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
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
then I might condemne the generation of the righteous for it may easily fall out that sometimes the servants of God are so filled with the world that they have much ado to take pains about edifying themselves or keeping peace with God But yet though a true Christian be led captive by the world so as he hath little skill in any thing else but worldly matters full of dexterity in the world and but a bungler in grace yet if a man be born of God the Spirit of God at length will let him see his error and then be will mourn for it and oppose and resist to the death As a childe getting into a boat at length the wind riseth and carryeth the boat from the shoar and tosses him in the deep he is not able to use the oares to bring him to the shoar but after much toyling he is drowned and a puffe of wind or the return of the floud casts him on the shoar dead So many times a Christian falls a tampering with the world and it pleaseth him well till at length the world heaves and carries him up untill he be carryed into the main plunged so deep in the world that he sees he hath lost his love to God and then he strives to recover himselfe and labours and goes mourning to his grave but at his death he is cast up safely on the shoar the seed of God hath kept some life of grace in him Vse 1. Shews the hypocrisie of such as are carryed wholly captive with the world such were never truly born of God Stella cadens nunquam stella cometa fuit Some illumination may make them blaze a while but they vanish away at length Vse 2. Shews us the marvellous danger of the world We think it an happy thing to lade our selves with thick clay to have our treasuries full and our houses well furnished Why would a man think himselfe rich if his house were full of enemies Why truly such is the world it carries us into the deep and drowns us with many sinfull lusts Therefore the more we have of the world the more wary grow we of keeping the world shackled that it may not hinder us but help us to more freedome as a man the more Sea-room the better he sails So let Christians that have much of the world learn to be more free for God Doct. 2. It 's the faith of a Christian that helps him to overcome the world Moses his example is full Heb. 11.24 to 28. We see here 1 Honor might have tempted him He might have been called the Son of Pharoahs daughter this he refused by faith 2 There was much treasure to be got in the Court but by faith he esteemed the reproach of Christ greater riches then the treasures of Aegypt 3 He might have had many pleasures in the Court but by faith he esteemed the affliction of Gods people before the pleasures of sin 4 He might have incurred the Kings wrath but by faith he feared not the Kings wrath So that let the world flatter or threaten faith overcomes it Reas 1. Because faith inlightens the minde to see things in another manner then the world seeth them Faith lets us see things as they are Faith lets Moses see that to be called Gods Son is far greater honour then to be called the Son of Pharoah's daughter Faith lets him see that the afflictions of Gods servants are better then worldly pleasure Faith lets him see that Gods wrath is more to be feared then the Kings Faith is of a discerning nature Heb. 11.1 Faith makes that evident to a Christian which others see not 2 Faith estates us into Christ Now Christ dwelling in us by faith inables us to overcome the world 3 Faith hath a power to purifie our hearts Acts 15.9 2 Pet. 1.14 from the lusts of the world Faith looks at God as our portion and therefore regards not the profits of the world 2 Faith cleanseth us from voluptuousnesse Faith lets us see more joy and pleasure in Gods favour then in all the contents of the world 3 Faith establisheth our hearts in Gods fear Prov. 29.25 and therefore makes us not to be afraid of the wrath of men so that faith fenceth us on every side against the world 4. Faith layes hold on the promises 2 Pet. 1.5 Now Gods promises have a power to take off our minds from the world Faith beleeves the promises of Gods protection and provision and goodnesse and therefore makes us not to regard the world Vse 1. To teach a Christian never to go without the continual exercise of his faith The worâ—d will be still drawing us away either after pleasure or profit or else will discourage you with fears and dangers Why faith alone is able to overcome them therefore live continually by faith depend upon Christ look up to the promises and you shall be too hard for the world Vse 2. Of comfort to every faithfull believer in order to their perseverance If faith overcomes the world then it will overcome Satan and your owne lusts Doct. 3. To them that have overcome the world the yoke of Gods commandements is easie By the world we heard is not to be understood the creatures but there be somethings in the world that have a snare in them 2 There be many comforts in the world that are apt to draw our mindes from God Again there are many discomforts and dangers which are enemies to grace Now to him that hath overcome these the yoke of Gods commandements is easie Paul to whom the world was crucified Gal. 6.14 when he hears that bonds and afflictions attend him he cares for none of these things he can fulfill his course with joy for all these then surely his task is not a grievous yoke but joyfull Reas 1. From the weapons that the world lends Satan in every temptation Whatsoever temptation comes from Sotan or from our own corruptions they finde no argument to perswade us but only taken from the world so that if once you have overcome the world no temptation will lay hold on you There have been many that have been willing to partake of Christ but when Christ hath bid them part with all they went away sorrowful Mat. 10.22 Here was a losse of profit kept him off Some are kept off by profits some by pleasures Luke 14.18 19 20. The profits of the world made Ananias dissemble the love of the world made Demas forsake Paul What made Achitophel hang himself but disgrace of the world For ease sake Judas hanged himselfe So some mens credit and honors keep them off John 5.44 How can ye believe that receive honour one of another The seeking of worldly honour and glory hinders them from seeking Gods glory John 12.42 43. All the discouragements that hinder in our Christian course are either from the profits pleasures or honors of the world If therefore we have got victory over the world then no temptation shall make us think Gods
Scripture-phrase by three degrees 1 They are said to be in Christ that do submit themselves to the ordinances of God hear the Word receive the Sacrament use prayer and other good duties and live unblameably before his people 1 Cor. 7.39 where he gives liberty to any Christian woman that makes profession of Religion if her Husband be dead to marry with whom she will but in the Lord and 1 Tim. 5.11 he forbids Timothy to receive younger widdows because when they begin to wax wanton against Christ they will marry this is not here meant though it be a part of it 2 There is a further being in Christ by a participation of some Graces though not sanctifying Graces yet such as may fit them for many Christian Offices as may fit for Magistry as Jehu Ministry as Judas Joh. 15.2 Every branch that beareth not fruit in me he taketh away as who should say there may be a branch in Christ and yet bring forth no fruit but no man can bee thus in Christ but he must suck some sap and juice from Christ but this is not here meant of common Graces as Jehues zeal Felix his trembling Herods joy c. 3 Men are said to be in Christ when they participate of such Graces as accompany salvation such as make them true Members of Christ as Faith and Humility and Hope and Patience and of such St. John here speaks by such fruits we know that we are in Christ And thus we are said to be in Christ partly from all eternity in the purpose of God Ephes 1.4 not actually but vertually non actuali inexistentia sed virtuali continentia God looked at us as Members in time to be in Christ and notwithstanding this decree yet these may not live in obedience to any Commandment have as yet no Fellowship with Christ 2 There is another being in Christ which is actuall namely of such who being called out of the estate of Nature bring forth the fruits of new obedience Rom. 16.7 who were in Christ before me not elected before him but called before him he was a Persecutor when they were Professors thus we are said to be in Christ when by faith we lay hold on him John 1.12 Q. 2. What is it to know we are in Christ A. It is more than opinion or thinking so for we are never said in any speech to know that which we only think to be so no man knows this to be gold or silver if he but think it to be so No man grounds his knowledge upon conjecture and indeed opinion flows from contingencie it may be so or otherwise but Knowledge is on sure grounds what then is it Faith No they go together yet they differ much there is as much difference between them as between hearing and seeing Faith comes by hearing when we assent to any thing upon Divine testimony as if God hath given us some word we believe it but if we see a thing by sense or by experience or by some certain Arguments of Gods dealing with us that we do not now only believe it from Gods Word but we plainly see it by experience in our hearts from some love of God from some obedience and humility c. if we have found our consciences pacified after much horrour Again we finde that our hearts have been proud and unclean but now down falls pride and uncleannesse and we begin to conform our selves to Gods will now we know that Christ is in us or else we could not have turned our selves to any good thing Q. 3. What is the reason that such obedience is a certain sign and evidence of our good estate in Christ that we know that we are in Christ Reas 1. From the wonderful insufficiency of our natures to keep any Commandment of God without this 2 Cor. 3.5 Matth. 12.34 35. Rom. 3.12 we of our selves are altogether fruitlesse in the works of righteousnesse till Christs love dwell in us Ezek. 36.25 to 27. How come men to keep Gods Law but from the Spirit of God which dwels in them Look on men in the state of Nature and their fairest fruits are but the Vines of Sodom and Grapes of Gomorrah Deut. 32.32 33. they seem as fair as any but their clusters are bitter and so the best fruits of all Natural men are bitter our very Honey is like Gall and Wormwood and our best actions full of corruption and bitter so that if a man finde his Grapes savoury his words thoughts and actions gracious and sweet so that now he is fruitful in obedience it is an evident sign we are in Christ else we could not be enabled to any thing which is good 2 Were it not for the love of Christ that constraineth us we should never be willing to deny our selves Do you see a man willing to submit himself to Christ to his Ordinances it could not be but by the love of Christ that constrains us to deny our selves Vse 1 Of refutation of that Popish Error that think it impossible that any should know his estate in Christ or that he shall be saved it is one of their Canons Why doth the Apostle speak to little Children Babes in Christ thus they may know that they are in Christ and that by keeping his Commandments in sincerity if it were impossible to be known for them therefore to conclude an impossibility for a man to know that he is in Christ is against the Doctrin of the Apostles and against Christ if I say any man preach another Gospel than this that St. John delivered let him bee accursed Gal. 6.7 Aquinas concludes that we cannot know we are in the state of grace certainly but upon conjecture which implies a contradiction for opinion is contingentium scientia necessariorum certorum yet he makes some Objections against himself Obj. Is it not said Gen. 22.12 Now I know that thou fearest me c. that is as he expounds it Cognovi i. e. Cognoscere te feci I have made thee to know that thou fearest me therefore saith he he might know that he was in the state of Grace because he was willing to deny his dearest Son for Christ He answers it may be it was special Revelation but it was not special Revelation to resolve to kill his Son at Gods command he knew his own heart well enough Obj. 2. 1 Cor. 2.12 Now we have received not the Spirit of the World but the Spirit of God that we might know the things that are given us of God so then saith he if we may know things that are given us by the Spirit of God then it is more than conjecture it is a certain Knowledge His answer to this is it is spoken of a state of Glory but it is manifest to be meant of a state in this life for he speaks of Princes that persecuted the truth and that they knew not these things but we know it by the Spirit of God Obj. 3. If men may discern
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
reasons and such intentives as draw on a lust woe be to them that put away all feare of judgement and so draw on lusts with the cords of vanity Vse 4. To teach us all to wean our selves from these lusts Young men I write unto you love not the World nor the things of the Werld and old men have nothing to doe with them refrain from them apply such corrosives such threatnings such promises Christs death and cut off all occasions of sin root it out challenge your hearts arraign them before God bring them as enemies to your souls and labour to cut them off utterly If any man love â—he world the love of the Father is not in him Doct. It is not the having but the love of the world that keeps our hearts from the love of the Father It is not the having of the World for Davids mountaine was strong Joseph had his will in Aegypt Abraham was rich but though they had the World yet they had not the love of the World Jam. 4.3 4. whosoever is a friend to the World is an enemy to God it is not the Lordship of the World but the friendship of the World that is enmity against God for the time shall come that they that take the Lambs part shall be Princes of the World and Saint James calls the love of the World Adultery as a woman that makes her selfe a friend to another man and bestows that love upon him which her Husband only should injoy is an enemy to her Husband so a man that is a friend to the World or to the lusts of it is an enemy to God alienated from him and he would have them know that there is no worldly covetous man but he knows that his love of the World is enmity against God it is the World that hinders you from the Word and Prayer and good duties Reas 1 From the amplitude of that love which we owe to God which cannot therefore be divided to others Thou shalt love the Lord thy God with all thy heart and all thy soul and minde and strength Mat. 22.37 then we must love the World no further than it may help us in his service and we may imploy it to his advantage if we love it more we sin against the great Commandement if we must love the Lord with all our heart and mind and strength then what sorry weake affection is due to the World even an heartless faint love all our love and vigour of our spirits is to be set on God now if a man love the World he cannot thus love God for if he love the World his first and chiefest care is for wealth and riches and then it may be he will a little look towards God first let me bury my Father first let me stock my Farm and try my Oxen and then if I have any time I will come to the Feast 2 A covetous or a lustfull or a proud man when he hath the World and the lusts thereof he is fully satisfied with his portion without God Psal 17.8 so Luk. 12.19 Soul take thine ease thou hast goods laid up for many years he wraps up the comforts of his soul in these outward things if he have wealth or pleasure he is content without God the more he hath of the World the lesse he cares for God as the Moon when it is at the full it is most opposite to the Sun so is it with a worldly man 3 The love of the World will make a man part with God rather than with the World he will rather part with Grace and Heaven too than leave the World he will rather part with eternal life than his wealth as the young man in the Gospel Mat. 19. from 16. to 22. he had rather part with Christ and an expresse promise of heaven than part with his possessions so we see how the love of the World keeps us from the love of God Notable is that speech of Christ Mat. 6.24 No man can serve two Masters c. God and this World are as two Masters such is the amplitude of Gods service that he that serves God as he ought hath no time to serve the World No man that hath a servant but he looks that his whole time should be spent in his service so if we spend any time in the service of the World we cannot be servants to God Indeed if services be subordinate we may serve many so we may seek and take pains for the World but be sure it be in subordination to Gods service look that it may make you more free to Gods service Vse 1. To discourage any man from the love of the World there is no greater discouragement than to say If we love the World the love of the Father is not in us As if a Father come to a childe and say if you love such a young man or woman you cannot love me and I shall take you for my utter enemy and you shall never make it up againe would not any ingenuous childe rather than he would be an enemy to his Father part with any so when God saith If you love the World you cannot love me I shall look at you as my enemies were not this enough to make any christian out of love with the World therefore chuse whether you will love God or the World if you love the one you cannot love the other therefore it is not a matter of frugality or providence to love the World for I say If any man loves the World he makes the World his God therefore covetousnesse is called Idolatry Col. 3.5 a mans belly may be his God the love of the World is directly against God the love of God requires all your hearts souls and strength therefore no part to be set on the World Vse 2. It may exhort Christians to mortifie their love to the World you must either crucifie your love to the World or to God If you love the world you cannot love God if you love God you cannot love the world you cannot serve God and Mammon Motives 1 If a man can but withdraw his mind from the World he may be Master of the field in any temptation that befals him what is the World all that is in the world is either profit or pleasure or credit and we regard the World no further so that if thou beest weaned from thy profit or pleasure in meat or drink or Pastime if thou beest weaned from credit thou shalt bereave Satan of the weapons he fights against thee with for how doth he keep men back from Religion but that it will not stand with his credit and applause in the World what hinders them from holy duties but love to their profits and pleasures therefore could but a man wean himself from them he might easily overcome the wicked one how did Josephs Mr. work on him was it not from pleasure and if Joseph be content to leave the lusts of the flesh he
