will not yeeld Tit. 3 10 11. such are to be 〈◊〉 being perverted and sin being damned of their own souls a man iâ—â—hen convinced when he will â—light the poiâ—â—â—n which he is convinced and if you hold him to it that he cannot start 〈◊〉 he will fall out with you 〈◊〉 Apostle â—sheth that such men were even cut off Gal. 5.17 〈…〉 only have divisions among Christians that so the spirits of his faitâ—â—es may â—e
discerned but also he will have heresies that so they may be â—eâ—â—ed in judgement as well as in affections 2. That so 〈…〉 made manifest as by the wind you may â—ee the difference betweâ—◠〈◊〉 and â—haffe 2. From the envious man who sowed tares while the husbandman that sowed good seed in the field slept Matth. 13.24 25. 3. From the ignorance and darknesse of the minds of professors Rev. 9.2 those Locusts were false teachers which came out of the smoake of the bottomlesse pit Vse 1. If in St. Johns time there were so many mists 〈…〉 reproves such men as when they see such variety of opinioâ— in Religionâ— do sâ—t down till all men be agreed but doâ—â— St. John make this 〈…〉 Prophets are gone out into the world therefore sit down 〈…〉 true Teachers No but rather makes this use of iâ— to 〈…〉 of their Ministers because many false Prophets are gone out 〈…〉 2 This may teach us not to wonder although many also Prophets be gone out in these dayes in the light of the Gospel 〈◊〉 they durst look such â—lorious sight in the face as were St. Jâ—â—â— and Paul 〈…〉 dayes there is not such power of godlinesse in the hearts 〈◊〉 Profeâ—â— but Christians now are given to much worldlinesse and many rest in 〈◊〉 therefore wonder not though the â—â—ce of the earth be 〈…〉 with heresies 3. This should teacheth of 〈◊〉 to take heed of opening a door to 〈◊〉 Prophets Take heed of ignorance in your judgement of ambition and sensuality this is the smoak of the bottomelesse pit 4. Try the spirits of false Prophets in these dayes and take not up every instruction at the first blush but try them there are sundry spirits oâ— false Prophets you shall find in Popery a spirit of presumption doubt despaire hypocrisie not one point in Popery but is carryed 〈◊〉 some of those wings 1. They teach a man cannot be assured of salvation this is doubting yet a man may merit salvation this is presumption they worship stocks and stones 2. The spâ—â—â—ts of Arminians are a spirit of bitternesse 〈…〉 the brethren a spirit of emulation of disloyalty to â—â—â—ir Prince of liberty and security 3. Among the 〈…〉 shall find a spirit of unconformity and whoredome 4. There is a doctrine of faith and 〈…〉 which doth and 〈◊〉 the doctrine of Jesus Christ Rom. 8.2 3. 〈◊〉 doctrinâ— of free grace is maintained to free a man from prayer preaching and anâ— Christian duty that God â—ath ordained to maintain grace 〈…〉 not David pray God 〈◊〉 create in him a 〈…〉 and to renew a riâ—â—â—â—irit within 〈…〉 therefore a man ought to 〈◊〉 that he 〈…〉 of God qâ—uickened in him this doctrine of faith and 〈…〉 secretly withdraw a man from the Ordinances of God Lastly There is a spirit 〈◊〉 â—omâ— on Protâ—â—â—nt which fashion their Religion according to the 〈…〉 their profit and case they follow â— course of the Court and 〈…〉 1 JOHN 4. â— Hereby know ye the Spirit of God 〈◊〉 spirit that confesseth that Jesus Christ is come in the flesh is â—â— God IT is not rightly translated come 〈…〉 that Christ was come in the flesh as the 〈◊〉 of Balaam and the Nâ—â—laitans Hymeneus and Philetus but it should 〈…〉 translated thus Christ that hath come in the flesh Christ veiled over with â—â—mane 〈◊〉 Doct. That the people of God may well 〈◊〉 the spirit of their Ministers by the confession which their spirits make of Christ come in the flesh What is it to confesse There is a threefold confession in Scripture 1. To acknowledge the truth doctrine and worship of Christ even before Rulers Matth. 22.25 to confesse is to professe to bear witnesse of the grace of Christ 2. 〈…〉 of a mans Ministry as it is said of John John 1.20 3. There is a confâ—sion of a mans work Tit. 1.16 that is by our life or 〈…〉 be Saviour Matth. 1.21 the anoynted of the Lord 〈…〉 Prophet and King Jesus Christ the second Person in the Trinity 〈…〉 in the flesh which is a great mystery 1 Tim. 3.16 What is it 〈…〉 spirit of a Prophet to confesse Christ Jesus By spirit is not 〈…〉 for body 1 Thess 5.23 but the iâ—â—mation both of soul and body 〈…〉 else it is carnal sensuall and devillish when the spirit 〈…〉 the beâ—t both of soul anâ— body the inclination of 〈◊〉 whole man doth â—old forth Christ Jesus that is the mighty saving 〈…〉 revealed in humane infirmities What is Pauls meaniâ—â— when he saith I desire to know nothing 1 Cor. â— 3 4. He means he desires to expresse nothing in his life and 〈…〉 Christ Jesus revealed in the flesh in 〈◊〉 infirmities whâ—â— the Corinthians 〈◊〉 a sign of Christ in 〈…〉 acknowledgeth that for his outside he was weak but yet he did exâ—◠〈◊〉 the mighty â—â—ving power of Christ crucified in his Ministry 2 Cor. 13.3 â— 5. and he tels the Galatians They knew that through 〈◊〉 infirmities of the flesh he preached the Gospel at the first Gal. 4 13 14 15. Was any doctrine weakly delivered he speaks of his bodily presence for in his life he shewed such a mighty power of Christ as that they looked at him as an Angel of God yea they did so affect him that if it were possible they would have pluckt out their eyes to have doth him good Reas 〈…〉 â—is cannot 〈◊〉 from mans nature for mans spirit comes short of it Phil. â— 20 every man sâ—â—ks his own Demas hath forsaken Christ and embraced this present world 2 Tim. 4.10 Some men look too high they look to their own profits and preferments in 〈…〉 and account the seeking to save souls a matter nâ—t pertainin◠〈…〉 if they preach they 〈◊〉 some moral discourse â—hich 〈…〉 â—hose that are looking towards the wayes of grace 〈…〉 the mighty saving power oâ—â—â—rist Jesus is not 〈…〉 their Ministry 2 It 's not from the spirit o◠〈…〉 spirit far exceeds his spirit he câ—vâ—â— own Châ—â—â—â—â—sus Ezekâ— â— 22. he speaks with envy against Christ therefore it must needs â—e the 〈…〉 that confesseth Christ Jesus come in the flesh Vse 1 To teach Gods people 〈…〉 acqâ—ainted with the Lord Jesus or else they will not be able to discern 〈…〉 their Minister in doctrin 〈◊〉 and carriage it is 〈…〉 Saints to expresse their carnall excellencie◠〈…〉 complains of the Galatians that they made a fair shew 〈◊〉 fleshâ—◠〈◊〉 â—â—at make a fair shew iâ— the flesh when they come to 〈…〉 out their spirits will not bear it a Christian should saâ— of those outward 〈…〉 Daâ—â—d of Sauls armour if any man will come after Christ he must 〈…〉 wisdome life and carnal excellency God â—â—ts hoâ—â—â—r upon many Christians and gives them carnal excellency but they must take heed that they doe not darken the power of the Lord Jesus Christ 〈◊〉 by 2. 〈◊〉 tryal â—â—ur estates 〈◊〉 whether the bent of our carriage doth hold forth the Lord Jesus in 〈…〉 infirmities God is not
affected with our humane excellencies 〈◊〉 please him when we shew forth the hidden man of the heart this the 〈◊〉 exhorts women to 1 Peter 3.3 4. Isa â—2 53. there was no 〈◊〉 or beauty in Christ why he should be desired 3. If there were so many false Prophets in St. Johns time then this reproves the Papists that are burthened with traditions Col. 2.20 they much adore Venerable Antiquity as they call it true indeed an hoary head is a crown of glory but it is when it is found in a way of righteousnesse 4. Labour now especially to discern the spirits of your Ministers for many a man makes a fair shew hath a faire outside but nothing within him but rottennesse many again have a fair outside and as for their inside are like empty shels they have no power of godlinesse Col. 2.22 23. 1 JOHN 4.3 And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God and this is that spirit of Antichrist whereof you have heard that it should come and even now already is it in the world Doct. THat the spirit of every Prophet that holds not out the mighty power of Christ veiled with humane frailties and infirmities is not of God but of Antichrist He doth not say every Prophet or every Person for a good Prophet may expresse much weaknesse but he saith every spirit whatsoever spirit is in a Prophet that doth expresse Christ Jesus if any spirit shall not acknowledge Christ come in the flesh as the spirit of Menander did not such a spirit is not of God but of Antichrist 1. If a man doth not expresse the truth of the Lord Jesus in his Ministry but breaths such errour in his doctrine as doth overthrow the Lord Jesus such is not of God John 14.17 16.15 If a man speak truth and not saving truth but only moral truths he doth not presse the saving power of the Lord Jesus he expresseth a spirit of morality which is not to be disliked but he doth not hold forth the saving power of the Lord Jesus and a man must not only expresse the saving power of Christ but the saving power of Christ come in the flesh doe you see a man revealing Christ in Moral writings in tinckling cymbals of mans wisdome if his spirit relish nothing but affected eloquence his spirit is of Antichrist 2. Doe you see the spirit of a Prophet savour of ambition pomp and delicacy this is the spirit of Popery this doth not hold forth the Lord Jesus 3. If a mans doctrine do hold forth the Lord Jesus in a tyrannicall manner making the hearts of those sad whom God would not have made sad such doe not hold forth Christ Reas Because the whole carriage of the frame of spirit is clean contrary to the Spirit of the Lord Jesus for though he be vailed with humane frailties John 14.6 Yet he is the way the truth and the life Christ Jesus came riding upon the Colt of an Asse he came not in any outward magnificence when the people would have made him King he said My Kingdome is not of this world he did not tyrannize over his people but he gathers into his armes those that goe astray Why doth the Holy Ghost say That that spirit that doth not confesse Christ Jesus is the spirit of Antichrist He is called Antichrist quasi anti Christum It is called the spirit of Antichrist because it is against Christ contrary to Christ and this spirit makes way to the errours of Antichrist 2. Because it doth make cold the spirits of people it makes iniquity to abound Matth. 24.11 12. 3. Because while Ministers doe pump out the doctrine with Heathenish rights they have a special care to feed themselves as Demas Vse 1. This should teach Ministers what frame of spirit they should hold forth when they take upon them such an holy and heavenly profession if they would approve their hearts to God and his people they must hold forth the Lord Jesus Christ in humane simplicity though men cannot so well try the doctrine of their Ministers yet they may try their spirits Paul desired to know nothing 1 Cor. 2.2 that is to expresse nothing in his life and doctrine but Christ Jesus vailed with humane frailties Vse 2. A ground of much consolation when their hearts can bear them witnesse that God hath given them a Spirit of saving Truth not to deliver their doctrine in carnal excellencies seeking high matters but in humane simplicity 3. This reproves men of an Antichristian spirit who content themselves with outward flourishings they know not what hurt they do to the Church of God in so doing 4. This may direct the people of God narrowly to watch the spirits of the Ministers as they would be freed from Popery affect not flourishing Eloquence affect not him that hath a tyrannical spirit or him that delivers only Morall truths and let the people of God labour to have their hearts filled with a spirit of truth and the saving graces of Gods Spirit Doct. That the spirit of Antichrist was come into the world in St. Johns time and as in St. Johns time so in St. Pauls time also He speaks of the mystery of Iniquity that Antichrist did work in his time 2 Thess 2.7 There are three things in the body of Popery 1. A spirit breathing in it's doctrine worship and discipline the same was visible in the Apostles time 1. For the doctrine there was a spirit of errour in their foundation and wrought mightily at that time in their hearts so that men durst not trust the grace of Christ aâ— if there were not safe holding upon naked Christ but the Apostle doth utterly inveigh against such Gal. 5.3 4 5. saith he either trust God for all or nothing distrusting of grace or depending on something in nature or grace received are the rocks upon which so many souls suffer shipwrack in Religion at this day 2. There is a spirit of arrogancy contempt of Magistracy and Government Jude vers 8. looking at the Pope as the Sun in the Firmament this was flourishing in the Apostles time and now also 2. There is a spirit that breatheth in their worship 1. A spirit of superstition Col. 2.18 men at that time worshipped Angels thus the Papists at this day but they have more Angels and Saints to which they cleave rather then to Christ they did begin to worship Images 1 John 5.21 Therefore John blesseth his babes from them men departed from God and clave not only to creatures but the works of mens hands the same spirit ruleth at this day there was a spirit of hypocrisie a shew of Religion without the mighty power of the Lord Jesus shewed is any performance Col. 2.23 they had many things to draw their bodies and they durst not come to the Lord Jesus but they must have some Saint or Angel to come to him by they did invent courses the Lord did not
require this the Apostle cals a shew of Religion which is hypocrisie and so at this day among the Fryars they have a shew of Religion they take up worships which God doth dot require of which it may be said Who required those things of you the Galatians did observe dayes and months and years therefore the Apostle is afraid that he hath bestowed his labour in vain upon them Chap. 4.10 11. 3. What was the spirit of their discipline and government they did affect primacy the Apostles were no sooner removed out of the world but this spirit began to spring up yea while some of them lived John 3.9 2. That that spirit did affect and exercise tyranny casting out of the Church such Ministers as were more faithful 3 Epist John 9.10 Diotrephes would not receive John himselfe nor his brethren nor would suffer those that would that spirit hath been in the Church of Rome from that day to this A second part of their tyranny was in imposing upon them unprofitable courses unprofitable they were because they did perish in the using Col. 2.20 to 22. 