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
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
have neglected to keep their Conscience clean their judgment is unsound a corrupt Conscience a corrupt Judgement 3 From the disposition of men and aptnesse then to catch the greatest cold when their spirits have been most warmed and heated no man so apt to take cold as they who are very warm and hot so in the days of the Apostles they did not only fill them with Knowledge but warmed the Church with Zeal and Heat zeal towards their Ministers zeal in their liberality they loved not their own lives in respect of Christ now their spirits being so warm they are more subjesh to get cold and distemper every Christian in particular finds it so when he hath been most enlarged at the Word or Prayer ere long he will be more straitned there being a secret pride in the experience of Gods favour and to rest in our selves thinking that we have sufficient grace in our selves when we see our need of Christ we depend only on him but when we are full we depend on our selves and so by sitting loose from Christ we get a great cold we are cold in Prayer Word Sacrament thus it is with the Church when God sheds his Spirit abundantly in the Church they grow secure and depend upon themselves thus we see Josh 1.9 10 11. so that one would have thought that that generation would have been more zealous yet none so Idolatrous till God quickned them by their enemies so in the Apostles times the Church was very forward and zealous a few Generations after their spirits were carried away with errors 4 From the disposition of Satan he hath great rage because the time is short Rev. 12.8 and we shall always finde that the Devil hath imitated God if God have Sacrifices from his people so the Devil from the Pagans so if God set up a Christ Sathan will have an Antichrist set up that may be not only a substitute but an enemy to Christ that as God had won the world by Christ so he would delude the world by Antichrist 5 From the wise and just dealing of God if God reveal more means of knowledge he will use many means of trial he will have them winnowed that so the good may remain as Wheat the Chaffe may be blown away if God give more Tallents he will put them upon more employment and exexercise Vse 1 To teach Christians not to be offended if they finde variety of seducing spirits in these days a man would wonder in such peaceable days when Religion is maintained there should be so many opinions and agitations how comes this about you must know that God never dispenced generally more knowledge since the revelation of Antichrist than now now where there is most knowledge Sathan will be seducing and corrupting their wisdom where there is more wisdome there is more curiosity and pride so much knowledge so much want of truth many times and so putting off the truth men run into several errors and it is just with God seeing they put away a good Conscience and would not give heed to sound Doctrine therefore God gave them up to follow lyes 2 Thes 2. and their longing desire and zeal in former times will end in such a cold that there will be a defect of all warmth and heat and wheresoever you see the truth not held in a good Conscience they run their faith on Rocks some split on a rock of Arminianism some on a rock of Popery so that it must needs be that in these last times many Antichrists must be Vse 2 Since many Antichrists are and will be in these last times let us labour to be so established in the truth that however the times be we may keep our faith and religion Q. How shall we be thus established A. 1. Get contrary spirits to the former give not up your selves to curiosity and vain speculations if the Lord find you humble he will teach you in his ways if when you are warm and hot you have a care that you get not cold 1 Chron. 29.18 Pray to God to keep your hearts always in that frame or at least in such a frame as may befit every days businesse and then whatsoever the times be our hearts and judgements shall be established in the truth but unless God give you a good Conscience with your knowledge you will be soon perverted and therefore I say as Paul to the Ephesians Ephes 2.12 continue in a firm love of the truth as well as in the knowledge of it 1 JOHN 2.19 They went out from us but they were not of us for if they had been of us no doubt they would have continued with us c. THe Apostle Vers 18. had instructed Babes of the coming of Antichrist now in this Verse he first discribes them 1 By their Apostacy they went out from us 2 Their condition before They were not of us he amplifies both the latter he proves by an Argument They were not of us for if they had been of us they would have continued with us The former he amplifies by the reason why God gave them up to Apostacie which was that these Seducers might be made manifest that they were not of us Q. 1. What is meant by this They went out from us A. 1. They departed from their Doctrin in Judgment and from their Fellowship in Practise Acts 2.42 Now these men departed from both they forsook the truth which before they profest 2 Joh. 9. and not in circumstantial points but in such whereby they denyed both the Father and the Son as verse 22. 1 Tim. 1.19 2 In their fellowship they declined from them in communion of Ordinances and mutual help Heb. 10.25 They went out from us from whom who are they from us Apostles and Ministers from us that is from Old men Young men and Children they went out from all the true Members of the Church They were not of us That is they were never true members of our Body they were with us and amongst us but they were never of us 1 Joh. 4.4 5. as the Children of God are in the world yet not of the world their mindes are not on this world their inheritance is not in this world so on the contrary the Children of the Church are in the Church but not of the Church Doct. 1. Some may be in the Church which after do depart from the Church Doct. 2. Such as do depart were never Members of the Church Doct. 3. Such as are Members continue always in the Church Doct. 4. Those that depart manifest themselves not to be of the Church Doct. 5. This departing from the Church is a note of Antichrist Doct. 1. There are some in the Church which may depart from the Church That may leave the Doctrin Fellowship and Practise of the Church Heb. 10.25 2 Thes 2.3 1 Tim. 2.4 Q. How comes it to pass that men in the Church and in some measure affecting the ways of Religion depart from the Church
but the spirit of the old Adam the spirit of pride and malice and covetousnesse truly this is not the Spirit of Christ that makes us like him this is not that Spirit that Christ purchased for us by his Death and Ascension but suppose we had some of the Spirit of God the spirit of Wisdom as Achitophel the spirit of joy as Herod the spirit of Zeal as Jehu the spirit of fear as Felix had yet we have not this Unction of the Spirit unlesse it dwell in us What is it to be wrapt with a spirit of a Balaam or a Saul it was only for a fit and what comfort was it to them it was a shuttle spirit by starts and did not abide in them therefore let us try whether we have received the Spirit if we have received a dwelling spirit it is a true spirit Obj. But some may say Alas what then will become of me it may be now I pray but ere night wholly unabld now inlarged then straightned I have now a spirit of zeal and courage soon after all cold and weak and dead wonderfull was the zeal and courage of Elias in slaying four hundred of Baals Prophets openly 1 Kings 18.40 he went through it with such zeal and speed as if he had been sent from Heaven yet Cap. 19.1 2. when Jezabel sent to him he fled for his life and was so weary of his life that he wished death now his Spirit was cold and discontent aad weary of his life So David Psal 119.24 David said he had made the word his delight yet ver 25. he saith his soul cleaves to the dust and prays to God for quicking A. This Spirit that is so to abide doth not always abide in the same measure nor in the same measure of expression but we must know though there be several garments yet the Soul is never naked a man hath not always his Holy-day garments sweetly perfumed but sometimes homely mean garments so Elias when he slew Baals Prophets was cloathed with zeal and Holy-day garments afterwards he remitted of it and yet had he the Spirit of God on him he was not naked though he was not cloathed with the Spirit in such a measure even so sometimes we have even poor ragged homely garments and much of our nakednesse appears and sometimes again may be when God hath greater businesse for us to do cloathes us with better richer garments a greater measure of the Spirit but yet consider though we have not the same measure yet always some garment of the Spirit rests on us be it but the spirit of love to our Brethren or grief for the want of it yet we are not left naked Vse 2 May exhort su if we have this Spirit dwelling in us then let us use him honourably and courteously as an in-dweller he is come from farre even from Heaven sent from our Father and he brings joy and comfort with him therefore let us give him honourable entertainment he is sent to guide us in all our ways to be a pledge of our eternall inheritance therefore let us not entertain him like some guest that we are weary of in two or three days you must know this guest came not for a day but to dwell with us for ever John 14.16 therefore take heed of grieving him Eph. 4.13 he comes for your good and benefit for your redemption When a man keeps a Ward and for keeping him keeps a great estate a Kingdome he would be very carefull so the Spirit is such a Guest that if you keep him you keep Life and Salvation you keep an eternall Kingdom by him therefore take part with Gods Spirit joyne with the Spirit of God quench it not what an heavie complaint made Stephen Acts 7.51 Isa 63.10 the Spirit may be so grieved and vexed by men that he will depart from them Q. How shall we keep our selves from grieving the Spirit A. As God hath given him to guide you so look that you be guided by him if you entertain him kindly he will comfort you if you grieve him he will grieve your spirits 2 Be carefull to nourish him do not strave this Guest neglect not the Word and Ordinances which are the food of the Spirit Quench not the Spirit despise not Prophecie 1 Thes 5. as if the despising of Prophecy were the quenching of the Spirit therefore feed the Spirit of God with-draw not food from it prefer not outward things before it it is a wonder how leane our souls will grow if we do not nourish the Spirit 3 Take heed especially of living in any known Sin for that damps and deads the Spirit therefore David wofully camplains Psal 51.8 to 12. Restore c. as if it were quite gone his very bones were broaken that is not of his body but his soul i. e. the strength and staff of his spirit the Spirit is like fire every grosse sin is like water cast on it it quencheth it Vse 3 A ground of much consolation to Gods servants you can never say you dwell alone and want company you cannot want good company if the holy Spirit dwell in you I am not alone saith Christ but the Father is with me so may a Christian say I am never alone the Spirit of God dwells in me he is an in-dwelling and abiding Spirit Doct. 3 The annoynting of the Spirit teacheth us all things of which you heard verse 20. It teacheth all things needfull to salvation needfull to life and godlinesse 2 Pet. 1.3 and not only so but needfull to our places and callings and ages Doct. 4. The anonytment of the Spirit is so plentifull and sufficient that we need not be taught better things nor in a better manner than the Spirit teacheth Jerem. 31.32 not that we need not Magistracy or Ministry but he speaks comparatively you shall not be so helped by any Instuctions without the Spirit as with the Spirit the Spirit shall declare the Truth in Jesus For Explication 1 The Holy Ghost teacheth fully 1 Cor. 3.9 10 11. the spirit of a Christian is inquisitive concerning all things now the Spirit helps him to search even into the deep things of God so that the Spirit is a full teacher 2 The instruction of the Spirit is plain and clear 1 Tim. 4.1 Joh. 16.25 Christ spake in parables but after his ascension the Spirit revealed things clearly Three things go to clear discerning the object must be clear the medium clear and the eye clear and then we may clearly discern now the Holy Ghost plainly reveals the Counsells of God and then opens our judgements to discern it and then cleares all the mediums so that a Christian may plainly discern so that the Tpirit is a clear Instructor no men need be taught more clearly 1 Cor. 2.4 5. 3 The Instruction of the Spirit is a certain Instruction scarce any truth but a Christian can tell it by experience as a woman that is breeding a Child feels such qualmes and
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
spring from common Graces such as may be in Hypocrites Matth. 7.22 23. they wondered why they were not received because they had done many good works and Prophesied in his Name and cast out Devils c. therefore they doubted not of acceptance so from these common Gifts it often falls out that we have a good conceit of our selves that God will accept us And for carriage a man may so carry himself as if he were a good Christian 1 A man may professe Religion for worldly respects as many became Jewes Hâ—st 8.17 it may be for fear of the Lawes or Friends many love Christ for Loaves for Profit because there is fullnesse in Christ Joh. 6.16 2 Common Graces may make us professe Religion as a man that hath been enlarged at the word he is willing to come to it as those Joh. 5.35 and yet were but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 4.20 and the stony ground 3 Some are drawn on through meer compulsion of conscience and yet live in darknesse some have gifts in prayer and preaching and zeal as Jehu had and joy in the word as Herod yet because they walked in darknesse they had no Fellowship with God Vse 1 A ground of comfort to such as are afraid that they are Hypocrites and are much discouraged and think they have no fellowship with God why this may comfort them if there be some that say they hav Fellowship with God and have not so contra some may think and say they have no Fellowship with him and yet may have Vse 2 It confutes the Papists that say we teach that mens opinion is Faith and a man is justified by persuasion but we do not say that every opinion and persuasion is a good argument of justifying Faith but that kind of persuasion and opinion that is built upon Gods Testimony upon the Testimony of the Word and Spirit that is a divine justifying Faith otherwise we say many a mans persuasion is built on self-love or some Common Graces Vse 3 It may exhort such as have a good opinion of their own estate and make a profession of it it may teach all such seriously to consider whether they be well grounded for a man may be deceived in it if we say we have fellowship and yet walk in darnesse we lye a man would be loath to be cozened in a piece of gold why what are thousands of gold and silver to have all his estate and body current and strong and to have his heart unsound and counterfeit all current but his own soul what greater confusion than the cutting off a mans hopes for a man to live all his dayes in a good hope and at death to have his hopes to fail him this confounds his Spirit therefore take not all for gold that glisters Vse 4 It teacheth us not forthwith to be deluded with the opinion of others but consider whether they be not deceived that hee takes for good or they be not sound whom he takes for Hypocrites do not easily take them for our Brethren and Sisters that carry a shew the Church had never more wrong than by false Brethren that have spyed out their liberty and informed against them take not every Professor for a Brother men may say they have fellowship with God and yet walk in darknesse therefore take heed of entertaining such into thy good opinion and fellowship 1 It will dishonour God when such have been imbraced by such and such people of God and now what is become of them 2 It will bring prejudice to Gods Saints many times they are more wronged by them than any that carry it closely and at length break out 2 Cor. 11.26 so David complains Psal 55.12 13 14. it was a commendable practice of the Apostles Acts 9.26 they would not easily admit of Paul and it is commonly said if a man or woman carry a Bible or come to good duties why they begin to be esteemed but others that make not such a shew are lesse respected Doct. A life led in ignorance and uncleannesse is a certain signe of Hypocrysie to live so and professe Religion or profession of Religion joyned with a life led in ignorance and ungodlynesse is a sure signe of Hypocrisie Darknesse implyes both ignorance and ungodlinesse darknesse hath a four-fold signification sometimes it is put for Ignorance the people that satâ— in darknesse c. Mat. 4.16 2 It is put Prophanenesse and Ungodliness every sin is called darkness 2 Cor. 6.14 Ephes 5 8. 3. Sometimes it is put for horror of conscience and confusion of Spirit Isa 50.10 4. For obscurity and dishonour confusion and desolation Pro. 20.12 for as light is took four wayes so is darknesse Light is put sometimes for Knowledge sometimes for Grace sometimes for Comfort sometimes for Glory Col. 1.12 13. so contrary darknesse is sometimes put for darknesse of ignorance of ungodlinesse of discomfort and of dishonour and obscurity The two last are not here meant a man may walk in much discomfort and yet have fellowship with God Isa 50.10 Matth. 12.20 the bruised reed will he not break c. a man in such a condition walks in darknesse and yet God will not break and quench fuch 2 Many a Child of God walks in much dishonour and basenesse and yet have fellowship with God 1 Cor. 4.13 Psal 22.6 David complains he was a worm and no man a reproach and scorn of men and yet was a good man and had fellowship with God therefore it cannot be meant of these two for those that are in such a condition are ordinarily most sound and sincere whereas others having more comfort walk more loosely and carelessely but if we live in Uncleannesse or Ignorance we have no Fellowship with God Prov. 19.2 God is a God of Light omniscient and how can he have fellowship with God that hath no light in him Hos 4.6 my people perish for want of Knowledge Ignorance is a certain note of destruction Prov. 29.18 where no vision is the people perish that is where there is no means of seeing Matth. 15.14 Reas Why Ignorance cannot stand with the fellowship of God because where there is no knowledge the light of the Word is wanting the Word is a light and a lanthorn now as one in an house cannot do work without light especially a stranger he knowes not what to do so a man is a stranger within himself that hath no light and how can he order himself tell what to do if he hath no light in him He that knowes neither himself nor Christ nor the way to him how shall he be saved by him many do think their estate good but if they had light they would not think so others think their estate bad but cannot get out of this they have no light to get out of it and therefore cannot have fellowship with God 2 For Uncleannesse and Ungodlinesse that cannot stand with Fellowship with God 2 Cor. 6.14 implying an impossibility Psal 94.