over-masters that temptation what made David fall but the lust of the flesh what made Peter deny his Master was it not fear of death what made Dâ—mas forsake Paul was it not love of the World so that there is no temptation but it is headed with the World if it be not pointed with the World it can doe little so that if the Prince of the World come and find nothing of the world in us or love to profit or pleasure or credit he can doe nothing as Christ when he saw he had no love to these things he had nothing to doe with him Vse 3 Of consolation to every soul who though he be busie in the World yet loves not the World it is not the having of the World nor the having of the lusts of the World that makes you enemies to God but the love of them so that you may have the World and the lusts thereof and yet have God too so that you love them not but desire to mortifie them and crucifie them let God see that your heart and strength and the vigour of your spirits be towards God not for your own lusts but for Gods service and then though a man have the World and many lusts in him against his will these doe not seperate him from the love of the Father 1 JOHN 2.16 For all that is in the World the lust of the flesh the lust of the eyes and the pride of life is not of the Father but is of the World IN the former ver the Apostle diswaded both old and young from the love of the World and the things of the World that is the lust of the flesh the lust of the eye and the pride of life And he diswades them from this from a threefold reason 1 Love not the World for it evacuates the love of God in us verse 13. latter end 2 The lusts of the World are not of God but of the World verse 16. 3 The third reason why we should not love the World and the lusts thereof is from their nature and original they are not permanent but passe away Doct. All the sinfull dispositions and courses of the World are of these three sorts either the lusts of the flesh the lusts of the eye or the pride of life This Text is a sufficient warrant though there be no other such division in Scripture for every Word of God is perfect therefore all the sinfull dispositions and wayes of the World are either the lusts of the flesh of the eye or pride of life Lusts of the flesh are such as are stirred up by the flesh which being obtained our bodies find comfort such pleasure as we find in meat and drink or women in intemperancy or incontinency Lusts of the eye are such as satisfie the sences and that is called covetousnesse and they are called lusts of the eye because the eye is only satisfied with them Pride of life is the affecting of a mans own carnall excellency when he looks only at himself and hath an high conceit of himself Reas 1 From the observation of what the heart is set upon when it is drawn aside to any concupiscence either credit leads a man or profit and pleasure leads him Jam. 1.14 every man is drawn aside of his own concupiscence if to credit that is pride of life if to Profits that is lust of the eye if to Pleasure that is lust of the flesh Reas 2 From the answer of such objections as might be made against this Obj. 1 You may say there are many sins which fall not under this division as when a man grows contentious it may be neither for profit nor pleasure nor pride Ans No contention but springs from pride Prov. 13.10 a carnal affecting of his own excellency makes him contend Object 2 Atheisme or superstition no profit or pleasure or credit in it so prophanesse what profit or pleasure or credit in swearing Ans All the sins against the first table fall either under Atheisme or Superstition or Prophanesse and all these proceed from disobedience which is want of feare and reverence of God which is nothing else but pride doe you see any Creature neglect Religion surely it is from pride of heart Psal 10.3 4. The wicked through the pride of his countenance will not seeke after God so superstition comes from pride though it seems to be done in humility and devotion Col. 2. ult Micah 6.6 7 8. doe not come before him with your own inventions and think to please him for it is nothing but pride so for prophanenesse as swearing or Sabbath-breaking it comes from pride so when Pharaoh said who is God I know him not it proceeded from pride Exod. 9.17 so whensoever men breake off the bonds of Gods service and will not be held in this springs from pride of heart that they will not be subject to the Lord. Obj. Indulgence to Children as in David and Eli when they cannot find in their hearts to give them a bad speech doth this spring from pride or profit or pleasure is it not rather meeknesse and mildnesse Ans Such indulgence alwayes proceeds from pride thou hast honoured thy children above me 1 Sam. 2.29 when a man should raâ—her see God dishonoured than his Children or his Children honoured than God this is a great measure of pride Object 4. What say you to timerousnesse when out of very fear a man neglects Religion as Peter denyed his Master for fear it was neither for pleasure or profit or pride or whence comes Cains or Judas his despaire comes this from pride Ans This springs from pride of heart when a man grows so timerous for was it not for his self confidence that God left Peter to such basenesse of spirit and when he preferred his own pleasure and safety was not this a lust of the eye so Pilate what made him afraid of Caesar was it not love of his own safety did he not honour himselfe before God and was not that pride and from whence came Cains despair was it not from his pride against his Brother he envied his Brother and what was that but pride and for Judas his despair it is from pride of heart in that God is not in a mans heart if he find not comfort in himselfe he will not seek it in God but seek it rather in an halter this is pride this is pride that he cannot brook such horrours of conscience as God inflicts had he had an humble soul he would have contented himself and looked up to Christ for pardon as well as many that crucified him all basenesse of spirit and timerousnesse proceeds from pride that makes a man afraid to offend such great men it is because they would not loose their credit and honour and is not this pride aut servit humiliter aut superbe dominatur ejusdem spiritus est basely to serve or proudly to domineer Let us survey the whole Law of God and all sins will fall
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
it but if thou see Gods providence hindring it by lawfull means that thou canst not have Children by lawfull means or Riches by lawfull means if it come not from the Father it is not good for us and therefore we must be content without them Vse 3. Shews Gods Children what they may lawfully enjoy such things onely as come from the Father in his Providence and Ordinance that you may love and comfortably enjoy Q. How shall I know whether I had all my blessings as from my Father my Wife or Children or Riches or Calling A. 1. Whatsoever you have obtained by Prayer it is a good sign you have had it from God as a Father hearing prayer 1 Sam. 1.27 so whatsoever profit or pleasure or credit you have if you have obtained it by prayer it is a signe you had it from God as your Father Obj. I have many things which I never prayed for I have it may be Wife and Friends and Honour and Calling that I never prayed for may I have comfort in them 2. In the second place therefore a man may say he hath a thing from the Father when he hath it by fellowship with Christ Ephes 5.17 many times God gives us things out of his love in Christ that we never thought of for our hearts are shallow and empty and not able to comprehend what God is able to doe for he is able to doe above all we can think or ask therefore let us get hold of Christ and then we need fear no blessing 3. Whatsoever you receive by Faith that is from the Father Mat. 8.13 if you believe God will doe whatsoever he sees needfull and we believe he is able to doe above what we are able to ask now we receive it by faith when either we reach it and bring it by faith or if not so yet we have it and receive it by lawfull means as a pledge of Gods love and when we have it use it to his glory for though we get it not by Faith yet we hold it by Faith now Faith is adequate to our calling the just lives by his Faith in every severall calling so that if we come by it in a lawfull calling any credit or profit or pleasure Faith gives us to see that it comes from Gods ordinance so that we may comfort our selves in it therefore be exhorted whatsoever God gives not in his ordinance let us not reach to it so that we are to be weaned from all pleasures and profits and honours if they come not from Gods providence by lawfull means 2 You must be quiet and content without them and Thirdly whatsoever you receive from God in his ordinance you may use it comfortably Doct. All the lusts in the World are of the World 1 John 5 18. The whole World lies in these lusts Gal. 1.4 that he might deliver us from this present evill World James 3.15 this wisdome is not from above but earthly Object But God made the World and therefore that which comes from the World comes from God Ans The World is taken for the systeme of heaven and earth Acts 17.24 secondly for sinfull men Gal. 4.4 John 15.19 thirdly corrupt customes and fashions of the World Rom. 12.1 fourthly for indowments of the World as honour riches c. the first and last wisely used are from the Father but here he understands the second and the third corrupt men and corrupt customes and the fourth ill used 2 Pet. 1.4 having escaped the corruption that is in the World through lust these are from the World 1. As a corrupt Principle or Fountain the heart being empty of Gods image and not able to attain it it doth subsidere in outward things If God doth vouchsafe his Grace it attains above the World being not thus assisted it falls below it selfe the soul we see contented with earthly things is wofully corrupted 2. As a Pattern when men accomodate themselves to the lusts of other men some to this mans covetousnesse others to that mans pride this is the conformity to the World which Paul forbids 3. As an Object the Object is often the cause of its adjunct ex visu nascitur amor so Achan saw a wedge of gold and coveted it so these endowments of the World falling upon our corrupt hearts work in us these lusts these lawfull honours and pleasures and profits by accident effect lust in us they abuse us when we look at them as subsisting of themselves not tending to Gods Glory our desires must not be confined or terminated in them Vse 1. All Gods Children old and young are to be weaned from these lusts they are of the World and not of the Father in the World we must live above the World the darknesse is past the light now shineth when the Sun shines men call one another to the heat of it so let us these lusts make us unholy unmeet for this heavenly off-spring the Holy Ghost layes a base imputation upon the dug of the World to wean us from it it would discourage a noble spirit to match with a base-born Creature let us not therefore strike matches with the World which is so base and odious Doct. What comes from the World the Children of God are to be weaned from This is the Major the Minor was before they must be weaned from all things that look not at God as the Fountain and end 1. We may make use of the Creatures they were made for our sakes God put all into mans hand Psal 8.6 Nehem. 12.10 Eat the fat and drink the sweet 1 Chron. 29.12 Riches and Honour come from thee 2 Cor. 1.3 He is the God of all comfort Eccl. 9.7 8 9 Live joyfully with the wife of thy youth God would have us to live comfortably in the World and use all the lawfull comforts of it we shall need them all against the discouragements of the World but may we conforme to the civill customes of the World common to good and bad there is a lawfull use of the civill customes Phil. 4.8 If any thing be of good report think on these things these words contain civill customes in mens commerce Reas Civill customes spring not from the corruptions of men or their customes but from the law of nature from the rudiments written in the heart Rom. 2.15 not remnants of an old but rudiments of a new nature John 1.9 Christ inlightens every man that comes into the World Civill Prudence Learning all comely things are from him so that we should not shun these Q. How are these distinguished from the other A. 1. Customes that spring from the World are corrupt they flow from a corrupt heart as vain customes of apparell usually flow from pride and vanity of minde and not from civill prudence or morall vertues when thou dost well to thy selfe men will praise thee this springs from the generall coveteousnesse in men so Drunkards praise Drunkards Gluttons Gluttons look at these as fashions you are to be
weaned from but civill customes spring from the light of Christ shining in us in morall oeconomicall and politicall vertues 2. When there is a lust in Gods children against them though many receive them their hearts are secretly set against them this is a signe they are carnall and we must turn from them Reas 1. These cannot satisfie our soules they are transitory and our souls eternal what should an high soaring Eagle meddle with such flies an eternal soule must be set upon an eternall object 2. These are corporall and feed the body onely in the midst of these the soul is blind carnall foolish these are disproportionable to the nature of it and therefore cannot strengthen it 3. They are not of the Father and therefore lead us not to the Father a man cannot work above the sphear of his calling so give up your hearts to these and you will never reach higher Vse 1. Shews we may conform to the civill customes of the World the Holy Ghost doth not forbid those 1 Cor. 9.20 21 22. Paul became all things to all men so that in pretence of mortification we must not fill our spirits with morosity and rusticall rudenesse good manners and civill respects stand well with Christianity 2. This shews that we may have a lawfull use of honours and pleasures and riches we are to use them as from God and to God 3. It teacheth us what is in the World and of the World that we are to be weaned from viz. from corrupt Customes they are of the World and are transitory and corporeall and lead us not to the Father Thus much for the Generall now because these lusts before mentioned are the springs of all the lusts in the World therefore we will speak of them in particular Doct. Old-men and Young-men are to be weaned from the lusts of the flesh For he writes to Old-men and Young-men Love not the World nor the things of the World for all that is in the World the lust of the flesh c. Quest 1. What are the lusts of the flesh The lust of the flesh is an affection to satisfie the flesh as Col. 2. ult whatsoever therefore the flesh the body of man not taking it for the whole corrupt nature for that includes all these sins but these lusts are bodily lusts such as the body desires to be satisfied with Now the body stirs up first to intemperancy whereof two parts Gluttony and Drunkennesse 2. The body tends to Incontinency Whoredome and Adultery 3. The body desires ease and pleasure Gluttony and Drunkennesse in meat and drink Wantonnesse Whoredome love to Idlenesse and pastime all these are included here and to Children he doth not speak for they are not usually given to eat much or drink more than needs but when they have enough they cease and for inconstancy they are not tempted to it and for ease it cannot be Idlenesse in them though they spend much time in pastime and play Zech. 8.5 for their bodies are too weak to labour and their minds to study are too shallow but when they come to riper years let them be imployed but even the first seven years are spent in pastime and God looks not much at it but you young men and old men love not intemperancy incontinency or idlenesse 1 The body distempered with meat is Gluttony with drink is Drunkennesse Now a man may sin in Gluttony and Drunkenness or Intemperancy either when his appetite is carried to an unfit object as 1. When a man hath a longing desire to those things which are hurtfull unto him as if by the Physician Wine be forbidden or salt meats to some bodies yet there is a lust in mens natures to affect these it was a lust of intemperancy in the old Law to desire after any unclean meats forbidden Lev. 8. and God reproves it Isa 65.4 they lusted after Swines flesh and abominable things so that though a man exceed not in the measure yet in the object this is intemperance such a lust was that in our first Parents Gen. 3.6 here was lusting after a meat forbidden because she saw it was faire 2. This lust shews it selfe not so much in the nature of the meats or drinks as in the the measure of it for a man may exceed measure in eating and drinking 1 Beyond health when it is not for strength Eccl. 10.16 17. it is a lust forbid to eat in the morning excessively and glut themselves this is beyond the strength of the body the same may be said of drinks in excessive manner Luke 21.34 when the Lungs and Liver are distempered and inflamed and health hurt Prov. 23.26 this is an excesse 2 When we covet meats and drinks beyond the measure of our estate when we lust above our means Prov. 23.20 21. when by costly meat and drink he weakens his estate Prov. 21.17 if a man be given to costly fare he shall surely come to poverty 3 A man may exceed when he exceeds the measure of due order when they compell men to eat and drink more than willingly they would 4 When we exceed the bounds of reason when we so eat and drink that we forget our businesse and reason is quite disturbed as Lot was so drunk that he defiled his Daughters Gen. 19.33 35. and Noah was so far drunk that he could not cover his nakednesse in Lot his reason was wholly taken away in Noah partly and now whether reason be disturbed in part or in whole it is a lust of the flesh 5 He may exceed the bounds of his Calling when he eats or drinks so much as makes him unfit for his Calling this is a lust of the flesh that hinders either our generall or particular Calling Luke 21.34 and for particular Calling we read Exod. 32. They ate and dranke and rose up to play so that the meat and drink that should strengthen a man utterly disables him to follow his Calling 3. If we be carried to meat and drink with no other end but to eat and drink and satisfie our appetite this is a lust of the flesh a satisfying of the flesh and looking no further than to serve the body this is oft the failing of many that abhor Gluttony and Drunkennesse yet ask them why they eat and drink it is onely to satisfie their appetite this is onely to fulfill the lusts of the flesh Col. 2. ult 1 Cor. 10.31 Whether ye eat or drinke doe all to the glory of God therefore not onely to please Nature but to make you fit for Gods service either in your generall or particular callings Let this be the last end of all your meat and drink to glorifie God to make you more chearfull and strong about the businesse God calls you to not that it is a sin to satisfie the appetite for God hath not made the appetite frustrate and it is of God to be hungry and thirsty and we may chear our bodies but we must not terminate all this in eating
no nor in life it selfe for they are all transitory but intreat God to set your hearts on everlasting things on everlasting life and induring riches and pleasures for from him they flow Psal 16. ult these are an abiding inheritance and will stick close to us this is the vanity of earthly things the fulnesse of them breeds loathsomnesse and fulsomnesse and a man is duld with them they seem full of comfort till we get them and when we have them we are weary of them but grace on the contrary seems hatefull till it be got but when it is once got the more a man hath the more he desireth godly sorrow breeds repentance never to be repented of 2 Cor. 7.10 neither by God nor by them never did christian repent of his repentance or Faith or godlinesse Riches profit not in the day of wrath Prov. 11.4 therefore love not those things which cannot comfort us when we have most need Joh. 6.26 27. Labour not for the meat that perisheth so labour not for the riches or honour or pleasure that perish but labour for that profit and pleasure and honour which endures for ever We come now to the opposition that which is opposed to the transitoriness of these things the World and the lusts thereof viz. He that doth the will of God abideth for ever Doct. Such as doe the will of God are not as the World and lusts of it of a fading transitory condition but they stand in a permanent abiding Estate Q. 1 What is it to abide for ever A. 1 It implies he is not of an unsteady fleeting temper but of a constant and even frame of spirit and life not now in and now out and never of a constant frame but of an even temper as mountaines are not easily shaken or driven to and fro but remaine in their strength and place why so such as trust in the Lord shall be as Mount Zion that shall not be moved Psal 125.1 and he gives the reason vers 2. without any changing or removing 2 He is said to remain for ever because he doth abide in that Estate for ever there is a difference between constancy and perseverance a man may be said to goe to London though he keeps not even on but goes out and in so such a man as aimes at heaven and goes on as evenly as he can and if he goes out he gets in again such a one perseveres in his way to heaven Q. 2 What is it to doe the will of God A He that doth the will of God stands in opposition to the World and the lusts of it and by this will is not mâ—ant only the will of Gods pleasure but the will of Gods Commandement for all the Creatures doe the will of Gods good pleasure for they all doe things so far as God wills so that if a man doe his own will he sh ll not goe besides Gods will but here he means the will of Gods Commandement Not every one that saith Lord Lord shall enter into Heaven but be that doth the will of my Father Mat. 7.21 tâ—at is the revealed Will of God Joh. 8.51 For the ground of the point why they abide for ever 1 Because they are born of the unchangeable Will of God of his own Will begat he us Jam 4.18 and he means that Will which is not dependant on the Creature but free Rom. 9.15 There is no cause moving but the only Will of God he will have mercy because he will have mercy therefore when God bestows any mercy on the Creature because he will doe it it puts the Creature on an unexchangeable condition 2 From the vigour and strength of doing the Will of God no man doth the Will of God but the more he shall be inabled and caused to doe it the doing of Gods Will is the ground and strength of a Christian life Joh. 4.34 he means not only he did it chearfully but it was that which refreshed his soul and strengthened his body so that he felt neither hunger nor thirst but it was strength and freedome of spirit to doe his Fathers Will so that though he was thirsty yet his words to the woman did so refresh him that it was his strength and refreshment now if it be so that the more a man doth the Will of God the more strength he hath to doe it nay it conveyes not only strength to the soul but also to the body as a Tree the more fruit it brings forth upwards the deeper rooting it takes downwards so a Christian the more fruit he brings forth to God the deeper he strikes his root in Christ John 14.21 22. if it be thus I say well may he abide for ever 3 From the near union which such have with Christ that doe the Will of his Father Christ came for that end to doe his Fathers Will Joh. 6.38 therefore he that doth the Will of his Father is near to Christ he is Father and Mother and Brother and Sister Mark 3. ult because they are born of the same Father of the same Spirit and they doe the same work if therefore we doe his Will not as Servants but as Children then we are as heirs and remain in the house for ever Joh. 8.35 36. 4 From Gods readinesse ever to hear the prayers of such as doe his Will as the blind man said Joh. 8.34 If any man doe the Will of God him he hears wherein he shews that suitable to our hearing of God God hears us if we hear God in his Commandements he will heare us in our petitions if we take up Gods Word he will take up our prayers that they be not lost if we be sinners God hears not us why because we hear not him God is as ready to doe our wills as we are to doe his Mat. 7 2. with what measure we meet to him he will meet to us if we be careful to attend to his Word and industrious to doe his Will God will certainly doe our wills as we have done his Psal 139. ult he desires to be led in everlasting wayes that is the Will of God for that is only everlasting and a Christian praying to doe Gods Will as the Angels God will fulfil his will and his Will is to abide for ever and so it is Gods Will that he should abide for ever Obj. Doth not David complain I am tossed to and fro as a Grashopper Psal 109.22 Ans He speaks not there of his inward estate which was constant and even but his outward estate which was very unconstant sometimes puld from the Ordinances he hopt from one place to another from Mountains to Woods and Caves from place to place like a Grashopper but his inward frame was constant and even Obj. But was not Davids inward frame s metimes very uneven he that had sometimes shewed much kindnesse to Mephibosheth after took away his Lands he that sometimes was smitten for cutting off Sauls skirt after sticks not to