3. There was a spirit of coveteousnesse in Ministers they did not savour the things of God but did relish wealth and ambition Jude 11. they follow the wayes of sin as Cain did In Cain there was first hypocrisie he offers a sacrifice and when he saw his brothers sacrifice accepted being offered in faith and his not there arose in him a spirit of wrath which ended in bloudshed such was the spirit of Popery in Queen Maries days Some walk in the wayes of Balaam the wayes of coveteousnesse putting stumbling blocks before the people and that for covetousnesse sake Thirdly some have the gainsaying spirit of Korah they gainsay the Ordinances of God like as he rose up against Mâ—ses and Aaron this spirit breathing in Antichristian teachers at this day was hatched in the Apostles time There was a spirit of Schism in the Apostles time some saying I am of Paul and I of Apollo c. 1 Cor. 1.12 and so at this time among the Papists Jude v. 19. Vse 1. See the diligence of Satan to sow tares even in the Apostles times therefore Ministers should watch diligently over their people that no such spirit be sown in their hearts Satan will creep in by dissension the affections being once distempered the judgement will soon be corrupted Wherefore Ministers and people should have a speciall care of dissension for if dissension creep in then soon will you have your worship shut up and then there will be a wofull wast of Religion 2. See the impudence of Heretiques that dare look God in the face and rise up among his many bright and glorious lights in the Apostles times but let no Christians be discouraged by this but rather the more encouraged to contend and strive for the faith of Christ 3. This should teach Schollars not to take any ancient doctrine for truth till they have examined it Though Peter was blessed for the testimony of Christ one part of the day yet he was sharply reproved the same day trust not any doctrine almost in regard of the antiquity of it for it may be Antichristianism though in the Apostles times 4. If we would be growing up in grace from day to day take we heed of the spirit of Antichrist of taking up the worship which God hath not commanded take we heed of hypocrisie a spirit of Popery a shew of devotion Come we to the Sacrament as if we would receive the power of the Lord Jesus vailed in much simplicity take we heed of the spirit of Cain Balaam and Korah gainsaying the Ordinances of God but walk we stedfastly in that Religion we have received 1 JOHN 4.4 Ye are of God little children and have overcome them because greater is he that is in you then he that is in the world AS you had before in the former Verse a sign of the spirit of teachers so in these Verses you have a sign of the spirit of hearers which is double First Sign taken from victory which good hearers have got of bad teachers a good hearer is not overcome of bad teachers but he soon findes them out and overcomes them and this is argued from a double cause First They are of an higher off-spring then corrupt teachers are Secondly From the strength and excellency of their spirits above the spirits of worldly teachers Greater is he that is in you then he that is in the world False Teachers are set forth 1 By their Originall 2 By their false Doctrine He that knoweth God heareth us there is another sign of good hearers they did hear good teachers on the contrary He that is not of God heareth us not You see here First A difference between good and bad teachers good and bad hearers good teachers and good hearers are of God on the contrary bad teachers and bad hearers are of the World Secondly Here is a combat between good and bad teachers and a victory also Good hearers doe overcome bad teachers Thirdly You have the issue of the conflict good hearers overcome Fourthly The cause of the victory is the divine descent and excellency of their Spirit greater is he that is in good hearers then in bad teachers Fifthly Here is a congratulation little children you are of God Doct. That there is in the Church of God two sorts of teachers and two sorts of hearers some of God some of the world Quest Why are good teachers and good hearers said to be of God Answ 1. They are of God because they are of a divine Originall they are born from on high from the seed of the eternall God John 8.23 I am from above saith Christ and such are those that are regenerate they are descended from God whereas those that have no higher off-spring then flesh and blood are of the world 2. They both savour and relish that doctrine Rom. 8.15 They that are of the Spirit of God savour the things of God such as hold forth the mighty power of God veiled in humane frailties they are of God 3. He that is of God hath a place in the Church of God 1 Cor. 12.28 God sets the members of Christ in the Church this is a work of God ver 18. not any member of Christ but the Lord hath set him in that place as all men in the world cannot fit one member to the body but it would be both unprofitable and burthensome except God joyn it to the body so all the men in the world cannot put one member into the spirituall body except God put it in indeed those that are of the world they have a place in the Church too but yet they are not of the Church they are superfluous humors as Christ speaks of the Pharisees Mat 15.13 As it is never well with the body till the noysome humors be purged out so the Church will never be well till those superfluous humors are cut off Vse This
conscience nor shew how to lay hold of eternall life and to make their calling and election sure and if they speak of heavenly matters at any time they see such speak but with a cold affection and therefore they goe home and not affect them but when a godly Minister preaches in an heavenly manner he being moved by a godly principle his conversation is in Heaven Phil. 3.20 he talks of Heaven Mat. 12.35 A good man out of the good treasure of his heart bringeth forth good things Vse If Ministers would know their own spirits let them consider what doctrine they deliver what end they aime at and what are their hearers and so by this means they will easily discern their own spirits 1 JOHN 4.7 8. Beloved let us love one another for love is of God and every one that loveth is born of God and knoweth God c. IN the words and the verse following the Apostle exhorts his hearers and himselfe to mutuall love one of another the occasion is from what he had delivered verse 6. In the words First An exhortation to mutuall love between Ministers and people Secondly A reason to presse this on them 1 From the Originall of their love that is from God 2 From the Estate of such who love they are born of God and know God 3 From the evill estate of such as doe not love they know not God this is proved by an argument from Gods Nature for God is love Doct. That it is the part of godly Ministers to exhort themselves and their godly hearers to mutual love both the people to love their Ministers and the Ministers their people When our Saviour was about to leave the charge of the souls of his people to Peter he asked him three severall times whether he loved him John 21.15 16 17. that so out of his aboundant love to Christ he might feed his sheep 1 Thes 5.13 esteeming him they would love him for his work sake Heb. 10.24 the Apostle exhorts them to provoke one another to love Heb. 13.1 whatsoever happens he would have brotherly love to continue so St. Peter exhorts 1 Pet. 1.22 Reas 1. From the Covenant that stands between Ministers and people they are partakers of one baptisme members of one and the same body 1 Cor. 10.17 1 Cor. 12.27 therefore they should inlarge themselves one to another Eph. 4.16 they should love one another because God hath incorporated them into one body 2. Because they doe not receive mutuall edification except all be done in love for all edification is wrought by love Knowledge puffeth up but love edifieth therefore let all things be done in love mutuall love is both profitable and comfortable 3. Want of love is the sowring of a Ministers spirit 2 Cor. 12.20 it saddens him when he sees the people envying one another when the body is full of swellings and inflammations the medicines and plaisters laid on doe not heal a man must first allay the inflamations so when a Minister sees swelling amongst his people what he preacheth is spilt upon the ground 4. If people walk not in mutuall love the Minister shall lose his portion 1 Thes 5.13 from them he shall lose his estimation among them for they will not profiâ— by any Ordinance of God but wax cold Vse 1. This exhorts Ministers to make it their main and principall work to allaâ— swellings and to knit together all the Members of a Congregation in one spirit and mutuall love as God knits them together in one body as we desire to grow up together in the graces of Gods Spirit let us love one another where there is no love there is no edifying all graces fall short of edifying where love is wanting 1 Cor. 13.1 2. 2 To exhort the people of God to receive this exhortation of love not to suffer any dissention to be found among them Heb. 13.17 you cannot be inflamed with hatred but your Minister shall lose his portion of love Doct. That the springing of our love from God should move Ministers and people to mutual love Love is the chiefe lesson Christ gave to his Disciples when he went out of the world John 13.35 36. 2 Tim. 1.13 a man may assoon lose his inheritance in the Lord Jesus as lose his love to his brethren if God set love in my soule and man unset it I shall destroy the work of God in my soule Vse 1. Take heed of wrath if love be of God whence then is hatred that is from the enemy of God Eph. 4.26 27. if we keep leaven long it will sowre so this anger will degenerate into hatred Obj. You will say You will not hate your brother but yet you will have nothing to doe with him Answ When a man affects not Communion with his brother nor communication of good to him such a man doth hate his brother 2. If we would have any comfort in our hearts we must have a care that nothing that befalls betwixt us and our brethren should take away our love from them if we suffer a fire of wrath to kindle in us we doe as much as in us lies to destroy our own souls Cant. 7.7 8. Much water cannot quench love therefore love is an heavenly fire hatred a fire from hell Majus lumen extinguet minus Doct. That the love to our brethren is a pledge of our birth-right John 13.34 Reas 1. It is the nature of God and by this means thou partakest of the Dâ—vine Nature Rom. 5.5 2. Love is a fruit of faith by which we receive Christ Gal. 5.6 Vse 1. This condemns such of deep prodigality as suffer love to decay so much you lose of your love to your brethren so much you lose of your love to God and so much you lose of the evidence of your inheritance 2. Preserve your love to your brethren and you preserve your inheritance your brotherly love is a pledge of your inheritance 3. Of comfort to such souls as abound in their love to their brethren so much love so much grace so much hope of an everlasting inheritance if your love decays your faith and hope of salvation decays Obj. But a little thing frets my soul and I am not so soon healed being fretted some flesh is hard to heal so is it with some mens spirits What shall I doe to uphold my brotherly love Answ 1. Keep your love to God and so you shall preserve your love to your brethren forgive your brethren and God will forgive you Mat. 18. ult 2. Keep your hearts clean love will not long rest in an unclean heart 1 Pet. 1.22 because love is an heavenly fire 1 JOHN 4.8 He that loveth not knoweth not God for God is love Doct. THat according to our love or want of love to our brethren such is our knowledge or want of knowledge of God What is it to know God The Apostle bears witnesse of the Corinthians 1 Cor. 1.5 that they abound in knowledge so that they fall
The Sun is the life of many Vermine take away the Sun and they dye as flyes but when the Sun shines in its season they live let God take away the Sun-shine of his favour from us we can neither pray nor preach we live a life of grace of holinesse Prov. 16.14 15. Rom. 8.2 Ephes 2.4 5. there is life enougst in Christ to procure us life 2 There is a life of glory of which it is said John 10.27 28. That Christ gives to his sheep eternall life 1 Cor. 15.4 5. John 5.24 28 29. so many whose souls receive life by the Word of the Gospel their bodies shall rise to eternall life How did Christ procure us this life He procured this by his death Rom. 5.9 10. while we were yet enemies we were yet reconciled by the death of Christ We received life of grace and holinesse by his means I will pour out my Spirit of grace upon all flesh Reas 1. It was unpossible our corrupt nature should fulfill any law of God Rom. 8.4 Gal. 3.21 2 The glory of Christ requires that as the Father quickneth so he also John 5.21 Vse 1. This shewes us what our condition is without Christ if God send Christ that we might live through him then in Gods fight without Christ we are dead as dead flyes dead wormes in a cold frost we are utterly dead without true peace we are like thorns that give a blaze but we lye down in sorrow Isa 50.11 Christ is our life without him we can doe nothing we are not able to put forth any spirituall action 2 Let us try our estates Whether can we say that God sent his Son into the world and hereby manifested his love to us Doe you live in Gods sight without him we are but dry bones untill we can say we live in Christ we cannot say we have any sense of Gods favour 3 It teacheth such as have any evidence of life in Christ Joh. 10.10 to come into Gods presence as dry bones intreat God that he would so speake the word as that those dry bones may live 4 To teach all such as have received this manifest token of Gods love to acknowledge the Lord Christ to be their life Phil. 1.21 For me to live is Christ and to dye is gain now Paul is crucified with Christ Gal. 2.20 and now for him to live is Christ now every day he lives he doth the more expresse Christ 1 JOHN 4.10 Herein is love not that we loved God but that he loved us and sent his Son to be the propitiation for our sins Doct. THe love of God to us was not procured by our love to him but his own good pleasure he therefore loved us because it pleased him So that in these words we have the freenesse of Christs love he loved us freely because he loved us when we loved not him we did not begin in love to him but he to us and this is set out by the effect and end of it the pardon of our sins What is that love God bare to us before we loved him Answ There is a threefold principle of love which God magnifies and manifests to his people before they love him 1 That love whereby he chose us to life and to redeem us by Christ 2 Tim. 1.9 and the choyce to life was not according to workes but free grace 2 Gods love in redeeming us by Christ was before any love of ours to God Joh. 3.16 3 His love prevented us by effectually calling us drawing implies unwillingnesse therefore it prevented all good affections in us he must draw us out of presumption then out of despair Reas From the difference between the care of Gods love and of our love self love is so â—iveted in our hearts that we cannot love any unlesse it be for some cause concerning us a natural man loves none any further then tends to profit or pleasure but a Christian is inlarged to all Gods children he loves them all and the ground of this is because we know such to be incorporated into the same body with us and so as we see them in some kind our own and so we should never have loved God unlesse we had found his love to us Object A christian comes off freely to many â—ffices of love to them that love not him Answ True but it is because he knows God can abundantly recompence it they sometimes may lay down their lives for their brethren and for the Truth but they know that Christ hath done it for them before 2 From the eternity of Gods love now Jer. 31.3 an everlasting love can have no cause the cause is alwayes before the effect no temporall thing can be the cause of an eternall love 3 From the end of Gods love that he might bring us to walke in love Ephes 1.4 Tit. 2.14 The love of God to his people of old is a fir president to all his children Deut. 7.8 9. compared with Deut. 9.4 5 6. Vse 1. Refutes a popish and Arminian conceit that God chooseth none to life but out of foreseen faith and good works else he had chosen none to life but this is a mercenary love let a servant labour never so hard yet he knows he shall be well paid at the years end and therefore it is servile love this is that love which they would put upon God 2 It exhorts all to begin betimes to love God begin never so soon God hath prevented us Rom. 11.35 it was an early love of Josiah at twelve years of age when he sought after God but Gods love was up before him you cannot be in your love before him though you begin as soon as you are warm in the womb John Baptist was very early when he leaped for joy in the womb yet Gods love was before him an Angel had appeared to his Father and had promised a blessing before John was begotten 3 To teach old people if God have prevented them with love long before how should this stir them up to love God and to be humbled for the want of love to God that hath loved them so long Shall we be to seek in our love to God and cleave to worldlinesse in our old times and let God stay till our children be provided for What an unworthy dealing is this with God This should exhort all Gods servants that have had experience of Gods love to acknowledge the freedome of Gods love Job by Gods testimony was a man that feared God and eschewed evill What saith the Devill Doth Job serve God for naught No but though God had stript him of all as he did yet he had shewed such marvellous love to his soul as that he had just cause to love God for ever if God should not have bestowed on him one dram of wealth 4 This should teach Gods children to be as observant in love to Gods children as God is to them to love them freely to doe kindnesse to them freely Psal 16.2 3.