Sin truly it is not healed and then not pardoned Obj. I feel my sin so far from being mortified that it grows more strong and vigorous therefore what shall I think of my selfe Ans It may grow stronger in our feeling when it is not so in it self it is not because Sin is stronger but our sense is more quick a man that is in extemity of Sicknesse he feels no pain but when be begins to recover he feels more pain why then the Disease is not stronger but he is more sensible 2. Doe you not find that Sin is more loathsome and bitter to you then it is in some measure mortified for mortifying is a borrowed specch from a Surgions mortifying a Wound they use to binde the joynt and stop all spirit and bloud so that it is made insensible of pain so if we have stopt the freenesse of our spirits to Sin we are not so lively and frolick to Sin it is a signe corruption is mortified but if you see you are as lively and ready and delight as much in Sin as before Sin is not mortified but if it grow loathsome and bitter to us it is a signe of mortification Vse 2. Directs us how to make good use of the bloud of Christ not onely to pardon our Sins but to heal them we are not wont to make use of it for pardon but we must make use of it as well for healing for else we take the bloud of Christ in vain if we make use of it to pardon and not to cleanse for his bloud was sent as well to pardon as to heal therefore pray not to God to pardon your sins through Christs bloud onely but lay his bloud warm to your hearts every day that so you may have your hearts and ways cleansed it is a continued act not of one day or two but throughout our whole life we should make use of Christs bloud to cleanse us 1. Consider what great things he did for us the just for the unjust and the meditation thereof will make us ashamed of sin 2. Pray to God for the quickning work of his Spirit that the same bloud of Christ that hath procured pardon may also procure healing for us Vse 3. It may teach us all to labour to grow in cleannesse of heart and life for the bloud of Christ cleanseth us Zech. 13.1 a Fountain that runs into a Channel that is muddy it will by continuall running cleanse it so though Christ finde our spirits muddy and defiled yet we should let it run daily on us and be ever rincing of our hearts at the fountain Vse 4. Comfort to all Gods Servants that have had any experience of the pardon of their sins you shall certainly in time feel and finde healing and cleansing from your sins if you see a clear Fountain running into a filthy Channel it is very muddy and the worse for the present the mud being stirred but afterwards it is cleansed and made pure and clean so Christs bloud may run into muddy spirits and that bloud at first may make corruption more stirring you finde more pride and vanity and uncleannesse but will it hold so no truely in cleansing it will cleanse and go on till it hath purged all corruption 1 JOHN 1.10 If we say that we have not sinned we make him a lyar and his Word is not in us THese words are a repetition of the former v. 8. but with some addition he aggravates this sin they doe not onely make themselves lyars but they make God a Lyar which is not onely Blasphemous but Heretical it extirpates all the truth of the Word Doct. Opinion and Profession of perfect righteousnesse even in those that are cleansed by the bloud of Christ is not onely an Errour but a blasphemous and heretical Errour it is Sacrilegious and Heretical For having told us before that if we confess our sins God is faithful and just to forgive us our sins and that the bloud of Christ cleanseth us from all unrighteousnesse yet if after this we say we have no sin we doe not onely make our selves lyars but God a lyar for if he be not a true God he is no God and his word is not in us that is no part of the Word is in such a man Q. But why doth St. John repeat this thing had he not said enough before that he repeats it Ans 1. Before it might be thought that he spake of Carnal men therefore to make it manifest that even those that had confessed their sins and were cleansed from unrighteousnesse yet even those if they should say they had no sin should make not onely themselves lyars but God a Lyar therefore he repeats it 2. He saw that men were ready to cleanse themselves from sin sinfully if we can by any pretence we will be ready to free our selves from such opinion of sinfulnesse therefore he presses it that indeed we are so foul that if we say the contrary we have no spark of Religion in us not one spark of the Word dwells in us 3. Because it is a point of great necessity to believe the contrary truth therefore he takes up this conclusion again To say is either In Heart In Word In Carriage Well to say thus is to make God a Lyar and so no God for if he be not a God of Truth he is no God for Verum bonum convertuntur Q. Why doth he make God a Lyar A. 1. Because God hath given his Son Christ to cleanse us from all sin and to what end should he send Christ to cleanse sin if we had no sin he that saith he hath no sin overthrows the coming of Christ and the cleansing virtue his bloud 2. God hath often said all men are Sinners in his Word Rom. 3.23 Gal. 3 22. Job 15.14 What is man that he should be clean Job 7.20 David an holy man yet professeth Psal 130.3 Psal 143.2 the perfectest of Gods Servants have testified of themselves that they are Sinners therefore if we say we have not sinned we make God a Lyar. Q. What is meant when he saith the Word is not in him A. 1. It is not in his judgement when he is not perswaded of it 2. It is not in his heart when he trusts not in it and receives it not in love and the saving efficacy of it he that saith he hath no sin receives not the word he speaks of the Word here as Verbum salutiferum Acts 20.32 1 Thes 2.13 2 Tim. 3.15 Now the Word is said not to be in a man when there is not so much Word as will save a man may be ignorant of some Divine truths and yet the Word of God may be in him but if he want the Knowledge and Faith of such Points without which he cannot be saved the Word dwells not in him now he that denies sin to be in him there is not onely a denial of that truth but he is empty of all other saving truths All
vanity of the Popish allegation of Antiquity they will bring you a thousand years alas many errors concerning circumcision and the denyall of the Resurrection have been of six thousand years standing yet that is nothing it was not from the beginning that is true Doctrin which was from the beginning or else from God immediately all other Antiquity is but vain therefore when the Papists pretend Antiquity truly if it be not as ancient as the Ancient of dayes if it come not from him it is not true Antiquity they will tell you that these Feasts that we celebrate in memory of Christs Nativity have great Antiquity some four hundred years after Christs time but it is but as yesterday if it come not from Christ or the Apostles for he hath revealed his whole minde in Christ Heb. 1 2. so that what comes not from Christ is vain Ignatius saith my Antiquity is Christ Vse 2 To shew the ungrounded confidence of Schollars in the Fathers if it come from the Fathers it sinks deeply truly if it have no higher rise than the Fathers it is too young a device no other writings besides the Scripture can plead true Antiquity what ever it be if it come not from Christ or the first Institution it is too late because it is not the same we have had from the beginning and indeed there is just cause to suspect them 1 Many of them had no skill in the original and therefore must see by other mens eyes by translations for few knew the meaning of the Scripture in the original none knew the Hebrew but Jerom and Origen 2 Most of them were converted from heathenisme and so brought in many errors as purgatory and festivals c. which the Papists take from them 3 They lived in such times wherein many said they had their Doctrin from the Apostles mouth as one said Antichrist should be a Jew and live at Jerusalem and saith he was Johns Disciple a grosse error and from him came Peters supremacy 4 They lived in those days when Popery came in when the bottomlesse Pit was opened and Froggs arose but later Writers lived when these were dispelled therefore take heed of them not but that many spake very well yet there is a great difference 5 Observe generally God did not give them the Spirit of Interpretation but weakly and if they wanted such a spirit how could they open the Scriptures whereas later Writers had a clearer discerning therefore it will bee of more use to read wholsome later Writers Vse 3 To teach Christians what kinde of life and manners to take up you will say you love not new-fanglednesse why then Vive moribus antiquis utere verbis presentibus live antient lives your obedience must be swayed by an old rule walk in the old way walk not in ways of Superstition of Covetousnesse of vanity of uncleannesse every sin is a novelty though it be never so old a custom This Old Commandment is the Word that they had from the beginning Doct. The Commandment to walk after Christs example is the old Doctrin that was taught to the Church in all Ages from the beginning of the World He tells them this was no new Doctrin but such as they had from the beginning for in the time of innocencie Adam was made after the Image of God and Christ is the Image of God Col. 1.15 After he fell the first Sermon that he had was That the Seed of the Woman should break the Serpents head Gen. 3.15 and this Promise was renewed to Abraham Gen. 22.18 In after times when the Lord led Israel out of Egypt he sent the Angel of the Covenant to go before them Exod. 23.20 21. Deut. 18.18 from the beginning it was thus dispenced to walk after the Lord and whatever Pattern they had from God it was from Christ the second Person in the Trinity so Joh. 1.18 Levit. 19.17 and he charged them to be holy as he was that is the same with this of St. John here to walk as Christ hath walked Heb. 13.8 the same before and under the Law to day in the time of the Gospel and the same for ever 1 Corinth 10.1 to 5. Acts 15.10 11. they held to be saved by faith and by faith lived all the Saints of old Hebr. 11. Hebr. 12.1 2 3. Vse 1 To justifie the antiquity of Christian Religion there is nothing in Christian Religion but we have it either from Commandment or Promise or Pattern of Christ the death of Christ that was shadowed in the Sacrifices in the Old Law and promised in Paradice and when Christ would convince them he doth it from hence Luke 24.26 27. all our fore-fathers believed and dyed in the same Religion that we do Vse 2 If the imitation of Christ be of so great antiquity then it convinces them that blame Christian Religion of new-fanglednesse why there is no Christian that walks as Christ did but he walks as Abel and Noah and Abraham did therefore it is not a novelty but from the Ancient of days even from the beginning Vse 3 It may encourage every Christian to walk as Christ did when they consider all the Patriarks and Prophets and Apostles since the world began have gone before them in the same steps and in the same faith if we cannot shew an higher ground and longer antiquity for our Doctrin than the Papists for any Popish tradition we will renounce it but we take up no other Religion but that which came from the Ancient of days and was from the first institution The care that any Christian takes to prepare himself for the receiving of the Sacrament hath been of old the Apostle reproved the want thereof in his time 1 Cor. 11. and they set the Lamb aside three days before the Passeover to prepare themselves Exod. 12.3.14 so that this kinde of preparation hath been of old 2 Chron. 35.5 therefore let every one of us examine our failings humble our selves entreat for paâ—don and cleansing for strength of grace to walk as Christ walked 1 JOHN 2.8 Again a new Commandment I write unto you that which is true in him and also in you for the darknesse is past and the true light now shineth IN this Verse he amplifies his Doctrin by a contrary Argument of newnesse 1 He describes the Old Commandment by another adjunct of newnesse 2 He sets down in what respect it is new and in a double respect the Old Commandment may be called new 1 In respect of Christ 2 In respect of them 3 He propounds the reason of it because Christ hath scattered Light among them and Darknesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abigitur is a driving away Doct. The Commandment and Doctrine of the imitation of Christ is a new Commandment both in regard of Christ and Believers the Members of Christ 1 It is new in respect of Christ 2 Christ hath expresly commanded it Whenever Christ converted any to Grace this was his common speech Follow me Matth.
4.19 which if it were not a word of Conversion yet at least of new Conversion Mat. 9.9 and it is a general rule Luke 9.23 where by following of Christ in the last place is meant imitating Christ thus it is new in respect of Christs Commandment 2 In respect of Christs efficacy and power working in our hearts vers 9. it is wrought and stampt in us by a new work of Christ in the spirits of his followers that they do indeed set their hearts to follow Christ 2 It is new in respect of us Believers 1 In regard of the outward hearing of the ear it is new never so plainly spoken before Follow me in all the Old Testament there is not such an expresse letter as follow Christ imitate Christ walk as Christ hath walked 2 In regard of that new work wrought in the hearts of Christians Ephes 4.24 that is but on such a frame of holinesse and righteousnesse wherein you may lively resemble the new Adam the new man Christ Vse 1 As we ought not to affect new-fanglednesse so we ought not to loathe and reject newnesse before St. John carefully avoided new fanglednesse now he commends newnesse The ground of this difference is 1 Look whatever comes from God the Ancient of days is always new and never waxeth old and as it is new so it is always old yea old enough if it come from God Eccles 1.9 2 If it come from God the newer it is the better it is because our old Natures and Corruptions and Courses should alwayes be abhorred of us but grace and that new man and new wayes of holinesse should be acceptable to us 3 If it be new and come from God it is a greater manifestation of God we may see a greater light in it than ever before Vse 2 Never look to fullfill this Commandment of imitating Christ untill you become new men for it is a new Commandment and a new Commandment requires new obedience and new obedience requires new spirits and a new man do not therefore think to follow Christ with old spirits thus much of the quality now follows the reason For the darknesse is past c. Doct. The state of the Children of God in this Life is as darknesse passing and true light now shining It is an excellent description of a godly mans Estate from his first Conversion forward the word in the Original signifies passing or a driving away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is not so well translated past For the opening of the point consider there is a threefold darknesse and a threefold light 1 Darknesse of 1 Ignorance Mat. 4.16 2 Uncleannesse 2 Cor. 6.16 3 Affliction or discomfort Psal 112.4 2 Light of 1 Knowledge Mat. 4.16 2 Holinesse 2 Cor. 6.16 Ephes 5 8. 3 Comfort Psal 92.11 It may be spoken of all here but chiefly of the two former darknesse of ignorance and uncleannesse is passing away in a Christian and light of Knowledge and Holinesse is shining forth daily more and more in his heart Rom. 13.12 the day is at hand i. e. not yet come yet near at hand and the night far spent i. e. almost gone and spent yet not so spent as wholly gone the shadows of the night still remain but the day begins to dawn 2 Pet. 1.19 the dawning of the day is when the shaddows of darknesse are not yet clearly vanished and he doth not say the Sun but the day star which riseth â—efore the Sun a good while he there describes the State of the Church till the day of resurrection the light of the Gospel doth not yet clearly and fully shine but is only dawning Christ is in his Children as a day Star gives them comfortable light but the Sun is not yet in his strength Prov. 4.18 it is not yet perfect day with us no not with the best Christians under Heaven but it grows by degrees till it be perfect day with them which is at the day of their dissolution like to the earthen Pitchers of Gideons men Judg. 7.16.20 when they brake their Pitchers the Lamps gloriously shone forth and dazled their eyes thus it is with a Christian when these earthen Pitchers and carkasses are broken his light will shine forth gloriously in the mean time we have light we have lamps but they are in Pitchers shining very dimly Q. If we had been perfected the first day and the light had shined gloriously forth at the first had it not been better A. Yes if God had been pleased so to have done but God would not have it so and therefore it were not better God rather sees it fit that we should carry our light in earthen Vessels wherein there is partly darknesse and partly light 2 Cor. 4.7 and that for these reasons Reas 1 That God might shew his power in our weaknesse 2 Cor. 12 9 10. we should never have known Christs vetrue the power of Grace or the depth of our corruptions if wee had been perfected the first day of our conversion as God made the world by degrees and described it so because he would have us discern his power so God doth display the power of his grace by perfecting us by degrees and not all at once Reas 2 That God might teach us to war with spirituall enemies as God left Canaanites among those Isralites that had not known and were untaught in the wars of Canaan to prove them and to know if they would hearken to Gods Commandements Judg. 3.3 so God leaves his Children some imbred enemies still in their soules to humble us and to prove us and try if wee will cleave to him besides Jesus Christ loves and takes delight in ruling especially at home in the midst of his enemies Psal 110.2 in the midst of our corruptions in the midst of unbelief Faith rules in the midst of pride Humility rules in the midst of anger Meeknesse rules c. Grace gets ground in the midst of corruptions which is to the glory of Jesus Christ Reas 3 To prevent the multiplication of the Beasts of the Field amongst us as God left Canaanites among the Israelites to that end Exod. 23.29.30 if there were not weaknesses in us it were impossible for Gods people to live in the World 1 The World would not bear with us you know it would not bear with Christ who walked as meekly as might bee Joh. 14.30 i. e. Satan found no weaknesse in him no corruption in Christ for him to work upon if christians had a full and cleare light of grace breaking forth at once all would cry away with them they are not worthy to live Vse 1. See here a ground of the great difference between christians and christians differing in Faith differing in manners some are comfortably perswaded of their own Estates but others full of fears and doubts how comes this about truly it is with christians as it is with mornings of the day some mornings are a great deale more bright than others and some
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