commit Adultery and slay Uriah and after that to number the people Ans He may erre through infirmity as a man in a Journey he propounds no other end but to goe on but yet he goes out of the way sometimes through ignorance and carelesnesse but then when he knows it he makes the more hast to get in again so a Christian he aims at a good course even wayes but sometimes through heedlesness or ignorance he falls into by wayes but when he knows it he makes hast to recover himselfe and the cause why he goes aside is because he doth not the Will of God but his own will Vse 1 Justifie the Doctrine of the perseverance of the Saints and confutes the contrary opinion of their Apostacy for every Christian doth the Will of God now he that doth the Will of God abides for ever such make Gods Will their meat and drink and so they lead an everlasting life they feed on everlasting food Joh. 6.26 they have neer union with Christ they are such as fulfill Gods Will and therefore he will fulfil their desire Vse 2. A ground of direction to all such as would find comfort in Life and Death if you follow the lusts of the World they will not last alwayes Conscience accuseth God will judge you Eccles 11.9 Rejoyce O young man in thy youth c. so Riches endure not always nor Honour therefore though a man now pride himselfe in his youth or riches or lusts why these will not hold time will come when you shall be weary of all these but would you abide for ever why this is the way doe Gods will and then thou chusest that part which shall never be taken from thee Luke 10. two last verses Psal 125.1 2. let a man be doing Gods Will he shall never dye there is no man but would have his Estate confirmed to perpetuity from age to age why all the lusts of the World continue but for a while but would you turne all to perpetuity be doing Gods Will and then you shall abide for ever so would you heal all the fleeting unstablenesse of our spirits sometimes you are much inlarged sometimes as much straitned sometimes you have vigour of Spirit and sometimes you are dull and quite out of frame what is the reason all this is because thou art out of the way and therefore the Star hath left thee as it did the Wise men when they went out of the way to Bethlehem to goe to Jerusalem even so when thou art in the way to Bethlehem to seek Châ—ist and give up thy selfe to such courses as leads to him why all this while the comfortable power of the Spirit shall goe with thee but when thou consultest with flesh and blood to satisfie any lust of the World the Star will leave thee till thou come into the way again so if you walke in the even wayes of God you shall find your selves always enlarged though sometimes more sometimes less yet alwayes so much as is sufficient for your present condition Vse 3 Of consolation to every obedient Christian that breaks off from his own will and sets himself with all his power to doe Gods Will and is grieved when he doth any thing against it why this is your comfort that is an everlasting way which leads to eternity He that doth the Will of God shall never see Death that is with fear or danger nay he shall stand as a Mountaine that shall not be shaken which is a great blessing for a poor Christian Obj. May not mountains be shaken and removed are they not shaken by Earthquakes so may not Christians be shaken and removed are they not tossed up and down in the World and never in a setled condition Ans Mountains may be shaken and removed Isa 54.10.11 and Christians may be tossed in their outward Estate but yet though Mountains remove and hills be shaken yet Gods loving kindnesse shall never depart from them Now from the scope the Apostle aims at observe thus much Doct. The disproportion that is betwixt the World and the lusts thereof and the Children of God that doe his Will ought to weane them all from the love of the World and the lusts thereof John 6.27 Labour not for the meat that perisheth as who should say this meat is corruptible and you corruptible but that meat I give you is eternall and will nourish eternall life in you Quest Wherein stands the disproportion between the World and the lusts thereof and those that doe Gods Will 1 The World and the lusts thereof are transitory and fading neither continue at a stay nor last long but all perish But he that doth Gods Will the more he doth it the more he is strengthned and confirmed and supported to everlasting life 2 The World it selfe and all the things thereof are ordinarily bodily and sensuall and not heavenly take all the frame of the Creatures they are bodily things and all the comforts of them tends to sensuall life What will it profit a man to win the whole World and loose his own soul implying a man may have all the World and yet loose his own soul it never feeds a spirituall heavenly life but there is a spirituall eternall bread that feeds to everlasting life it is not for a body to nourish a spirit nor earthly things heavenly not can a transitory thing feed everlasting life Q. 1. Why should this disproportion wean us from the love of the World and the lusts thereof what is the ground 1 From the vanity that is found in all these things they are bodily and transitory it is impossible they should nourish heavenly and permanent life therefore godly men should withdraw their affections from them inordinately Isa 55.2 why doe you lay out your money for that which satisfieth not and for that which is not bread why doe you spend cost and pains about that which is not bread which will never satisfie your souls but your souls in the midst of them may be as Pharaohs lean Kine hungry and empty of grace void of good things Reas 2. From the corruption these things will put upon our spirits if we set our love and lust on them it will be as a running Issue which will empty us of all goodnesse either they will draw us from comming to the Ordinances I have married a wife and cannot come or secondly they will fill our hearts with cares when we come Ezek. 33. ult or else after we are gone they will choak the Word of God so that they draw away our hearts from spirituall food 2 There is a power in them to assimilate us to themselves what we feed on we are like unto feed on wild meats you will be wild men feed on grosse meats your spirits will be more grosse and dull feed on light meats your spirits will be more quick and agill so if a man feed on the World glut himself with the World he can relish nothing but the
World his spirit is made carnall and stupid and worldly and can arise no higher therefore when Solomon gave himselfe to seek pleasure Eccl. 2.3 to try what was in them though he did not neglect Wisdome as Eccles 1.8 yet he found by experience deal as wisely as he could in the end they did so stupifie him that he was led away by them to Idolatry 1 King 11.4 then is a man become stupid when he is serious about trifles and trifling about serious things by pursuit of these his judgment was quick in earthly matters but in matters of Religion he began to grow very weak and ignorant how much more then they that wholly give themselves to the lusts and pleasures of the World Reas 3. Ever since the fall of our First Parents there lyes a Curse of God upon all the Creatures Gen. 3.17 18. now in cursing the ground he Cursed all the Creatures with it so that now there is a disproportion and unsuitablenesse betwixt the Creatures and man for whom they were made so that the whole Creature is subject to vanity Rom. 8.19 20. Eccles 1.2 Vanity of vanities all is vanity Now if they be all accursed you shall finde that there is a venemous corruption in them all which with-holds us from that chiefe good for which we were made so that let any man put upon you any Profit or Honour or Credit continually you would think your selfe engaged to him and set your selves to be serviceable to him and should not we deale as kindly with God should not we be more obedient to God for his following us with his blessings one would think we should but what is the reason of it the more we have of Profits and Honours and Credit the more full we are of our selves and the more loose from God so that the more he blesseth us the more we neglect him the more he comforts us the more we grieve him how comes this but from a secret curse that lies upon all the Creatures otherwise it could not be that we should grow so carelesse and stupid as the Moon when it wants light it draws nearer to the Sun but when it is at the full and hath most Light it is furthest from the Sun so when God fils us we sit furthest from God our spirits become empty of grace and regardlesse of God therefore this should move us from affecting the World and the lusts of the World Vse 1. A ground of strong exhortation to both old men and young Love not the World nor the lusts of it for there is no proportion betwixt the World and a Child of God what proportion betwixt transitory and everlasting things fading and permanent these are bodily and carnal your hearts are spirituall and heavenly therefore it is for you to look out for other things that will ab de nay why doe you spend your strength for that which will not profit all will not help your souls why should a man swear and toyle for that which when he hath he may loose his own soul he may get credit in the World and yet may be base in Gods eyes it is that which will not satisfie the soul the immortall soul will not be contented with transitory fading things these are but as dreams they dream of abundance but their souls are all this while empty and starving and if these be so transitory why doe we feed on meats that are so unsuitable to our souls if we have once made the World our Element if we be lifted up out of the World to heavenly and Spirituall things we are like a Fish out of the water we faint and gasp and are weary and must return to our mud again we have no comfort at all is not this a woful disproportion Nay further seeing all the things of this World are vanity and folly even lawfull pleasures I said of mirth it is madnesse and folly Eccl. 2.2 why therefore let us be exhorted to wean our affection from them walke among them as snares take heed you be not trapt by them all the Blessings of this life are but Curses if you use them for themselves and then they weaken your spirits and corrupt your hearts therefore love not the World nor the things of the World for these all fade away there is a disproportion betwixt the cursed things of this World and spirituall Blessings indeed they are not Curses if you receive them as coming from God and use them to him otherwise if you set your hearts on them and use them for themselves they will prove a curse to you Vse 2. Let us be exhorted to lift up our hearts to more heavenly and spirituall things let us lift up our souls to those pleasures and profits that endure for ever Joh. 6.26 labour for those pleasures that may truly satisfie your souls desire God to lift up your hearts from worldly to spititual things and then we shall find the Word of God sweeter than Honey and the Honey-comb therefore feed not on Husks and Chaff but feed on Spiritual things which may nourish you to eternal life and for earthly things use them as helps to Spiritual things to make you more vacant for religious exercises more fruitfull in good works so you shall find them helpfull to you and you shall draw near to God by them when we look not so much at honour or pleasure or profit as Gods hand giving them 1 JOHN 2.18 19 20. Little Children it is the last time and as ye have heard that Antichrist shall come even now are there many Antichrists whereby we know that it is the last time c. SAint John writing to all sorts of Christians Old Young and Children he speaks particularly to them all to Young-men and Old he wrote Vers 14 15. Love not the world but for Babes he writes not to them about the love of the World for they are not easily subject to it but no age so flexible as young Children so that if they be once set in a right way and live under faithful Instructers there is no great danger of them therefore he writes to them here to make them beware of false Teachers and cleave to sound Doctrin First now he describes and sets out these false Teachers 1 By their coming in the last time vers 18. 2 By their Apostacy they went out from us 3 By shewing the cause of it they were never of us vers 19. Secondly he gives them signes whereby they may know them and discern them and that is from their Unction they have received vers 20 21. Thirdly He gives a mark of Antichrist he is a Lyer who denieth Jesus is the Christ is a lyer c. vers 22. Fourthly He layes down some means to help them 1 By looking to their Doctrin Keep close to sound Doctrin 2 Cleave to your holy Unction have a speciall care to live righteously Vers 18. In this verse he plays the Trumpeter and warns the Church Little Children
now is the last time and look to it there are many Antichrists come These words afford these Points 1 These times were the last times 2 That the Church was then warned before-hand of Antichrist 3 That many Antichrists were already come in that time 4 That the Prophecy of the Antichrist to come was partly fulfilled in the Antichrists that were then come 5. Such is the condition of the last ages of the church that the Church cannot be long without some Antichrist for so be makes the last Times reciprocal with Antichrists there are many Antichrist whereby we know that it is the last Time For the first Doct. 1. The dayes under the New Testament are the last Times The times one thousand six hundred years since have been called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the last seasons and this is no singular Phrase of St. Johns but common with other places of Scripture 1 Pet. 4 7. Acts 2.17 1 Cor. 10 11. as if he lookt at himself as living in the very last Age of the World Heb. 9.26 Jam. 5.8 9. Phil. 4.5 It may be wondred that the Spirit and inditer of the Scripture should give out that these were the very last dayes when there have been so many changes since the ten persecutions the flourishing of the church under Constantine and after it a great mist of Ignorance and since the light of the Gospel how then did he call them the last times since there have been so many changes since There is a double reason of this in regard of the Apostles sence and scope that they aimed at for they did not mean that the last judgment should presently come for whereas some Christians began to grow slack in their callings because they thought it would be in vain the last judgement being so near he seriously diswades them from such suddain expectation of it 2 Thes 2.1 2 3. so that though he had said that day is at hand yet he would not have them conceive that it should presently come upon them for first there must be an Apostacy therefore we see they were not deceived or spake uncertainly 1 Therefore they are called the last times because they are the last period of time before the last Judgment The first period was from Adam to Moses 2450 years Rom. 5.4 the second period of time was from Moset to Christ Luk. 16.16 Mat. 11.13 for in the first age the Church was not national nor any writings of the word only they delivered the law and promises from Family to Family many years after Moses time he collected a Nationall Church of the Jews and excluded the nations by a partition wall of cetemonies which the Gentiles would not conform to then did he give them the Law written and this continued till Christs time The third Period of time or third age is from Christs time to the end of the World Heb. 1.1 in these last dayes c. It is the last time of the Revelation of Gods Will and we must expect no further Revelation to the end for though the Church hath seen many differences yet there is but one uniform Doctrin that God hath set up for all that will be saved Heb. 9.16 17. now whilst Christ lived that is before he was crucified he might change the forme of the Testament but now there is no more opportunity of changing he hath delivered his last will which shall not be reversed if now there comes any and declares a new Doctrine let him be accursed he is an Antichrist 2 The Apostle had some respect to their particular Estate stirring them up to many duties on this ground because the end drew near 1 Pet. 4. and this would not be an argument of patience unlesse be had some respect of their particular Jam. 5.8 9. Phil. 4 5. Q. In what sence shall we understand that the coming of Christ was near in the Apostles times 1 In opposition to former ages which were far off 2 In Gods account a thousand years are but as one day 2 Pet 3.8 9. yet God will come so that when the day of accomplishment is come he will not stay a day longer for that were as much to him as a thousand years 3 Such is the Faith of many christians that what they see in a promise it is as much as if it were presently fulfilled Joh. 8.36 Vse 1. If this time of the Gospel he the last time then hence we may certainly conclude that not so much time by much shall passe from Christ to the end of the World as was from Adam to Christ for then how can they be called the last times and if it were the last time then what is it now Vse 2. If these be the last dayes we must not wonder if we meet with perilous times for such should they be 1 Tim. 3.1 now are the dreggs of the last times wonder not therefore if you see haters and scorners in these last times when men once grow aged they grow cold and distempered and if they have any spirit it is a spirit of morosity such is the spirit of these times froward against good teasty and malignant wonder not at it these are the last times Vse 3. If these be the last times then how vain is it to deliver or expect any new kind of revelation if any teach any other Doctrin than Christ hath already revealed he is Antichrist Vse 4. Of exhortation first to patience Jam. 5.7 8. on this ground for the coming of the Lord draweth nigh He exhorts to a double patience to be patient in bearing evill and patient in forbearing revenge be patient a while the Judge stands at the door that will right all Obj. This is a cold encouragement to patience to say The day of the Lord is at band how long hath that been promised and yet it is farre enough off A. When his Will is accomplished he will not stay a day and get you but faith and you shall look at it as present so that you dare doe no injury no more than if Christ were presently to come 3 There is another patience required on this ground and that is patience to expect the promises God hath made we have need of patience for this end Heb. 10.37 therefore Heb. 11.1 he saith Faith is the evidence of things not seen faith sees things afarre off and so did all the Patriarchs 2 It exhorts us to watchfulnesse 2 Pet. 4.7 and there is a double watchfulnesse required 1 Watchfulnesse against false Teachers that you may stand fast against all Errours be sober minded look narrowly to your wayes the last times are perilous and dangerous 2 Watch unto Prayer that is because the times are the last times and the dayes are perilous watch unto Prayer that is watch every occasion that you may stand fast in evill times and walk safely in dangerous dayes you will have need of Prayer in regard of many perils and evils in these dayes Doct. That the Church of