where is much forgiven there is much love Luk. 10.43.47 where we have a thousand forgiven we shall be ready to forgive an hundred Ephes 4. ult 2 He purges filth If our hearts be purified from uncleannesse and sinfull distempers there the heart runs clear in love and there dwels 1 Pet. 1.21 But if the heart be full of mud it will run foul in hatred 3 He works love If we love our brethren it must be from the love of God in us if there be love it is from God if there be hatred it is from the Devill Judg. 9.23 it is said That he sent an evill spirit between Abimilech and the men of Shechem Where Satan dwels he will set all on fire all hatred and wrath is from hell and it will so kindle that it will consume one another Fire from hell doth not warm it scorcheth Ephes 4.17 If we give way to sinful wrath we give place to the Devil Love cannot be from the Devil 2 This love is not from the world Jam. 4.4 3 This is not from our flesh Jam. 4.5 Therefore it must spring from God who makes peace pardoning our sins and mortifying our corruptions Quest But may there not be peace where Satan is Luk. 11.21 Answ He dwels in peace but a false peace for the wrath of God lyes on that soul as a mans house when it is on fire he being asleep he sleeps but not securely 2 This peace is a peace of a mans own conception Obj. There may be much peace and much love and I have known much true hearted love amongst men that have nothing but the light of Nature much more where is the light of Gods common grace shall we say God dwels not here Answ The Spirit speaks not of civill love but of such a love as wherein God dwels pardoning sin and mortifying sin which he never doth in natural men there may be found good nature in men but that love which evidences pardoning and healing of sin is not found in natural men this love differs from carnal love 1 This love reacheth not to the body onely but to the soul Lev. 19.16 17. If we love not the soul of our brother our love is not true love 2 Christian love reacheth to strangers and enemies as well as neighbours and friends good natured love may reach to strangers but not to enemies 3 Christian love will be stronger to our brethren then worldly love though Christian love may be damped yet it will over-flow good natured love that comes from a little fountain a little thing will stop it but Christian love springs from heaven and no man can make a dam to stop it Vse 1. Of tryal of Gods fellowship with us whether God dwell in our hearts or no where God once dwels he always dwels John 10.27.28 who shall put him out he is stronger then all Quest How shall I know whether God dwell in my heart or no Answ Ask thy soul whether God dwell in thee or no not good natured love but that love which desires peace of conscience and purity of thy owne heart and of thy brothers 2 Cor. 7.8 9 10. 2 This should teach us all to walk in a frame of brotherly love to abound in tenderness of spirit to one anothers souls not to provoke one another to wrath and seduce from ways of salvation but to be helpful one to another in our spiritual estate God loves to lye in a bed of love God will not dwell where love dwels not therefore keep open house for the spirit of love God is where he loves and he loves to be where love is wrath malice and hatred smoaks God out of doors a man performs no duty pleasing to God while wrath is in his heart Doct. That such as love in brotherly love the love of God is perfect in such vers 16 17. His love is perfect in us he doth not mean that love which God hath shed abroad in our hearts for there is no love of God but is perfect in every man but his love is perfect that is that love by which we love God If our love be not wanting to our brethren our love is perfect towards God What is meant by perfect Perfect is diversly taken sometimes it is taken for sound and unfaigned thus Amaziah did not that which was good in the sight of the Lord with a perfect heart 2 Chron. 15.2 But David and good King Hezekiah did that which was good in the sight of the Lord with a perfect heart 2 King 18.3 that is without hypocrisie and rottennesse Let a man professe love to God and not love to his brother his love is not true but hypocritical but if a man unfeignedly love his brother he doth soundly love God a man cannot finde God pardoning his sins healing his infirmities but he will love his brethren and do good offices to them 2 Perfect is all one with entire as a childe is then said to be perfect when he hath all the parts of a man this perfectnesse is opposed to that which is maimed so his love is perfect which is entire to God and man All our duty is to love God and to love our neighbour as our selves 1 John 4.21 He hath shewed thee O man what is good and what doth the Lord thy God require of thee but to walk humbly with thy God that is to expresse thy love to God and to do justice and love mercy that is to our brethren Mic. 6.8 This is perfection of spirit Rom. 13.10 Therefore saith the Apostle He that loves fulfills the Law the law of the first and second Table and God would have the chiefest part of our love to him expressed in our love to our brethren 1 Cor. 13.12 the chiefest of those is love we do God more honour by faith and hope but we edifie the Church more by love so that God requires as we see 1 Cor. 13.1 2 3. our love to him to be expressed by doing good to the sons of men Hence our Saviour will reason with the sons of men at the last day Come ye blessed of my Father Matth. 25.34 to the end so that all the love God expects we should shew to him should be poured out to our brethren if thou be righteous what dost thou then give to God Job 35.6 7 8. 1 Cor. 11.10 I have abounded more then they all saith St. Paul by the grace of God and that good was by doing many good offices to the Brethren hence God would have all the sons of men to serve him in their general callings with such graces 1 Cor. 16.14 as they may shew forth in their particular callings in doing all their duties in love when David was earnest with God for the pardoning of his sins Psal 51.8 vers 18. and 12.13 shewes you that as he would spend himself in Gods praise so he would labour to bring on others in the ways of grace 3 Perfection of degrees which he
means here and though no man is perfect in all degrees yet he is more and more perfecting he is on the growing hand Ephes 4.15 16. As no member can grow in the body except it be knit to the body by joynts and sinews so Col. 3.14 in the body of Christ love is the bond that knits us together to God and our brethren 1 Cor. 18. and 13.1 2 3. 4 A thing is perfect when it is expert thus Ezra 7.8 so is a mans love to God perfect to any good office a loving Christian is a perfect Christian you cannot set him to any good duty but he is perfect to it love oyls the wheels of his affections and sets him on that which is helpful to his brethren and hence it is that when our Saviour would set Peter on to feed his lambs he would lead him on to this work by propounding this question whether he loved him or no John 21.15 16 17. he pressed upon him this love every time he asked him his love required him to feed his lambs 2 Cor. 4.15 The love of Christs constraineth Paul to be ready for doing and suffering A man that goes about a businesse with ill will he always bungles it 5 A thing is then perfect when it is durable so is it with a mans love it is durable if it be nourished with love to our brethren if it make a man ready to be doing good offices to his brethren this will make it not onely grow and continue but also to abound for ever Ephes 2.4 5 6 7. If love continue not the Church will not continue that is the whole body of Christians the body of faithful Ministers and people the Church will be removing if love begin to remove Vse 1. A signe of the truth of our love we must have as great a care of the truth of our love to our brethren as of faith and repentance from dead works How shall we know our love is perfect to God How stands your love to the brethren If your love be closed up from your brethren then your love is very unsound or very sick so much love so much life and so much failing in your spiritual love so much failing in your spiritual life Gal. 5.6 Faith works by love and that avails much with God we must receive the Sacrament oft that we may be strong in love according as our love works so works our faith 2 It exhorts us all to the love one another for by this means God dwels in us and his love is perfected in our hearts As you desire therefore that your love to God may be found entire and thriving in your soules give your selves to the unfaigned love one of another edifie one another in love 3 Comfort to such a man as knows he is of a loving heart his love to God is perfect you may know your love to God is perfect if your love be sound to your brethren 1 JOHN 4.13 Hereby we know that we dwell in him and he in us because he hath given us of his Spirit THey that love their Brethren they have a two-fold benefit they have Gods Spirit dwelling in them and they know it Doct. That such as love one another to them God hath given of his Spirit What is meant by this that God hath given us of his Spirit 1 It implies that God hath given us that spirit of grace that accompanies salvation this branch of that spirit that dwelleth in God Numb 11.25 Moses spirit was not diminished though God did communicate it to the seventy Elders God did cause it to be inlarged in them that were in the place of Magistracy with him so who so loves dwels in God and the same spirit of love do they communicate to their brethren so that they walke by the same rule and aim at the same end The fruit of the Spirit is love Gal. 5.27 But the works of the flesh are adultery c. They that walk in love have received of the Spirit they have received of the Spirit of the holy Ghost for the Spirit lusts against envy Judg. 9.22 23. Vse 1. It teacheth us there is no love to be found towards our brethren but amongst spiritual men for if we love one another there is a Spirit of God in us where the Spirit is not there is no love Love is not a fruit that grows upon thorns or on such a stock as nature brings forth the old Olive Object But many of Gods servants bring forth sowr fruit which will neither benefit themselves nor others therefore how is it said that Gods Spirit is in them Answ They have sowr Oyl distilling from the old stock for there are many branches in us that suck sowrnesse from the old stock though there be a spirit of love in Gods children yet many times it doth not run forth But when you see Christian love expressing it self it springs not from nature but the Spirit of God 2 A ground of much comfort to any soul that doth finde his spirit suppled with any compassion If you can finde your spirits mourning for the evill case of your brother it is a signe that Gods Spirit is in you 3 Labour we to preserve our hearts in brotherly love for love is a fruit of the Spirit of God so much as a mans heart runs sowr and hard so much doth he damp the lively Spirit of God which the Lord hath shed abroad in his heart therefore as we desire that God would for ever keep us in a good estate and that his Spirit should not be grieved by us we must keep this Spirit of love that is the Comforter when we grieve the Spirit of God we shall have grief enough If the Spirit of comfort that is in us be uncomfortable how great is that dis-comfort Doct. That such to whom God hath given of his Spirit of love they maintain mutual entire and constant fellowship with God and they know it God dwels in us which is more then to have God to dwell with us if God did but dwell with us it would argue much happinesse but this is more for God to dwell in us We are not onely near one another and branches one of another but one body with another he abides in us as the head we in him as the members Quest What is this We know it Answ This act of knowledge is more then an act of faith men may believe more to be true then they know Heb. 11.3 By faith we understand the world was made faith understands a thing to be done and so we may be perswaded of the truth of a thing Something we know by reason which by sence we cannot know if it be not evident by sence and reason we cannot know it the meaning is we have evident sence and evident reason for it Reason 1. Is taken from the evidence of sence when God hath shed abroad into our hearts a spirit of love we shall see and feel the favour
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
then I might condemne the generation of the righteous for it may easily fall out that sometimes the servants of God are so filled with the world that they have much ado to take pains about edifying themselves or keeping peace with God But yet though a true Christian be led captive by the world so as he hath little skill in any thing else but worldly matters full of dexterity in the world and but a bungler in grace yet if a man be born of God the Spirit of God at length will let him see his error and then be will mourn for it and oppose and resist to the death As a childe getting into a boat at length the wind riseth and carryeth the boat from the shoar and tosses him in the deep he is not able to use the oares to bring him to the shoar but after much toyling he is drowned and a puffe of wind or the return of the floud casts him on the shoar dead So many times a Christian falls a tampering with the world and it pleaseth him well till at length the world heaves and carries him up untill he be carryed into the main plunged so deep in the world that he sees he hath lost his love to God and then he strives to recover himselfe and labours and goes mourning to his grave but at his death he is cast up safely on the shoar the seed of God hath kept some life of grace in him Vse 1. Shews the hypocrisie of such as are carryed wholly captive with the world such were never truly born of God Stella cadens nunquam stella cometa fuit Some illumination may make them blaze a while but they vanish away at length Vse 2. Shews us the marvellous danger of the world We think it an happy thing to lade our selves with thick clay to have our treasuries full and our houses well furnished Why would a man think himselfe rich if his house were full of enemies Why truly such is the world it carries us into the deep and drowns us with many sinfull lusts Therefore the more we have of the world the more wary grow we of keeping the world shackled that it may not hinder us but help us to more freedome as a man the more Sea-room the better he sails So let Christians that have much of the world learn to be more free for God Doct. 2. It 's the faith of a Christian that helps him to overcome the world Moses his example is full Heb. 11.24 to 28. We see here 1 Honor might have tempted him He might have been called the Son of Pharoahs daughter this he refused by faith 2 There was much treasure to be got in the Court but by faith he esteemed the reproach of Christ greater riches then the treasures of Aegypt 3 He might have had many pleasures in the Court but by faith he esteemed the affliction of Gods people before the pleasures of sin 4 He might have incurred the Kings wrath but by faith he feared not the Kings wrath So that let the world flatter or threaten faith overcomes it Reas 1. Because faith inlightens the minde to see things in another manner then the world seeth them Faith lets us see things as they are Faith lets Moses see that to be called Gods Son is far greater honour then to be called the Son of Pharoah's daughter Faith lets him see that the afflictions of Gods servants are better then worldly pleasure Faith lets him see that Gods wrath is more to be feared then the Kings Faith is of a discerning nature Heb. 11.1 Faith makes that evident to a Christian which others see not 2 Faith estates us into Christ Now Christ dwelling in us by faith inables us to overcome the world 3 Faith hath a power to purifie our hearts Acts 15.9 2 Pet. 1.14 from the lusts of the world Faith looks at God as our portion and therefore regards not the profits of the world 2 Faith cleanseth us from voluptuousnesse Faith lets us see more joy and pleasure in Gods favour then in all the contents of the world 3 Faith establisheth our hearts in Gods fear Prov. 29.25 and therefore makes us not to be afraid of the wrath of men so that faith fenceth us on every side against the world 4. Faith layes hold on the promises 2 Pet. 1.5 Now Gods promises have a power to take off our minds from the world Faith beleeves the promises of Gods protection and provision and goodnesse and therefore makes us not to regard the world Vse 1. To teach a Christian never to go without the continual exercise of his faith The worâ—d will be still drawing us away either after pleasure or profit or else will discourage you with fears and dangers Why faith alone is able to overcome them therefore live continually by faith depend upon Christ look up to the promises and you shall be too hard for the world Vse 2. Of comfort to every faithfull believer in order to their perseverance If faith overcomes the world then it will overcome Satan and your owne lusts Doct. 3. To them that have overcome the world the yoke of Gods commandements is easie By the world we heard is not to be understood the creatures but there be somethings in the world that have a snare in them 2 There be many comforts in the world that are apt to draw our mindes from God Again there are many discomforts and dangers which are enemies to grace Now to him that hath overcome these the yoke of Gods commandements is easie Paul to whom the world was crucified Gal. 6.14 when he hears that bonds and afflictions attend him he cares for none of these things he can fulfill his course with joy for all these then surely his task is not a grievous yoke but joyfull Reas 1. From the weapons that the world lends Satan in every temptation Whatsoever temptation comes from Sotan or from our own corruptions they finde no argument to perswade us but only taken from the world so that if once you have overcome the world no temptation will lay hold on you There have been many that have been willing to partake of Christ but when Christ hath bid them part with all they went away sorrowful Mat. 10.22 Here was a losse of profit kept him off Some are kept off by profits some by pleasures Luke 14.18 19 20. The profits of the world made Ananias dissemble the love of the world made Demas forsake Paul What made Achitophel hang himself but disgrace of the world For ease sake Judas hanged himselfe So some mens credit and honors keep them off John 5.44 How can ye believe that receive honour one of another The seeking of worldly honour and glory hinders them from seeking Gods glory John 12.42 43. All the discouragements that hinder in our Christian course are either from the profits pleasures or honors of the world If therefore we have got victory over the world then no temptation shall make us think Gods