be strong indeed to let the Word abide in you thus Joseph though he was much tempted to uncleannesse yet he did not consent but lookt at it as a breach of Gods Word how can I do this wickednesse and sinne against God none so able to resist temptations as those that have the Word of God abiding in them therefore if you would overcome pride wantonnesse c. let the Word of God dwell in you receive it in your Judgements in your wills memories affections do not think it weaknesse for men to have the Word abiding in them they are strong hee that fears God fears not any Commandment or threatning in respect of Gods hee that is affected with Gods promises regards not all the flatteries of the World Doct. Such young men as have the word of God abiding in them they overcome the wicked one this is one reason of their victory the abiding of the Word in them There are three special temptations of Satan either against Repentance or Faith or Sanctification now the Word of God is mighty through God to repell all these 1 Against the temptation of repenting so soon there is a Word that binds him Eccl. 12.1 a Word that threatens the contrary Eccl. 11.9 there are promises Prov. 8.17 there are comfortable examples as Josiah Timothy and these resist this temptation 2 If a man do give up his heart to God and will set on a good course yet he will make him live in pensivenesse and fears and doubts now against this the Word is powerful there are Commands to believe 1 Joh. 3.23 1 Joh. 5.1 Mat. 11.28 there are Threatnings if a man believes not Joh. 3. ult and there are notable Promises to him that believes Joh. 3. ult many Examples Paul believed on God and he was pardoned so Mary Magdalen and others 3 If a mans heart be satified in the pardon of sin then Satan will tempt him with some base Lusts that may defile and wound his Conscience now against this the Word hath First Commands 1 Thes 4.3 1 Pet. 1. Be ye holy as I am holy Mat. 5. ult Secondly Promises Rom. 2.6 to 8. and Threatnings to discourage him and Examples to encourage him as Paul Act. 24.16 I exercise my self to keep a good Conscience Q But how comes the Word to be thus powerful to overcome all the enemies of Salvation A. 1 Because it is the sword of the Spirit to cut asunder all lusts and temptations Ephes 6.17 No man hath more need of a sword to defend himself or offend his enemy than young men have of the Word to defend themselves and resist Satan and it is not so much the Letter of the Word as the Spirit of the Word that doth this the Word cuts off all temptations there is no place for invasion Vse 1 To teach us as we desire to walk in the World as Masters of the Field so as not to be beaten out and kept off either from Repentance or Faith or Sanctification let this be our care to have the Word of God ingrafted in us this is all our strength against temptations Q. But how shall I get the Word of God to abide in me A. 1. Be sure you keep your hearts broken and clean and if it be broken and clean the Word will abide there and will have the rule and dominion for the Word of God dwells in a trembling heart Isa 66.2 if we receive it with fear and reverence this very reverence will over-rule us Psal 119.161 what is the reason why Princes could not prevaile against him because his heart stood in awe of Gods Word so that is an antidote against all temptations and persecutions What if Princes rise against you that Prince of Darknesse Satan and his Angels if the Word dwell in you it will help you to resist them what if evil company come against you if the Word dwell in you it will help you How shall I do this great wickednesse c. the Word of God dwells in broken vessels and withall keep the Vessel clean keep your hearts pure come to the Word resolved not to keep any Lust that is the reason why Herod came not on because he clave to his Lusts to his Herodias wherefore lay aside all filthinesse and superfluity and receive with meeknesse the ingrafted Word of God Jam. 2.1 if you come to the Word with a broken and clean heart it will abide you 2 Look at the Word as wonderful as very effectual to do great things and that will make thee keep the Word in thee thus saith David Psalm 119.129 the sence of the great efficacy of the Word to humble you and cleanse you c. will make you keep the Word 3 Another means is to look up to God to send his Spirit that may bring to minde those things which you have need of and fasten them to your hearts though you forget the Word for the present yet when you are tempred to any Lust the Spirit will bring it to your remembrance Isa 30.21 You shall hear a voyce behind you saying This is the way walk in it 4 Ponder the Word of God in your hearts which was Maries practice Luke 2.19 and this made her an eminent Christian 5 Confer of the Word it is a great help to make it abide in you teaching it to others searching the Scripture Act. 17.11 12. 6 If you would have the Word abide in you give up your souls to a conscionable obedience of whatsoever you hear if you resolve to keep it it will mightily keep you against the World against Satan against your Lusts he that would keep his heart in a good frame let his heart stick close to the Word and the Word to it let them be riveted together that you may love the Word and rejoyce in it this is the very way to have the Word abide in you as therefore you desire to be Conquerors Let the Word dwell richly in you Col. 3.16 Isa 11.9 that so you may grow up to abundance of knowledge look at it as a wonderfull Word and submit your souls to it ponder on it conferre about it and this will help you against all Temptations 1 JOH 2.15 Love not the world nor the things of the world c. THe Apostle having exhorted to many Duties as keeping the Commandments and walking as Christ walked here hee removes an impediment which might hinder all and that is Love of the world and he writes here to young men and old men chiefly to little Babes he writes verse 18. In this verse we have a prohibition of Love in respect of a double Object 1 The world 2 The things of the world This prohibition is grounded on a three-fold reason 1 From the removal of the love of the Father from such 2 Love not the things of the world because whosoever is in the world is either the lust of the flesh the lust of the eyes or the pride of life and is not of the Father vers
reasons and such intentives as draw on a lust woe be to them that put away all feare of judgement and so draw on lusts with the cords of vanity Vse 4. To teach us all to wean our selves from these lusts Young men I write unto you love not the World nor the things of the Werld and old men have nothing to doe with them refrain from them apply such corrosives such threatnings such promises Christs death and cut off all occasions of sin root it out challenge your hearts arraign them before God bring them as enemies to your souls and labour to cut them off utterly If any man love â—he world the love of the Father is not in him Doct. It is not the having but the love of the world that keeps our hearts from the love of the Father It is not the having of the World for Davids mountaine was strong Joseph had his will in Aegypt Abraham was rich but though they had the World yet they had not the love of the World Jam. 4.3 4. whosoever is a friend to the World is an enemy to God it is not the Lordship of the World but the friendship of the World that is enmity against God for the time shall come that they that take the Lambs part shall be Princes of the World and Saint James calls the love of the World Adultery as a woman that makes her selfe a friend to another man and bestows that love upon him which her Husband only should injoy is an enemy to her Husband so a man that is a friend to the World or to the lusts of it is an enemy to God alienated from him and he would have them know that there is no worldly covetous man but he knows that his love of the World is enmity against God it is the World that hinders you from the Word and Prayer and good duties Reas 1 From the amplitude of that love which we owe to God which cannot therefore be divided to others Thou shalt love the Lord thy God with all thy heart and all thy soul and minde and strength Mat. 22.37 then we must love the World no further than it may help us in his service and we may imploy it to his advantage if we love it more we sin against the great Commandement if we must love the Lord with all our heart and mind and strength then what sorry weake affection is due to the World even an heartless faint love all our love and vigour of our spirits is to be set on God now if a man love the World he cannot thus love God for if he love the World his first and chiefest care is for wealth and riches and then it may be he will a little look towards God first let me bury my Father first let me stock my Farm and try my Oxen and then if I have any time I will come to the Feast 2 A covetous or a lustfull or a proud man when he hath the World and the lusts thereof he is fully satisfied with his portion without God Psal 17.8 so Luk. 12.19 Soul take thine ease thou hast goods laid up for many years he wraps up the comforts of his soul in these outward things if he have wealth or pleasure he is content without God the more he hath of the World the lesse he cares for God as the Moon when it is at the full it is most opposite to the Sun so is it with a worldly man 3 The love of the World will make a man part with God rather than with the World he will rather part with Grace and Heaven too than leave the World he will rather part with eternal life than his wealth as the young man in the Gospel Mat. 19. from 16. to 22. he had rather part with Christ and an expresse promise of heaven than part with his possessions so we see how the love of the World keeps us from the love of God Notable is that speech of Christ Mat. 6.24 No man can serve two Masters c. God and this World are as two Masters such is the amplitude of Gods service that he that serves God as he ought hath no time to serve the World No man that hath a servant but he looks that his whole time should be spent in his service so if we spend any time in the service of the World we cannot be servants to God Indeed if services be subordinate we may serve many so we may seek and take pains for the World but be sure it be in subordination to Gods service look that it may make you more free to Gods service Vse 1. To discourage any man from the love of the World there is no greater discouragement than to say If we love the World the love of the Father is not in us As if a Father come to a childe and say if you love such a young man or woman you cannot love me and I shall take you for my utter enemy and you shall never make it up againe would not any ingenuous childe rather than he would be an enemy to his Father part with any so when God saith If you love the World you cannot love me I shall look at you as my enemies were not this enough to make any christian out of love with the World therefore chuse whether you will love God or the World if you love the one you cannot love the other therefore it is not a matter of frugality or providence to love the World for I say If any man loves the World he makes the World his God therefore covetousnesse is called Idolatry Col. 3.5 a mans belly may be his God the love of the World is directly against God the love of God requires all your hearts souls and strength therefore no part to be set on the World Vse 2. It may exhort Christians to mortifie their love to the World you must either crucifie your love to the World or to God If you love the world you cannot love God if you love God you cannot love the world you cannot serve God and Mammon Motives 1 If a man can but withdraw his mind from the World he may be Master of the field in any temptation that befals him what is the World all that is in the world is either profit or pleasure or credit and we regard the World no further so that if thou beest weaned from thy profit or pleasure in meat or drink or Pastime if thou beest weaned from credit thou shalt bereave Satan of the weapons he fights against thee with for how doth he keep men back from Religion but that it will not stand with his credit and applause in the World what hinders them from holy duties but love to their profits and pleasures therefore could but a man wean himself from them he might easily overcome the wicked one how did Josephs Mr. work on him was it not from pleasure and if Joseph be content to leave the lusts of the flesh he
under Atheism superstition or prophanesse and all from pride Sabbath breaking that is from neglect of Gods honour that is from pride murther that is from contention and contention from pride Adultery is the lust of the flesh stealing the lust of the eye bearing false witnesse either from profit or credit covetousnesse in the tenth Commandement is the lust of the eye Vse 1. To shew the great change of the World for in the creation God looked upon all the World and all was good but when Solomon comes and surveyes and looks over all the World he cries out vanity of vanities all is vanity and vexation of spirit and St. John he comes after him and cries Love not the World for what is in the World is either the lust of the flesh and that is vanity or lust of the eye and pride of life and that is vanity and vexation of spirit the whole world lyes in wickednesse 1 Joh. 5.19 there is no man by nature but his whole course is carried this way either to his credit and then he is proud or to his profit and then he is covetous or to his pleasure and then he is voluptuous and licentious Vse 2. Hence every man may learn what sin he is most given to what corruption most defiles his heart and which way his heart is most inclined which is a needfull thing it is a pitty a man should know strange Countreys abroad and be ignorant at home pitty to be sensorious abroad and carelesse at home wouldest thou know then what sin most swayes thee it is one of these either lust of the flesh lust of the eye or pride of life or all of them but one must over-rule us if thou beest not born of God they reign if born of God yet they may captivate thee therefore see which of these bears most sway in thy heart if it be intemperance then your hearts will be addicted to Gluttony or Drunkenness or Pastime or Frolicks and Jestings if your hearts be carried towards Women that is a lust of the flesh if you finde that you stand not much on your pleasure but you can fare hardly and lye hardly that you are not given to Women or Lust how then are you affected to profit doth not thy soul covet after wealth and when thou art rich thou considerest not so much what thou hast as what thou hast not when thou hast it there is no care to employ it in Gods services for God or his Church or his Children to doe the more good but thou carest not how thou comest by it and contentest thy self only with looking on it this is a lust of the Eye but what if thou beest a Prodigal he hates covetousnesse but yet all Prodigals are proud for pride thinks it basenesse to keep within compasse but lives above his estate so dost thou affect thy credit or outward applause that is pride of heart that we will not deny our credit and so we dare not look after God because of the losse of our credit or honour why this is from pride of heart and if thou beest Regenerate yet one of these lusts it is that puts thee to distempers and discouragements if any thing discourage thee and vex thee sinfully so that thou growest discontent it is from one of these three nay are thou inwardly affected with thy sin that it carries thee to unbeliefe or distrust that thou canst not look up to God with comfort it is one of these lusts that hath damped thy comfort and enlargement because thou canst not finde so much comfort and enlargement thou growest discontent this is from pride or sometimes we are so carried to our profits or pleasures that it damps our grace in us Vse 3. May exhort us to humiliation when we finde all these lusts working in our hearts because he that is addicted to pride may be given to the world too and look to pleasure and many sensual objects this should unfeignedly humble us that such a masse of sin should be in us that not one sin of the world but is in our hearts so that when St. James calls the tongue a world of iniquity Jam. 3.6 what a world of mischiefe is in our hearts when there is no sin in the world but is in our hearts What is the reason why men are so vexed if they be hindered from their credit or honour it is from pride if they be cast in their profits and pleasures it is from the lust of the flesh and the lust of the eye therefore do not say I finde no great power in my selfe to abstain from such and such sins but I have a good heart to God alas there is no lust but is found in thy heart all that is in the world is in thee Vse 4. A cause of much thankfulnesse to God that he hath restrained any of these lusts in you and that you have not run into it with as much extremity as any in the world when you see any punished for Adultery or Murther we may see it in us we have hearts within subject to the like had not God held us back therefore we ought to be thankful unto God Vse 5. If there be such a world of wickednesse let us get an heavenly measure of grace that may countervaile all these corruptions look for a new world of grace that may humble our hearts against our pride that may make us liberal against covetousnesse chaste and pure against lusts of the flesh that so this world of wickednesse may not reign in us We come now to shew that we must not love these lusts and that from their Nature and Originall they are not of the Father but of the world Doct. There is no lust in the world can challenge or claime God for the Author or Fountaine of it He doth not mean the Creatures of the world but the Lusts of the world Take it in particular David when he had committed Adultery which was a lust of the flesh 2 Sam. 11.3 this was evill in the sight of the Lord therefore it was not pleasing to him he pleased himself but not God in this in other things he was a man after Gods own heart in this after his own heart So what made Joseph abstain from the like sin but because he considered it would be a great sin against God so for Covetousnesse a lust of the eye God abhors it Psal 10.3 he is so far from loving it that he hates both it and the covetous man Isa 57.17 For the wickedness of his covetousnesse I was wrath with him and for pride of life that God hates Prov. 6.16 17. it is one of the most loathsome things in the sight of God 1 Pet. 5.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God warres against a proud man he sets an army against him and therefore seeing God hates these he cannot be the Author or Fountaine of them it is manifest that they spring not from God for he abhors them hates them