and fight and wrestle against our Spiritual enemies Sin Sathan and the World 3. Oyl cheareth the hearts and countenances of men so the Spirit is an oyl of gladnesse Isa 61.3 so that they are annoynted therewith are no more afraid of Hell or Sathan but walk on cheerfully before God so the graces of Gods Spirit Wisdom makes the face to shine Eccles 8.1 takes away Pride rough looks wanton looks and so smoothes and makes the countenance amiable such a soul is annoynted with the oyl of gladnesse 4. There was an use of Oyl to consecrate all Vessels no Consecration but Oyl was a part of it Exod. 33.23 whether to consecrate Vessels or Officers this use of oyl is in the Spirit of God from him it is that Gods Children are no longer for themselves or the world but consecrated to God and dedicated to him as Kings Priests and Prophets Act. 2.17 Rev. 1.6 so that that Oyntment which was poured on Christ above measure descends to every Member of his Church healing their Wounds softning and suppleing their souls chearing their hearts and countenances and consecrating them to bee Kings Priests and Prophets to God and therefore as Christ was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so every Member of Christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 11.26 that is one annoynted so that every childe of God hath in some measure a Kingly Priestly and Propheticall Office 1 Samuell 8.28 Kings were chosen to bee Judges and to fight the Lords Battels why so in some measure every Christian hath a power to judge 1 Cor. 2.15 and fight the Lords Battels such an Unction he hath that whatsoever case he is cald to he hath a spirit of judging and discerning what is good what bad so that he stands not at any mans judgement if it be of matters concerning Salvation God hath given him a regal spirit so Secondly he is able to fight the Lords Battels not against flesh and bloud for they are but typicall and shadowy battels but we fight against Principalities and Powers Ephes 6.12 to 18. and so their wars are farre above Princes Rev. 12.1 these are great Battels with Sathan and the World and our own corruptions 1 Pet. 2.11 so we should all fight the good fight 2 Tim. 4.8 2 As a Priest he performs the Priestly Office which stood partly in praying partly in teaching partly in sacrifycing so God hath given to every Christian a Spirit of Prayer an Teaching Rom. 8.15 Jer. 31 32 33. so also they offer up to God a sacrifice of a broken heart Psal 51.17 a sacrifice of praise a sacrifice of righteousness Psal 4.5 6. Rom. 12.1 2. nay sometimes the Lord gives them to sacrifice whole Towns and Cities unto God as Paul and Peter offered three thousand together he takes them from sin and brings them to God so that they bring in heaps upon heaps to God so that they are not poor Kings and Priests but truly if Christians knew their worth they would not be so discouraged and cast down in respect of the World 3 For Prophets it was their office to Preach and Pray but this was principall they had a speciall revelation of Gods secrets and this is verified of poor Christians he reveals his secrets to them Psal 25.14 Matth. 13.11 so tha◠many a poor Christian is able to discern more than his Minister Apollos wa◠an eloquent man and mighty in the Scripture yet he found Aquilla and Priscilla Tent-makers they were able to instruct him more perfectly Matth 11.25 26 27. the great mysteries of Election Vocation Justification which are hid from the world God reveals these to poor Fisher-men and to Babes and as it was a spirit of prophecy to interpret obscure mysteries so God many times helps poor Christians to see more clearly into Scripture than many great Scholars Rev. 3.18 they have received an Unction from the holy one that is Christ he is often called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 1.95 Psal 16.10 Dan. 9.24 he is the Holy one the Holy head of the Church and from him it is that we receive this Unction Holinesse is that whereby we give God his own due Holinesse is the fulfilling of the first Table righteousnesse of the Second now Christ is called the Holy one because he was set apart not only from all unclean but common uses and dedicated to the Lord. Two things make a thing holy a setting apart from unclean and common uses and dedicating to Spiritual and Holy uses so the Sabbath and the Sacraments are said to be Holy now Christ was properly called the Holy one for no Ordinance so separate from community as Christ nor so wholly dedicate to God as Christ was therefore we see how these little Babes should help themselves against Antichrist as there is an Antichrist so there is a Christ as they have a spirit of seducing so he is an Unction a Box of Oyntment which is able to confirm you and help you against all these Vse 1 Of trial to every Christian whether he be a true Christian or no for he is a Jew that that is one outwardly Rom. 2.27.28 we would think our selves deeply wronged if any should deny us to be Christians why what is a Christian one that is annoynted to be King Priest and Prophet dost not thou know the things that belong to thy peace or heavenly knowledge Dost thou finde that thou canst not warre against thy Spirituall enemies Dost thou finde that thou canst not pray or instruct others and as for judging thou sayest God forbid that I should meddle with other mens matters the secrets of God are not with thee why if it be thus with thee thou maist pretend Christianity but thou hast none in thee but on the contrary if thou knowest how to discern things that differ if thou knowest how to fight the Lords Battels if thou knowest how to pray and instruct others and bring in others if thou beest able to discern the mysteries of God to subdue Sathan the World and thine own heart if it be thus with thee thou art a Christian and thou hast that Unction that will never forsake thee if thou hast received no more then thou hast by thy Book or thy education thou wantest these infused gifts there is never a Christian but he now knows better what Sin is and what Grace is then he did before he is now able to see what he never saw before he knows the Wrath of Christ and the excellency of Gods favour why if thy graces come from this inward annoynting thou art a Christian such a one whose praise is of God and not of man Vse 2 Would you know where the Church is every company saith It is in me the Papists say it is in me and the Separists it is in me the Protestants say it is in neither of you but in me why where you have a Company endued with this holy Oyntment why there the Church is and he that departs from it is
of Antichrist so then the question is Where is this Spirituall Unction alas it is an hard thing for blinde natural men to know but yet as the Ambassador of Persia said Quot Senatores tot reges so where you see a company of Christians Quot Christiani tot reges so many Kings Priests and Prophets Psal 45.16 the children of the New Testament shall be answerable to the Fathers of the Old and shall be endued with suitable graces they are Princes in what part of the World soever they are Princes judging of things in difference indued with a Princely spirit to overcome the World and Sathan and their own Corruptions they have a Priestly Office to pray and instruct to sacrifice themselves and their Families to God c. therefore if you find such a company verily there is the Church of God and let not the Separatists say you have prophane persons among you We say though they be amongst us yet they are not of us and therefore that hinders us not from being the Church therefore whither should we go to seek the Church but where this Unction is Vse 3 For all you that have received this Unction it is not for Kings and Princes to be digging in the earth it is not for Priests and Prophets to be ignorant and blinde and dumbe 1 Cor. 6.1 to 7. Paul is confident that the meanest Christian is a Judge What a shame is it for a Christian at every temptation to be carried Captive What a shame is it for Kings to soyl and besmut themselves for Saul to cast away his shield was a vile dishonour so for Christians to be soyled and carried away with every temptation for you to cast away your shield as if you had not been annoynted is a great dishonour It becomes Christians to fight like Princes and to be victorious and to judge like Kings so walk as Priests of the high God know how to pray how to instruct your Families how to offer all your wayes to God all your Families you are not to be only holy day Priests but daily Priests Vse 4 It may teach every Christian that stands in need of healing or suppleing your stiff spirits you need balme and oyle for healing the wounds of your souls and suppleing and softning your stiff spirits why here is an unction that will heal thy wounds and soften thy heart intreat God that he would shed abroad his spirit into thy heart that he would heale thy spirit soften thy heart and chear thy soule look up to the holy one he is able to powre floods of consolation on thee and establish thy soul in peace do wee find our spirits hard and stiff and bound our spirits very straight and stand in need of a great deal of alacrity why yet this spirituall unction will so inlarge thee and supple thee that thou shalt find thy selfe helped and quickned that thou mayest do things not weakly but with power and life so if we find corruptions so strong that we know not how to overmaster them there is an unction from this holy one able to strengthen us against them intreat God therefore to power it down upon thy soul so doe you want power and life in Gods ordinances why in any need look up to him Vse 5 Here is a ground of much consolation that God is pleased to bestow such a mercy such a blessing as this upon us how are we bound to Christ that is pleased to annoynt us with the same oyntment wherewith himselfe was anoynted it is a ground of much consolation Christians are often called to great imployments which if they look on themselves they see themselves altogether unfit for such as Moses said send by whom thou wilt send but is not this unction able to make us Kings and Priests we know where to find supply and if God call us to more imployments that is our comfort that we have an unction which is able to fit us for every work and imployment God shall call us to Vse 6 Of exhortation to every Christian not to rest contented in an empty name of Christianity â—â—ll you get this spirituall unction rest not in any known strength but what you receive by this spirit otherwise you shall find much want of help Matth. 25.1 to 10. the wife Virgins had their oyle continually ready and prepared whensoever Christ came but the foolish Virgins some oyle they had some common gifts and graces but they were spent and it was too late to seek for oyle when the Bridegroome came so do not only hear the Word but labour to find some oyle dropt into your souls that so in stormes you may find the life and comfort of the spirit 1 JOHN 2.20 But ye have an unction from the holy one and ye know all things IN these words the Apostle prescribes a means to preserve them against seducements and the first means is the unction they had received from the holy one which is a comparison from the legall oyntment this spirit of Grace should be as an Antidote against all Antichrists Now we come to speak of the vertue of this unction Doct. The little Children of God by vertue of the oyntment of the spirit of Grace they know all things So Verse 27. so that there is an abiding oyntment and so sufficient that they need not be taught more or better things than it will teach them For Explication 1 Consider the subject yee know all things This universality of Christian knowledge is amplified by the subject yee know all things 1 For the desire of their hearts they desire to know all things necessary to salvation Acts 10.33 this is the frame and disposition of a converted heart to know all things and so great is the desire of Gods Children to know this that they desire to know those things that are most against them 1 Sam. 3.17 Eli knowing by Samuels lingring that he had some terrible message yet he would know it and urged him by a curse to declare it and when he had told him yet saith he Good is the Word of the Lord so that a godly heart desires to know all the Will of God especially if it belongs to him though it be never so bitter it is contrary with a carnall heart few are willing to know all things especially if they be against them and crosse their lusts they would not know it so Mark 6.12 in Herod so Isa 13.10 they were men of that frame that would have the Prophet speak pleasing things Mal. 2.11 2 As in their desire so in the preparation of their hearts they know it so that if God reveal his Will at any time they have hearts ready to hear it and apprehend it better Joh. 10.4 5. there is a vertue in them whereby they discern betwixt the truth of Christ and false Doctrin so the noble Bereans were more noble because they received the truth with all readinesse and fear Acts 17.11 12. they searched the Scriptures so
shall follow their pernicious wayes and so they sell the souls of men and so one part of the merchandize of the Romish Whore is the souls of men Rev. 8.12 13. and therefore if any pernicious Lyers who more pernicious than they that lye against the souls and salvation of men no greater Cheaters than to cheat us of our Saviour of our Father of Salvation 2 The evident falshood of them A man lyes when he mistakes the truth which he might easily see or though it were more hard to see but if a man know it to be false and pernicious yet to lye against his knowledge and Conscience this makes the Lye palpable and grosse now these Lyes are not only contrary to the truth of the Word and experience of Christians but also contrary to their own knowledge and Conscience and they must needs be grosse Lyers that lye in such weighty matters as Salvation and that so evidently that he that runs may see their falshood Vse 1. Let us see the damnable estate of all Antichristian false Teachers for they that shall not only hold but thrust on others damnable Doctrins whereby they hasten their own and others destructions must needs be in a damnable estate it is their tenent that no Church so safe to live and dye in as their Catholick Church and their reason is because among Pagans and Infidels you shall find nothing but horrible lyes and blasphemies and it is true and among Christians there is the safest living for they are confident that salvation is found in their Church and all out of their Church cannot be saved and therefore it is safest for all to live in their fellowship but though there may be some that in that Church may be saved yet whosoever they be that doe know the Doctrine of the Church of Rome and that doe beleeve and obey and practise that Doctrine not one of them but they have suckt in damnable Heresies and bring on themselves swift damnation so that if thete be any lyars among Turks and Infidels these Antichristian teachers shall carry away the prize in lying and those that are saved among them it is because they secretly renounce their Doctrine therefore let them not boast of our charity to some amongst them for none more pernicious and evident Lyars than they therefore let us be dehorted from their Doctrine and cleave close to the profession of the truth Vse 2. Let us take heed of Antichristian Doctrine if ever they come among us these are described to be the Frogs that goe about the World to seduce poor people be not deluded then when they professe themselves to be Patrons of the truth the Spirit condemns them to be Lyars and none more grosse and evident lies than theirs They are likewise cunning Lyars 2 Thes 2.10 none ever by cunning deceit so circumvented the World as they have done Vse 3. It may serve to teach men not to be mealy mouth'd in speaking plainly and home the Spirit we see puts the grossest terme on them who be Lyars if they be not therefore we must not be offended at the plainnesse and simplicity of the Scripture none so plaine as this Apostle he calls them Lyars and Froggs in the Revelations and Beasts and the Whore of Rome he deals even as an old Father when he would deteine Children from any evill they use to put homely names on them Vse 4. It may serve to teach us all to be abundantly thankfull to God that hath delivered us from this lying false Doctrine wherein many of our Fathers have perished for there is no Religion more grosse and no blessing greater than to be delivered from such a grosse lying Religion to be delivered from a grosse sin is no such great matter for the Publicans and Sinners came into the Kingdome of Heaven sooner than the Pharisees and yet theirs was the strictest sect and Paul blesses God that delivered him from that Religion when he was a strict Pharisee yet God was pleased to call him to the grace of Christ and such a mercy is it to us as none can be greater to any Nation to be delivered from this lying Religion and on this ground God urgeth obedience to the morall law because he was the God that had brought them out of the Land of Egypt out of the house of Bondage Exodus 20.1 and on this ground we should stick close to God and that Religion he hath set us in that God may see that we are sencible of this great mercy that we are delivered from such grosse pernitious evident lyes Doct. 2 Antichrist denyeth Jesus to be the Christ or he that denyeth Jesus to be the Christ is Antichrist 1 John 4.3 2 Epist John 7. the name of Antichrist shews he is such a one as is against Christ an enemy to Christ 2 Thes 2.4 he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A man may deny Jesus to be the Christ either grosly and assertively or else cunningly and fraudulently of ancient Heriticks some denyed the manhood of Christ and some the God-head and some palpably denyed his Office of mediation and redemption But that false Antichrist did not deny him palpably and grosly 2 Thes 2.2 for first Antichrist is said to work in a mystery Secondly that he should sit in the Temple of God 2 Tim. 2.4 so that he should keep some correspondency with Christ and his and sits as a Member of Christ otherwise no Church would suffer him so that he should not openly and grosly deny Christ but he should deny him to be that Christ that is anoynted of God anoynted to be King Priest and Prophet therefore if you shall finde any in the Church to deny Christ to be King Priest and Prophet of his Church that is Antichrist therefore observe how their Doctrine cuts asunder the whole work of Redemption 1 For his prophetical office the Church of Rome denies it Christ is anoynted to be a Prophet to teach his Church by his Word and by his Spirit in his Word they deny his Propheticall Office 1 By adding other unwritten traditions to the Word of God as necessary 2 By preferring the Vulgar Translation to be more authentical than the Original languages 3 By denying the use of the Scripture to the common people and telling them it is obscure and dangerous for them 4 By suspending the authority of his Word not upon the Testimony of his Spirit but on the Church of Rome so that if you ask a Papist why they receive the Gospel of St. Matthew and deny that of St. John they say because the Church hath received the one and renounced the other and so they make the Scripture to depend on general councils especially on the Pope 2 The Lord teacheth his Church by his Spirit which they evacuate 1 By confining this Spirit to councils and Clergy-men and not to the common people 2 They evacuate this teaching of the Spirit by making it a conjecturall thing and probable but not