Why do you think this a safe condition Would you not think him an infidel that would not believe that Jesus is the Son of God If a man be overcome of the world truly he believes it not that Jesus is the Son of God and can such a man be a Christian Obj. What say you Were there never any good men overcome of the world What say you to those that recanted in Q. Mary's dayes for fear and after repented and were burnt for their profession What say you to Peter Answ A godly man in a combate may be overthrown yet not overcome as it is in wrestling a man may get the foyl and yet afterwards rise up and get the victory so oft-times a foyled Souldier gets the day So Peter though he were foyled at that day and yet when he got up again and afterward was charged not to preach in the Name of Jesus he overcame all Whether it be meet to obey God or man judge ye Acts 4.19 Indeed if a man be thrown down and there he lyes and takes no care to get up again look at him as no true believer therefore look not at these as things that may stand together to serve God and man and the world too So respect the world as that you ever look at Christ to have incomparably more worth then all the world and let your chiefest love and endeavour be towards him Vse 3. Of consolation to them that maintain this principle that Jesus is the Son of God Why you may assure your selves that the world shall never overcome you Look up to him as your Saviour for your salvation Look so on him as to mourn for your sins and obey him as the eternal Son of God Keep this faith in exercise and you shall not be overthrowne or if you be it will so raise you up and recover you that you shall overcome at the last 1 JOHN 5.6 This is he that came by water and blood even Jesus Christ not by water onely but by water and blood and it is the Spirit that beareth witnesse because the Spirit is truth IN the former vers he had shewed that faith overcoming the world is faith in the divinity and Sonship of Christ Now in these words he describes Christ the object of our faith 1 By his manner of coming This is he that came by water and blood 2 By the witnesse that is born of him 1 In generall the Spirit v. 6. Then 2 In heaven and 3 On earth v. 7 8. 1 For the furniture of his coming He came fully addressed for the works of our redemption he came by water and blood By water is not meant their legal oblations for he speaks of such a water as bears witnesse that Christ is the Son of God to this day which they do not By this water therefore is meant the clear water of sanctification spoken of Ezek. 36.25 26. wherewith our Saviour Christ came abundantly furnished fit to be our redeemer By blood is meant the blood of his sufferings Doct. That Jesus Christ came to execute his office by the water of sanctification and by the blood of redemption It is he that came to overcome the world to redeem us How By water and blood Why by water and blood both 1 From the end of his coming that he might fulfill the types of the Law In the old Law no Priest might enter upon his office upon pain of death but he must first wash his hands and feet Exod. 30.19 20. Which shews how carefull we should be to come with clean hearts and hands to Gods service and it typed out that when the Lord Christ should take upon him his Priestly office he should come free and spotlesse from all sin and he did so so that â— guile was found in his mouth Pilate himselfe testified of him I finde no evill in him 2 As they came by water so they might dot enter into the holyest place except they were first sprinkled with blood Which signified that it was needfull that Christ should come by his own blood to expâ—ate our sins Heb. 9.7 to 12. More particularly Q. 2. Why shoald he come by water that is throughly watred from all sin Answ 1. It was fit he should be such a one that he might not expiate for his own sins Heb. 2.25 to 29. Had there been found the least sin in Christ all the blood he spilt would have been little enough for himselfe 2 That his sacrifice might be available for us Had he been unjust himself he could not have redeemed us 1 Pet. 3.18 But being just himselfe there was no need he should dye for himselfe but for us Q Why was it needfull he should come by blood Answ Had he come never so purely sanctified yet this would never have made attonement for without shedding of blood is no remission Heb. 9.22 He came by blood therefore 1 That by his blood and sufferings he might purchase out of his Fathers wrath a Church unto himself Acts 20 28. And by that blood not onely the elect but all the creatures are purchased at least to be serviceable to the Church Christ bath bought all things quick and dead either for his Churches comfort or affliction 2 Cor. 3.22 23. All power in heaven and earth is given into his hand Psal 2.8 2 That he might make at onement for our souls It was impossible that the blood of Buls and Goats should expiate for our sins but as they look at Christ his blood is given to be an atonement for our sins Heb. 9.12 13. And it makes an atonement not only between God and us but also between Jews and Gentiles Eph. 2.17 18 19. Whereas before the Gentiles would not become Jews by reason of their hard ordinances now Christ took away that wall of separation 3 That he might procure not only Gods favour but this fruit of it the remission of our sins Mat. 26.28 4 That by the price of his blood he might purchase the inhabitation of his Spirit to us that he might procure it for us that our consciences might be purified Heb. 9.14 This blood purifieth our consciences The blood of Christ cleanseth us from all sin 1 John 1.9 And that is done by putting in us a a Spirit of grace which purgeth us from all uncleannesse and sin and adorning us with the contrary graces of piety humility patience Christ by his cursed death for us hath procured a Spirit of â—race for us which purifies our consciences from the guilt and from the stain of sin Heb. 9.14 5 That he might confirm his new covenant the New Testament to us Mat. 26.28 This is the blood of the New Testament which is shed for many for the remission of sins Now without the death of the Testator no Testament is in force Heb. 9 1â— to 21. It 's accounted a sacrilegious thing to violate the Testament of the dead So it is with Christ for a man to call any of his promises into
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
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
the fruits of his mediation 2. In our hearts and wills we have Christ when we look at him as our chiefest good that there is nothing in heaven or earth that we desire in comparison of him this is an act of the will and affections Psal 73.25 Psal 42.1 2. this is called hungering and thirsting after Christ No hunger is satisfied without eating of that we hunger after so when a soul hungers and thirsts after Christ give him pleasures and profits yet they satisfie not except you give him Christ and this is an high point of worship Gal. 6.14 when our hearts are set on him that our chiefest care is to get him our greatest griefe to lose him our chiefest delight in him why if we be thus affected to Christ we have him Object The Church earnestly desired and sought after Christ yet found him not Cant. 3. 1 to 4. Answ 1. She could neither have sought after him nor desired him except she had had him 2. When she sought him and said She found him not she means I found him not in that measure of peace and comfort and fellowship I desired but yet she had him for she said She sought him whom her soul loved Secondly Such a soul as it thus highly prizeth and desireth and hungers after Christ so it debased it selfe the more we esteem him the more we debase our sâ—lves the more we love him the lesse we love our selves when Christ once revealed himselfe to Jâ—b Job 40.3 What laid he Behold Lord I am vile see Job 42.4 5. No soul that highly prizeth and affâ—cteth Christ but the more he dâ—saffects and loaths himselfe as unmeet to come into the presence of Christ Isa 6.4 5. Then said I woe is me for I am undone because I am a man of unclean lips for mine eyes have seen the King the Lord of Hosts the more he sees Christ the more he abhors himselfe as an unclean and abominable thing that if he could he would goe out of himselfe this selfe-denyall is the first principle in Christianity Luke 9.23 3. We worship Christ in our lives by our obedience in doing his will and by patience in suffering for him Our obedience is a true worship of Christ 1. When a man hath such respect to all Gods Commandements in his heart that there is not one of them but he hath respect unto and submits his heart to it this is a principall part of Gods worship Psal 119.6 2. When he hath respect to them all in his conversation 2 Cor. 10.4 5. The Gospel of Christ brings every thought into subjection now this is a marvellous worship of Christ when a man hath not a thought in him but it is subjected to Christ 4. We worship Christ in our lives by our patience in suffering if the Lord call us to suffer for him when we can sit down quietly and rest well contented to endure his good pleasure with patience this is a principall part of Gods worship 1 Sam. 3.18 It was a good testimony of Elies sincerity when he heard of a wofull judgement denounced against him It is the Lord let him doe what seemeth good in his eyes we have the Lord for our Lord when we give him leave to rule us as he pleaseth and patiently submit our selves unto him in every thing Job 1.21 an argument we have God for our God otherwise how should we complain and murmur at the instruments Psal 39.9 Lam. 3.29 The Church complaining of her misery tells us the frame of her Spirit in such a time it is good to bear the yoak in our youth she sits alone and keeps silence Psal 62.1 2. Micah 7.7 8. This is a solemn worship of Christ if God call a man to suffer for his Name divers evills he is so far from being ashamed of it that it is his glory and rejoycing if any man suffer as a Christian let him rejoyce in that behalfe when a man is thus framed to obedience in doing and patience in suffering the will of God such a soul is a true worshipper of Christ and by worshipping him we have him if contrary we look at Christ as no such excellent thing but are ashamed of him if we can look at our selves as great men in the world and scorn to seek and mourn after Christ when we will not be under Christs yoak but scorn to stoop to him in every thing and by no means we will endure any hardship for him why then we doe not worship Christ and if we doe not worship him we have him not and not having him we have no life 5. We are said to have Christ by purchase this is exprest partly in that parable Mat. 13.46 One way to have this Pearl is to buy it see Isa 55.1 2. Come and buy yea without money why without money Cant. 8.7 If a man should give all the treasure of his house for Christ they would be greatly dispised Acts 8.19 when Simon Magus offered money for the gift of the holy Ghost Peter tells him Thy money perish with thee yet many times without parting with money we cannot have him the holding fast of money oft-times looseth Christ upon this ground the young man went without him Mat. 19. 21 to 25. Upon the poynt of money Christ parted with the Pharisees Luke 16.14 In three cases money must be parted with else you shall not purchase Christ First When the Lord upon some speciall command requires it as he did the young man expressely now for him to stick for money for want of parting with it he lost Christ upon the same point Ananias and Saphira lost Christ because they kept back some of the price Acts 5.1 2 3 4. a fearfull judgement felt on them to shew how dangerous it is to stand upon tearms with Christ in this case money must be parted withall Secondly When in times of persecution a man cannot have Christ with peace and purity unlesse he be willing to part with all for him as sometimes the mâ—rket goes higher sometimes lower but at what rate soever it goes a Christian is resolved to take Christ at the highest rate sometimes unlesse a man be content to be spoyled of all his goods he cannot have liberty of conscie ce in this case set money and goods and lands and all goe and suffer joyfully the spoyling of your goods Heb. 10.34 Thirdly When sometimes by laying out money we may win Christ as in case we want a good Ministry among us and cannot have it unlesse we be williâ—g to lay out money for obtaining the Gospel and this he calls sowing to the spirit Gal. 6.8 As a man by laying out money provides things needfull for him so when a man layes out for spirituall uses he shall of the Spirit reap life everlasting In these three case money must be parted with and yet if you think money can purchase Christ you are not worthy of him 1. Christ must be purchased by parting with all those strong