Peter James and John Mat. 26.41 when Christ called on them to watch and pray he comes and finds them sleeping what saith he the spirit indeed is willing but the flesh is weak even then when he had most need and themselves also of watchfullnesse they fell into drowsinesse and so fell into Temptation that they all left Christ and Peter especially Simon sleepest thou whom Sathan desires to winnow For thee now to Sleep is a Lust of the Flesh Let us therefore so look at Sleep and Ease as that we must give account of It s a common fault of Gentlemen that live of their own Means they may Live at Ease and rest they think what is a Gentleman but his Ease and Pleasure God forbid that we should be like that Fool in the Gospel Soul take thine Ease thou hast Goods laid up for many years you must not think that God hath given great means and estate to live at ease the glorious Angells are ministring Spirits doing their duties with all agility and chearfullnesse Adam who was Lord of the world yet was set to till the ground from the highest creature to the lowest all have employments appointed them by God Dangers of Idlenesse 1 It will bring you to poverty that you shall be suddenly Beggars and that without remedy 2 It distempers your Bodies and Stomachs 3 It will make your Souls naked and ragged that is plain the field of the sluggard is over-grown with Thorns and Thistles all your impatience vanity idlenesse all your dullnesse unprofitablenesse in your life it springs from your sluggishnesse of heart you have not stirred up your spirits 4 It will make you a Brother to a great waster you waste your outward patrimony and your patrimony of Grace when Peter was once fallen into drowsinesse how wofully was he bankrout how poor and naked Simon sleepest thou and we see Temptation came on him suddenly and strongly 5 Such as do their businesse with a slack unbent hand cursed be that man if you see a sluggish hand God leaves him to himself he curses both himselfe and his businesse therefore be diligent and fruitful and strengthen your selves you shall finde the blessing of God going along with you prospering your estates and Souls Thus we see what are the Lusts of the flesh they are such as the body affects and is satisfied with as intemperancy incontinency love of pastime and love of idlenesse and sleep these are the lusts of the flesh Now for the Reasons why we should wean our selves from these Lusts which may be as so many motives to disswade us from them Rea. 1 All these Lusts are so many Enemies to our Souls 1 Pet. 3.11 they are the diseases of our Spirits now if we satisfie any disease in our body wee feed the disease and make it worse So wee cannot satisfie any of these Lusts but the more we feed them the stronger they grow They are like the Dropsie the more you drink the more you may so satisfying encreases the disease the more you obey a Tyrant and submit your selves to him the more authority he claims over you and the more will be Lord it over you so if you once give up your selves to obey these lusts and let them reign they will Lord it over you and keep you in greater subjection Rom. 6.12 so that when a man pleads for his Lust but this once that I may fullfill my Lust and I hope I shall never do it again but I will bid farewell to it if I now take leave to go into evil Company for one merry meeting I shall hereafter deal with them no more why take this course against a Lust do but once give way to any Lust and instead of satisfying it you will adde fuell to it this will be a way to ingage you to a further commission of that lust many have a conceit may I but now tipple with a customer and get a good bargain I will give it over why give but once way to a lust and it will make such a gap that all the lusts in the Forrest may break in make but one little crevise in the bank of the Sea thinking to abate the rage of the Sea why it will make it wider and overflow all so if you give but a little way to a lust to a little Gluttony or Intemperancy you will never give over modo modo non habent modum the more fuel you give the stronger the fire of lust burns Reas 2 The heavy distempers that bodily lusts put upon the soul of man they do aggravate the diseases that Christians most complain of it is the common complaint of Christians oh the deadnesse and dullnesse and hardnesse and coldnesse of my heart and spirit oh that I could but get a soft heart why the lust of the flesh so overcharges our hearts and makes them so heavy that we have no desire to good Luk. 21.34 take heed that your hearts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you shall find that whereas our spirits have been enlarged and comforted in Gods ordinances and in his service it is strange how little affection or comfort we find in these if our hearts be overcharged with Intemperancie or Wantonnesse or Voluptuousnesse or Idlenesse it is like lead at a Birds heels what we feed on we grow into the nature of it let a man feed on earthly things he grows earthly and unsavoury so if a Christian gives way to any sensuality he shall find his spirit grow so sensual and worldly that it is made very unfit for spiritual things Reas 3 From the end of these lusts if we affect any pleasure of the World for it self it is a lust of the flesh to cleave to the Creatures now we shall find that none of these lusts commend us to God neither meat nor drink nor pastime nor sleep if we affect any thing for it self it never commends us to God or makes us draw near to him though we had all these pleasures in the largest measure as Paul saith of them 1 Cor. 8.8 now if these draw us not to God but many a poor soul that wants these hath far more fellowship with God than such as enjoy abundance thereof why then a Christian should thus reason am not I a whit the nearer God for these why then should my heart affect them 4 Nay as they do not commend us to God so 1 Cor. 6.13 Meat for the belly and the belly for meat they are all corruptible both the chear we affect and our bellies both corruptible therefore let us set our minds on eternal incorruptible things Vse May dehort both old and young from affecting the lusts of the World you see from the Father they are not but from the World and the means to help us against these lusts are 1 Abstain from fleshly lusts as Peter speaks Rom. 13.14 make no provision for the flesh take heed of all occasions I have made a Covenant with mine eyes saith Job not
God was fore-warned of Antichrists aforehand Q. When or by whom were they fore-warned A. Our Saviour forewarns them of Antichrists and false Teachers Matth. 24.24 25. unto which words Saint John seems to have reference so also the Apostles were careful in fore-warning them 2 Thes 2. from the third Verse to the tenth 1 Tim. 2.3 4. 2 Pet. 2.2 3. which was expresly spoken of Rome Rev. 18.13 so we see by the mouth of two or three witnesses this truth was confirmed Reas 1. To prevent the mis-conceit that the people had that the Day of the Lord was near at hand and thereupon began to think it was no time to settle to their Callings but to give themselves to vigilancy and prayer 2 Thes 2.1 2 3. to prevent this conceit he tells them expresly Antichrist must first come 2 That they might be the better fore-armed against such false Teachers for there should be damnable Herisies 2 Pet. 2.2 and not as points of curiosity only but contra dogmata fidei therefore that they might prepare themselves against such heresies Christ and his Apostles were carefull to fore-warn them Mat. 24.24 25. 2 Pet. 3.17 18. unlesse you be well established in the truth they will carry you away into errour 3 That they might quicken the Pastors of the Church to lay sound foundations that they might establish them in sound Doctrine Acts 20.28 29 30. Vse 1. Shews the great faithfulnesse of the great Shepheard of our Souls Christ Jesus in fore-telling himselfe of Wolves coming and stirring up his Apostles to doe the like Vse 2. It may teach both christian Ministers and people to practise such duties for which end he writes these things one main end is to establish them in sound Doctrine that so whatsoever false Teachers say yet christians may not be seduced for if they gave warning so long before much more now we know this to be come to passe therefore let not Women or little Children excuse themselves for God looks that you should be so grounded in the truth that no Seducers may carry you away Doct. 3 In the days when St. John wrote this Epistle many Antichrists were then come into the World 1 Joh. 4.1 2 3. This is the first place that mentions Antichrist expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies first opposition as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secondly substitution as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro consul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thirdly it signifies equality 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now Antichristos includes all as one that is opposite to Christ so he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secondly he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is substitute or vicar of Christ hence the beast that came out of the Sea had the horn of a Lamb as if he had the power of Christ thirdly he is Antichrist that is one that carries himself as equal to Christ therefore he dispenseth with those laws which no mortal may dispence withall as incestuous marriage and he binds the consciences of men Jam. 4.20 now it is proper to the law of Christ to sit in the conscience therefore he may well be called Antichrist but yet of these he is properly called Antichrist in the former sense that is one that opposeth himself against God and Christ and all Emperors and Kings Bellarmine excuses the Pope from coming to the Nicene Council saying indignum est caput membra sequi Secondly lest he should sit beneath the Emperor which hee thought unmeet therefore he may well be said to exalt himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Thes 2.4 above every Cesar and yet here is the misery that he carries himself as a Vicar of Christ yet can oppose himself against Christ Q. But how were many Antichrists then come A. In ecclesiastical Histories we shall find that St. John lived about an hundred years after Christ and was born about the same time with Christ now about the year 26 after Christ Histories report there was Simon Magus who seemed to be the great power of God and to be he that gave the Law in Mount Sinai 2 He gave out that it was he that was crucified under Tiberius Cesar here was an Antichristian spirit and I was saith he that Holy Ghost that descended on the Apostles so that he denyed both the Father and the Son after him sprang up Menander that affirmed that it was he that died for the World and that all that believed on him should be saved In those times Ebion taught that Christ was but a meer man and held circumcision necessary and in his time lived Cerinthus who retained all the Judicall Law and denyed Christ to be God Act. 15.1 and he is held to be one of those that held the World to be made by Angells and he was the root of the error of the Chiliasts all these lived in Johns time Vse 1 It shews us the marvelous enmity of that wicked one that as soon as ever Christ had sowed good seed that evil one sowed tares this was the subtilty of that old Serpent to sow errors before the truth could take firm rooting Vse 2. Hence we see the impudency of Heresie especially when opposition is set on fire of Hell that such monstrous opinions should be broached in St. Johns time that envied against them and wrote against them and therefore we must not wonder if Heresies sine pudore broach themselves in the Church for even in St. Johns time a sâ—n of thunder that shook them down mightily yet even against him were these Darts shot it must therefore stir up Christians to ground themselves in the whole Counsel of God do you think if such Heretiques did not blush before St. John they will blush before us Hence wee see the truth of God is of more power than the spirit of Error for though there were so many heads of Error yet they all fell down before the Doctrine of St. John so that this writing remained when all they were lost magna est veritas prevalebit therefore such is the power of truth that it dispells all Errors 3 It confutes boasting of Antiquity every ancient thing is not true for then these false Heresies had been true but yet there is Antiquity which springs from the first institution and that is prevalent there is a secondary antiquity that is Tares that are presently sowen after the good Seed yet though they were sowen the very same day yet secondary antiquity will not justifie their Doctrin but that which comes from the institution by God Doct. In the coming of these many Antichrists that which was told aforehand of the coming of Antichrist is in some measure fulfilled For otherwise St. Johns discourse would be somewhat impertinent to what end doth he say Ye have heard that Antichrist shall come and that Antichrists are come already And again he doth argue from the last times to Antichrist and from Antichrist to the last times reciprocally which reason were not of strength unlesse it were
and wish you had never kept them company but on the contrary had you but once got into a near communion with the Saints you should never depart from them it was the saying of a late faithful Servant of God Dr. Preston Though I leave my life yet I shall not leave my company Vse 5 Of consolation to any soul that ever had true fellowship with Christ and his church having once loved you he will love you to the end 1 Cor. 10.13 1 Thes 5.23 24. Psal 37.23 24 25. though we doe fall yet the Lord puts under his hand Rom. 8.25 Rom. 5.10 1 Pet. 1.5 we are kept by the power of God to Salvation he embraceth us with his everlasting arms so that if we have once got fellowship with God and his Church fear not you shall not fall and if you doe start aside and feed on ill Dyet you shall finde the smart of it he will humble you that he may save you at the last day Doct. It is a note of seducers or Antichristian Teachers to depart from the fellowship of the Church They went out from us because they were not of us and so such were never cordial or hearty to the church therefore when you see any fall off know it argues an Antichristian spirit 2 Thes 2 3. 1 Tim. 4.1 Many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall depart from the Church so that all Antichristian spirits have a corrupt spirit of seperation For Explication Q 1. What is this seperation A. 1. A seperation Local such was that practise of the Tribe of Gad. and Manasses Josh 22.9 10. it was not seperation in fellowship as they professe vers 26 27 but that is not a seperation that makes an Antichrist 2 A departing in fellowship which yet falls short of an Antichristian spirit though it deserve blame and reproof Gal. 2.12 not but that his judgement and affection was with them yet he with-drew from their society in Ordinances for this Paul blamed him but yet it was not an Antichristian spirit though he were a man of great zeale and courage yet none so subject to be carried away with fear as he was let christians therefore most suspect themselves there wherein they least suspect themselves and think themselves strongest but this was an infirmity in him 3 There is a departing from the Faith of the church or sitting loose from them in Spirit judgement and affection their Doctrin contrary and hearts contrary as Paul saith In the latter dayes certain shall depart from the Faith Heb. 10.25 to 29. so that such fall off not only in place or fellowship in ordinance but in judgment heart and affection that is a mark of an Antichristian spirit Jude 4.5 3 Epist Joh. 8 9 10. It is said of the new converts that were added to the church that they continued in the Apostles Doctrin and fellowship Acts 2.42 therefore when they break from the fellowship of the church they depart from the Apostles doctrin Q. What be the grounds A. 1. From the fellowship the true Members of the church have with Christ 1 Joh. 1.4 therefore when you see a spirit of with-drawing from the fellowship of the church they depart from the Apostles Doctrine and if from them then from Christ for surely our fellowship is with God and with the Son therefore to prevent that denying of Christ he gives them charge that they doe not forsake assembling themselves c. Heb. 10.25 to 29. A finger cut off from the hand is not only cut off from the hand but from the head too so if men fall off from the Members they will also fall off from Christ the Head Vse 1. Seems to inform our judgements what to think in case of seperation for this place is much abused The Papists they build on this place that they that seperate from their church are Antichrists That company say they that breake off from the fellowship of the church is Antichristian as it is plain here now what were Calvin and Luther but such as brake off from the fellowship of the church therefore they were of Antichrists spirit and fore-runners of him We must therefore know it is not every seperation from that which is called a church that is a note of an Antichristian spirit but it must be known whether that were the true church now this church St. John speaks of was the true Church for it was from such whose sins were forgiven now if it be not a true Church that they breake from it is no sign of Antichrist 2 Chro. 11.16 such as set their hearts to seek the Lord seperated themselves from those that followed Jereboam and came to Jerusalem so the Apostles were faine to seperate from the Church of the Jewes which persecuted Christ and them and so constituted a Church by themselves a Christian Church so then it is not a seperation from a false Church but a true that is a sign of an Antichristian spirit Obj. But what pretence or just ground had such Divines to fall from the Romish Church or we in England for we only upon the falling out of Hen. 8. with the Pope fell from him A. True that matter of Divorce did move him to fail off from the Pope and indeed that cause was enough to fall off from the Pope who would binde a Prince to an unlawful Marriage But the whole body of Christendom had a Three-fold ground of seperation which may be just when a Church is heretical that is hold an errour contrary to the foundation obstinately yet that is not a sufficient ground as the Church of Corinth denied the Resurrection from the Dead yet he calls them Saints so though the Pharisees had charged that none should profess Christ which was an obstinate denying of Christ and taught false Doctrine yet Christ charges them to obey them because they sit in Moses Chair and therefore fundamental erroneousnesse is not alwayes a just cause 1 Therefore that is a just cause of seperation when a Church is infected with Blasphemy and Contradiction and Blaspheme the wayes of God Acts 19.19 Acts 13.45 46. 2 Idolatry is a just ground of seperation 2 Cor. 6.16 17 18. 3 Persecution is a just ground of seperation Mat. 10.23 Acts 8.1 Now all these have met in the Church of Rome they have blasphemed and condemned as Heretical Justification by Faith and other fundamentall truths 2 They worship Images as of the Virgin Mary yea with Divine honour as the Bread in the Sacrament what greater Idolatry 3 The World knows and the blood of thousands of Martyrs can testifie their horrible Persecutions that as long as we were subordinate to them we could not profess the true Religion without loss of Goods and life therefore we have just cause to seperate our selves from them Vse 2. It may teach us what to judge of the Seperatists or Brownists are they of Antichrist Surely their practise is blame-worthy 1 Because they seperate where Christ keeps fellowship Rev.