Brother Heb. 2.11 12. 3. You partake with him in the Spirit the Comforter John 14.16 17. Rom. 8.14.26 27. Ezek. 36.27 Whereas before you had but rough hewn spirits God sheds his owne Spirit abroad in us makes us partakers of the divine nature that we should have high thoughts of a Kingdome eternall life 4. Provision for a Son here provision for an Heir hereafter God provides spiritual and temporall means Deut. 8. God nurtures us washeth us Ethiopians and hath given us an inheritance 1 Pet. 1.3 4. If a man should sit down as David did 2 Sam. 7.18 and consider what God hath done for such mean men c. Vse 1. To refute all good opinion that men have of themselves they know not that God hath no need of us they know not what Christ paid for us they know not what a great mercy it is to have God our Father 2 Cor. 6.17 18. They never knew what manner of love it is 2. To reprove a great unworthinesse of Gods Children and a shamefull dishonour they put upon him when they are ashamed to call him Father This is the case of many of Gods servants when they come in bad company they cover themselves with a veil of carnality What do we lose by calling God Father doth not God rather lose by calling us children This Peter's sin cost him many a bitter tear Matth. 26.75 3. This should teach all the children of God to love God with all heir strength and might We can never abound too much in love 1 John 4.19 Here we may learn how much we are bound to love our Brethren let us inlarge the bowels of our affections and think we can never sufficiently love them If the King favour any man every man will be looking at him and ingratiating themselves with him 5. This teacheth worldly men how much they wrong themselves to deprive themselves of this manner of love when they content themselves with other things Note God would have every childe of his to behold his love in calling us his children Behold implyes presence evidence eminency Ther 's some thing in the object and in the act 1. For the object 1. What we behold is present we cannot behold what is absent 2. It is evident and sensible none can behold a spirit or the wind 3. It is a thing of weight excellent and eminent John 1.29 Psal 133.1 2. In the act beholding implyes 1. A looking with the eye 2. To consider a thing 3. To fix our eyes upon it Reas 1. For his own glory There is nothing wherein God doth more shew his glory Rom. 9.23 Eph. 2.4 5. 2. That we might the better support our spirits against the discouragements we meet with from the world which knows us not 3. That so we may be perswaded to love God and strengthned to doing and suffering 2 Cor. 5.14 Vse 1. To reprove mens squint-lookings they do not look at Gods love but into themselves Lam. 1.12 and their owne corruptions and afflictions it is a wonder Gods children should pore only upon corruptions and not consider what love it is for God to discover them to a man and pardon them so when Gods children look at great matters in the world if they looke a squint at gain do you look that your sins are subdued Luke 10.19 20. 2. It reproves a Popish opinion that looks at our adoption and spirituall estate as doubtfull and uncertain Eccl. 9.2 Why then are we bidden to behold it Can a man behold that which cannot be seen If a man be bidden to behold the thing is present and visible 3. To lift up the hearts of all Gods people to fasten their meditations much upon the love of God We read such speeches as who works righteousnesse is born of God but we are ready to passe over such things therefore St. John saith Stand still and behold look at it as a present benefit and rest not till you see it present and evident look narrowly at this when you doe find it stand and behold what God hath done for you wonder to behold it so shall you honour God wonderfully What though you meet with a world of corruptions temptations discouragements this above all God will not suffer those he loves to want spport Against this point of Gods wonderfull love that it is evident sensible and present an objection may arise Obj. The world knows no such matter Ans The Apostle confesseth it and renders a reason The world knows not you because it knows not him Note The world knows not the children of God John 16.2 Did they know them to be children they would not kill them It is not good service to a Father to have his children killed 2 Cor. 4.8 1 King 18.17 A signe he did not know him for he was the chariots and horsemen of Israel their strength stay and protection under God Q. What is ment by world Answ Not the whole body of the Creation nor only reasonable men but that part of the world that is destitute of Gods Spirit 1. These are called the world because born of the world as in the world John 8.23 1 John 4.5 born of corrupt nature defiled whith the world 2. They have their portion in this world as a man is said to be of such a place where his means lyeth Psal 17.14 3. The world is the object of all their thoughts and affections 4. They are the greatest part of the world 1 John 5.19 5. The world is called by the name of wicked men it borrows its name from them 2 Pet. 2.5 Q. What is meant by this that they know not Gods children Answ 1. Knowledge is taken for discerning and many times they do not discern who be the children of God as appears by the former reasons 2. They do not ocknowldge them As if a friend of old acquaintance should passe by and give no testimony of acknowledgement we say such a one would not know me 3. They are ready to do ill offices to them John 16.2 Reas Is taken from the second Doctrine because they know not Christ they know not you 1 Cor. 2.8 Acts 3.17 John 16.2 3. 15.21 In reason if a man know not the face or head of a man he knows not the hand or any other part no part so easily discerned as the head Christ is the head of his members if they knew not him the head they know not us the members John had told us before that if we know Christ to be righteous then we know that they that work righteousnesse are born of him the world is ignorant of Christs righteousnesse 1. They look at God as righteous yet as mercifull and to save men out of Christ therefore they think God requires not so much as is found in the lives of Gods people but think it superstitious 2. The world doth look at God as righteous yet a respecter of persons As take a righteous judge yet if that men put forth themselves and many
know he abideth in us by the Spirit which he hath given us In the second place we come to speak of the means whereby we may discern that God dwels in us and that is by the Spirit which he bath given us Doct. That the Spirit of God bestowed on us is an evident signe of Jesus Christ dwelling in u. He doth not say we believe though this be a great word for faith is the evidence of things not seen but he saith we know it now scire is rem per causam cognoscere What is that Spirit that being bestowed on us is an evidence of Christs dwelling in us Did not the Spirit of the Lord come upon Saul and he prophesied 1 Sam. 10. Yet it is not said that Christ abode in him for ch 16. verse 14. it is said that the Spirit of the Lord departed from Saul and an evill Spirit from the Lord troubled him Answ There be sundry degrees of Gods Spirit which may be given to a man and yet be no evidence of Gods dwelling in him or he in God 1. There is a Spirit of illumination whereby a man may prophesie as Saul did But a man may have this Spirit of God and yet fall away so as to sin against the holy Ghost Heb. 6.4 5 6. 2. A Spirit of administration of Church or Common-wealth 1 Sam. 11.6 3. A Spirit of power to do many wonders Matth. 7.22 23. And yet Christ acknowledgeth that he never knew them they did never abide in Christ nor he in them 4. There is a Spirit of renewall of many affections which may befall any man 1. A Spirit of Zeal as in Jehu Come and see my zeal for the Lord 2 Kings 10.15 16. and yet he took no heed to walk in the Law of the Lord verse 31 32. 2. Of Joy in Herod Mark 6.20 3. Humility in Ahab 1 King 21.29 4. Fear in Felix Act. 24.25 What is then the Spirit whereby we know that we keep Gods commandements and have fellowship with him Answ It is the Spirit of life which is in Jesus which frees us from the law of sin and death Rom. 8.2 This is the Spirit of adoption vers 15. of grace and supplication Zac. 12.10 What doth this differ from the former for they were the Spirit of God Answ It exceeds in this Because the former Spirits of God did rest only upon the outwards of a man as his Tongue Memory Affection but this bids defiance unto all the enemies of his salvation the Heart and Will which are the Castle wherein Christ abides are given up to Christ Pro. 23.26 God requires the heart if we give the heart to God we give all Prov. 4.23 Life springs not from good affections nor good actions but from the heart Q. What doth this Spirit more in my heart then did the other How shall I know that the holy Ghost hath gotten possession of my heart Answ If the Spirit of God hath taken possession of your hearts it lifts up your hearts for to prize the Lord Jesus above all other things in the world it makes thee willing to do and suffer Gods will with patience it will cause you to resigne your selves and your desires to the Lord Jesus now all your affections and whole heart is for the Lord. If Paul now sin he doth that which he would not Rom. 7.16 17. Having given us this Spirit we dwell in Christ and he in us 1 John 4.13 Because by this Spirit we keep his commandements If we keep his commandements it shall go well with us and with our children after us for ever Deut. 5.29 Reas From the free covenant of grace by which he hath promised everlasting fellowship to those that keep his commandements Jer. 32 40. Isa 55.2 3. Obj. This may make us believe but not to know as we believe Vnity in Trinity and Trinity in Vnity but we cannot know it But you say here We do not only believe but know Answ There is a difference between faith and knowledge For a man may believe a thing is true because he doth not doubt of the authority of it but yet we do not know all truths that are spoken though we believe them for stnowledge is of a certain conclusion we know this to be so partly by faith partly by sense and reason for though faith believe things before we know them it being the evidence of things not seen and so a man may believe that God is gracious before we know it yet when faith hath laid hold on the promises it sets reason on work This Spirit of God works in us an evidence of our abode in Christ for 1. this Spirit of God works peace of conscience Phil. 4.7 which passeth all understanding though it doth not always abide yet it keeps garrison always it bears witnesse to a man that Christ is in him and he in Christ 2. It works a change in all Christians it changeth them from the power of Satan to the power of God Gal. 5.19 20 21. And though the peace of conscience and consolation of the Spirit abide not always yet the Spirit of regeneration and sanctification doth always abide and doth change the whole man 2 Cor. 5.17 Before a carnal and fleshly Spirit but now the Spirit of glory and grace rests upon us which makes us relish Christian communion and Christian society This Spirit doth alwayes abide and so we know that Christ abides Rom. 8.9 Obj. I may think there is a through change but yet it may be it 's only of the outward man Answ Consider how it changeth thy heart Is thy heart with God and wholly for God Dost thou long for peace with God Wouldst thou not forgoe it if thou hadst it for all the world Is the Word of God more precious to thee then thine appointed food No profit pleasure or preferment shall hinder thee from following of Christ When a man hath horrour of conscience he would give his life for peace but then a man doth not affect God so much as his own peace Thus Cain Gen. 4. When Saul had a spirit full of trouble then David must play a fit of musick When wicked mens hearts are at rest then they never regard God but then they close with the world and sensuall lusts But when the Sun of righteousnesse doth arise in a mans heart he will scatter abroad all those distempers of spirit that hang about him and frame his heart to an holy care of keeping Gods commandements Vse 1. To reprove a Popish opinion that no man can know whether Christ abide in him or no. But why doth St. John then say Hereby we know and he speaks to old men young men and babes to try themselves These men condemn the whole generation of the just Such a woman as cannot tell her child who is his Father is a strumpet and so is the Church of Rome 2. It reproves others that think it impossible Some think it not worth the knowing others think it
not meet to know whether Christ abide in them or no such have no care to make their calling and election sure But St. John saith 't is possible and a thing worthy the seeking after and also very expedient 3. This should exhort all Christians to try and examine themselves whether they are in the faith or no 2 Cor. 13.5 Know ye not He speaks of such as have lived long under a faithful Ministery It is an evill signe Either know that Christ is in you or be not satisfied 4. To exhort us to give up our hearts to God that his fear and love may rule our hearts that so those outward things take not up your affections Rom. 8.9 14. 5. Comfort to Gods servants that give up their hearts and lives to God which have laid their salvation not on a sandy but sound ground which have built it upon divine testimony even the Spirit of God which is a divine Spirit 1 JOHN Chap. IV. Vers 1. Beloved believe not every spirit but try the spirits whether they are of God because many false Prophets are gone out into the world THis Chapter consists of two parts 1. A preservative against false Teachers to verse 6. 2. A renewed exhortation to Brotherly love The argument fals by the way on the tryal of spirits for he had said Thereby shall you know that Christ abideth in you by the spirit that he hath given you Now lest the people of God should be deceived by the spirits of their Ministers he bids them therefore to try their spirits and that by the Spirit which Christ hath given them For he which is spiritual discerneth all things 1 Cor. 2.15 These words are an Exhortation to the people of God how to order themselves towards the spirits of their Ministers which exhortation is laid down 1. Negatively Believe not 2. Affirmatively But try the spirits The negative duty and affirmative are both confirmed by an argument taken from the multitude of false Teachers There are many false Prophets gone out into the world which shews he speaks chiefly of the tryal of their Ministers or else you may be deceived in your judgement as if a friend should bid his friend take heed what piece of gold he takes because there are many slips and counterfeits gone abroad In that St. John bids his hearers not to believe every spirit hence observe Doct. That every Minister is carryed away with one spirit or other or else why doth St. John exhort them to try the spirits He speaks of ordinary Prophets such are subject to the judgement of the people 1 Cor. 14.23 as for Paul he was an extraordinary Prophet 1 Cor. 4.3 What is meant by Prophesie Such as a man may attain to by use hence Ministers are called Prophets they were wont to foretel sundry things to come look what they speak on earth is confirmed in heaven though they cannot foretell things besides the Scripture yet they may things out of the Scripture so that you may see that God is in them of a truth Every good Prophet so far as he prophesieth according to God is carryed by the holy Ghost but when he doth not speak according to God he is carryed with an evill spirit Numb 11.25.26 1 Sam. 18.10 an evil spirit came upon Saul so that every Prophet prophesieth either by the Spirit of God or by a wicked spirit an evill man may sometimes prophesie well and then it is by the spirit of God it is a spirit that comes upon them as Baalam Numb Ch. 23. 24 a good man is ordinarily led by the Spirit of God but sometimes he is transported by an evill spirit and then he speaks not by the Spirit of God he perverts the Word and he misseth the text and application of it Peter he will tell our Saviour this thing shall not be unto thee Mat 16 22. what saith Christ to him vers 23. Get thee behinde me Satan There is not the worst debauched Minister but when he comes to preach one spirit or other comes upon him therefore well doth St. John say Believe not every spirit but try the spirits What is the spirit of the Prophets 1 Thess 5.23 There are three things in a man body soul and spirit the soul of a man is the breath of God by which he is made a living creature by the spirit of a man here is meant the inclination of the mind which is called a spirit in divers places as a spirit of fornication a spirit of slumber a spirit of jealousie every good or evill inclination is called a spirit Be renewed in the spirit of your minds Ephes 4.23 that is the disposition of your mindes What is the reason some are more just some are more painfull then others the good or evill spirit comes upon them Why is thy inclination called a spirit 1. It alwayes comes from some spirit 2. It hath some vehemency in it to bow the will one way or other either to better or worse as the spirit leads him it is possible a man may preach well in the morning and badly in the afternoone Try the spirits what variety of spirits are there Try all things saith the Apostle and keep that which is good 1 Thes 5.21 There be three sorts of spirits of the World of the Devil and of God every Minister is led by some of these of every one of these spirits there is a great variety 1. Sometimes the spirit of God comes upon a man as it did on the seventy Elders Numb 11.25 26. The Spirit of God is like the spirit of new Wine which ripens the wits so when the spirit of God comes upon a man he doth better understand the Word of God and the hearts of the people The spirit searcheth all things yea the deep things of God 1 Cor. 2. There are two sorts of deep things of God some lye hidden in the word of God some in man 2. There is a spirit of the world which doth not shine for the uniting of the hearts of Gods people but this is a spirit of pride when a man would be counted a learned man or when a man seeks his own profit or honor the Spirit of God seeks to know the things that are given him of God 1 Cor. 2.12 3. There is the spirit of the Devil which guides a man into errour in his doctrine as Peter said to our Saviour This shall not be unto thee this spirit searcheth not the deep things of God but of the Devil this spirit seeks to make the hearts of those sad whom he would not have made sad 2 Cor. 11.2.13 to 15. to pervert the Scripture and drive out the care of Gods service and the power of godlinesse Vse 1. This should instruct Ministers when they come into the presence of God and enter into the Ministry to labour to prevail with God that they may be acquainted with the deep things of God that they may lead the people of God by the