lusts that keep us off from Christ Isa 55 7. v. 1. having bidden us buy without money he tells us then what it is that we must lay out for Christ why Let the wicked forsake his wayes and the unrighteous man his thoughts let him forgâ—e his secret and open sins and let him return unto the Lord and he will abundantly pardon upon this poynt sundry have broken off from Christ Jehu was carried with ambition to rule and when he saw it would hazard his Kingdome to forsake his golden Calves he would rather part with God then with his Kingdome 2 Kings 10.29 30. and therefore he is said Not to regard the Commandements of the Lord and therefore because he cut short his reformation and did it not fully therefore v. 33. the Lord began to cut short Israel in his dayes so thaâ— Hazael cut off many of the out parts of his Kingdome if we cut short with God God will cut short with us so Herod heard John Baptist gladly and did many things but when he would not cut off his lust of uncleanesse but rather cut off Johns head that reproved him it 's said he added this above all his other evils that he shut up John in Prison they that will not be cut off from their sinful lusts they cut themselves short of mercy Demas a forward Christian yet the love of the world so prevailed with him that he fell off from the Lord and embraced this present world if we would have Christ our lusts must be parted with Judg. 10.10 to 16. the people were in great distresse by their enemies they come and cry unto God for help God bids them go to the gods that they had chosen to see if they would help them I will deliver you no more upon this they put away all their gods and then the soul of the Lord was grieved for them and he raised up a deliverer for them when he saw they were willing to part with their gods for him then God had compassion on them so when men are willing to forgoe their honourable and profitable sins which stick as close to a man as his very heart if God see men willing to rend out their dearest lusts for him why then Gods soul is grieved for them Hos 14.23 then the Church cryes unto God Take away our iniquities and receive us graciously and that 's not all but they goe about to reform their ways Ashur shall not save us neither will we ride upon Horses Why then v. 4. I will heal their back-slidings and love them freely the like means Ephraim useth v. 8. Ephraim shall say What have I to doe any more with Idols What saith God to this I have heard him and observed him When we begin to protest a solemn abandoning of all our corruptions then God hears such a soul many a soul cryes hard for mercy Take away all our iniquities and receive us graciously and God regards them not but when we not onely cry to God but set to in earnest to turn from all our evill ways and say What have I to doe any more with Idols Why then God hears and observes us when we abandon all our lusts then Christ shall suddenly come into his holy Temple 2. We must purchase Christ sometimes by parting with all confidence in his Ordinances we may soon lose Christ if we look for life in them and not in Christ not that we are to reject the Ordinances of God but account them a great blessing and earnestly desire them Psal 27.4 Psal 84.10 but yet we should not put our trust in the Temple of the Lord Jer. 7.3 4. Part not with your fellowship in them but yet trust not in them Mat. 3.9 Rest not in the outward letter of any Ordinances count all your best priviledges as drosse and dung that you may win Christ Phil. 3.8 Many that have lived under great means shall say at the last day Lord thou hast eaten and drunken in our presence and we have heard thee preach in our streets but Christ shall say Depart from me I know you not ye workers of iniquities trust not therefore in often hearing or in the great means you enjoy for what is Paul or Apollo they are nothing but it is God that giveth the increase 1 Cor. 3.6 7 8. 2. Sometimes we must be content to part with the very Ordinances themselves if we cannot enjoy the Ordinances of God in purity without sin let us part with them all so when the Priests could not enjoy the liberty of their places in Jeroboams dayes except they would offer sacrifice in their course to the golden Calves which were the Image of the Cherubims they left all and came up to Jerusalem 2 Chron. 11.14 where they might enjoy Gods Ordinances in purity and as the Priests did so did the people vers 16. as Christ wisheth them Cant. 2.7 8. which is spoken of Jeroboams dayes and so in case we cannot have the liberty of the Ordinances without some impurity which may defile the conscience in this case part with all for we come not to the Ordinance for the Ordinance sake but for Christs sake therefore if we cannot have them without sin in this case part with them 4. We must part with all our good parts and good gifts and good natures for Christ 1 Cor. 3.18 If any man seem wise in this world let him become a fool that he may be wise we must lay aside all carnall wisdome and reasonings and be content to be counted fools that we may win Christ 2. We must part with all common graces which commonly choake all hypocrites who having received some common gifts and graces they think they have part in Christ or else he would not have vouchsafed them such graces Matth. 7.21 22. We see there they not only plead their priviledges but their gifts and graces that they had prophesied in his Name c. and so trusting in them they fell short of saving grace And it is a wonder to think what a strange change a Spirit of Prophesie works 1 Sam. 10.10 1 Sam. 19.20 As in a Scholar when a man hath been given to loose vain courses yet when God begins to enlighten his mind and to enlarge his affection and comfort his soul 't is a wonder to think what a change it will work in a Scholar so that now he will leave his old vain courses and compose himselfe to more edification and spiritualnesse in his teachings why such a change works such a confidence in him that he thinks all the Congregation may sooner perish then he and if Ministers may be deceived upon those common gifts and graces how much more may people be deceived Herods joy and Jehues zeal all these you may have and yet want Christ a man may have these and yet not prize Christ not give up himselfe to him he may still reserve some lust which he favours therefore if thou hast such common graces observe in the midst
of those whether thou cleavest not to some lusts for so Christ shall tell such at the last day Depart from me ye workers of iniquities if thou beest a worker of iniquity all thy good gifts and parts will deceive thee in the end but if in the midst of such gifts and graces thou hast a care to keep thy heart clean and doest favour no lust and dost not place any confidence in these but in Christ thy case is safe for this is a true rule hypocrites though they have many good common gifts and graces yet they are given up to some sinfull way by which the world shall know what they are by their fruits shall you know them 3. We must part with all confidence even in the saving graces of God Spirit trust not to them for justification look not to be justified by them if you think to be justified by your own works or graces Christ shall profit you nothing only by faith in Christ stands our justification Rom. 4.5 8. 1 Cor. 4.4 I know nothing by my selfe that is wherein I have failed yet am I not thereby justified and this is the errour of the Romish Church if God give them any common graces they look to be justified by them 2 Trust not on them for the life of your sanctification for though they be true parts of sanctification and we may look at them as precious talents yet if you shall trust your graces and goe about your performances in the strength of grace received you will want Christ the life and power of Sanctification you may have Christ and he lye like a dead Christ in your hearts though you have saving graces yet know that the life of a Christian is not a life of graces but a life of faith in Christ Gal. 2.20 If you would have Christ live in you you must live by your faith fetch all your grace and strength from him Isa 40.30 3â— If we goe about any duty in our own strength we shall utterly saint but if we wait dayly upon Christ we shall renew our strength as Eagles we shall mount above all straights and difficulties our graces are too weake to carry us through in our Christian course and therefore live upon Christ dayly 3. We are said to have Christ by way of Covenant Isa 49.8 Psal 50.5.7 Gather my Saints together to me those that have made a Covenant with me by Sacrifice and then vers 7. I am God even thy God and so the tenure of the Covenant runs Gen. 17.17 Deut. 29.10 to 13. Deut. 26.17 18. This day thou hast avouched God to be thy God Sponsionem stipulatus es Junius reads it When Gods people give up themselves to the Lord and yeeld themselves to what God requires the God is their God and they his people 2 Cor. 6.17 18. This Covenant is made by Sacrifice Psal 50.5 and he means that solemn Sacrifice then offered before the Lord Exod. 24.7 8. wherein they promised before the Lord to be obedient to all the Lord would command them and on the other side Moses sprinkled the people and said Behold the bloud of the Covenant which the Lord hath made with you which implyes when we come to make a Covenant with God we confesse before God that death is our just portion and therefore we look up to Christ that his bloud being sprinkled on us he might impart life to us this is to make a Covenant with God for burnt offerings typed out Christ the meat offerings typed out the people giving up themselves to God and when we doe thus God for his part promiseth to be our God Gen. 17.7 I will be thy God that is not only a good Father a good Mother a good King a good friend but whatsoever is good in the creature that he promiseth to be to us he will be a good Father and Ruler and Friend and Husband to us partly in his own person that if all those fail he will be all these unto us or else he will dispense himself so in those instruments that we shall see Gods goodnesse in every creature when therefore we desire God to be our God we desire him to doe all that good for us that our estate in this life or another world requires 2 We on our parts offer our selves to be obedient to every command and to expect from him all that goodnesse that he hath promised and as we offer up our selves to God so must we offer up all our children and servants and friends all that are under our reach we promise before God that as much as in us lyes we and our household will serve the Lord. Josh 24.15 and when we give up our selves and ours to the Lord God promiseth that he will be a God to us and ours There is a threefold Covenant that passeth between men in civil society in this world 1 There is a Covenant between Prince and people 2 Chron. 23.16 2. Between man and wife Matth. 2.14 3 Between friend and friend thus David and Jonathan made a Covenant together 1 Sam. 20.16 Now in all these respects God makes a covenant with his people 1. He makes the covenant of a Kingdome with them that as a King he will rule us and defend us and we for our part promise to be at his command and to be obedient subjects to him 2. There is a covenant of marriage between God and his people Jer. 3.14 Turn O back sliding children for I am marryed to you that as a wife promiseth to be for her husband alone and he for her only so doth the church promise that she will be for Christ alone and he for her Hos 3.3 3. There is a covenant of friendship betwixt God and his people 2 Chron 13.5 Ought you not to know that the Lord gave the Kingdome to David and his sons for ever by a Covenant of salt that is a covenant of friendship such a covenant as friends that eat salt together make and its a perpetuaâ—l covenant 2 Chron. 34.31 32. and this covenant implyes not only subjection and affection but communication of secrets and counsells one to another and to doe all things out of friendship and love heartily and readily thus God said of Abraham I know that Abraham wil command his family to keep the way of the Lord therefore saith God shall I hide from Abraham what I am about to doe If God be our friend he will communicate many secrets to us which the world shall not know of Psal 25.14 And 2. he will counsel us for the best Psal 25.22 so that in a doubtfull case he will still tell us what way to take he will guid us by his eye Psal 32.8 2. We on our parts shall communicate all our counsells to him that we shall doe nothing but we shall acquaint him with it we shall acknowledge Lord we know not what to doe but our eyes are towards thee and withall we are ready to doe whatsoever God commands us
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
of a promise which is fed by a promise Many times a word of grace and wise admonition sinks so deep into the heart as that it makes many a one amend his wicked wayes and take better courses and reform his life but this is no evident signe of spirituall life So an hypocrite may be so far convinced as to turn the stream of his life and yet without all power of godlinesse and the ground is we cannot receive life from the words or works of the Law it 's altogether impossible Gal. 3.21 All true spirituall life is from some word of promise that hath been dispenâ—ed to us in the Word The word of the Law may reclaim us from giving outward offence but yet without all respect or obedience to God But when we are quickened by a word of promise then the love of God constraineth us Obj. Is it not ordinary for the word of the Law to cast down and humble us before we can lay hold on a promise Answ True Yet this is not that which makes a man a new man this may reach to the reformation of many outward sins but yet it gives not spirituall life till we begin to think of and long after Christ and meditate and talk of him till at length the sight of Christ doth so work on us that we do not only long after him but we so receive him and imbrace him that we are inlightned by him A third cause of life is the Spirit of God John 3.6 There is a shedding abroad of the Spirit into the heart of every regenerate man that he hath not the same spirit he had before Now a mans spirit is the bent and inclination of the soul Eph. 4.23 Be ye renewed in the spirits of your minds The soul and the body is the same But there is another spirit they see other things they never saw before judge otherwise then they did before now they have new thoughts and judgements and affections so that their heart is far off from earthly things and let on spirituall things All things are become new A new heart new conference new imployment new company the whole man hath another frame of spirit in him He that finds it thus hath life For application Consider therefore how you finde your hearts speaking concerning your estates Do you finde indeed that sometimes you have had good motions cast in but before God was pleased to call you to his grace nothing did you good Doe you finde your life wrought by a spirit of promise Do you finde that you are renewed to a new inclination and frame of spirit then you have life Your life springs from true causes if not you have not life A second sort of signes of life is from the effects of spirituall life And 1 Justification or pardon of sins is a principall part of our spirituall life Psal 32.2 3. And this is called justification to life Rom. 5.18 Even as a condemned mans pardon is the life of the man so is the pardon of our sins the life of our souls Now the first effect flowing from the pardon of our sin is 1 Some inward peace of conscience some inward satisfaction that he never found before My sin is not pardoned at least not manifested so to be till I finde some measure of inward peace Rom. 5.1 What was it that burthened thy conscience but guilt of sin If therefore God say to my soul Son thy sins be forgiven thee upon this follows the tranquility of the mind and sometimes in that unspeakable manner that passeth all understanding Phil. 4.7 Though this be not so ordinary yet they alwayes finde a secret peace and ease as if you had cast off milstones from the heart Isa 32.17 The effect of righteousnesse is quietnesse and assurance for ever if sin be pardoned peace and everlasting assurance follows A 2. effect of this life of Justification is that look as you see in a morall life no man hath received life but he strives to maintain it so that all that he hath will he give for his life So if thou hast received the life of the pardon of thy sins thou shalt finde a serious and constant care of preserving that life and peace so that you will let all go rather then the peace of your conscience Thy loving kindnesse is better then life Psal 63.4 And therefore if I finde a tender care in me to maintain my peace it 's a signe I have received life seeing I am so carefull to maintain it A man that hath been in a great debt and lately paid it he is carefull to run on the score no more so when God hath blotted out the score of our sins a Christian is very sollioitous to sin no more but that he may live an holy and spotlesse life all his dayes Notable is the example of Joseph Gen. 39. How shall I commit this great wickednesse and sin against God How shall I break my peace of conscience and run on a new score Sometimes indeed Gods children have received pardon of sins and yet afterwards turned Gods grace into wantonnesse but withall observe if they have been overtaken with some grievous lusts the losse of their peace and favour of God hath been more bitter to them then death it self and if the Lord give us hearts follicitous to maintain our peace it is a sign that he hath given us peace those sins are pardoned which we abhor it 's the nature of life to preserve it self and to expell what may be an enemy to life And this is a signe our peace is not counterfeit but sound if we be carefull to preserve it A 3. effect of our life of Justification is that which our Saviour gives Luke 7.47 Her sins which are many are forgiven her because she loves much He that loves much hath much forgiven him The love of God in some measure proportionable to the sin pardoned is a good evidence of the pardon of our sins Gods pardons are lively pardons they leave not a man as he was but whom he pardons them he heals This woman was a notorious Harlot her loving much shewed that her many sins were forgiven her according to the multitude and measure of sins pardoned such is the measure of our love to God and his Saints And indeed there is none hath so little forgiven him but he thinks it a great deal as indeed well he may and thinks himselfe bound to love God abundantly For application Consider therefore what peace thou hast Perhaps thou wilt say I have had peace all my life long but such peace is ill rooted it springs not from a word of God And 2 It 's fruitlesse Thou sayst thou hast peace but what care hast thou to maintain it and to expell thy sins which hinder thy peace And again if thou hast such peace where is thy love If that be wanting pardon of sin is wanting If thou wouldst have good ground of the pardon of thy sins try thy self