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
out the other either lies or the truth will be banished Vse 4. It may refute an Errour of some that say As Anabaptisme sprang from Luther and Libertinisme from Calvin so Separation from Puritanism but this cannot be for no lye is of the truth therefore these could not spring from any truth of Luther or Calvin or Puritanism Doct. Such as have received the unction of the Spirit they know no Errour no false Doctrin is of the truth They know it not only think so but know it and they know it 1 From the contrariety that they see betwixt that unction of the Spirit which they have received and that Doctrin the Spirit of God in them teaches them to be humble 2 Pet. 2.18 but the spirit of these false Doctors is ambitious they speak great swelling words this suites not with the Spirit of God to look at their own ends at their bellies at their gain 2 It is contrary to their experience a true Christian knows that the Doctrin of Antichrist is contrary to that experience he hath found if they come to speak of Free Will his owne heart tells him he was fain to be drawn out of himselfe he found that he could very hardly be puld out of his Naturall estate so that a Christian heart knowes this is contrary to the truth Let another say we are justified by works you cannnot perswade a Christian to that for he knwows his best righteousnesse is defiled Isa 64.6 and when he hath done what he can he is but an unprofitable servant when they tell him there is merit and satisfaction in his Works yea supererrogation no Christian but he knows this to be a lye and that he deserves wrath for his best performances he knowes he is no way able to satisfie Gods Justice or Gods Law but only Christ satisfies for him When they shall come to a poor soul and bid him confesse his sins and tell him they have power to absolve him from his sins he knows it will not quiet his soul tell a Christian that going on Pilgrimages and scourging himselfe will satisfie for his soul he knows that is false tell a Christian he may fall away finally he knowes that is a lye 2 Tim. 1.12 1 Thes 5.24 3. They know the truth because they have received it from a Messenger of truth 4 They know the truth by the effects by the peace and grace they finde from the truth and on the contrary no Antichristian Doctrin ever brought peace to their souls and there is no truth where no peace is where you cannot finde peace of Conscience that Religion hath no saving truth in it if they finde not the fruit of peace they know it is not of the truth 2 Another fruit of the true Religion is it brings liberty and freedome of spirit to come to God from Sathan from his Lusts from the World John 8.32 therefore if Religion do not make us free to come to God and free from the World and our own Lusts surely that Religion is not of the truth 2 Pet. 2.19 he speaks of these false Teachers that they promise liberty themselves being servants of sin Vse 1 May serve to reprove all such as are at an uncertainty in their Religion they know not which Religion to take they say they finde Reasons on both sides so probable and there are some on both sides so corrupt that they know not which to take why if it be so you have not received the unction of the Spirit for there is not the least of these little Children which have received this unction but hee knows the truth and that no Lye is of the truth Vse 2 For you that have took up your Religion and the true Religion but do you know your Religion to be the truth and that it is no Lye why they hope it is true because the King and State follow it but do you know it to be true and do you know every contrary Doctrin to be a Lye if you do not you do not know what you should Psal 119.30 I have chosen the truth he doth not say the State hath chosen it or orhers have chosen it and therefore I will follow it too No but I have chosen it let others chuse what they will let every Christian know that he hath chosen the truth and that no 〈…〉 Vse 3. It may teach all to grow up in discerning the truth and that will discover all falshood as suppose you should have some come to you and tell you you frequent the ordinances and perform good duties only in the Letter but you ought to doe nothing but when the Spirit moves you but let a Christian examine if this be not a lye and contrary to the truth and to that experience I finde for we ought to pray continually so if one come and tell you you ought not to read the Scriptures your own spirit tells you you have as much need of the Word as a Childe of his daily Milk therefore let Christians learn to discerne of the Spirit of Truth and Errour 1 JOHN 2.22 Who is a Lyer but he that denieth that Jesus is the Christ he is Antichrist that denieth the Father and the Son THe Apostle vers 10 21 22. propounds some means to help them against false Teachers 1 By something in themselves that Unction in them 2 By the grosnesse and falsenesse of their Doctrin which is called a Lye and the Teachers Lyers who is a Lyer if they be not These false Teachers in this verse are 1 described by an adjunct of lying and that so grosly that if they be not Lyers there are none in the Worid it is as grosse a Lye as any so that these Lyers may stand in comparison with any 2 Their lye is set out by their Doctrin who is a lyer but he that denieth that Jesus is the Christ 3 He expresses it by their name and nature he is the Antichrist and their Doctrin is to deny the Father and the Son for if they deny the Son deny they then the Father Doct. Antichrists Teachers are as gross Lyers as who are the worst Who is a Lyer if not these let none be accounted Lyers if not they they are as great Lyers as any equal to the worst these words come home and no wonder Christ called James and John Sons of Thunder for they speake plainly and boldly Two things make a man a grosse Lyer equal to the worst 1 The perniciousnesse of his Lye 2 The evidence of it 1 The perniciousnesse of it It is a pernicious Lye to speake against the Government of an house or Family or good of others but no lye so pernicious as Popish Lyes none doe so much harm as the Lyes of Antichristian Teachers they lye not only against their own souls but also to the hurt of others 1 Pet. 3.2 3. they shall bring in damnable Heresies such Doctrins that if men live and dye in them they shall be damned and many
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
the whole man the understanding will and affections 2 Cor. 7.1 1 Thess 5.23 Well then may it be called a lively fruitfull hope Reas Hope comes to all the ordinances of God with expectation that it shall finde benefit from the Word prayer and good company Hope waits on God for good in every ordinance and then it never goes away empty it strive before it comes to prepare the heart and to cleanse it from all filthinesse Vse 1. This may discover unto us the wonderfull loathsomnesse of sin If sin were not an excrement why should we purge it out We purge out nothing but filthy loathsome things and therefore when hope is said to purge it implyes that sin is loathsome 2. Hence discern the soundnesse of our hope Do you finde your hearts daily striving to â—leanse your selves if not thy hope will make thee ashamed If thy hope do not set thee on work every day to cleanse thy heart truly thy hope is nothing but a vain delusion and nothing will more sting thee at the last day when thou shalt hope for heaven thou shalt be cast out of Gods presence 3. Let it teach all Christians as they would not be ashamed of their hopes to make their calling and election sure Let their hopes make them purge and cleanse themselves And let not Christians think it is enough to purge themselves but they must purge their families A Christian must suffer none in his family to be uncircumcised God would have killed Moses because he had one uncircumcised Magistrates must cleanse their Towns and places where they live Good Josiah when he was to celebrate the Passover he set himselfe with all his heart to purge Jerusalem and Judah Doct. 3. The purity of Christ is the pattern of every Christians purity Or thus Every hopefull Christian makes Christs purity the pattern of his 1 Cor. 11.1 Heb. 12.12 Be ye followers of me as I am of Christ Set before you a pattern of a cloud of witnesses 1 John 2.6 He that abides in Christ ought to walk as he hath walked Why should every Christian make Christ the pattern of his purity 1. From the end of Gods predestination He hath predestinated us to be conformed to the image of his Son Rom. 8.29 And God in all things requires that we should grow up to the fellowship of the stature of Jesus Christ 2. From the perfection of the pattern All other patterns of godly men will fail us in some things but Christ is a perfect pattern he will fail us in nothing Vse 1. This should teach us to reject the society of such men as inwardly loath the name of Puritans alas if they cannot endure the name of purity in poor weak Christians how would they hate the purity of Christ If they cannot endure the brightnesse of a candle how will they endure the brightness of the Sun and yet they say they love Christ But if they have not purity how can they love Christ and if they love not Christ they are accursed for ever 2. This reproves those who though they do not hate purity yet they think themselves very well if they exceed the worst sort of men they are no whore-mongers nor theeves nor deceivers Alas if there be no more then morall honesty they shall come far short of Heaven 3. This reproves the Romish Church that think ordinary Christians are not bound to so strict a pattern as their regular Christians Did ever any of them reach higher then Christ and is not every Christian exhorted to set Christ as a pattern 4. This reproves another sort of Christians who if they have got but such a measure of grace as they are assured to be in a state of grace they never look further but now they look out for themselves in the world as if they might rest in what is behinde and never presse forward to what is before them contrary to Paul Know O Christian it is not enough to get truth of grace nor some purity but you must grow pure as Christ is pure Vse 2. This may exhort us all as we would maintain our hope to be made like Christ hereafter so to strive to this exactnesse of purity to purifie our selves as he is pure If you would be hopefull Christians you must be growing Christians growing up to the measure of the purity of Christ decay in growing and you decay in hope No Christian so full of joy and hope as he that is every day getting something and growing up to perfection 1 John 2.6 Phil. 3.12 13 14. Motives to stir us up to grow in grace 1. So soon as you slack this care your hope faith and grace waxeth weak If we see our bodies do not voyd excrements for many dayes we think our bodies are not in a good state but some diseases lye on us How can we have an healthfull soul when we purge not our corruption many a day 2. From the great uncomelinesse that is in us if we do not strive to be pure Is it not an uncomely thing to see the head to be of gold and the members partly brasse partly clay and dirt 3. It 's very grievous to the Spirit of God that we should be no better for all it hath dwelt so long in us When Christ had been long with his Disciples and they were not bettered by him he up braids them O foolish and slow of heart to believe how long shall I be with you It was a griefe to Christ that he should be long with his Disciples and they not to grow up to strength of grace Obj. But doth not virtue consist in a golden mean Ans Virtue consists not in a mean between two degrees but in a mean between two extreams You may exceed the bounds of righteousnesse and so be unrighteous but you cannot exceed the degrees of righteousnesse Christ saith Be perfect as your heavenly father is perfect Can you then be too pure and holy No you cannot though you were as full of gâ—ace and holinesse as Christ himselfe 4. As ever you desire to be worthy partakers of the Sacrament then labour to purifie your selves The reason why many a christian comes to the Sacrament and finds no comfort is because they grieved the Spirit of God before they came by neglecting to cast out those obstructions which hinder the influence of the head to the members 1 Cor. 11.30 31. Means to help us to purifie our selves 1. Be perswaded that you are not in a safe estate till you are grown up to some good measure of purity You would think him in a poor case that should live 200 years and yet for want of evacuation should live in sicknesse and weaknesse And so a christian is in an uncomfortable estate unlesse he purge himselfe 2. Be very watchfull over thy wayes 3. Use the ordinances of God constantly Say not after conversion It is no matter whether we be alwayes conversant in Gods ordinances but at some times when the
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
not meet to know whether Christ abide in them or no such have no care to make their calling and election sure But St. John saith 't is possible and a thing worthy the seeking after and also very expedient 3. This should exhort all Christians to try and examine themselves whether they are in the faith or no 2 Cor. 13.5 Know ye not He speaks of such as have lived long under a faithful Ministery It is an evill signe Either know that Christ is in you or be not satisfied 4. To exhort us to give up our hearts to God that his fear and love may rule our hearts that so those outward things take not up your affections Rom. 8.9 14. 5. Comfort to Gods servants that give up their hearts and lives to God which have laid their salvation not on a sandy but sound ground which have built it upon divine testimony even the Spirit of God which is a divine Spirit 1 JOHN Chap. IV. Vers 1. Beloved believe not every spirit but try the spirits whether they are of God because many false Prophets are gone out into the world THis Chapter consists of two parts 1. A preservative against false Teachers to verse 6. 2. A renewed exhortation to Brotherly love The argument fals by the way on the tryal of spirits for he had said Thereby shall you know that Christ abideth in you by the spirit that he hath given you Now lest the people of God should be deceived by the spirits of their Ministers he bids them therefore to try their spirits and that by the Spirit which Christ hath given them For he which is spiritual discerneth all things 1 Cor. 2.15 These words are an Exhortation to the people of God how to order themselves towards the spirits of their Ministers which exhortation is laid down 1. Negatively Believe not 2. Affirmatively But try the spirits The negative duty and affirmative are both confirmed by an argument taken from the multitude of false Teachers There are many false Prophets gone out into the world which shews he speaks chiefly of the tryal of their Ministers or else you may be deceived in your judgement as if a friend should bid his friend take heed what piece of gold he takes because there are many slips and counterfeits gone abroad In that St. John bids his hearers not to believe every spirit hence observe Doct. That every Minister is carryed away with one spirit or other or else why doth St. John exhort them to try the spirits He speaks of ordinary Prophets such are subject to the judgement of the people 1 Cor. 14.23 as for Paul he was an extraordinary Prophet 1 Cor. 4.3 What is meant by Prophesie Such as a man may attain to by use hence Ministers are called Prophets they were wont to foretel sundry things to come look what they speak on earth is confirmed in heaven though they cannot foretell things besides the Scripture yet they may things out of the Scripture so that you may see that God is in them of a truth Every good Prophet so far as he prophesieth according to God is carryed by the holy Ghost but when he doth not speak according to God he is carryed with an evill spirit Numb 11.25.26 1 Sam. 18.10 an evil spirit came upon Saul so that every Prophet prophesieth either by the Spirit of God or by a wicked spirit an evill man may sometimes prophesie well and then it is by the spirit of God it is a spirit that comes upon them as Baalam Numb Ch. 23. 24 a good man is ordinarily led by the Spirit of God but sometimes he is transported by an evill spirit and then he speaks not by the Spirit of God he perverts the Word and he misseth the text and application of it Peter he will tell our Saviour this thing shall not be unto thee Mat 16 22. what saith Christ to him vers 23. Get thee behinde me Satan There is not the worst debauched Minister but when he comes to preach one spirit or other comes upon him therefore well doth St. John say Believe not every spirit but try the spirits What is the spirit of the Prophets 1 Thess 5.23 There are three things in a man body soul and spirit the soul of a man is the breath of God by which he is made a living creature by the spirit of a man here is meant the inclination of the mind which is called a spirit in divers places as a spirit of fornication a spirit of slumber a spirit of jealousie every good or evill inclination is called a spirit Be renewed in the spirit of your minds Ephes 4.23 that is the disposition of your mindes What is the reason some are more just some are more painfull then others the good or evill spirit comes upon them Why is thy inclination called a spirit 1. It alwayes comes from some spirit 2. It hath some vehemency in it to bow the will one way or other either to better or worse as the spirit leads him it is possible a man may preach well in the morning and badly in the afternoone Try the spirits what variety of spirits are there Try all things saith the Apostle and keep that which is good 1 Thes 5.21 There be three sorts of spirits of the World of the Devil and of God every Minister is led by some of these of every one of these spirits there is a great variety 1. Sometimes the spirit of God comes upon a man as it did on the seventy Elders Numb 11.25 26. The Spirit of God is like the spirit of new Wine which ripens the wits so when the spirit of God comes upon a man he doth better understand the Word of God and the hearts of the people The spirit searcheth all things yea the deep things of God 1 Cor. 2. There are two sorts of deep things of God some lye hidden in the word of God some in man 2. There is a spirit of the world which doth not shine for the uniting of the hearts of Gods people but this is a spirit of pride when a man would be counted a learned man or when a man seeks his own profit or honor the Spirit of God seeks to know the things that are given him of God 1 Cor. 2.12 3. There is the spirit of the Devil which guides a man into errour in his doctrine as Peter said to our Saviour This shall not be unto thee this spirit searcheth not the deep things of God but of the Devil this spirit seeks to make the hearts of those sad whom he would not have made sad 2 Cor. 11.2.13 to 15. to pervert the Scripture and drive out the care of Gods service and the power of godlinesse Vse 1. This should instruct Ministers when they come into the presence of God and enter into the Ministry to labour to prevail with God that they may be acquainted with the deep things of God that they may lead the people of God by the
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