affected with our humane excellencies 〈◊〉 please him when we shew forth the hidden man of the heart this the 〈◊〉 exhorts women to 1 Peter 3.3 4. Isa â—2 53. there was no 〈◊〉 or beauty in Christ why he should be desired 3. If there were so many false Prophets in St. Johns time then this reproves the Papists that are burthened with traditions Col. 2.20 they much adore Venerable Antiquity as they call it true indeed an hoary head is a crown of glory but it is when it is found in a way of righteousnesse 4. Labour now especially to discern the spirits of your Ministers for many a man makes a fair shew hath a faire outside but nothing within him but rottennesse many again have a fair outside and as for their inside are like empty shels they have no power of godlinesse Col. 2.22 23. 1 JOHN 4.3 And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God and this is that spirit of Antichrist whereof you have heard that it should come and even now already is it in the world Doct. THat the spirit of every Prophet that holds not out the mighty power of Christ veiled with humane frailties and infirmities is not of God but of Antichrist He doth not say every Prophet or every Person for a good Prophet may expresse much weaknesse but he saith every spirit whatsoever spirit is in a Prophet that doth expresse Christ Jesus if any spirit shall not acknowledge Christ come in the flesh as the spirit of Menander did not such a spirit is not of God but of Antichrist 1. If a man doth not expresse the truth of the Lord Jesus in his Ministry but breaths such errour in his doctrine as doth overthrow the Lord Jesus such is not of God John 14.17 16.15 If a man speak truth and not saving truth but only moral truths he doth not presse the saving power of the Lord Jesus he expresseth a spirit of morality which is not to be disliked but he doth not hold forth the saving power of the Lord Jesus and a man must not only expresse the saving power of Christ but the saving power of Christ come in the flesh doe you see a man revealing Christ in Moral writings in tinckling cymbals of mans wisdome if his spirit relish nothing but affected eloquence his spirit is of Antichrist 2. Doe you see the spirit of a Prophet savour of ambition pomp and delicacy this is the spirit of Popery this doth not hold forth the Lord Jesus 3. If a mans doctrine do hold forth the Lord Jesus in a tyrannicall manner making the hearts of those sad whom God would not have made sad such doe not hold forth Christ Reas Because the whole carriage of the frame of spirit is clean contrary to the Spirit of the Lord Jesus for though he be vailed with humane frailties John 14.6 Yet he is the way the truth and the life Christ Jesus came riding upon the Colt of an Asse he came not in any outward magnificence when the people would have made him King he said My Kingdome is not of this world he did not tyrannize over his people but he gathers into his armes those that goe astray Why doth the Holy Ghost say That that spirit that doth not confesse Christ Jesus is the spirit of Antichrist He is called Antichrist quasi anti Christum It is called the spirit of Antichrist because it is against Christ contrary to Christ and this spirit makes way to the errours of Antichrist 2. Because it doth make cold the spirits of people it makes iniquity to abound Matth. 24.11 12. 3. Because while Ministers doe pump out the doctrine with Heathenish rights they have a special care to feed themselves as Demas Vse 1. This should teach Ministers what frame of spirit they should hold forth when they take upon them such an holy and heavenly profession if they would approve their hearts to God and his people they must hold forth the Lord Jesus Christ in humane simplicity though men cannot so well try the doctrine of their Ministers yet they may try their spirits Paul desired to know nothing 1 Cor. 2.2 that is to expresse nothing in his life and doctrine but Christ Jesus vailed with humane frailties Vse 2. A ground of much consolation when their hearts can bear them witnesse that God hath given them a Spirit of saving Truth not to deliver their doctrine in carnal excellencies seeking high matters but in humane simplicity 3. This reproves men of an Antichristian spirit who content themselves with outward flourishings they know not what hurt they do to the Church of God in so doing 4. This may direct the people of God narrowly to watch the spirits of the Ministers as they would be freed from Popery affect not flourishing Eloquence affect not him that hath a tyrannical spirit or him that delivers only Morall truths and let the people of God labour to have their hearts filled with a spirit of truth and the saving graces of Gods Spirit Doct. That the spirit of Antichrist was come into the world in St. Johns time and as in St. Johns time so in St. Pauls time also He speaks of the mystery of Iniquity that Antichrist did work in his time 2 Thess 2.7 There are three things in the body of Popery 1. A spirit breathing in it's doctrine worship and discipline the same was visible in the Apostles time 1. For the doctrine there was a spirit of errour in their foundation and wrought mightily at that time in their hearts so that men durst not trust the grace of Christ aâ— if there were not safe holding upon naked Christ but the Apostle doth utterly inveigh against such Gal. 5.3 4 5. saith he either trust God for all or nothing distrusting of grace or depending on something in nature or grace received are the rocks upon which so many souls suffer shipwrack in Religion at this day 2. There is a spirit of arrogancy contempt of Magistracy and Government Jude vers 8. looking at the Pope as the Sun in the Firmament this was flourishing in the Apostles time and now also 2. There is a spirit that breatheth in their worship 1. A spirit of superstition Col. 2.18 men at that time worshipped Angels thus the Papists at this day but they have more Angels and Saints to which they cleave rather then to Christ they did begin to worship Images 1 John 5.21 Therefore John blesseth his babes from them men departed from God and clave not only to creatures but the works of mens hands the same spirit ruleth at this day there was a spirit of hypocrisie a shew of Religion without the mighty power of the Lord Jesus shewed is any performance Col. 2.23 they had many things to draw their bodies and they durst not come to the Lord Jesus but they must have some Saint or Angel to come to him by they did invent courses the Lord did not
require this the Apostle cals a shew of Religion which is hypocrisie and so at this day among the Fryars they have a shew of Religion they take up worships which God doth dot require of which it may be said Who required those things of you the Galatians did observe dayes and months and years therefore the Apostle is afraid that he hath bestowed his labour in vain upon them Chap. 4.10 11. 3. What was the spirit of their discipline and government they did affect primacy the Apostles were no sooner removed out of the world but this spirit began to spring up yea while some of them lived John 3.9 2. That that spirit did affect and exercise tyranny casting out of the Church such Ministers as were more faithful 3 Epist John 9.10 Diotrephes would not receive John himselfe nor his brethren nor would suffer those that would that spirit hath been in the Church of Rome from that day to this A second part of their tyranny was in imposing upon them unprofitable courses unprofitable they were because they did perish in the using Col. 2.20 to 22. 3. There was a spirit of coveteousnesse in Ministers they did not savour the things of God but did relish wealth and ambition Jude 11. they follow the wayes of sin as Cain did In Cain there was first hypocrisie he offers a sacrifice and when he saw his brothers sacrifice accepted being offered in faith and his not there arose in him a spirit of wrath which ended in bloudshed such was the spirit of Popery in Queen Maries days Some walk in the wayes of Balaam the wayes of coveteousnesse putting stumbling blocks before the people and that for covetousnesse sake Thirdly some have the gainsaying spirit of Korah they gainsay the Ordinances of God like as he rose up against Mâ—ses and Aaron this spirit breathing in Antichristian teachers at this day was hatched in the Apostles time There was a spirit of Schism in the Apostles time some saying I am of Paul and I of Apollo c. 1 Cor. 1.12 and so at this time among the Papists Jude v. 19. Vse 1. See the diligence of Satan to sow tares even in the Apostles times therefore Ministers should watch diligently over their people that no such spirit be sown in their hearts Satan will creep in by dissension the affections being once distempered the judgement will soon be corrupted Wherefore Ministers and people should have a speciall care of dissension for if dissension creep in then soon will you have your worship shut up and then there will be a wofull wast of Religion 2. See the impudence of Heretiques that dare look God in the face and rise up among his many bright and glorious lights in the Apostles times but let no Christians be discouraged by this but rather the more encouraged to contend and strive for the faith of Christ 3. This should teach Schollars not to take any ancient doctrine for truth till they have examined it Though Peter was blessed for the testimony of Christ one part of the day yet he was sharply reproved the same day trust not any doctrine almost in regard of the antiquity of it for it may be Antichristianism though in the Apostles times 4. If we would be growing up in grace from day to day take we heed of the spirit of Antichrist of taking up the worship which God hath not commanded take we heed of hypocrisie a spirit of Popery a shew of devotion Come we to the Sacrament as if we would receive the power of the Lord Jesus vailed in much simplicity take we heed of the spirit of Cain Balaam and Korah gainsaying the Ordinances of God but walk we stedfastly in that Religion we have received 1 JOHN 4.4 Ye are of God little children and have overcome them because greater is he that is in you then he that is in the world AS you had before in the former Verse a sign of the spirit of teachers so in these Verses you have a sign of the spirit of hearers which is double First Sign taken from victory which good hearers have got of bad teachers a good hearer is not overcome of bad teachers but he soon findes them out and overcomes them and this is argued from a double cause First They are of an higher off-spring then corrupt teachers are Secondly From the strength and excellency of their spirits above the spirits of worldly teachers Greater is he that is in you then he that is in the world False Teachers are set forth 1 By their Originall 2 By their false Doctrine He that knoweth God heareth us there is another sign of good hearers they did hear good teachers on the contrary He that is not of God heareth us not You see here First A difference between good and bad teachers good and bad hearers good teachers and good hearers are of God on the contrary bad teachers and bad hearers are of the World Secondly Here is a combat between good and bad teachers and a victory also Good hearers doe overcome bad teachers Thirdly You have the issue of the conflict good hearers overcome Fourthly The cause of the victory is the divine descent and excellency of their Spirit greater is he that is in good hearers then in bad teachers Fifthly Here is a congratulation little children you are of God Doct. That there is in the Church of God two sorts of teachers and two sorts of hearers some of God some of the world Quest Why are good teachers and good hearers said to be of God Answ 1. They are of God because they are of a divine Originall they are born from on high from the seed of the eternall God John 8.23 I am from above saith Christ and such are those that are regenerate they are descended from God whereas those that have no higher off-spring then flesh and blood are of the world 2. They both savour and relish that doctrine Rom. 8.15 They that are of the Spirit of God savour the things of God such as hold forth the mighty power of God veiled in humane frailties they are of God 3. He that is of God hath a place in the Church of God 1 Cor. 12.28 God sets the members of Christ in the Church this is a work of God ver 18. not any member of Christ but the Lord hath set him in that place as all men in the world cannot fit one member to the body but it would be both unprofitable and burthensome except God joyn it to the body so all the men in the world cannot put one member into the spirituall body except God put it in indeed those that are of the world they have a place in the Church too but yet they are not of the Church they are superfluous humors as Christ speaks of the Pharisees Mat 15.13 As it is never well with the body till the noysome humors be purged out so the Church will never be well till those superfluous humors are cut off Vse This
when other mens hearts shall quail and tremble for fear and shake like the leafs of a tree Isa 7.2 then a loving Christian may lift up his head with joy because then he knows his love shall be consummate and when others are ashamed of their riches learning and honors he is not ashamed of his love a loving Christian is safe and bold both in life and death look at all the straights of a Christian if they be upon any ground it s for want of love he that neglects this duty of love God and his conscience will take him by the throat and exact the due debt because he walked with a private spirit in the publique world whereas if we doe but walk in a spirit of love and helpfulnesse to our brethren and learn to walk with a publique spirit neglecting private respects the Devill and thy conscience shall find nothing to accuse thee of but thou shalt meet death and judgement in the face without fear or shame 1 JOHN 4.18 There is no fear in love but perfect love casteth out fear because fear hath torment he that feareth is not made perfect in love VErse 17. he â—roved that such as love one another may have boldnesse in the day of judgement this he proved 1. From the likenesse to God v. 17. 2. He proves it from the contrariety that is betwixt fear and love There is no fear in love which he proves by an effect of love perfect love casteth out fear and therefore perfect love and fear cannot stand together this he proves by a double argument 〈◊〉 fear 1. Fear hath â—â—â—ments therefore love a peaceable grace casts out fear 2. Because he that feareth is not perfect in love therefore he that is perfect in love fears not In this 18. verse 1. Observe the estate of a soul troubled with fear and that is a state of torment 2. The unsound and uncomfortable condition of such a soul he is not perfect in love 3. The remedy of this estate perfect love casts out fear 4. The exemption of perfect love from all fear or the comfortable condition of a soul so healed by love There is no fear in love Doct. A fearfull conscience lies in torment Fear hath torment and he speaks of the fear of death but specially of judgement where that fear is there is torment the word translated torment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is elsewhere so translated Mat. 25. ult The torment here spoken of is such a kinde of torments as hell is not for measure but for kind For the handling of this we may see what the Scripture speaks of this torment in the severall descriptions and metaphors First This torment is sometimes called pricking of conscience Acts 2.37 they were pricked at their hearts with fear and shame for sin though but a little before they scoft at the Apostle v. 13. yet now they were struck with such torments as they knew not what to doe Secondly It s called a wounding of the spirit Prov. 18.14 which wounding is a larger gash then pricking and so implyes more anguish fear and shame Thirdly It is compared to the sting of a Scorpion Rev. 9.5 the Jesuites doe so sting men with torments of hell and horrour of conscience and God gave them not power to heal themselves again hence they thought every thing little enough to satisfie their conscience and so they suck out their estates in building Hospitalls and bestowing on their Cloysters Fourthly The wrath of God in the soul is compared to venomed arrows Job 6.4 Fifthly This torment is called the rending of the heart Joel 2.13 Rend your hearts and not your garments the heart and thoughts are so rent and distracted that one thing will not hang by another David calls this melting of spirit Psal 119.28 as if the heart were like wax and Gods wrath like burning fire therefore a man in this case is in a bitter estate Job 13.26 Thou writest bitter things against me Isa 38.15 I shall goe mourning in the bitternesse of my soul for this the soul is troubled Psal 77. and sorely vexed Psal 6.3 Why doth a soul lying in fear lye in torment Reas 1. Consider this fear in the effects of it this fear sometimes brings men into trembling of body so that all the spirits flie inward 2. If it continue it leads oft times to inward Consumptions of body or burning Agues Hab. 3.16 Psal 30.4 5. 3. Sometimes it causeth terrible dreams which doe amaze and affright us Job 13.14 4. It causeth wearinesse of life so that a soule long exercised with this kind of fear cryes out in bitternesse and heartily wisheth for death Job 7.15 My soul chooseth strangling rather then life if he might have his choyce he would rather choose strangling then life there are worse effects then those proceeding from this fear when Satan sets on withall against us 1. Sometimes Satan so follows us with fears and horrours that though a man be oâ— a large measure of patience yet he is able to bear no longer but breaks out in impatience Cursed be the day that ever I was born Job 3.1 2 3. and this is a sinfull effect 2. It breeds in some a flying from the presence of 〈◊〉 that they dare not read or pray they are afraid the earth should swallow 〈◊〉 up and God suddenly consume them so Cain when he was pursued witâ—â—orror of conscience he fled from the presence of God from Adams family from the Church 3. This fear sometimes brings destruction when the soule is so wearied with sence of horrours with cares and watchings that the brain growes frenzy so that you can be able to doe them no good till God puts in his help Psal 88.15 16. This was Hemans case through the terrours of God he was distracted yet when God healed his spirit he grows one of the wisest men upon the earth except Solomon 4. Sometimes upon this fear follows despaire the soul is perswaded it shall never see the light of Gods countenance again but that its utterly cast off Psal 3.6 7. Psal 77. but this was but for a time but sometimes this despair is finall as Judas his was 5. From hence followes sometimes selfe-murther as in Judas Mat. 27. Reas 2. From the properties of this fear its incomprehensible when Job would expresse it he could not tell how to set it forth but O that my afflictions were laid in the ballance Job 6.2 3. Lam. 1.12 13. Is there any sorrow like my sorrow 2. It s insupportable A wounded spirit who can bear Prov. 18.14 the stoutest heart is not able to stand under it 3. It s immoveable nothing in the world is able to remove it no balm can cure the conscience but the bloud of Christ Reas 3. From the causes of this fear which are two 1. The sence of Gods wrath here and the expectation of greater hereafter Psal 90.11 Who knows the power of thy wrath 2. A terrible expectation of violent fire to consume
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
yoke grievous What made Herod and Demas and others think Gods commandements heavy but their profits and pleasures Vse 1. May serve to teach those that would walk on in a Christian course with freedome and liberty to wean their affections from the love of the world Bear a crucified affection to the contents of the world and then Gods yoke will not seem heavy 1 Though the commandements be great and heavy yet as a man is so is his strength When a man hath got victory over the world hee hath got Christ in his soul and so through the strength of Christ he is able to prevail 1 John 4.4 And withall there abides with him the mighty power of Gods Spirit and Gods Word which affords him mighty strength 2. There is a weakning of the enemy All the weapons that Satan useth are took away when a man hath once overcome the world were a man advanced to the stars he would see the stars to be huge immense things far above that they seem now and he would look at the earth as a small point But if we stand here below we look at the earth as a great thing We think worldly honors and preferments great dignities and the stars we think them small things because we stand below and are renewed from them but in case God lift us above the world and we might have our eyes enlightened to see the greatnesse of Gods favour and Christs blood and heavenly things why then those earthly things would seem small If we would therefore walk in an enlarged frame let us esteem earthly things as small matters worth little regard and account heavenly things as worthy your highest esteem and chiefly to be looked at 1 JOHN 5.5 Whâ— is he that overcometh the world but he that believeth that Jesus is the Son of God Doct. THe faith that overcomes the world is faith in the divinity and Sonship of Christ. Who is he that overcomes the world but he that believeth that Jesus is the Son of God When Peter had made that profession of his faith Thou art the Christ the Son of the living God what saith Christ to this Blessed art thou Simon c. Mat. 16.16 17 18. This confession made Simon to be a rock and upon this rock of Peters confession Christ built his Church So that if you ask upon what foundation the Church stands it was upon this faith and against this faith the gates of hell and all the judiciall power thereof shall not prevail What is it then to believe that Jesus is the Son of God 1 He that believes that that Jesus whom Judas betrayed and the Jews crucified is the Son of God 2 He that believes that he is the Son of God in whom he is well pleased Mat. 3.17 So that he is that mighty power and wisdome of God in whom his Father is well pleased This faith overcomes the world 1 Because this kind of faith cannot be attained by any humane means but by an heavenly revelation from God the Father Mat. 16.16 And in that age when St. John wrote this there was no humane reason to induce us to believe it 1 All antiquity of the Gentiles was against it They had heard of Jupiter Apollo and Hercules but Christ seemed a new God to them Acts 17.18 2 All authority was against it 2 Cor. 2.8 None of the Princes of the world knew of it 3 The universall consent of all the habitable world was against it save onely a smal handful of people that believed him to be the Christ the Son of God 4 There was something in reason founded against it for a man to look for salvation from a poor Carpenters Son from a despised man one that was excommunicated and crucified and could not save himself for a man to look for salvation from him was more then flesh and blood could reach for the poor thief upon the Crosse to see him on the Crosse and yet to beg of him a Kingdome and after death too this was such a faith as overcame the world This flesh revealed not to take a man at the worst and then to believe on him for salvation Object But now who is there that believes not Jesus to be the Son of God Answ 'T is true We have now all those arguments to prove him to be the Son of God which they wanted We have the antiquity of many hundred years we have authority on our parts and the universall consent of the whole Christian world hath now taken up such a principle and for reasons we have reason enough seeing so many ages so many wise and great men consent to this truth And therefore it 's now lesse wonder to believe Jesus to be the Son of God What then Is St. Johns argument of no force now Yes certainly therefore 2 we say It 's no great matter to believe Jesus to be the Son of God upon humane credulity of antiquity universality or humane reason That 's not the faith that overcomes the world but it must be such a faith as is wrought in our hearts by God himselfe and this faith far differs from humane credulity 1 No man that believes Christ to be the Son of God by this divine faith but looks up to him for salvation Look unto me and be saved all ye ends of the earth Isa 45.22 2 If we look at Christ as the Son of God this faith hath an efficacy in it to work in us contrition and mourning for our sins whereby we have crucified the Lord of life Acts. 2.37 When they heard that was the Christ whom they had câ—ucified they were pricked in their hearts Zach. 12.10 To such as be-believe thus Christ is made the author of eternall salvation Heb. 5.8 3 From the mighty power and virtue a faithfull soul derives from Christ to overcome the world when you look at all the world and all the comforts thereof and compare them with Christ you shall find them so vain and empty that there is no comparison Psalm 73.25 Mat. 16.24 What is there in the world that would be equal with Christ Did not Moses on this ground despise all the treasures and pleasures of Aegypt because he had seen him that was in the bush Heb. 11.27 That was the Lord Christ The transcendent worth a Christian findes in Christ far outswayes all worldly dignities Vse 1. Of encouragement to a Christian soul against all temptation For if this faith overcome the world then it will overcome Satan and the corrupt lusts of thine owne heart and therefore this faith cannot be overcome but is secure against all enemies If it were possible that our faith could be extinguished then this were not true that Faith overcomes the world If a man therefore lose his faith such faith was never true 2 It teacheth us the exceeding danger of the love of the world How many are there that rise early and sit up late that spend their whole care and pains to get worldly wealth