by the former signes Having before heard of the effects of the life of our Justification now we come to shew the effects of Sanctification Now because Sanctification is found partly in the heart partly in the life of a Christian First I will shew you the effects of Sanctification in the heart Wheresoever this Spirit of Sanctification is shed abroad you shall finde variety of graces so different and various that in nature they could not stand together There are in Christians certain combinations of graces 1 Look at grace as it first works in the conversion of a sinner When a man is first brought on to God he is then taken up with two contrary effects with joy that God should have such mercy on him and withall griefe and sorrow for his sins whereby he hath offended so mercifull a God as it was with the return of the Jews temporall Captivity Psal 126.1 2 3. We were like them that dreamed then were our mouths filled with laughter They were out of themselves like men in a dream they rejoyced at this their delivery and yet the same people that rejoyced at this their delivery yet in their return they went up mourning with weeping and supplication for their unworthy dealing with God Jer. 50.4 5. And such a combination of affection is there in a Christian at his first conversion he rejoyceth in his deliverance and yet never was there any so kindly mourning as a Christian sensible of Christs redemption and goodnesse to him in this case he mourns as a man that mourns for his first-born Zach. 12.10 2 In the duties of Gods worship there is another combination of affection and that his joy and fear Psal 2.11 Rejoyce before him with trembling When grace is lively and stirring a Christian comes with holy fear and awefulnesse yet none comes with more joy and holynesse A dead hearted Christian he comes very unwillingly and holds back but living Christians are a willing people Ps 110.3 It 's the joy of their hearts to do God any service and yet withall never do Christians go about any duties with more awefulnesse then when they come with most joy In another thing those affections do not concur When a man goes joyfully about his businesse he goes not about it with trembling or if he goes trembling he goes not rejoycing But a Christian though he go about a duty with much fear yet with much joy Psal 130.4 There is mercy with thee that thou mayst be feared Exod. 15.11 God is fearful in praises When the heart is most inlarged to praise God then is it most awefull of God 3 Take a godly man in tribulations when he is most oppressed with afflictions and made sad and awefull by them yet then is the heart most joyous This was an argument of their sincerity 1 Thess 1.6 Having received the Word in much affliction and joy in the holy Ghost Now naturally no affliction is joyous and yet Paul saith We rejoyce in tribulation Rom. 5.3 A Christian under sore pressures of Gods hand that doth thresh them out of his husk is not onely content but joyfull and that is above all nature 4 There is a mixture in his affections in his dealing with men In a Christian you shall finde much patience and yet without all forbearance very patient and yet by no means bearing with evil Rev. 2.2 This is the nature of spirituall patience injuries put upon himselfe he endures with patience but injuries against God he will by no means bear 5 You shall find gentlenesse and meeknesse mixed with much austerity and stiffnesse The wisdome that is from above is peaceable and gentle Numb 12.3 Moses was the meekest man upon the earth yet the same Moses so meek and gentle in his own cause if it be in Gods cause he is so stiffe that when the King would have the cattle left he would not leave so much as an hoof at the Kings command he is inflexible in Gods cause even as the liquid air most easily yeelds to the least fly yet if God set it as a firmament to separate the waters above from the waters below it stands like a wall of brasse it yeelds not only lets it drop through by small drops as through a sieve but not to fall into a deluge So though a Christian be as the liquid air easie and gentle apt to yeeld yet in a cause of God let there be never so great a masse pressing on him he stands stedfast and unmoveable 6 There is a modesty mixt with magnanimity a thing not easily found in moral virtues Paul looks at all his outward priviledges but as drosse and dung in comparison of Christ a man that speaks of himself I am lesse then the least of all Saints Eph. 3.8 though he were not inferiour to the chiefest of the Apostles 2 Cor. 12.11 Yet this modest man Acts 10.37 when the Magistrates had whipped him and his companions and then when they had done would have sent them away Nay saith he but let them come and fetch us see the magnanimity of his spirit when his person or calling or cause is called in question in that case he will put forth himselfe deep modesty and high magnanimity to meet in one man at one time in the same action this is a work above nature Psal 131.1 2. You would think that such a weaned childe as David was should not have an high thought or word in him but he that was thus mean and low and thus weaned from earthly preferments if you come to speak of spirituall things he looks at all worldly things as too mean for him Psal 24.7.9 Lift up your heads ye gates and be ye lift up ye everlasting doors that is let your hearts be lifted up to higher objects then the world can afford his heart is weaned from the Kingdome and Crown but to Gods favour and grace and the Kingdome of heaven why are not these of an higher nature then they Yes and yet in these matters his heart is in a kinde haughty and his eyes lifted up and he exerciseth himselfe in great matters so that a Christian hath not a base spirit but an heart lifted up above the world to the favour of God and pardon of sins and an eternal Kingdome Psal 149.6 Let the high praises of God be in their mouths In the Or ginal high things great and mighty things of God his mighty majesty and power and glory and praise let these be in your mouths He would have a Christians spirit filled with high thoughts and his mouth with high words high words and powerfull threatnings to binde Princes the high promises and commands of God nay the high counsels of God that are unsearchable yet as far as they are revealed a Christian will be prying into them yet with much modesty and Christian magnanimity his spirit searcheh out the deep things of God 7 There is another combination in a Christian busie diligence in worldly affairs and yet
a dead heartednesse to the world For a man to rise early and sit up late follow his work hard take much pains is not a thing to be discommended Prov. 10.14 Prov. 31.27 It 's commended in the good Housewife even the greatest Princesse may not eat the bread of idlenesse then we see diligence in worldly businesse may well stand with grace but yet the same person must be dead to the world his heart must be set on things above these are not his life that is laid up in Christ Col. 3.1 2 3. His heart is crucified to the world Gal. 6.14 Though his employment be in the world yet his conversation is in heaven Phil. 1.20 Prov. 6.5 6. It 's made a part of wisdome to be as busie Ants gathering and laying up but all the while his hands are there his heart is in heaven he doth things in obedience to God by the rule of his Word and for his freedome in Gods service another may do the same work with the same care and successe and yet the heart far unlike 3 The love of our enemies is a particular virtue of Gods Saints Matth. 5.45 to 47. Now this very grace hath in it contrary works in our heart it 's like fire and water both naturally our hearts are very cold and hard and frozen like ice towards our enemies but Christ comes and thawes these frostlings and warms us with compassion towards them that his heart oftentimes mourns for them to see them take such unjust courses against them who have not wronged them and on the other side whereas a naturall man if he see his enemy he boyls in wrath and passion against him love comes like a cool water and cools the heat of passion in our heart For application Wouldst thou know whether thou hast life or no Why hast thou found thy heart affected with joy for Gods goodnesse to thee and yet withall grieved and sorrowfull for thy unkinde dealing with him These are certain evidences of the life of grace in thee You may find many affected and comforted with the Word as Herod was but if this joy were of God it would not vanish away like smoak but would administer so much the more sorrow and mourning for sin though a Christians joy may suddenly vanish yet it alwayes leaves behinde an inward grieving for sin to keep possession for it 2 How do you finde your hearts affected to Gods worship Do you finde your hearts generally unwilling to pray or hear This is an ill signe But if you finde your hearts willing and the more willing the more carefull withall In this case there is life But if a man have fear without joy or joy without fear the heart is not in a good temper 3. How dost thou finde thy heart in tribulation Dost thou finde no consolation supporting thee This is an ill signe But if thou findest with David in the multitude of thy troubled thoughts Gods comforts sustain thy soul Psal 94.18 in this case thou hast life 4. Observe your carriages Doe you bear patiently with bad men and yet not so patiently as to bear with evill Patience and zeal must goe together 5. Are you of a meek gentle and flexible temper It s well But how are you in Gods cause Are you there inflexible and immovable so that you will not abate an hoose in Gods cause Why both these are a life of grace 6. Thou sayst thou art modest and thinkest meanly of thy selfe I but how is this grace coupled for God sends them two and two together as he did his Disciples to ballance one another Hast thou withall a lofty spirit in the wayes of God an heart lift up to heavenly things Why such a spirit hath life The most modest should be most magnanimous 7. Look at worldly businesse Canst thou be diligent in thy calling Why this God requires But how stands thy heart Art thou busie in the world and yet thy heart dead to the world This is a signe of true spirituall life 8. If we finde our hearts so abounding in love that like fire it thawes our cold frozen affections and again like water can cool our hot passionate spirits why this love is a fruit of faith and a signe of life it s a signe our sins are forgiven us if we have hearts forgiving others Now we come to the effects of Sanctification as they are exprest in the life of a Christian and they are answerable to the effects of naturall life The effects of naturall life are principally five 1. Motion When a creature is able to move it selfe in its place to those duties of this or that life it s said to live If a thing move not but by others it s not alive or if it move out of its place it s not alive as a stone thrown up moves downward and fire moves upward but this is not properly life but rather a desire of rest and for things that move they move according to the life they have as a tree a vegetative life a beast a sensitive life a man a rationall life but if a man have a spirituall motion in his proper place it s a signe of spirituall life sometimes a man reacheth out of his place reaching to higher matters and more ambitious thoughts then his calling leads to those move not from an inward principle of grace but from levity of heart so the Pharisees they moved to holy duties but it was for credit others for profit for loaves John 6.26 It s one thing to move to spirituall duties out of an inward inclination and affection to them another thing to move out of levity or desire of eminency it is one thing to move to them out of love another thing to move to them out of respect or credit or profit Why this is but as the moving of a stone out of its naturall gravity Absolom had a marvellous affection to reign and oh that he were King every one should have justice 2 Sam. 15.13 But he was now out of his place and therefore the thing he did was but to attempt the cutting off his Fathers life but that is life properly that moves in its place Again a man may move in his place and yet by an outward principle as a clock moves by the weight that hangs on it so a man may move to some duties of Religion by the weight of the Law or authority hanging on him Again Jehu may move in his calling very busily and yet have no spirituall life so it must be inquired whether the duty a man doth be spirituall or no. And a duty is spirituall 1. When we are sensible of our insufficiency and therefore depend upon Christ that thorough him we may doe all things 2. When we have respect to the Word of God as our rule 3. When we doe all for the glory of God Gal. 2.20 The life I now live I live by faith in the Son of God So far a man lives as he denies
his own sufficiency and depends on Christ for assistance and hath respect to Gods commandements as his rule Psal 119.6 and aimes at the glory of God as his end Zech. 7.5 6. When ye fasted did ye fast unto me at all Did ye it to bring any service or glory to me Did ye it not for your selves for your own safety and deliverance Why if we goe upon such principles we want life till we be in Christ we detain all the graces we have in unrighteousnesse to magnifie our selves to bring about our own ends Obj. May not a good Christian have his heart so dead that he is unfit for prayer or hearing or any holy duty that he is unwilling to pray at all or to receive the Sacrament at all Will you say such a soul is dead because unfit for motion Answ True there may fall such a deadnesse on the heart of a Christian as whereby he may be both unable and unwilling to good duties to which God usually leaves us when we go about things in our own strength and grow selfe-sure but when by this God hath schooled us and taught us thereby that all our life is hid in Christ why in this case God is wont to make us sensible of this sinfull disloyalty and that in us dwells no good thing that we of our selves are unable to doe any good duty and for this distemper we mourn and grieve heartily Why this very sence of deadnesse is an act of spirituall life which in time will work him to a farther dependence on Christ and to be more heedfull of Gods Woâ—d and by how much the more we strive thus so much the more life we have A second effect of life is feeding This signe Christ gives John 6.54 Whoso eateth my flesh and drinketh my blood hath eternall life This is not meant of the Sacrament for it was not then instituted but of Christ himselfe but when God hath instituted ordinances this is a sure signe of life if in every ordinance we partake in we feed on Christ on his blood he that feeds not lives not he that forbears his meat and forbears it long he cannot live Indeed for a time a mans stomach may be so distempered that he cannot eat but he recovers himselfe and falls to his food Q. How shall we know whether we feed on Christ A. 1. Doe you finde an inward longing after Christ in every ordinance that nothing will satisfie your soul but Christ he is a sweet savour to you as an hungry man give him silver and gold never so much he is not satisfied unlesse he have meat It was an argument of life in the Spouse that she sought Christ diligently in every ordinance and her soul was grieved because she found him not If a man therefore come to the ordinances and it never troubles him though he goe home without Christ this man feeds not on Christ 2. Feeding implies a finding of sweetnesse and relish in our meat So consider how doe you finde Christ is he a sweet savour to you Doe you finde comfort and strength in him 2 Cor. 2.15 16. Why it s a signe of life that you relish your meat well nay it s a signe of health for a sick man cannot relish his meat and if a Christian finde no relish in the ordinances he complains of it as his sicknesse and looks up to God for help against it 3. In all feeding there is a taking of the meat down we doe not spit it out and when it is down it must continue there we must not cast it out So if Gods Word abide in us and we hide it in our souls by a wise applying of it to our souls Psal 119.11 and therefore give up your selves to be guarded by it this is a signe of life and strength 4. All feeding implies a conversion of the aliment into the thing nourished so that in time our meat is so digested that it s turned into our own nature and this is more then receiving Christ by faith for when we receive him and apply him to our selves this is faith but to be conformed to him in every thing to be fashioned according to his nature this is a farther act of life When a Christian so feeds on Christ that he is of the same nature with him meek lowly and patient as he was this is a signe of life When we are turned into his nature by feeding on him and he into ours why this very feeding on spirituall food implies a spirituall life è contra he that eats not the flesh of Christ hath not Christ he means not a Cannibal-like eating of his very naturall body and blood for if a man should indeed eat the flesh of Christ and suck out his blood it would profit him nothing John 6.63 And this the Capernaites thought a monstrous thing to eat the flesh of Christ therefore it is not the flesh of Christ but the Spirit that quickeneth and giveth life A third effect of spirituall life is growth that which lives grows untill it comes to full maturity and then it either stands at a stay or begins to decay but a spirituall life grows up to full perfection and then it continues in that perfect estate for ever in heaven 1 Pet. 2.2 3.18 Eph. 4.11 12. Col. 2.19 If a Christian grows he lives Obj. Doth not many a Christian stand at a stay or oft-times go back and lose his first love and fruitfulnesse Answ True for a time he may as a living man by sicknesse may lose his strength and vigour and be made unfit for any employment but if he strive to recover himselfe it s a signe of life so a Christian by some corrupt lusts may wast his best graces like a thiefe in a candle but if he be a living Christian he strives against them and prays with David O spare me a little that I may recover my strength before I go hence and be no more seen If he find a decay he considers from whence he is faln and he recovers himselfe and doth his first works Rev. 2.4 Repentance is the purge of the soul it expells out evill lusts and then we doe more at last then at first Rev. 2.17 So then a Christian is continually a growing if not in the bulk of grace yet in more sweetnesse and mellownesse as apples at their full bulk yet grow more ripe and sweet so a Christian though he grow not to more tallnesse yet he may grow to more rootednesse in Christ 2. In more sweetnesse of spirit that is in more love to his Brethren and care of Gods glory A fourth effect of life is this life hath an expulsive power to expell that which is noysome and dangerous to it it will cast it out either by purging or sweat or vomit any noysome humour is burdensome to nature so if grace be living there is a power to expell every thing that is superfluous much more what is noysome and hurtfull nature
keeps nothing but what it converts to its own nourishment so a Christian cuts away every superfluity if it be a thing of no purpose or no use to his calling though it may to others this he abandons James 1.21 But that knowledge which may be either necessary or expedient for him that a Christian retains a Christian casts out that chiefly which is contrary to grace 1. Doubtings for that is contrary to the life of grace 2. It casts away all presumption and selfe-dependance perfect love casts out fear and patience strives against frowardnesse and every grace against its contrary so that he may grow up to full holinesse the life of grace casts out the life of the world so much of the world as is cumbersome to his spirit so much a Christian lays down A fifth act of life is the begetting of his kind nature grows up to this ability though at first it be but weak so grace no sooner moves or grows or feeds in any measure but it hath a minde to beget others as soon as ever the woman of Samaria began to be acquainted with Christ she ran to all her neighbors and tells them she had met with one that told her all that ever she had done Is not this the Christ John 4.29 This is the nature of spirituall life as soon as they are well begot themselves they are ready to beget others Indeed a Christian may hide himselfe a while but as soon as he is assured of life himselfe he propagates the same to others John 1.41 to 46. When one Disciple was called he goes and calls another to come and see Psal 51.10 11 12 13. David professeth that if God will but assure him of mercy and establish him therein then he will teach others Gods ways and sinners shall be converted unto him he that is once converted himselfe his care is to convert others to God Try your selves by these signes Doe you finde your selves moving a life of grace growing up therein feeding upon Christ expelling the enemies of life and drawing on others to the same life these are evident signes of life if you finde it not thus there is no true signe of the life of grace in you 3. This life may be discerned by the properties of it by finding of which we may discern of our spirituall life And there are three principall properties of life 1. Where ever life is there is some warmth When Elisha had stretched himselfe over the dead childe the flesh of the dead childe began to wax warm a signe of life 2 Kings 4.34 So the presence of the Spirit united to the soul of man is the cause of all spiritual heat Rom. 12.11 Fervent in spirit Therefore the Spirit is compared to fire Mat. 3.11 1 Thes 5.19 Quench not the Spirit A signe that the Spirit is of a fervent nature So 2 Tim. 1.6 I put thee in remembrance to blow up the graces of Gods Spirit A Metaphor taken from blowing up the fire with bellows all which imply that the Spirit of Christ communicated to Christians is a fervent spirit Where there is no warmth there is no life If our spirit begin to wax warm it s a signe of spirituall life as the two Disciples that went to Emaus said Luke 22.32 Did not our hearts burn within us whilest he spake those things Implying the Word hath a power to quicken and warm and heat the spirit of a Christian This same warmth and heat is exprest divers wayes 1. The very knowledge of a Christian is warm whereas in all others the knowledge is cold and meerly speculative without any life or power There is a zeal according to knowledge and there is a knowledge according to zeal The zeal that is not according to knowledge is a rash vaine zeal Rom. 10.2 So it is a cold empty knowledge that hath not zeal with it John was a burning and a shining light shewing every severall condition what they should doe but he burnt up the hypocrisie and lusts of the body and inflamed their affections with zeal and warmth as Herod heard him gladly Where there is truth of light and knowledge there is burning The knowledge of a Christian makes him fruitfull in a Christian course 2 Pet. 1.8 So that whatever he knows either necessary or expedient for him to doe he will doe it and he will cause others to doe their duties that belong unto him such is the heat of his spirit that he will not suffer his Brother to lie in sin Lev. 19.17 Now another man knows many things but doth them not nor thinks he is bound to doe them but a Christians knowledge is of that nature that it will not suffer him or his Brother to lie in any sin True Christians are thought oft-times to be more busie then needs 2. There is warmth in our breath as long as there is life in us there is breath and that breath is warm so if there be any spirituall life there is alwayes some warm breathing some warmth in his breathing towards God there is alwayes some warmth in his prayers the prayers of hypocrites are but cold and empty and vanish away but there is alwayes some breath of life in a good mans prayers even then when we know not what to pray for or how to pray yet then there is alwayes something in him that expresseth warmth his very sighings and groans come from some kinde of heat and life Rom. 8.16 2. As their breathing towards God is warm so they breath warmth one towards another so that in their conference if they speak of the things of the Word they doe not speak slightly and overly without any affection but they speak of them with reverence and fear and love and affection 3. There is that kinde of warmth in him as that thereby he doth not onely affect the Word but he is able to digest it in some measure there is no life but there is some power to digest something if not strong meat Psal 119.20 My soul breaketh for the longing it hath to thy judgements So Psal 42. My soul panteth after thee This very panting and breathing of the soul after God so unites the soul unto God that thereby he digests something that inables him to walk before God in the land of the living whereas an hypocrite is hopelesse to any good 4. If things be warm the more they lye together the more warmth and heat cold logs laid together heat not one another but two or three brands put together are enough to kindle an heap of wood so take a Christian that is very cold and almost benummed yet put him to two or three more and one word kindles another and their spirits are more and more inflamed more fit to pray and fitter to admonish and comfort and help forward one another 1 Pet. 4.8 Fervent love among Brethren so kindles one another that they are inflamed to any good offices but when Christians are disjoynted they lose all
people so they cast the imputation of ignorance upon God as if God had been mistaken when he sent his Word that believers might believe and they think that reading the Word would make them hereticks Vse 3. For you that do believe be frequent in reading the Word for to you it was written that you might believe Meditate there on day and night The blessed will finde a time to meditate on Gods Word every day and every night and this you shall â—â—â—le very effectuall to the increase of your faith The King himselfe whose employments were greatest the Lord â—aid a charge on him to read in the Book of the Law all the dayes of his life Deut. 17.14 And much more is every private man bound to it If these God hath sanctified to help us in our belief then as ever you would believe â—e diligent in hearing reading conferring examining and meditating on the Word all these are notable means to increase and inlarge our saith therefore if thou â—e wanting in faith consider whether thou hast not been wanting in this practise take away the Word and take away the fuel of your faith And for you that believe not though this Scripture was not so much written for you yet because hearing is the only way of faith 〈◊〉 10.17 be diligent in hearing the Word preached Prov. 8 3â—â—5 Blessed it be that heareth â—â— for whose findeth me findeth life And when you have heard be careful to search and â—â—amine whether the things preached be agreeable to Gods Word By this means many that believed not before have been taught to believe and be careful to conferre on the Word The Lord hath sanctified the Word preached and the Word examined and the Word conferâ—ed aboue to the begetting of faith and the Word read to the increasing of faith â—herefore be steâ—uâ—â— in these and withall joyn hearty prayer to God 1 Tim. 4.4 â— that he would open thine eyes and cause thee to understand and bow thine heart to imbrace every truth that so every ordinance may be effectual to thee to the 〈…〉 and increasing of faith in thee 1 JOHN 5.14 15. And this is the confidence that we have in him that if we ask any thing according to his will he heareth us And if we know that he hear us whatsoever we ask we know that we have the petitions that we desired of him VErs 18. he had shewed a double soone of his writing thâ— atte◠〈◊〉 that they might believe on the Name of the Son of God This he exhorts Christians to vers 14 15 16. by three arguments 1 From the confidence such may have of the hearing of their petitions verse 1â—4 2 From the certain knowledge such may have that their prayers are granted 3 From the prevalency of our prayers with God that as we shall be assured of the granting of our petitions so we shall thereby obtain life for our Brother that both not sinned a sin unto death Doct. A prayer that is made well never speeds ill Or thus A prayer made according to Gods will God will grant according to our will Notable is that incouragement Christ gave to the Woman Matth. 15. â—6 O 〈◊〉 I great is thy faith Be it unto thee even as thou wilt As if God would let such into his privy treasury and grant them what they would For explication Q What is it to pray according to Gods will These two things it holds forth at the first view 1. When we pray for such things as are agreeable to Gods will viz. his revealed will we should ask nothing but what he commands us In the Lords prayer Christ tels us what he would have us pray for for those things we have warrant to pray 2. What ever we ask we ought to ask with submission of our wills to Gods will So did Christ himselfe Matth. 26.39 Not as I will but as thou wilt But for further inlargement 1. A man is said to pray according to Gods will partly as his will is exprest in his word and partly as his will is revealed in our hearts For the will of God exprest in his Word 1. God requires that we should ask for nothing but what he commands us to doe and therefore had need to pray for whatever duty God requires of us that we are to pray for So did David Psal 119.4 5. 2. Whatsoever we pray for God commands us to ask it in the Name of Jesus Christ Joh. 16.22 23 24. To ask in the Name of Christ requires two graces of us Humility and Faith Humility of spirit in prayer is exprest in four acts 1. We acknowledge our selves lesse then the least of Gods mercies Gen. 32.10 So that if God should grant him nothing he would justifie God 2. Another act of Humility is to pray in sense of our insufficiency to think a good thought much more to pray according to Gods will 2 Cor. 3.8 Rom. 8.26 3. A man prayes in Humility when he doth not desire God to satisfie any of his sinfull lusts but that Gods will may be done Matth. 26. vers 39. 4. To pray in Humility is to make mention of no mediation in our prayers but onely of Christ Col. 2.18 They made a shew of Humility as not being so bold as to have immediate accesse to God therefore put up their prayers through the mediation of some Angell but to goe lower then God allows is but pride of heart 2. To pray in the Name of Christ is to pray in Faith Which is exprest in four acts 1. Faith directs us to put up our prayers onely to him on whom we believe Rom. 10.14 But we believe only in God therefore neither Saints nor Angels nor the Mother of Christ the Virgin Mary are to be prayed to but we are to pray to our Father onely Gal. 4.5 6. Rom. 8.15 2. Faith makes us come with some child like confidence to God as our Father 1. By Faith we come to God as our heavenly Father in Christ and well affected to Christ as loving us himselfe Joh. 16.36 2. We come to him as a Father Almighty full of goodnesse readyer to give then we to ask 3. A third act of faith is for a man to come truly cleaving unto Christ not standing in demurre whether we had best leave our lusts or no whether we had best become altogether Christians or no. This wavering cannot stand with faith for it 's such a wavering as whereby he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a double-hearted man an heart for God and an heart for the world sometimes for God sometimes for his own lusts Let not this man think he shall receive any thing Jam. 1.6 7 8. 4. A fourth act of faith is to believe that what we have asked according to Gods will he will certainly grant Matth. 11.24 So far as you have asked with submission to his will so far will he grant according to your wills and though he deferre yet make account your prayers are heard
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.