require this the Apostle cals a shew of Religion which is hypocrisie and so at this day among the Fryars they have a shew of Religion they take up worships which God doth dot require of which it may be said Who required those things of you the Galatians did observe dayes and months and years therefore the Apostle is afraid that he hath bestowed his labour in vain upon them Chap. 4.10 11. 3. What was the spirit of their discipline and government they did affect primacy the Apostles were no sooner removed out of the world but this spirit began to spring up yea while some of them lived John 3.9 2. That that spirit did affect and exercise tyranny casting out of the Church such Ministers as were more faithful 3 Epist John 9.10 Diotrephes would not receive John himselfe nor his brethren nor would suffer those that would that spirit hath been in the Church of Rome from that day to this A second part of their tyranny was in imposing upon them unprofitable courses unprofitable they were because they did perish in the using Col. 2.20 to 22. 3. There was a spirit of coveteousnesse in Ministers they did not savour the things of God but did relish wealth and ambition Jude 11. they follow the wayes of sin as Cain did In Cain there was first hypocrisie he offers a sacrifice and when he saw his brothers sacrifice accepted being offered in faith and his not there arose in him a spirit of wrath which ended in bloudshed such was the spirit of Popery in Queen Maries days Some walk in the wayes of Balaam the wayes of coveteousnesse putting stumbling blocks before the people and that for covetousnesse sake Thirdly some have the gainsaying spirit of Korah they gainsay the Ordinances of God like as he rose up against Mâ—ses and Aaron this spirit breathing in Antichristian teachers at this day was hatched in the Apostles time There was a spirit of Schism in the Apostles time some saying I am of Paul and I of Apollo c. 1 Cor. 1.12 and so at this time among the Papists Jude v. 19. Vse 1. See the diligence of Satan to sow tares even in the Apostles times therefore Ministers should watch diligently over their people that no such spirit be sown in their hearts Satan will creep in by dissension the affections being once distempered the judgement will soon be corrupted Wherefore Ministers and people should have a speciall care of dissension for if dissension creep in then soon will you have your worship shut up and then there will be a wofull wast of Religion 2. See the impudence of Heretiques that dare look God in the face and rise up among his many bright and glorious lights in the Apostles times but let no Christians be discouraged by this but rather the more encouraged to contend and strive for the faith of Christ 3. This should teach Schollars not to take any ancient doctrine for truth till they have examined it Though Peter was blessed for the testimony of Christ one part of the day yet he was sharply reproved the same day trust not any doctrine almost in regard of the antiquity of it for it may be Antichristianism though in the Apostles times 4. If we would be growing up in grace from day to day take we heed of the spirit of Antichrist of taking up the worship which God hath not commanded take we heed of hypocrisie a spirit of Popery a shew of devotion Come we to the Sacrament as if we would receive the power of the Lord Jesus vailed in much simplicity take we heed of the spirit of Cain Balaam and Korah gainsaying the Ordinances of God but walk we stedfastly in that Religion we have received 1 JOHN 4.4 Ye are of God little children and have overcome them because greater is he that is in you then he that is in the world AS you had before in the former Verse a sign of the spirit of teachers so in these Verses you have a sign of the spirit of hearers which is double First Sign taken from victory which good hearers have got of bad teachers a good hearer is not overcome of bad teachers but he soon findes them out and overcomes them and this is argued from a double cause First They are of an higher off-spring then corrupt teachers are Secondly From the strength and excellency of their spirits above the spirits of worldly teachers Greater is he that is in you then he that is in the world False Teachers are set forth 1 By their Originall 2 By their false Doctrine He that knoweth God heareth us there is another sign of good hearers they did hear good teachers on the contrary He that is not of God heareth us not You see here First A difference between good and bad teachers good and bad hearers good teachers and good hearers are of God on the contrary bad teachers and bad hearers are of the World Secondly Here is a combat between good and bad teachers and a victory also Good hearers doe overcome bad teachers Thirdly You have the issue of the conflict good hearers overcome Fourthly The cause of the victory is the divine descent and excellency of their Spirit greater is he that is in good hearers then in bad teachers Fifthly Here is a congratulation little children you are of God Doct. That there is in the Church of God two sorts of teachers and two sorts of hearers some of God some of the world Quest Why are good teachers and good hearers said to be of God Answ 1. They are of God because they are of a divine Originall they are born from on high from the seed of the eternall God John 8.23 I am from above saith Christ and such are those that are regenerate they are descended from God whereas those that have no higher off-spring then flesh and blood are of the world 2. They both savour and relish that doctrine Rom. 8.15 They that are of the Spirit of God savour the things of God such as hold forth the mighty power of God veiled in humane frailties they are of God 3. He that is of God hath a place in the Church of God 1 Cor. 12.28 God sets the members of Christ in the Church this is a work of God ver 18. not any member of Christ but the Lord hath set him in that place as all men in the world cannot fit one member to the body but it would be both unprofitable and burthensome except God joyn it to the body so all the men in the world cannot put one member into the spirituall body except God put it in indeed those that are of the world they have a place in the Church too but yet they are not of the Church they are superfluous humors as Christ speaks of the Pharisees Mat 15.13 As it is never well with the body till the noysome humors be purged out so the Church will never be well till those superfluous humors are cut off Vse This
that dwells in wicked teachers Who is he that is greater in them It is the Spirit of God Eph. 1.22 1 Cor. 3.16 the Lord dwells in his children by his Spirit he is greater then he that dwells in the world Quest Wherein is he greater Answ In all those things whereby men atchieve victory Isa 26.5 To the obtaining of a victory there are required three things wisdome strength and watchfulnesse First For wisdome David saith I have more wisdome and understanding then all my teachers Psal 119.98 99 100. God had so taught him by his Word that he came to get more understanding then his old teachers he doth not speak this in way of arrogancy onely he doth comfort himselfe hereby God teacheth wisdome secretly Psal 51.6 Secondly God puts a renewed strength and power into their souls by which they are mighty to overcome all their enemies Eph. 6.10 Phil. 4.13 and whereby they are able to doe and suffer all things Thirdly They are greater in watchfulnesse which when it is wanting then they fall they never want wisdome and strength but then it is the fault of Gods servants to wax fat and to kick up the heel against God and to forget the great things he hath done for them and then though they have their armour about them yet are they beat back by worldly teachers and beat almost dead so that you shall scarce see them pant but now at this time greater is he that is in them then he that is in worldly teachers for they doe rise again and get greater strength and overcome mightily Mark 14.37 38. Watch and pray that ye enter not into temptation so that when we have most need of watching and prayer then we are least able because Peter could not watch with our Saviour therefore he fell away most grievously which shews when Gods servants put on a carelesse spirit and doe not make use of their wisdome and strength they have received they come to be foyled yet there is a seed in them by which they doe overcome all their enemies yea themselves also Hence David breaks forth into praising of the Name of the Lord Psal 144.1 the people of God are blessed with the blessings of God Gen. 49.19 they shall overcome at the last in which respect they may well be said to be of his Tribe How comes a man to overcome at his first conversion God puts forth such a mighty arm of watchfulnesse wisdome and strength as that he overcomes the Devill Luke 11.21 thus he overcomes the world Gal. 1.4 John 15.19 he is crucified to the world and the world to him He doth then crucifie the flesh with the affections and lusts Gal. 5.24 so that he looks at them all as ignominious and deadly enemies and if Christ shews himselfe thus strong when a man comes on to grow what will he doe when Christians grow more strong in wisdome grace strength and watchfulnesse Vse 1. This reproves every one that excuseth himselfe and thinks he may lawfully grow worse under bad and worldly teachers they cannot doe as they have done they cannot walk on in that power and strength which they did before what is the reason hath a worldly teacher overcome you What a shame is it for a Christian man that hath the seed of God in him to suffer himselfe to be overcome of worldly teachers It is an ill sign for Christians to grow worse because of bad teachers it is a great shame that God should give place to the Devill that the children of God should give place to the children of the world and of the Devill 2. This should teach all Gods children to war against all worldly teachers with the wrestlings of God with strong wrestlings and not give over the conflict for they are upon certain grounds of victory if you stand but out you shall overcome for Christ hath overcome and his promises and threatnings are greater then those of the world and of Satan 3. A ground of much consolation and assurance to Gods children of perseverance for if any thing could separate them from God then it must be either the world the Devill or lusts of their own flesh but none of these can Ergo Rom. 8.15 to the end 1 JOHN 4.5 6. They are of the world therefore speak they of the world and the world heareth them We are of God he that knoweth God heareth us he that is not of God heareth not us hereby know we the spirit of truth and the spirit of errour Doct. THat according to the several descents of Ministers such are their severall doctrines and severall hearers Quest What is it to be a worldly teacher Answ 1. Teachers are said to be of the world because it is their naturall frame and temper to be worldly John 3.23 There be severall descents of Ministers some have no other spirits then that they draw from their Parents but the Spirit of God comes down from God upon some Ministers and makes them walk by another rule then worldly men doe 2. Worldly men savour the things of the world if a man be of a divine Spirit he relisheth divine matters the saving of the souls of Gods people he relisheth the danger of sin but a worldly teacher he relisheth preferment and house-keeping his spirit reacheth no higher 3. The end of worldly teachers are worldly And First To draw disciples after them Acts 20.30 Secondly They have respect to their wages of unrighteousnesse they love onely to live in pleasure and keep a good house 2 Pet. 2.13 But godly Ministers labour to make Disciples for God Mat. 28.19 20. they make not disciples for themselves for what is Paul or what is Apollos They doe not seek their hearers goods but their souls good they look for their pleasure in another world 2 Cor. 12.15 According to the descents of Ministers such are their doctrine and such are their hearers wordly teachers speak of the World and from worldly principles and from worldly helps and to worldly ends Quest What is meant by the world Answ 1. The world is a masse of mankind that lies in a state of corruption such as fell in Adam and never rise again of whom it is said you are of the world John 15.19 wicked men are called the world because they are but flesh and bloud John 3.6 2. They savour of those things that are of the world every man speaks of matters in his own element 3. Because most of the world are such 1 John 5.19 the world lyeth in wickednesse take up their rest therein 4. Because they have their portion in this world Psal 17.14 but a childe of God looks for another inheritance immortall and undefiled 1 Pet. 1.4 Again those that are of the world would not have their conscience troubled they would goe home in peace and possesse all they have in peace but those that are of God they doe relish the things of God they cannot relish worldly teachers because they speak not to the
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
Gods adversaries Heb. 10.27 Reas 4. Consider the subject of all this fear and torment and that is the conscience and heart of man the judgement and will the will that before was most tough and obstinate of all the faculties these torments make it soft and tender therefore it s said Josiahs heart melted at the hearing of the Law 2 Chron. 34.17 Job 23.16 the heart is made raw and tender that look at raw flesh would be against the fire so the tender raw conscience is anguished with this fire of Gods wrath according to that old saying He that would goe to heaven must sayl by hell gates Vse 1. To stir up all such who have any of their friends thus exercised to pity and compassionate them Is it nothing to you that passe by that Gods hand lies so sore on him to him that is afflicted pity should be shewn by his friends but they forsake the fear of the Almighty Job 6.14 Even as some Sea-men at their first voyage they can pity those that are Sea sick and tost but afterward they grow sencelesse so when Christians first lanch out themselves into this troublesome condition they could have pityed others in the like case but through custome men forsake the fear of the Almighty for though commonly these fears be safe yet they may end in despair and therefore pity should be shewed them Job never cryed out for help in the losse of his children or estate but when Gods hand touched his soul then he called upon all that feared God to pity him and indeed God is very sensible of all such as compassionate them why if ever God send them comfort he will restore comfort likewise to their mourners Isa 57.78 for those torments are not alwayes safe except you finde then mixt with some spark of faith and love but however God looks that if he be angry we should fear Vse 2. From those that are thus afflicted learn to be sensible of your estate and doe not think this estate desperate for this torment may be healed and therefore let labour in this case to seek out for healing is a man in torment and wiâ—◠〈◊〉 live and die what in torment and not seek out for help Quest How shall help my selfe in this case Answ 1. God would hereby have you know something which you never considered before know therefore and see that is an evill thing and bitter that thou hast forsaken the Lord thy God we have gone on obstinately and cast aside Gods yoak therefore thy own wickednesse shall corrrect thee therefore know and see and learn by it to see the danger of sin and if thou begin to be tendable there is hope this torment will end well know that it is an evill to provoke God to such fierce anger for as you have prest God Amos 2.13 so he will presse you 2. Confesse thy sins to God lay open thy wayes and set them in order before him and by this means you will finde an unmeasurablenesse of ease Psal 32. to 6. he that confesseth his sins shall finde mercy Prov. 28.13 And with this confession adde prayer for pardon and healing of thy sins and God ordinarily will heal such Hos 14.3 4 5. Job 33.27 28. 3. Use the Ordinances the Word the Sacraments Christian Communion these are of speciall use to quiet the afflicted conscience Isa 57.19 I create the fruit of the lips peace God by the lips of his Ministers secretly drops sweet balm and so in the Sacrament behold the bloud of the New Testament shed for thee for such souls especially is Christs bloud and for Christian Communion read Job 16.5 The movings of my lips should have asswaged your griefe he would have spoke words which should have been as balm or oyl to a Christian soul 4. Bow your hearts to wait on God patiently as he hath waited on you the soul is ready soon to wax weary and to say Wherefore should I wait on the Lord any longer Isa 50.10 Tarry but a while and he that shall come will come and will not delay 5. Prize the least expression of Gods mercy to thy soul praise him for dealing thus with thee that he would take such pains with thee First Blesse him that thou art yet on this side hell crying for mercy it s a greater blessing then all the Devills or damned have Secondly It s another fruit of Gods love to thee that he hath applyed a fit medicine to the frame of thy spirit Jer. 2.17 Thou drinkest but of the cup thou brewest thy selfe that God should thus hedge thee in with his hands and break thy heart and lay it on so sure this is such a mercy as we cannot be sensible of Thirdly Another fruit of Gods love is that hereby he cuts you off not onely from the wildnesse and loosenesse of thy heart but from taking further day with him we are ready to put off repentance from time to time to the cool of the day and the evening of our age but when God imbitters our soules with this torment of conscience then we should stand out no longer but the soule longs and cryes for mercy this night before the morning then they could wish no greater blessing then Gods favour Psal 4.5 6. 〈…〉 such 〈…〉 in 〈…〉 is not 〈◊〉 to brook the 〈…〉 and 〈…〉 â—roken th◠〈…〉 〈…〉 out take 〈…〉 us 〈◊〉 what an 〈…〉 back 〈…〉 with 〈…〉 fell 〈…〉 part of 〈…〉 found 〈…〉 from 〈…〉 and â—udg◠〈…〉 is not 〈…〉 full 〈…〉 notâ—rious 〈…〉 there 〈…〉 â—ound hearted 〈…〉 〈…〉 is a double 〈…〉 â—he day of judgement of 〈…〉 〈…〉 When a man iâ— afraid of 〈…〉 men 〈…〉 ever so right and 〈…〉 men 〈…〉 â—9 〈…〉 of â—en bringeth a fâ—â—r 〈…〉 â—â—ese are â—â—sound 〈◊〉 a 〈…〉 noâ— though 〈…〉 in the midst of the shadow of death 〈…〉 〈…〉 which is unbeliefe for faith 〈…〉 Eph. 〈…〉 We have accesse with confidence 〈…〉 therefore which 〈◊〉 fear in unbeliefe Rev. 2â— 8 â—elievers together that 〈◊〉 that believeâ— not Gods 〈…〉 or goo◠〈…〉 fearfull heart 〈…〉 this fear it drives us from God men â—â—ossest with 〈…〉 â—hall cry to the Mountains to cover them from the 〈…〉 Rev â— ult So when 〈…〉 sinned he hid â—â—elfe from the presenâ—e of the Lord. 3. From the â—â—bject of this 〈◊〉 which is an expectation of some evill terrible to him If therefore the creature look at God as terrible and to be feared it s a signe they are not sound in love for they that love Christ love his appearing the Spirit and the Bride say Come Lord Jesus come quickly be like a 〈…〉 heart for 〈◊〉 look on Christ as comfortable and his â—â—esence â—â— joyfull and good for thâ—â— 4. From the adjunct of fear â—â—r brings torment 〈…〉 with it 〈◊〉 a kind of torment in the soule but love brings 〈…〉 and joy and 〈◊〉 therefore this properly argues that where fear 〈◊〉 heart is not found 〈◊〉 How 〈…〉 passe then that some that are of
promises and rewards Vse 4. For them that would have Gods commandements seem easie to them and not burthensome why grow up in the love of God meditate on his goodnesse and promises and mercies and so thou shalt grow up to love him and the more love the more willing and obedient A man never loseth his first works but he loseth his first love Let him renew his first love and he shall renew his first works Rev. 2.4 5. 1 JOHN 5.4 5. For whatsoever is born of God overcometh the world and this is the victory that overcometh the world even our faith Who is he that overcometh the world but he that believeth that Jesus is the Son of God VEers 1. the Apostle had made an evidence of the love of God to keep his commandements and to do them with ease This he proves vers 4. by an argument taken from the removall of the impediments of Gods love in such an heart and that is the overcoming of the world And the argument stands thus To them that overcome thy world Gods commandementâ— an easie yoke But they that are born of God have overcome the world Ergo It s the love of the world that hinders our obedience to Gods commandements This kept off the young man so every one that is kept off it 's for the love of some pleasure or profit which they wil not deny so Gods commandements seem burdensome Doct. 1. Every regenerate Christian is a victorious Christian a conquerour of the world Every Christian be he never so poor that hath but the least pittance or shred of true grace hath a mighty power in him to overcome the world It was a famous thing of old to be but conquerors of the world as the Babilonian and Romane Monarchies were But St. John testifies here that every Christian is Lord of the whole world 1 Cor. 3.22 23. He hath it there by gifts but here by conquest he overcomes the world viz. so far as it is an enemy to grace Indeed in themselves the comforts of the world are good and usefull but as far as they have a snare in them he overcomes them 1 John 4.4 The honours of the world have a snare in them to puffe up our hearts 2 Chron. 26.16 Profit of the world choak the good seed of the Word Mat. 13.22 23. So the pleasures of the world they make the Word unfruitfull Luk. 8.19 Now how doth a regenerate Christian overcome this 1 He abideth constant in his Christian course notwithstanding the flattering or threatning of the world so that he will not be seduced by any of these snares Eph. 6.11 13. Paul would not give place to such seducements no not for an hour Now that is a part of a mans victory to hold his owne and to keep his standing and not to flit such a man is never said to be overcome that keeps his standing 2 He not onely holds his own but he resists his enemies he musters up all the forces he hath to resist the temptations of the world Jam. 4.7 Resist the devill and he will fly from you Stand out against a temptation and you overcome it Joseph being tempted by his Mistris he takes into his hands for his weapons Gods commandements and his Masters kindnesse Gen. 39.7 8 9. That that would be a dishonour to God and an injury to his Master and so he overcame the temptation 3. To overcome a temptation is to make a good use of every temptation and to get ground by it that the more he is invited by a temptation the more earnest he is against it and the more forward in his Christian course When Michael reproved David for his unseemly dancing as she thought Why saith he I will be yet more vile Whereas her temptation was fetcht from his disgrace why he would bear more such disgrace So when Johns Disciples stirred him up to emulation against Christ that he carryed away all the applause of the people after him What saith John He must increase and I must decrease He is the Bridegroome and I but his friend And it is my joy and glory to see him glorious so that he made an advantage by that temptation and drew them on the more to honour Christ by how much the more they sought to debase him the more we are tempted to covetousnesse wantonnesse or emulation the more liberall chaste and â—umble let us grow This is to overcome a temptation to take a spoyl to enrich our selves by the spoyl of our enemies that is such a conquest as the Apostle calls more then a conquest Rom. 8.37 In all this we do more then conquer For a conqueror gets a victory sometimes but with much wounds and losse we sometimes with no losse 2 After victories they grow Inxurious As it was said of the Romans after their great conquests Luxuria incubuit victumque ulciscitur urbem But a godly man so overcomes and divides the spoyl that he spoyls not himself Worldly conquerors fall to ryot and excesse after their victories but a Christian conqueror grows more wary and humble and sober then before As it was said of John Baptist by Christ A Prophet yea more then a Prophet So a regenerate man is a conqueror yea more then a conqueror Reas From Christs victory over the world Rom. 8.37 It is through him that loved us Christ hath overcome the world John 16. ult Therefore I am to wrestle but with a wounded pimoned enemy Christ having led captivity captive I come but to contend with a captive world and so I overcome through Christ that hath loved me It 's the death of Christ that hath crucified the world to me Gal. 6.14 And therefore I am to fight but with a crucified enemy 2 From the mighty power of Gods Word abiding in a Christians heart 1 John 2.14 The commandements of God and his promises do so rule in his heart that no flatterings of the world no commandements of men can oversway him 3 From the Spirit of God dwelling in them which is greater then the spirit of the world 1 John 4.4 This Spirit doth so mortifie him to the world and so quicken him to grace that he overcomes the world Obj. Did not Demas a great professor forsake Paul and embrace this present world 2 Tim. 4.10 Have not many for the live of the world erred from the faith 1 Tim. 6.9 10. Was it not so with Ananias and Saphira and Judas The love of this world overcame them Hath not the love of the world overcome many of the Germane Christians to apostatize to Idolatry and yeeld themselves to the temptations thereof How is it true then that every poor Christian overcomes the world Answ 'T is true the world prevails with many professors but many of them were never truly born of God as Demas and Judas Ananias and Saphira Obj. Do you think that every one that is led away with the world hath no shred of true grace in him Answ No for
God be true and every man a lyar Rom. 3.15 Jer. 9.2 3 4 5. 2. Hence learn that all that believe this divine testimony of the Son ought to be compounded into unity it was the last solemn Prayer that Christ put up for the Church that they all might be one with him as he was one with the Father John 17.8 9 20 21. where he useth this as a motive to God to bring on all believers to unity because he was one with the Father and the Father with him and therefore he prayes that they be one that hereby the world might believe that God had sent him as if dissensions among brethren would bear witnesse to the world that God did not send his Son to be our Saviour so that by these dissensions as much as in them lies they make the promises of God of none effect 2. They annihilate all the testimony that the three Persons give to Christ this unity is that mark whereby all the world shall know them to be Christs Disciples and it is the main duty Paul calls for Ephes 4.3 6. from this ground because there is but one God and one Christ and one faith Acts 4.31 32. And indeed all the dissensions of the world have sprung from this ground that they doe not all worship one God or believe not that God is but one For what makes a man to fall out with his brother but either his profit or pleasure or credit is conceived to be hindered and is not this because I make my profit or my credit my God and so I had rather lose God and fellowship with his Saints then lose any gain and pleasure and so I am a lover of pleasure more then of God Now the Apostle made account if we professe but one God the unity of God should be more powerfull to make us one then any thing in the world should be to make us two so much dissension so much atheism If we suffer the world to be more mighty to make difference then God to make unity we make God our Idoll 1 JOHN 5.8 And there are three thus bear witnesse in earth the Spirit and the water and the bloud and these three agree in one IN these words is described the testimony given on earth to the Divinity and Sonship of Christ Wherein 1. Their number Three 2. Their names the Spirit the Water and the Bloud 3. Their consent and these three agree in one Doct. The Spirit the Water and the Bloud are three principal witnesses on earth that bear witnesse to the Sonship of Christ The three principall witnesses for he doth compare them to the three witnesses in Heaven Quest What these three witnesses be Answ The Spirit partly breathing in the Scripture partly in the conscience of men First The Spirit breathing in the Scriptures for they in a speciall manner bear witnesse to Christ and they are called Testaments and indeed they are so farre witnesses as no witnesse is to be received unlesse it be consonant to the testimony of the Scripture Gal. 1.7 8. and it is not Paul or Peter that testifies this but the Spâ—rit breathing in them otherwise Christ receives not the testimony of men neither doth the conscience of a Christian receive the testimony of any living man except he finde the Spirit breathing in him for let God be true and every man a lyar This Spirit breathing in the Scripture is a Spirit of power and perfection the Spirit of power in the Scripture is discerned partly 1. In convincing men John 16.9 2. In comforting those that are dejected Rom. 3.16 3. In strengthing us against temptation 1 John 2.14 Secondly There is in the Scripture a Spirit of perfection so that if we have but the testimony of the Scripture what need we any further witnesse 2 Tim. 3.16 17. Thirdly There is a Spirit that bears witnesse in our hearts that Jesus is the Son of God and that Spirit is the same that breathed in the Scripture so that when we are hearing or reading yet the Spirit sets it home to your hearts and souls so that we goe home either convinced or comforted or strengthned to every good work and duty God requires now this Spirit fully perswades us that Jesus is the Son of God for this Spirit goes beyond the power of all created things for no created power is able to convince an hard heart or comfort a dejected Spirit or strengthen us in our Christian course therefore if we find a Spirit in us inabling us to doe all this the soul rests satisfied without any need of further witnesse that Jesus is the Son of God Fourthly Water bears witnesse to this by water some understand the water of baptism and indeed that gives strong testimony to Christ especially to them that are prepared to receive it as in the Apostles times when they were first brought on to believe and then to be baptized God then strongly testified this truth so that after baptism they were filled with much joy and oft-times with divers gifts and tongues Acts 8.36 The water of baptism sent away the Eunuch rejoycing see Acts 19.6 7. and though children be not capable of this mercy now in their Infancy except by an extraordinary power yet notwithstanding a Christian afterwards findes such vertue and strength from his baptism that he sees there is no water like it but that there is a divine testimony in it But because water is but a representation of this Spirit therefore by water here may be understood the water of sanctification the Spirit of God sanctifying and regenerating us for besides the Spirit of God that at some extraordinary times fills with unspeakable joy of the holy Ghost there is also an ordinary work of Gods Spirit partly cooling refreshing us as water doth partly making us fruitful in our Christian course for those great inlargements of Gods Spirit doe not always abide with us in that measure but this water is a spring in us continually afording us something which evidently witnesseth this truth Tit. 3.5 John 4.14 1. In this water of Gods Spirit we finde a power to cleanse us from our lusts as running waters doe channells and sinks Ezek. 36.25 when I see something in me conforming me to Christ that water bears witnesse that Jesus is the Son of God 2. There is a power in water to cool and refresh us when God sheds abroad his Spirit in us there is something that cools us from the heat of Gods wrath Isa 44.3 3. This water is of a mighty power to make us fruitfull Psal 1.3 A Christian watered by the Spirit of God draws such moysture and life from every Ordinance of God that he brings forth fruit in due season according to his calling Ezek. 30.26 27. Quest How doth this water bear witnesse that Jesus is the Son of God Answ Because all the vertue that this water hath to cleanse comfort or fructifie us springs onely from faith in the testimony that Jesus
it which speaks in the heart of every believer John 6.44 No man can come to me except the Father which sent me draw him as none come to Christ except the Father draw him so he draws none but by the same power whereby he sent Christ and that was by his Soveraign authority if God should draw us onely by the cords of men we should break through all as the Israelites did Hos 11.4 But when God shakes our hearts by an Almighty power and lets us see the danger of our estate and after enlightens us to see the wayes of salvation then he draws a man on to Christ take a naturall man all the world cannot perswade him of his dangerous estate but he is perswaded of his good nature and good heart towards God Secondly If he be convinced of it all the world cannot perswade him that any promise belongs to him and therefore here God must put forth an Almighty power of a Spirit of adoption whereby he is brought on to believe the promises before he had onely an humane credulity now he believes it from a testimony within himselfe John 6.45 2 The Son of God bears witnesse in our hearts of this truth by speaking freedome and liberty to our souls from the guilt of sin John 8.36 If the Son shall make you free then shall you be free indeed that whereas before we were bound to our sins and lusts and wayes Christ comes and sets us free from all so that now we serve not our selves or men but the Lord Christ by this a Christian knows that surely Christ is the Son of God that hath made me a son of God my selfe 3 The Spirit bears witnesse to our hearts of this truth by convincing our hearts of it John 16.9 Secondly By working a Spirit of faith and a spirit of joy in believing John 14.16 17. Hence he is called the Comforter Thirdly By giving us a spirit to make us overcome the temptations of the world and the lusts of our own hearts 2 Tim. 1.7 1 John 4.4 and this testimony is divine 1 Because it is the revelation and will of God himselfe 2 Because it is above all humane power thus to draw us and convince us and strengthen and comfort us against all temptations For the three witnesses on earth they likewise bear witnesse to this truth in our hearts 1 The Spirit that is the Spirit breathing in the Word hath such a mighty power to enlighten and quicken and strengthen a soul that whatsoever the Spirit speaks in the Scripture the same it witnesseth in our souls 1 Cor. 14.24 25. 2 Water bears witnesse in our hearts to this truth that is the water of Sanctification doth so cleanse and cool and refresh the conscience of a man and make him so fruitful in his Christian course that it 's plainly a divine testimony it passeth all the power of the creature thus to pacifie and quiet the conscience it is only the Spirit of God that is able thus to pacifie a guilty soul thus to cleanse an impure heart and to make these dry barren stocks as we are fruitful this is a divine work of Gods Spirit 3 The bloud of Christ witnesseth this truth to our hearts by being sprinkled on our consciences and so speaking peace to us this is a divine work 2 The same bloud purifies every Ordinance and creature there would be no vertue in any Ordinance nothing would doe us good but for the bloud of Christ sanctifying it to our use now this testimony is of greater force then the testimony of all the sons of men together There be three things needful in a testimony 1 That it be certain 2 Evident 3 Powerfull and Effectuall 1 This divine testimony is more certain then all the testimonies of the world because God is greater in knowledge and so knows more then men can 2 Because he is greater in truth men may erre but God cannot lye Tit. 1.2 3. Rom. 4.2 2 This testimony is more evident to make a thing evident is required 1 Objectum perspicuum 2 Organum bene affectum 3 Medium apte dispositum Now God doth make this truth evident by the concurrence of all these 1 He lets us plainly see the danger of sin and the vertue and worth of Christs bloud God reveals his Son to our hearts John 3.12 Gal. 1.46 so what the Gospel speaks of his Son the same is plainly revealed and so he makes the object perspicuous 2 He opens the eyes of men to discern it to long after it to tast of his vertue and power Acts 26.18 1 Pet. 2.3 1 Cor. 2.14 15. A natural man sees nothing of this work 3 He clears the Medium that is the Word and Sacraments Prayer Christian Communion so that whereas before we lookt at them but as beggerly rudiments of little power or worth after God hath once enlightned us we see the power and vertue of God therein so plainly as if we had been touched by the Sun beams 3 This divine testimony is far more powerfull then any humane testimony Heb. 4.12 13. 2 Cor. 10.4 5. The Ordinances of God are mighty and effectual through God so to change and renew our hearts that no humane power is able to reach them Vse 1. To refute two doctrines of the Romish Church 1 That the last ground-work of faith is resolved on the testimony of the Church Ask them if they believe Jesus to be the Son of God they say yes ask them why Because the Scripture say so ask rhem But why doe you believe the Scripture From the testimony of the Church say they so that their best faith is but humane credulity But ask a true Protestant why he believes Jesus to be the Son of God he tels you because the Scripture say so ask him why he believes the Scripture he saith not because the Church believes so but he believes it from a testimony within himselfe What say they you trust a private spirit of your own nay his private spirit is common with him to all believers ever since the world was and that spirit is no other then the Spirit of God that breatheth in all his children Besides he hath other witnesses in his heart the Spirit the water and the bloud and this is a divine testimony greater then the witnesse of all the world so that here is a double errour of theirs 1 In grounding their faith upon the Churches testimony 2 In blaspheming the Spirit of God for a private spirit Fundamental errours That Doctrine that lifts the Church from Christ and builds it on the testimony of the Fathers and the Schools that doctrine overthrows the foundation for other foundation can no man lay then what is laid already even Jesus Christ 2 It refutes another uncomfortable doctrine of the Romish Church that teach that a man cannot by divine faith have assurance of his estate in grace and salvation for say they all divine faith is generall thus he that repents
and believes shall be saved but I repent and believe this say they the Scripture no where saith But say we besides the testimony of the Scripture there is a threefold witnesse in heaven and three on earth all witnessing this truth now their testimony is divine and therefore my faith is divine and they all witnesse to this truth that Jesus is the Son of God and that I believing on him shall be saved Obj. All these are but suavis quidam motus cannot produce a divine faith Answ Can the testimony of men produce an humane certainty and cannot three divine witnesses in heaven and three on earth produce more then an humane probabilty If not how doth the text say their testimony is greater then the testimony of men Object How comes it to passe then that this witnesse is so low sometimes that we can hardly discern it Answ We so grieve the Spirit of God sometimes that he delights not to reveal himselfe to us but this is our own fault that we so black this evidence that we cannot read it but if we maintain and cherish it it will be a strong testimony to our souls Vse 2. For tryal of our faith wouldst thou know whether thy faith be true or not If it be it will convey a double trinity of witnesses into thy heart witnessing that Jesus is the Son of God and that he came by water and bloud If you should resolve most mens faith into its principle you should find most mens faith built upon antiquity and authority and universall consent of all men Why if these be the best grounds of thy saith the Divel hath better grounds of faith then so but if thou find this truth confirmed to thee by the testimony of Gods Spirit within thee this faith will hold tryall Vse 3. Of consolation to all them that find this witnesse in themselves Why they have grounds of full assurance of their good estates seeing they have such divine and certain witnesse of it both in heaven and earth 1 JOHN 5.10 11 12. He that believeth on the Son of God hath the witnesse in himself he that believeth not God hath made him a lyar because he believeth not the record that God gave of his Son c. HAving shewed vers 6 7 8. three witnesses in heaven and three on earth that bear witnesse to the Sonship of Christ vers 9 10. he stirs us up to believe this witnesse 1 A minori If we believe the witnesse of men the witnesse of God is greater 2 From the Divinity of all those witnesses in our hearts and consciences 3 From the nearnesse of this testimony 4 From the danger that follows the not believing this testimony we thereby make God a lyar and he gives a reason of it because he believes not the record that God hath of his Son and he shews what that record is this is the record that God hath given us of his Son even eternal life From the change of the phrase in this 10 vers believing on the Son of God and believing God observe Doct. True faith that believeth God believeth also on the Son of God There is a double phrase used 1 Credere Deo 2 Credere in filium Dei Credere Deo is to believe that there is a God 2 That every testimony God gives us is true Act. 27.25 I believe God that it shall be so as he hath said but to believe on God or on the Son of God is a phrase peculiar only to Scripture not found in any humane Writers Now to believe that there is a God and that his Word is true are acts of the understanding but to believe on God is not only an act of my understanding but of my will whereby I trust on him and rowl my selfe upon him it 's exprest by laying a stone upon a foundation 1 Pet. 2.5 6. Christ lyes as the corner stone of his Church every living stone lyes upon him depends upon him and that is to believe on God to lift up our souls and lye on the foundation John 14.1 Let not your hearts be troubled ye believe on God believe also on me so much belief so much lesse fear and so much fear so much lesse faith Jam. 2.19 The Devils believe and tremble but he that believes on the Son of God feare not this believing on him is a resting on him for many may have faith and not rest on Christ Isa 30.15 In quietnesse and confidence shall be your rest there is no such rowling our selves upon Christ so that as living stones we lye still and quiet upon Christ the corner stone so that you cannot lift off a Christian from his foundation except you overthrow the building and this is when a Chrstian is so established in faith that all mists of doubtings are removed and Gods favour clearely seen and then the soul sits down in calmnesse and quiet Psal 3.5 6. and this hand of faith the children of God are wont to put forth in dangerous times Psal 91.12 He that abideth in the secret place of the most High c. Two things are in God which are the secret place of the Almighty and both exprest in the Name of the Lord. Which implyes 1 his attributes of mercy goodnesse and patience and the like 2 His truth Psal 138.4 Thou hast exalted thy word about thy Name the Word of God doth more comfort and command then any attribute without the Word so that the Name of God is the secret place of God in danger A Christian runs to the attributes and promises of God 2. But if this were all it would exclude from faith all those whose faith is not grown to this quietnesse and rest for many a day is it before we come to such quietnesse and rest but full of doubts and agitations are we as if you commit such a sum of money to be paid at London into a faithfull able mans hand I never doubt of his care or faithfulnesse if I doubt of either my heart is never at rest till I hear how matters goe no Christian ordâ—narily doubts of Gods power and ability but he doubts whether God be willing to put forth his power for my salvation or no hence a poor soule hath many thoughts and cares what will become of his soul yet there is some kinde of saving faith in him that believes his ability and this faith makes him in some measure to lean on Christ as Mark 1.40 the poor Leper came to Jesus and said If thou wilt thou canst make me clean he believed his power yet something doubts of his will yet he comes to him that he might be willing 3. There is a weaker faith then this that is a Christian comes sometimes to doubt even of the power of God that he is not able to shew him mercy and so doubts of it as thus because God hath said That they that have sinned against the holy Ghost shall never be forgiven and they are afraid they