Why do you think this a safe condition Would you not think him an infidel that would not believe that Jesus is the Son of God If a man be overcome of the world truly he believes it not that Jesus is the Son of God and can such a man be a Christian Obj. What say you Were there never any good men overcome of the world What say you to those that recanted in Q. Mary's dayes for fear and after repented and were burnt for their profession What say you to Peter Answ A godly man in a combate may be overthrown yet not overcome as it is in wrestling a man may get the foyl and yet afterwards rise up and get the victory so oft-times a foyled Souldier gets the day So Peter though he were foyled at that day and yet when he got up again and afterward was charged not to preach in the Name of Jesus he overcame all Whether it be meet to obey God or man judge ye Acts 4.19 Indeed if a man be thrown down and there he lyes and takes no care to get up again look at him as no true believer therefore look not at these as things that may stand together to serve God and man and the world too So respect the world as that you ever look at Christ to have incomparably more worth then all the world and let your chiefest love and endeavour be towards him Vse 3. Of consolation to them that maintain this principle that Jesus is the Son of God Why you may assure your selves that the world shall never overcome you Look up to him as your Saviour for your salvation Look so on him as to mourn for your sins and obey him as the eternal Son of God Keep this faith in exercise and you shall not be overthrowne or if you be it will so raise you up and recover you that you shall overcome at the last 1 JOHN 5.6 This is he that came by water and blood even Jesus Christ not by water onely but by water and blood and it is the Spirit that beareth witnesse because the Spirit is truth IN the former vers he had shewed that faith overcoming the world is faith in the divinity and Sonship of Christ Now in these words he describes Christ the object of our faith 1 By his manner of coming This is he that came by water and blood 2 By the witnesse that is born of him 1 In generall the Spirit v. 6. Then 2 In heaven and 3 On earth v. 7 8. 1 For the furniture of his coming He came fully addressed for the works of our redemption he came by water and blood By water is not meant their legal oblations for he speaks of such a water as bears witnesse that Christ is the Son of God to this day which they do not By this water therefore is meant the clear water of sanctification spoken of Ezek. 36.25 26. wherewith our Saviour Christ came abundantly furnished fit to be our redeemer By blood is meant the blood of his sufferings Doct. That Jesus Christ came to execute his office by the water of sanctification and by the blood of redemption It is he that came to overcome the world to redeem us How By water and blood Why by water and blood both 1 From the end of his coming that he might fulfill the types of the Law In the old Law no Priest might enter upon his office upon pain of death but he must first wash his hands and feet Exod. 30.19 20. Which shews how carefull we should be to come with clean hearts and hands to Gods service and it typed out that when the Lord Christ should take upon him his Priestly office he should come free and spotlesse from all sin and he did so so that â— guile was found in his mouth Pilate himselfe testified of him I finde no evill in him 2 As they came by water so they might dot enter into the holyest place except they were first sprinkled with blood Which signified that it was needfull that Christ should come by his own blood to expâ—ate our sins Heb. 9.7 to 12. More particularly Q. 2. Why shoald he come by water that is throughly watred from all sin Answ 1. It was fit he should be such a one that he might not expiate for his own sins Heb. 2.25 to 29. Had there been found the least sin in Christ all the blood he spilt would have been little enough for himselfe 2 That his sacrifice might be available for us Had he been unjust himself he could not have redeemed us 1 Pet. 3.18 But being just himselfe there was no need he should dye for himselfe but for us Q Why was it needfull he should come by blood Answ Had he come never so purely sanctified yet this would never have made attonement for without shedding of blood is no remission Heb. 9.22 He came by blood therefore 1 That by his blood and sufferings he might purchase out of his Fathers wrath a Church unto himself Acts 20 28. And by that blood not onely the elect but all the creatures are purchased at least to be serviceable to the Church Christ bath bought all things quick and dead either for his Churches comfort or affliction 2 Cor. 3.22 23. All power in heaven and earth is given into his hand Psal 2.8 2 That he might make at onement for our souls It was impossible that the blood of Buls and Goats should expiate for our sins but as they look at Christ his blood is given to be an atonement for our sins Heb. 9.12 13. And it makes an atonement not only between God and us but also between Jews and Gentiles Eph. 2.17 18 19. Whereas before the Gentiles would not become Jews by reason of their hard ordinances now Christ took away that wall of separation 3 That he might procure not only Gods favour but this fruit of it the remission of our sins Mat. 26.28 4 That by the price of his blood he might purchase the inhabitation of his Spirit to us that he might procure it for us that our consciences might be purified Heb. 9.14 This blood purifieth our consciences The blood of Christ cleanseth us from all sin 1 John 1.9 And that is done by putting in us a a Spirit of grace which purgeth us from all uncleannesse and sin and adorning us with the contrary graces of piety humility patience Christ by his cursed death for us hath procured a Spirit of â—race for us which purifies our consciences from the guilt and from the stain of sin Heb. 9.14 5 That he might confirm his new covenant the New Testament to us Mat. 26.28 This is the blood of the New Testament which is shed for many for the remission of sins Now without the death of the Testator no Testament is in force Heb. 9 1â— to 21. It 's accounted a sacrilegious thing to violate the Testament of the dead So it is with Christ for a man to call any of his promises into
question is a sacrilegious violation of his Testament 6 That he might keep in us everlasting nourishment to feed on in our hearts John 6.56 So that his blood may be his wine to chear us that by the comfort of his blood and mediation applyed to our souls we might have wherewith to sustain our selves in the worst times This is meat indeed and drink indeed no nourishment our souls can feed on but this our souls cannot feed on pleasures and profits spirits must feed upon spiritual things Those are beggerly naked souls that have nothing but lands and riches to feed on the souls food is holy spirituall things and if the ordinances yeeld you any good or comfort whence comes this but only from the blood of Christ that hath besprinkled all these ordinances and made them effectuall Heb. 9.19 It 's the blood of sprinkling that makes every ordinance effectuall to us 7 He came by blood to us that so he might open a way to us into the most holy place Vse 1. Teacheth us that a poor Christian that believes in Christ may thereby overcome the world because he believes on such a one as came both by water and blood by the water of sanctification to purifie and cleanse us and by the blood of his redemption whereby he hath procured for us pardon and happinesse therefore whosoever believes on Christ is so sprinkled with the blood of Christ that he is redeemed from the world to become the servant of God he hath all the promises of God which make him overcome all the promises of the world and encourageth him against all difficulties and so assureth him of heavenly glory so that he looks at the world as a thing little to be regarded Vse 2. To stir up all those that desire to get victory over the world to labour to get faith in Christ Jesus who is so abundantly furnished with helps and means for our redemption fit to sanctifie us by the water of sanctification fit to sprinkle us with the blood of redemption whereas if we do not believe on Christ we shall be continually slaves to the world Hence it is that worldlings take such content and comfort in the things of this life and are so discouraged at the losse of them a plain signe they want faith to overcome the world Vse 3. Of tryall what portion we have in Christ Why what feedest thou on If thou hast a part in Christ thou hast a Spirit of God within thee to comfort thee thou findest the ordinances sprinkled with the bloud of Christ to feed on thou canst say to the flattering world I have better meat and better comforts to feed on then the world can yeeld Psal 4.6 It 's poor nourishment for spirits to feed on the husks of this world but a Christian findes the blood of Christ the only food of his soul and the world to be his Servant and not his Master But if we have no higher matters to feed on then the profits and contents of the world the Spirit of God and grace we relish not why then truly Christians we are not 4 If thou wouldst use the priviledges which come by Christ why this is the way Believe on the Lord Jesus and then he is come for thee by water and blood Distrust therefore thy owne righteousnesse rest upon Christ live in such places where Christ is dispensed in his ordinances that so being brought on to believe thou mayst finde Christ to thy salvation 5 Of consolation to such as renounce the world and esteem Christ to be better worth then all the world why thy hope is not frustrate thou believest on such a one as came by water and blood so that though thou be unclean and thy works defiled yet he came by water to purge and cleanse thee Exod. 28.37 38. And what though thy heart be full of many sinful lusts yet thou trustest on one that can by blood make attonement for thee to procure his Spirit and when thou dyest to give thee an open entrance into the most holy place 1 JOHN 5.6 This is he that came by water and bloud even Jesus Christ not by water onely but by water and bloud and it is the Spirit that beareth witnesse because the Spirit is truth IN these verses as we heard Christ is set out 1. By the manner of his coming he came by water and bloud 2. By the witnesse born to him which are First in generall the Spirit v. 6. Secondly more particularly the witnesses are distinguished into two parts three in heaven and three on earth v. 7 8. It is the Spirit that beareth witnesse here Christs coming is confirmed by the witnesse of the Spirit and that Spirit amplyfied by the certainty that Spirit is truth By the Spirit is meant the Spirit of God breathing in the Word and in the conscience of Gods people both are here included For 1. the Spirit breathing in the Scripture is one of the chiefest testimonies that is born to Christ John 5.39 and therefore this witnesse may not be omitted 2. By the Spirit is meant the Spirit as it breaths in the consciences of Gods people for though the Spirit be strong in the Scripture yet how shall I be ascertained of that truth of the Scripture but by the consent of the same Spirit in my heart It s the Spirit in our hearts that witnesseth to the truth in the Scripture John 3.33 and therefore it s called a Seal 2 Cor. 1.20 All the promises in Christ are yea and amen how appears that by the Spirit breathing in our hearts Quest What is that the Spirit witnesseth Some understand it thus The Spirit bears witnesse that the Spirit is truth if there were no other testimony of the Spirit but the Spirit it selfe it would shew it selfe as the Sun shews its selfe But first the Apostle hath not occasion to speak of the witnesse it bears to its own truth but the scope of his speech is to speak of the witnesse that is born to this truth that Jesus Christ came by water and bloud and therefore the witnesse here spoken of is of the Sonship of Christ and of his powerfull coming and to this the Spirit bears witnesse and that Spirit is truth Doct. The Spirit of God breathing in the Scripture and in the conscience of Gods people bears witnesse to our souls that Jesus Christ came to save us by the water of Sanctification and the bloud of Redemption The Spirit breathing in the Scripture John 5.39 It s not the saying of the Prophets nor Apostles that bears such authentick testimony we look at the testimony of them as of Isaiah and Paul Christ speaks of them I receive not the testimony of men John 1.33 Therefore some that have read them have lookd at them as fables 1 Cor. 2.6 7. What is it then that captivates the world to the beliefe of this testimony but the testimony of the Spirit breathing in them What is that Spirit that breaths
in the Scripture that bears such strong witnesse to Christ Zech. 4.6 It s not by might or power but by my Spirit that any building of grace is built Answ There is in the Scripture 1. A Spirit of power 2. Of Perfection First Of power Luke 24.49 and it s that power that fell on them on the day of Pentecost which our Saviour intimated to them expresly John 20.21 22. so that their words remit sins and ease the conscience and bind it 1 Cor. 14.24 25. 2 Cor. 13.3 4 5. Now then the Spirit breathing in the Apostles though their outward man was base and weak yet their words were mighty and powerfull and even as Christ was most full of power when he was most debased There is a threefold power in the Scripture 1. There is a mighty power therein to convince men of their sinfull estate and of their need of Christ John 16 8 9. 2. A power to comfort the hearts of Gods servants in sence of his favour Rom. 8.15 hence the Spirit is called the Comforter John 14.15 and when the soule findes this successe it witnesseth that no writings are like them to cast down to hell and lift up to heaven again 3. There is a Spirit of power in the Scripture to cleanse us from all defilements to purifie our hearts to overcome the world to strengthen us against all temptations and discouragements This Spirit breathing in us letâ— us see that Christ came fully furnished for our redemption I can doe all things through Christ that strengthneth me Phil. 4.13 by the power of Christ I can learn to stand even in every condition of life and to walk in his fear Ezek. 36.25 26. Secondly In the Scripture there is a Spirit of perfection whereby the man of God may be perfect throughly furnished to every good work 2 Tim. 3.16 17. There is no calling but a man may finde abundant directions for it in the Scripture the Heathen Moralists have written concerning our carriages towards men but little towards God so the laws of men a man may fulfill them all and yet live an hypocrite and die a reprobate which shews their imperfection and therefore mens laws are often changed and altered if therefore a man find such a word as that when he understands it he finds sufficient directions to lead him in all his wayes and bring him to Heaven this shews the divine perfection of the Scripture that what once it delivers that is absolutely perfect and this Spirit bears witnesse to it 1. The Spirit bears witnesse to Christ as it breaths in our hearts for though the Spirit should breath never so strongly yet if we have not the evidence of it in our hearts we shall not know the truth of such a thing Now the Spirit breathing in our consciences is a Spirit of peace and purity both springing from Christ the Spirit of peace perswades our consciences of the vertue and power of Christs bloud had it not been for Christs bloud we should never have had peace but have been like Cain living in Nod in continuall agitation but Christs bloud speaks peace 2. As he came by bloud so he came by water and this is witnessed by the Spirit of Sanctification and there is in this Spirit a threefold work sutable to this water 1. A Spirit of refreshing as water refresheth the dry and thirsty soule Isa 44.3 so doth the water of the Spirit allay the heat and scorch of Gods wrath 2. As springing water washes and cleanses along as it goes so doth the Spirit of God wash us with clean water Ezek. 36.25 unlesse it be troubled with some obstructions which yet it will overgrow and run clear 3. As water hath a power to make trees fructifie about it Psal 1.3 so the water of life gives a Christian such supplying strength unto his heart that it makes him strong and fruitfull that whatsoever God or man requires he in some good measure is inabled to perform it so that a Christian soule by this Spirit breathing in him can plainly discern that Christ came by water and bloud Vse 1. May be a just refutation of Popery that places the ground-work of our faith upon the testimony of the Church ask them how they will be saved they will say by Christ ask them how came you to believe in Christ By the testimony of the Scripture But how know you the truth of the Scripture by the testimony of the Church say they But may not the Church erre Did the whole Church so dangerously erre as all to consent to the crucifying of Christ and may not they as well erre in putting on us false Scripture Are not all men subject to errours and therefore a Christian dares not build his faith upon humane testimony for their testimony can give but humane credulity but a Christian tels them be therefore believes the Scripture because the Spirit of God breaths in them by a Spirit of power and perfection and withall Gods Spirit breaths in him such peace as he knows Christ came by bloud and such purity as he knows Christ came by water Object Thus you will piâ— the Scripture upon your own private spirit Answ This is not our private spirit but the same spirit that breaths in the Scripture which witnesseth to our conscience the truth Vse 2. To teach Christians never to rest in any Scripture they read or Ministers they hear before they have examined things by the testimony of the Spirit it 's not the saying of all men that can assure you of this but it 's the Spirit of God in the Scripture and in your hearts that must testifie that Christ came by water and bloud if you doe not discern this Spirit in you all your faith is but humane credulity noâ— divine faith Vse 3. For tryal of our faith whether it be the faith of Gods elect or no. Dost thou believe that Jesus is the Son of God Yes thou wilt say But what witnesse hast thou to believe it Is it from the Scripture or because thou hast been taught so and so takest it up as a Principle Why this is no divine faith But dost thou find a Spirit within thee which convinceth thy conscience purifies thy heart Why this divine witnesse testifies that Jesus Christ came by water and bloud Vse 4. Of consolation in the testimony of the Spirit whereas the world 〈◊〉 â—est you â— is but a delusion and a fancy he not deceived This spirit 〈◊〉 truth and such a Spirit as witnesseth that true faith only trust not thy private spirit which agâ—ees not with the Spirit breathing in the Scripture and therefore both are to be joyned together the Spirit breathing in the Scripture and the Spirit breathing in our hearts 1 JOHN 5.6 the latter part Because the Spirit is truth THe Spirit which beareth witnesse to Christ is amplified by the effect witnesse bearing and by 〈◊〉 junct of truth which is the cause of his bearing witnesse he brâ—â—s witnesse