formerly been a professor of the truth who afterward made shipwrack of faith and a good conscience and withstood Paul and therefore Paul prays against him Some think he did it as discerning by extraordinary revelation that he was in a state of reprobation but that is not likely he leaving his prayer as exemplary to all after comers Gal. 5.12 I would that even those were cut off that trouble you that subvert or unddermine you those he wisht they were utterly cut off from Church and Common-wealth Those false Apostles they would have overthrown the Gospel of Christ and brought in another Gospel and because those false Apostles were all alike the Apostle discerned them to be in a state of damnation as being enemies to the Crosse of Christ Phil. 3.18 19. At the first they preached the Gospel but afterwards turning aside to earthly things they began to magnifie themselves and vilifie the Apostles and so hindered the preaching of the Gospel and therefore he looks at them as deserving to be cut off he looks at them as dogs Phil. 3.2 1 Cor. 16.22 If any man love not the Lord Jesus Christ let him be anathema maranatha that is the greatest curse that can befall a man There was a threefold Excommunication in the primitive Church 1 A mere restraint from the Sacrament of the Lords Supper of such as were ignorant till they were better instructed 2 There was Excommunicatio major when they cut them off from all fellowship with the Church from the Word and Sacraments and Christian communion and from eating with them This ought to be inflicted upon notorious scandalous sinners 3 Let him be Anathema Maranatha was a greater curse then any of those for in the former Excommunication though they excluded them from their fellowship yet they ought not to count them as enemies but might admonish them and bring them on to repentance that they might recover themselves 2 Thess 3.14 15. There was hope of such for they did therefore excommunicate them that they might be saved 1 Cor. 5.5 And when it was rightly dispensed it was a notable means to humble them when they considered that if the Church saw cause to banish them from their society God might see much more cause to banish them from heaven But yet there was a greater Excommunication Let him be Anathema Maranatha that is let him be accursed untill the coming of the Lord surely then their sin is a sin against the holy Ghost Obj. Some will say Paul loved not Christ at first Answ True He speaks not of men without the Church but within the Church Obj. Why are there not many carnall men in the Church that love not Christ that desire him not that never look towards him Answ I take it to be a kind of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this slender expression he intends much more then he expresseth If any man love not that is if any man hate the Lord Jesus Christ if he have partaken in the gifts and graces of Christ if he have received nor onely Baptisme but tasted of the sweetnesse and goodnesse of his grace if after he come to oppose and maligne Christ and his wayes Let such a man be Anathema Maranatha Reas 1. From the despight such persons doe to the chiefe means and help of prayer one is the Spirit of grace for the Spirit of grace is the Spirit of supplication Zech. 12.10 Now they that despight the Spirit of grace the Spirit is so grieved that it will not assist us in any prayer we make for such Heb. 10.29 Reas 2. From the like despight they offer to the other principall help of prayer that is asking in the name of Christ upon those two wings our prayers fly up to heaven viz. upon the mediation of Christ and the Spirit of grace with these two they prevail now these men that sin against the holy Ghost they make a scorn of Christ Heb. 10.29 They trample under foot his blood and put him to open shame Heb. 6.6 that is they put him to open and exemplary punishment as the most notorious malefactor Now if a man shall know Christ and afterwards hate him what doth he but shew that Christ was a notorious malefactor and suffered not for other mens sins but his own Therefore there is no hope Christ should lend his Name to be a Mediator Reas 3. Where Christ is not a sacrifice of propitiation for sins there be cannot be expected to be an intercessor for such Now there remains no more sacrifice for such Heb. 10.27 If the sacrifice of Christ reach not to such then he will never make intercession for them 4. From the incouragement God is wont to give his servants in their prayers He will fulfill the desires of them that fear him Psal 145.19 And this is their confidence that whatsoever they ask in the Name of Christ they shall receive and therefore God will not so much dishonor his promise nor discourage us as to give us hearts not to pray when we shal be answered we may pray for wicked men whom we know not in what condition they are but then our prayers shall return into our own bosomes Psal 35.13 But if men be profest enemies to Christ then we doe not shew our selves to be Gods friends if we shew friendship to them or pray for them and therefore our prayers will doe them no good and our selves harm Vse 1. To teach us that sin unto death may be discerned even of common Christians for else why doth he write to common Christians to all believers in generall Verse 13. That if his Brother sin a sin unto death then he should not pray for him Vse 2. It may therefore teach Gods people to learn the nature of this sin left they pray unawares for such whom their prayers shall doe no good If therefore you see professors that have tasted of the grace of God if afterward they maligne and oppose those wayes and the servants of God in this case save your labour in praying for them your prayers will doe no good but harm But how shall we discern when they are inlightned and convinced We may indeed discern their malignity and opposition but it may be they doe it of ignorance In this case our Saviour and Stephen prayed for their adversaries because they knew not what they did therefore three thousand after they were convinced that it was the Christ whom they had persecuted they were pricked in their hearts and brought on to repentance Therefore if you discern they doe this out of ignorance pray heartily for them But how may we discerne they commit this against the light and knowledge of the truth Answ If they doe expresse in their speech and conversation that they are affected with Christ and the wayes of his grace and convinced that those are the right wayes and yet afterwards they maliciously oppose those wayes then pray not for them Mat. 21.28 The Pharisees knew Christ to be the heir
our Brethren such an effectual means for the obtaining of our prayers Ans 1. Love enlargeth us to forgive injuries done unto us and that moves God to forgive us our trespasses To forgive us a work of love 2 Love is ready to give Acts 10.4 God was ready to give ear to the prayer of Cornelius because he was ready to give alms 3 There be to whom we can give little but yet there is a good opinion and esteem to be had of them Now this is a fruit of love to esteem well of our Brethren and to judge charitably and this prevails with God to have a good conceit of our prayers If we be estranged and alienated from our Brother in ill conceits we shall finde God to be estranged to us This was the fault of Job's friends they had an hard conceit of him which was for want of love and this provoked God against them Mat. 5.23 24. God will accept of no prayer as long as he sees in us a harsh conceit of our Brother Vse 1. To exhort us in the Lord when we go about any such duty as prayer is to present it up unto God in the spirit of faith and love They are such special graces as without them no prayer can be accepted Let us but labour to grow up in these two faith towards God and love to our Brethren and then whatsoever we ask being darted up by these two shall find acceptance with God Vse 2. Of consolation to every soul that comes in any measure with faith and love before God we shall not put up any petition but we shall finde God ready to answer it 1 JOHN 3.24 And he that keepeth his commandements dwelleth in him and he in him and hereby we know that he abideth in us by the Spirit which he hath given us VErs 22. The Apostle hath taught us a notable priviledge of keeping Gods commandements and that is the obtaining the grant of our petitions vers 23. he tells us what commandements they be In this verse he lays down another benefit which we have by keeping Gods commandements that is fellowship with God God dwels in us and we in him This verse consists of two parts 1 The benefit of obedience to Gods commandements God dwels in us and we in him 2 The means by which we know that God dwels in us and that is by himself for a Christian might else doubt of it Doct. That an obedient Christian keeps mutual entire and constant fellowship with Christ He is an obedient Christian that keeps the commandements of God as his way 1 John 7 8. As his jewels Prov. 6.21 As the apple of his eye Prov. 7.2 3 4. As his life Prov. 16.19 To keep them as commands implies obedience out of sence of superiority in the commander inferiority in the person commanded He that keeps the commandements in such a manner hath true fellowship with God God dwels in him and he in God Reas From the effect Our keeping of Gods commandements is a meanes to keep fellowship with God John 14.23 God will come and keep house with us and refresh and comfort us If a Christian shall grow up in obedience to Christ then Christ his Husband will lop off his superfluous branches that so he may bring forth more fruit then he did before he will comfort us with the consolations of his holy Spirit he will come in and sup with us Neh. 8.10 The more comfort the more strength Comfort comes from confortare to strengthen the more strong a Christian is the more cheerfully he performs Christian duties like as the Sun is said to come forth like a gyant rejoycing to run his race Psal 19.4 A weak man soon faints and is weary but a strong man goes through his businesse cheerfully Vse 1. It reproves a Popish clamour They say Protestant Christians can do no good works because we deny all merit in them like as our Saviour teacheth us when we have done all we can we must say we are unprofitable servants we do not deserve our daily bread but as Jacob confesseth we are lesse then the least of his mercies Gen. 30.1 Is there no use of good works except they merit Is there no use of gold because it doth not justifie us Is not thiâ— encouragement enough for us to be doing good works seeing thereby we shall maintain mutual entire and constant fellowship with God Yea we say that God also will at the last day recompence us though not for our works yet according to our good works We do not merit any thing at Gods hands by our good works because we do receive strength from him for the performance of them 2 This may shew every Christian just ground of encouragement to keep himself close to Gods commandements in keeping of them is great reward For we keep in Christ Jesus and we keep mutual and entire and constant fellowship with the Father and so we shall finde him as an Husband-man taking pains with us keeping us from evill and cleansing us from those corruptions which will make us stink in his nostrils and this he will do because he sees us taking pains and employing that stock of graces which he hath bestowed on us By this means God will make our lives comfortable and will multiply graces in us in a great measure and give us more strentgh to make us yeeld more obedience unto him And whereas other Christians lives are very obscure we shall shine forth as the Sun at noon day therefore those Christians much wrong themselves that think themselves bound to no commandment though they would do as God requires yet they would do it freely and not as commanded But why then doth John bid us keep his commandments and promise such blessings to us if we do keep them A good man would be doing good duties though God did not command him but yet he must therefore do good duties because God commands him 3 Those Christians are reproved that walk loosely with God who keep not Gods commandements as they would keep their way their jewels the apple of their eye their life such Christians fall short of that great reward which God promiseth Whence is it that Christians are wanton proud covetous Is it not because they do not keep Gods commandements For else God would keep their hearts and cleanse their spirits 4 This may be an use of comfort to such Christians as have regard to the commandements of God and to walk more close with God on Gods holy day such shall have God dwelling with them and working all their works for them God will play the good Husband-man about them he will prune them from all loose distempers that hang about their souls he will give us more wisdome then our Teachers and by this means we shall come before him with Christian boldnesse and confidence and we may expect to receive strength of grace whereby we may runne with cheerfulnesse the way of his commandements Hereby we