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
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
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
their heat as when a man means to put out the fire he layes one brand from another a signe he means to goe to bed and sleep so when Satan would put out the life and heat of grace in a Family or Town he disjoynts Christians and so they fall into security and grow dead in sins and trespasses all their heat is quite extinguished Therefore the Apostle exhorts us not to forsake the assembling of our selves together as the manner of some is Heb. 10.25 2 Pet. 1.21 See that ye love one another with pure hearts fervently Obj. If this heat be alwayes found where life is how comes it to passe that the hearts of Christians are so cold and dead How comes a Christian to be so unprofitable if he digest the Word Doe not Christians meet and afford little warmth and help one to another Luke 24.32 The two disciples hearts burned when Christ talked with them a signe before he came and chafed them up they were cold and dead-hearted Answ True Christians oft-times finde a marvellous coldnesse and benummednesse of heart that they finde little warmth in their breathing in their prayers or conferences and this comes partly from want of supply of new fuell when they walk in their own strength without looking up to Christ for new supply and partly by pouring cold water upon it that is some noysome lusts that put out the grace of God or else the use of outward comforts with wordly hearts these cast cold water on the fire as the fire is put out either by withdrawing the fuell or by casting water on it But yet though this be their fault yet even then when they want chafing and heat there is some striving in them which argues life so much life as in them so much heat As for those two Disciples that went to Emaus though their hearts burned whilest Christ spake yet before Christ came they were talking of Christ and of his sufferings which made them sad then Christ comes and puts life O fools and slow of heart to believe This blew up the sparks in them So much as a Christian hath lost of his heat so much of his life if his warmth be smothered his life is smothered Now this warmth is sometimes exprest in sad looks and pantings and deep sighs and groanings and mourning for his forlorn estate and surely there is life in that for in griefe the heat runs to the heart But worse then this a Christian sometimes vanisheth away in much frothy emptynesse outwardly rejoycing in worldly comforts when there is no life within Peter when he denyed his Master his heart was fill'd with griefe and sorrow and he went out and wept bitterly But what say you to David when he had committed adultery how did he go on from one sin to another He can make Vriah drunk and then kill him and then make no matter of it he is carelesse in all this as if he had quite lost all life and affection to God there was not the least beating of the pulse of a Christian such a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that a man that knew him not before might have written in his forehead a man forsaken of God without any life of grace in him Where now was Davids life None so far gone as he 't is a question whether he prayed or no all this while as some Christians have so lost themselves as for three years together they have not prayed at all as doubting of any acceptance because they were so sinfull yet there is some habit of grace but hardly one act of life yet still this holds true so much warmth so much life as by the Almighty power of God there may be fire and yet no heat as the fiery furnace though made seven times hotter then ordinary yet God so restrained the act that it did not so much as singe the garments of the three children that were cast into it Dan. 3. So è contra there is a marvellous hellish power in sin so as it will suspend all the acts of grace so as a Christian may expresse no acts of grace but lye as a man in a deep swound without life and motion that can be discerned and yet this you shall finde in a Christian at such times a listlesnesse of his heart to sin that he cannot break out into sin with all his strength and power as he did in his naturall condition and the ground is this because there is still flesh and spirit in him so that as the spirit cannot doe what good it would so the flesh cannot doe that evill it would Gal. 5.17 And when a Christian is most lively yet there is still some faintnesse and weaknesse in him so è contra when grace is most weak and corruption most strong yet he cannot commit sin with all his strength as formerly he hath done but he goes about sin unwillingly not with the full sway that he was wont to doe he goes listlesly about it Try your selves therefore by these signes if thou hast Christ thou hast life if life thou hast warmth and heat look to thy knowledge doth it puffe thee up and not edifie Dost thou magnifie thy selfe by it If it be lively knowledge it is joyned with zeal as Christ revealed himselfe to the Church of Thyatira Rev. 2.18 Thus saith the Son of God whose eyes are like flames of fire writing to the Church of Thyatira that was warm in love and growing up therein he revealed himselfe according to the state of the Church as having eyes like flames of fire as that Church had zeal with her light so that if thou hast a true knowledge thy eyes are like flames of fire what thou knowest thou dost with zeal and fervency of spirit as Peter and John said We cannot but speak the things which we have seen and heard that is which we have certain knowledge of Acts 4.20 See Jer. 20.9 1. Consider therefore whether thy knowledge be joyned with zeal How dost thou breath dost thou smell a sweet savour in the Word Then there is breath in thy nostrills 2. Dost thou breath warmth in prayer pant and sigh after God In thy conference dost thou expresse life and heat Then thou art a living Christian 3. How dost thou finde thy stomach to the Word dost thou relish it or else art thou ashamed of thy unprofitablenesse Then there is life 4. Dost thou love to be disjoynted from thy Brethren like brands cast one from another Then there is no life Life loves to preserve it selfe if you sit loose one from another all heat and life goes out religion ceaseth there is a bidding farewell to all Christian duties but if you see bone joyn to bone one gather to another then you shall see flesh and sinews will cover them and life will come in Ezek. 37.7 Put brands together and there will be some fire and heat propagated 2. A second property of life Where life is there is some plyablenesse and
is that place Dan. 9.23 ch 10.12 At the beginning of his supplication the commandement came forth only God was bringing it about in the Court of Persia The King oft-times grants a petition the first day it is put up but it must passe many hands before it come to the subject so the very first day we put up a lawfull prayer God grants it there be many means to bring it about which we must waite for Doct. Such as do believe on the name of Christ for salvation may come to have confidence and knowledge of the hearing and having all their petitions For explication How do these two great benefits confidence and knowledge of granting our prayers spring from what St. John hath written in this Epistle Answ Five things concur to this confidence and all of them insisted upon by St. John in this Epistle 1. Our adoption exprest by St. John ch 3.1 He wonders at the admirable love of God not only indebasing of himselfe to behold things here below as David did Psal 113.4 to 8. but in looking on us poor earth-wormes and raising us up to be Sons and daughters to God So that this is the first ground of our confidence in prayer viz. our adoption that we are Sons of God Gal. 4.5 6. Rom. 8.15 To whom may a Son come more boldly then to his Father And what assures him more of the grant of his petitions then that he is his Son 2. Christs advocation breeds confidence in us 1 Joh. 2.1 2â— Christ pleads with his Father on our behalfe for the hearing our petitions and for the granting of what we want An Advocate puts the petition that it may be was rudely drawn by a man into a form of Law and so it holds currant in Law so doth Christ with our prayers he puts them into a right form and so pleads for us 2. The atonement or propitiation of Christ is another cause of confidence 1 Joh. 2.2 So that whereas many a Christian may be afraid that his prayers shall never be heard he is so sinfull and unclean Why saith St. John If any man sin we have an Advocate with the Father and he is the propitiation for our sins He is not onely an Advocate but a propitiation to make atonement for our sins that they shall not hinder our acceptance 4. The anoyntment of the Spirit whereby we know all things 1 Joh. 3.20 is a ground of much confidence that though we be blind and dull and know not what God doth for us in our prayers or how they speed in heaven why Christ like an Advocate sends down his Spirit and lets us know how all things speed This unction teacheth us all things 1 Cor. 2.12 Q. How doth the Spirit certifie us of the hearing of our petitions 1. By helping us to pray for we know our own hearts are dead and straight not able to put up any good prayer if therefore the Spirit come like oyl and make us pray affectionately and sensibly we know a prayer well made cannot speed ill a prayer made by Gods Spirit cannot but be heard for God knows the meaning of his Spirit Rom. 8.26 2. This Spirit puts in us a perswasion of faith that what we pray for God will answer Matth. 11.23 24. And so God gives us an Amen in our hearts Psal 6.8 David was in a sore tryall and affliction he prayes to God then Vers 8. Away from me all ye workers of iniquity for the Lord hath heard the voyce of my weeping In the midst of his mourning this unction fills him with a perswasion of the granting of his prayers and so God often times satisfies the heart of a Christian with this perswasion Hannah when she had poured out her spirit before God and Eli had said to her The Lord grant thy petition thou askest of him Why she took this as a voyce from heaven and so she went away comfortably and she feared that petition no more 1 Sam. 1.16 17. 2. There is another act of faith besides perswasion and that is a constant wrestling against all discouragements which come betwixt us and our prayers famous is that example of the woman of Syrophaenicia Matth. 15 26 27 28. If the holy Ghost doth but give us so much resolution as not to be overwearyed with d fficulties then Be it unto thee thou wilt 3. This Spirit works as a Spirit of hope and this stirs us up to wait patiently on God till he answer our carnall spirits would be ready to say Wherefore should I wait on the Lord any longer as that wicked King did but now a spirit of hope waits on God till God shall give an answer of peace Psal 85.8 Psal 130. 2 last vers When God gives us spirits to wait on him he seals up unto us the grant of our petitions A wise Prince if a petition be put up that is lawfull and he bid me wait for it I count it granted so if I put up a prayer and God give me an heart to wait for it I make account he will grant it 4. This Spirit is a Spirit of fear Psal 145.9 Dost thou walk in thy Christian course depending upon Christ reverencing his name and Ordinances Why God will fulfill the desires of them that fear him Jer. 32.40 And so he keeps covenant with us If God give us an awefull reverent heart that keeps us from departing from God and God from departing from us then the Lord will be neer when we call upon him and this is from the unction of the Spirit which make us profit in all our wayes Isa 11.2 3. 5. This is a Spirit of obedience and that gives us good assurance of the hearing of our petitions 1 Joh. 3.21 For as we hearken to God so God hearkens to us Prov. 28.9 He that turneth away his ear from hearing the Law his prayer shall be abominable But if you hearken to God God will hearken to you Judg. 9.7 If we say Speake Lord for thy servant heareth 1 Sam. 3.5 then what we speake God will hear An obedient Christian is a powerfull petitioner mighty in prayer 6. From the root of confidence which springs partly from Gods nature partly from faith in Christ partly from the unction of the Spirit now for those things we see many promises belong to us our adoption assures us of Gods Nature that he is a mercifull Father our Father assures us that Christ is our Advocate the unction of the Spirit breeds in us experience that we have the Son that we are Sons it assures us of our election vocation and salvation and if it assure us of greater matters then much more of the grant of our prayers Rom. 8.32 But now knowledge is a further work knowledge springs either from sense or experience Now then this unction of the Spirit which gives us experience not only gives us confidence but knowledge that our prayers are heard Eph. 3.19 This Spirit of God in our hearts gives us
should teach us all not to comfort our selves because we are members of the Church that we live under such a Minister and are baptized we must not here rest as if we were of God for all this while we go no further then flesh and bloud and worldly respects lead us we savour all this time of the world we may live civilly and painfully in our Calling and yet have no higher plantation in the Church no higher Offices then worldly but what are we the better for this What doe noysome humors in the Church what though we be ornaments and supportants we are not the better for this we are not all this while members of the Church but labour we to be so in the Church as we may be of the Church that we be in that place in which God hath set us that we doe daily derive sap and strength from the root Christ Jesus we must thus try our hearts and the spirits of others and except this frame of spirit be in us we are not true members of the Church And have overcome They overcome therefore there is a conflict Doct. That godly hearers and worldly teachers have a conflict Jude v. 3. He shews them that when corrupt teachers should break into the Church he would not have godly hearers sit down but contend and wrestle earnestly for the faith Paul stirs up Timothy to war a good warfare to hold faith and a good conscience 1 Tim. 18 19. Which shews there are two things which good Ministers and people and worldly Ministers and people doe contend for viz. faith and a good conscience else of faith thou mayst make shipwrack and a good conscience you may turn away Quest In what manner is this conflict acted between bad Ministers and good people A. 1. When bad Ministers contend with good people to pervert their faith 2 Tim. 2.18 19. or else they labour to destroy their good conscience if they see good Christians make a conscience of keeping the Sabbath of performing family duties and abstaining from sin bad Ministers will doe as much as they can to pervert their faith to destroy their good conscience now the people of God contend for both 1 They wrestle with God for a better faith and a better judgement Rom. 15.30 31. if they did so for Paul then much more for themselves 2 They doe observe such as doe corrupt their faith and so are better armed against them Rom. 16.17 18. and so are the better able to overcome 3 Good hearers doe admonish bad teachers to look better to their doctrine Col. 4.17 and conversation 4 If none of those will prevaile they argue with them and deale seriously with them as the blind man and therefore no great Schollar did reason with the Pharisees about Christ and affirmed that he was a good man because he did open the eyes of the blind John 9.7 to 34. if all this will not prevaile then they avoid their doctrine Mat. 22.3 4. and their leaven Luke 12.1 2. They have a care either to remove altogether from their Congregations or else depart from them on the Sabbath day The Levits left their Suburbs and Possessions and came to Judah and Jerusalem 2 Chron. 11.14 and those that could not sell their possessions took horses and rid whither the Word was faithfully and sincerely taught when the Shunamitish woman asked her husband an Asse and a man to goe with her to the Prophet he said Wherefore wilt thou goe to him to day it is neither new Moon nor Sabbath day 2 Kings 4.22 23. which shews you that if it had been either new Moon or Sabbath day she should have had liberty to goe And so should men that live under bad Ministers take their horses and ride to such places where the Word of God is faithfully taught not that people must goe from their Ministers when they preach the Word of God in truth Vse 1. This shews how much people are left without excuse who are ignorant and gracelesse when their Ministers are so the worse your Ministers are the more should you contend to hold fast faith and a good conscience you must not plead that you are ignorant men are you more ignorant then the blind man he was never book-learned if you would shew your selves to be Christians you must hold forth faith and a good conscience 2. To exhort people to contend with their Ministers when they are not of God Ye are of God little children and ye have overcome them Doct. As there is a conflict between godly hearers and worldly teachers so godly hearers doe overcome Who so is born of God doth overcome the world John 5.4 the world not onely of vain glory and reproaches of covetousness injury and losses but the world of false Teachers also In what doth this victory stand A godly Hearer overcomes worldly Teachers First By trying and examining their doctrine and finding it to be false if he doe discover him he overcomes him Rev. 2.2 by this means he puts them to shame as those that have lost the field Secondly When they stand fast in the doctrine of Gods truth and liberty of Christian profession whatsoever those false teachers say James 4.7 Resist the Devill and he will fly from you so those false teachers if you yeeld not to their doctrine you overcome them Gal. 2.4 5. Thirdly When Gods servants grow so much the more fervent resolute and zealous Christians by how much the more they see themselves opposed as David when he danced before the Ark of the Lord Michal the daughter of Saul laughed at him but saith David I will yet be more vile then thus 2 Sam. 6.20 22. Fourthly A man gets ground when he is able to prevail either by avoiding them or by being content to suffer extremity under them by avoiding them as the Levits left their possessions and went to Judah and Jerusalem 2 Chron. 11.15 16. when a man cannot overcome them to hold constant to the death and so vincit qui patitur Reas 1. From the bloud of Christ whereby we are sprinkled Luke 1 74. we are delivered from the hand of our enemies verse 68. they overcome by the bloud of the Lambe Rev. 12.11 Col. 2.13 14. Christ hath triumphed over them openly so that we come to fight with wounded enemies Christ hath broke the Serpents head we come to finish the victory that Christ hath begun for us were the Devill and ungodly teachers let loose in their great strength they would be too strong for us but now their teeth are broken 2. From the mighty power of God that dwells in Gods children I write to you young men saith St. John because you have overcome the wicked one they are so balasted with promises and threatnings as that they doe not sin against God if the Devill or the world promise them earthly things they have a great many better promises 3. From the glories of him that dwells in godly hearers in respect of him