because his is a Spirit of truth Doct. The Spirit of God bearing witnesse â—â— the Scripture and in the hearts â—f Gods people is a Spirit of â—ruth John 14.16 17. John 16. â— When the Spirit of Truth is 〈◊〉 he shall guide you into all truth Quest Why is it called a Spirit of Truth Answ Not only because be in one of the Persons in the blessed Trinity and therefore his witnesse must needs be truth a man that works by a rule may goâ— awâ—y but the rule it selfe is not awry the holy Ghost being a God of Truth cannot 〈◊〉 speak truth himselfe being the line cannot goe wrong But he is called a Spirit of truth rather 1. Because he speaks nothing but what he hears of the Father and of the Son John 16.13 â—â—e Spirit 〈◊〉 â—â—thing from the Father and the Son speaks nothing but 〈◊〉 we receives from them what they apprehend and judge the same 〈◊〉 testifies John 8.26 and he speaks it without change and alteration 2. Because he speaks a testimony not of a shadowing or typical representation 〈◊〉 and manifest truth Moses sâ—ake by types which observed the 〈◊〉 but what the holy Ghost speaks is evident truth without vâ—â—d or covering â— Cor. â— 17 18. 3. From the effect of the Spirit the Spirit not only speaks but works truth in the hearts of those to whom he speaks by speaking truth he works truth in the heart so that they that receive the testimony are of the truth John 3.19 2 John 1.2 Now they that receive the testimony of the Spirit that Jesus Christ is come by water and bloud they are cleansed from the world from dissimulation and hypocrisie and so are made of the truth Object How comes it to passe then that sometimes many speaking by the Spirit yet speak falsly and yet are confident they speak truth Answ True a man having received some work of the Spirit may speak falsehood as Zedekiah 1 Kings 22.24 and yet was confident he spake by the Spirit but yet though a man speaking by a spirit of delusion may think he hath spoken the truth yet it hinders not but when the Spirit of God indeed bears witnesse it may be discerned to be truth Vse 1. If this Spirit bearing witnesse to Christs coming be a Spirit of truth then such as have received the Spirit of truth need not be afraid that they are led by a spirit of delusion that doe believe that Jesus Christ came by water and bloud Jer. 20.10 11. the way of the righteous man cannot deceive him Quest How shall I know that this spirit doth not deceive when it witnesseth pardon and healing and the like Answ 1. The Spirit bears witnesse of it selfe as well as of other things the Sun shews it selfe as well as makes other things visible 2. The Spirit beareth witnesse of it selfe from the work it frames in the hearts of Gods servants the testimony of the Spirit doth so set on its witnesse doth so pacifie and purifie the conscience that he plainly sees that this is the very Spirit of God which is manifest by the fruits 3. The testimony of the Spirit breathing in the Word and in the hearts of Gods children doe so agree in every thing that its evident to be the same Spirit though it be true the Spirit is more strong and evident in the Scripture the witnesse may be weak in our hearts yet always in the main aim and ends they agree together 4. By how much the more suitable it is to the Scripture by so much the more it conforms us to the Image of Christ the Spirit of Christs make you meek and lowly as he was draws us from earthly objects to a more divine frame that Spirit which fashions to Christ is of God Vse 2. Of just reproof to Gods servants that have found the bloud of Christ pacifying and purifying their hearts if in this case their souls doubt and are solicitous they refuse the testimony of the Spirit Satan say they may transform himselfe into an Angell of light I but Satan cannot pacifie the conscience much lesse purifie it himselfe being an unclean spirit loves to draw on others to impurity if therefore the spirit within you draw you on to walk in truth and to frame your heart according to the Image of Christ if you finde any measure of peace and purity its evident the Spirit is a Spirit of truth Vse 3. Of comfort to all such as have put their trust in Christ upon the testimony of Gods Spirit witnessing to them that Christ came to save and heal them Why this is strong consolation to them that which makes out spirits doubtfull is the deceitfulnesse of our own hearts Jer. 17.10 But yet this should comfort us that though our hearts be deceitfull yet this Spirit of God breathing in us is a Spirit of truth and if you would know whether you have a spirit of truth in you or no Why by this you shall know it that Spirit which speaks peace and purity to a mans soul that Spirit is of God Satan may doe much but he is not able to transform himselfe into such a spirit no other spirit can work this but the Spirit of God a spirit speaking peace without purity may be a delusion and a spirit speaking purity without any measure of peace may be a delusion for all the paths of Wisdome are peace but both peace and purity together doe evidently manifest it to be the Spirit of God Vse 4. For them that have found any measure of peace and purity they ought to teach them to be very carefull to discern whether this spirit be of God or no if thou hast found much peace and withall thou walkest in simplicity and godly sincerity this Spirit is of God 2 Cor. 1.12 But if our peace make us carelesse of our wayes and more licentious we shall never approve such a spirit to be of God where Gods Spirit breaths the more peace the more care of purity and therefore let us always put them together Herods spirit of joy was a spirit of delusion because it was not a spirit of purity Mark 6.20 Herod and David both fell into the same lusts how shall we know whether of them had the Spirit of God David for a while seemed to do worst but Herod he so favoured his lust that he destroyed John that reproved him David he heard the Prophet and humbled himself and renewed his repentance before God and therefore doubtlesse his Spirit was of God because he was studious of purity such a soul as favours his lust and takes part with it hath not Gods Spirit in him that sicknesse is mortall that refuseth utterly all means of health if therefore either our peace or purity be wanting we shall not have this testimony of Gods Spirit that spirit that speaks both is a Spirit of truth 1 JOHN 5.7 For there are three that bear record in Heaven the Father the Word and the holy Ghost and
these three are one CHrist the Object of our Faith is set out First By the manner of his coming v. 6. He came by water and bloud Secondly By the testimony given him of his coming which is double three in Heaven and three on Earth In this Verse the heavenly witnesses are set forth 1. By the number three 2. By their place in Heaven 3. By their work they bear witnesse 4. By their names the Father the Son and the holy Spirit 5. By the unity these three are one Doct. That there are three Persons yet but one God that doe bear witnesse to the divinity of Christ and of the plenteous salvation wrought by him For Explication Quest Who those three Persons be and why so called Answ The first Person is the Father so called 1. Chiefly because he is the Father of Christ 1 Pet. 1.3 Partly by eternall generation as he is God partly by adoption as he is man 2. As he is the Father of all the Elect 1 Pet. 1.3 5. John 20.17 The second Person is styled the Word as likewise John 1.1 A solemn name given him in his greatest triumph Rev. 19.13 A style seldome attributed to Christ but by St. John in all his Books although some understand it of Christ Heb. 4.12 Christ is called the Word in a fourfold sence he is a Word of wisdome of representation of revelation of promise 1. Christ is a word of wisdome for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ratio now Wisdome is accidental but ratio is essential to a humane soul Now such a thing is Christ to his Father he is the wisdome or reason to his Father Prov. 8.23 24 he is the begotten of his Father they that write of the Trinity expresse it thuâ— the Father from eternity considering and understanding himselfe from this conceiving of the Father resulted the Image of himselfe that was his Son from them both resulted the holy Ghost 2. He is called the Word of God as he is a word of representation for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Christ is the living Image of God Heb. 1.3 the character of the Father like a seal stampt in wax they answer in every point 3. He is a word of revelation John 1.18 No man hath seen God at any time but Christ the Wisdome of the Father hath declared unto us and revealed Gods will it was the Lord Christ that appeared to Adam and Moses and Abraham and Gideon and the rest of the Patriarchs as a word expounds all our meaning and reveals our will so it is Christ the Word of God that reveals the will of God to us 4. He is a word of promise Heb. 11.39 Christ was promised of old but not exhibited till the last days The third witnesse is the Spirit every Person in the Trinity is an holy Spirit John 4.24 yet it is more particularly attributed to the third Person because he works powerfully and effectually all that life and power we see the creature expresse so we see that there are three 〈◊〉 as that bear witnesse to the Divinity of Christ and if three there is a difference in number now there is no dissertion but a Personall difference Heb. 1.3 so that the Father is one Person the Son a 〈◊〉 the holy Ghost â— third yet these Persons make but one in Naâ—â— and so they are one in witnesse Dâ—â— 6.4 Jehovah our God is but one for it is impossible there should be more then one God Nature of it selfe abhors more Infinites then one if there were more Gods then one if many gods how could they be Al sufficient but that one should have the perfection of another Quest What is that they witnesse to Answ They all witnesse Christ to be to the Son of God and that he 〈◊〉 by water and bloud 1. The Father testifies this by that voyce that came down from Heaven Tâ—â— is my 〈…〉 and well â—â—â—sed Mat. â— 17 He 〈…〉 to his works John 6. â—â— 9â— 3â— 36 3â— 2. Christ 〈…〉 himselfe that 〈◊〉 the Son of God by his Ministry as oft as occasion â—râ—â—d John 14 17 â—8 2. By his works John 5.36 3. By his Resurrection he declared himselfe mightily to be the Son of God Rom. 1. 3. The holy Ghost have witnesse of him by descending upon him in the shape of a Dove 2. By convincing the world of sin because they did not believe on him 3. By sealing up this 〈◊〉 to the conscience of men Eph. 1 13. Vse 1. Of refutation of the Jewish heresie that denies the Trinity of the Persons and others that 〈◊〉 the unity of the Godhead all such heresies are here condemned There are 〈◊〉 that bear witnesse in heaven the Father the Wâ—â—d and the Sâ—â—ing and yet theâ—◠〈…〉 Vse 2. Learn here a just 〈◊〉 work of 〈◊〉 faith there is nothing we believe concerning Christ but we â—â—â—e sufficient testimony 〈◊〉 Mat. â— 19 15. At the 〈◊〉 two or three witnesses every truth shall stand now we have sâ—â— witâ—esses thee 〈◊〉 and three 〈◊〉 if therefore we believe this truth we â—et to 〈…〉 God is 〈◊〉 who hath witnessed it 1 John â— 10 But if we believe not Jesus to be the Son of God we make God a lyar because we believe worthe testimony that he hath given us of his Son were not 〈◊〉 hearts slow to believe this truth what need we so many witnesses Object There is none but believes this truth Answ â—â— not enough to believe this upon antiquity or authority or universall consent of the Christian world but God calls us to believe this upon some divine testimony of the Father and of the Son and of the Spirit its 〈◊〉 enough for us â—â— believe that Christ is the Son of God but that God is our â—â—ster in him so that 〈◊〉 that doth not give up it selfe to be conformable to the Image of God the wisdome and revelation of Christ and unlesse the Spirit likewise transform our spirit to holinesse and purity we doe not believe this truth upon any Divine testimony but upon humane credulity Vse 3. If all the three Persons in the Trinity agree together in the witnesse of this â—â—â—th their we see what manner of men we ought to be in our witnesse were we never so many persons as the Persons in the Trinity are three and yet their nature such as they cannot be but one one holinesse one goodnesse one truth so all that worship him though their persons be never so different yet let their spirits be all one 1. Hence learn not to take up a truth upon a slight report God would not commend any work of his to us unlesse he had confirmed it by three witnesses therefore believe not single reports say not he was a good man that said it for God would not put upon us any truth but confirmed it by sundry witnesses therefore believe not every report though brought by a good man let
God be true and every man a lyar Rom. 3.15 Jer. 9.2 3 4 5. 2. Hence learn that all that believe this divine testimony of the Son ought to be compounded into unity it was the last solemn Prayer that Christ put up for the Church that they all might be one with him as he was one with the Father John 17.8 9 20 21. where he useth this as a motive to God to bring on all believers to unity because he was one with the Father and the Father with him and therefore he prayes that they be one that hereby the world might believe that God had sent him as if dissensions among brethren would bear witnesse to the world that God did not send his Son to be our Saviour so that by these dissensions as much as in them lies they make the promises of God of none effect 2. They annihilate all the testimony that the three Persons give to Christ this unity is that mark whereby all the world shall know them to be Christs Disciples and it is the main duty Paul calls for Ephes 4.3 6. from this ground because there is but one God and one Christ and one faith Acts 4.31 32. And indeed all the dissensions of the world have sprung from this ground that they doe not all worship one God or believe not that God is but one For what makes a man to fall out with his brother but either his profit or pleasure or credit is conceived to be hindered and is not this because I make my profit or my credit my God and so I had rather lose God and fellowship with his Saints then lose any gain and pleasure and so I am a lover of pleasure more then of God Now the Apostle made account if we professe but one God the unity of God should be more powerfull to make us one then any thing in the world should be to make us two so much dissension so much atheism If we suffer the world to be more mighty to make difference then God to make unity we make God our Idoll 1 JOHN 5.8 And there are three thus bear witnesse in earth the Spirit and the water and the bloud and these three agree in one IN these words is described the testimony given on earth to the Divinity and Sonship of Christ Wherein 1. Their number Three 2. Their names the Spirit the Water and the Bloud 3. Their consent and these three agree in one Doct. The Spirit the Water and the Bloud are three principal witnesses on earth that bear witnesse to the Sonship of Christ The three principall witnesses for he doth compare them to the three witnesses in Heaven Quest What these three witnesses be Answ The Spirit partly breathing in the Scripture partly in the conscience of men First The Spirit breathing in the Scriptures for they in a speciall manner bear witnesse to Christ and they are called Testaments and indeed they are so farre witnesses as no witnesse is to be received unlesse it be consonant to the testimony of the Scripture Gal. 1.7 8. and it is not Paul or Peter that testifies this but the Spâ—rit breathing in them otherwise Christ receives not the testimony of men neither doth the conscience of a Christian receive the testimony of any living man except he finde the Spirit breathing in him for let God be true and every man a lyar This Spirit breathing in the Scripture is a Spirit of power and perfection the Spirit of power in the Scripture is discerned partly 1. In convincing men John 16.9 2. In comforting those that are dejected Rom. 3.16 3. In strengthing us against temptation 1 John 2.14 Secondly There is in the Scripture a Spirit of perfection so that if we have but the testimony of the Scripture what need we any further witnesse 2 Tim. 3.16 17. Thirdly There is a Spirit that bears witnesse in our hearts that Jesus is the Son of God and that Spirit is the same that breathed in the Scripture so that when we are hearing or reading yet the Spirit sets it home to your hearts and souls so that we goe home either convinced or comforted or strengthned to every good work and duty God requires now this Spirit fully perswades us that Jesus is the Son of God for this Spirit goes beyond the power of all created things for no created power is able to convince an hard heart or comfort a dejected Spirit or strengthen us in our Christian course therefore if we find a Spirit in us inabling us to doe all this the soul rests satisfied without any need of further witnesse that Jesus is the Son of God Fourthly Water bears witnesse to this by water some understand the water of baptism and indeed that gives strong testimony to Christ especially to them that are prepared to receive it as in the Apostles times when they were first brought on to believe and then to be baptized God then strongly testified this truth so that after baptism they were filled with much joy and oft-times with divers gifts and tongues Acts 8.36 The water of baptism sent away the Eunuch rejoycing see Acts 19.6 7. and though children be not capable of this mercy now in their Infancy except by an extraordinary power yet notwithstanding a Christian afterwards findes such vertue and strength from his baptism that he sees there is no water like it but that there is a divine testimony in it But because water is but a representation of this Spirit therefore by water here may be understood the water of sanctification the Spirit of God sanctifying and regenerating us for besides the Spirit of God that at some extraordinary times fills with unspeakable joy of the holy Ghost there is also an ordinary work of Gods Spirit partly cooling refreshing us as water doth partly making us fruitful in our Christian course for those great inlargements of Gods Spirit doe not always abide with us in that measure but this water is a spring in us continually afording us something which evidently witnesseth this truth Tit. 3.5 John 4.14 1. In this water of Gods Spirit we finde a power to cleanse us from our lusts as running waters doe channells and sinks Ezek. 36.25 when I see something in me conforming me to Christ that water bears witnesse that Jesus is the Son of God 2. There is a power in water to cool and refresh us when God sheds abroad his Spirit in us there is something that cools us from the heat of Gods wrath Isa 44.3 3. This water is of a mighty power to make us fruitfull Psal 1.3 A Christian watered by the Spirit of God draws such moysture and life from every Ordinance of God that he brings forth fruit in due season according to his calling Ezek. 30.26 27. Quest How doth this water bear witnesse that Jesus is the Son of God Answ Because all the vertue that this water hath to cleanse comfort or fructifie us springs onely from faith in the testimony that Jesus
is the Son of God Gal. 2.19 20. Let Christians observe when we walk in the strength of our own spirits and graces we shall grow so dry and barren that not one good fruit comes from us and this is because we suck from our owne graces and so spend on the stock and so soon draw our selves dry for want of living by faith in the Son of God but a Christian that hath the water of Sanctification let him doe all in the Name of Christ and suck life from him daily and he shall be sufficiently inabled to every duty that God requires we never found this water till we believed on Christ and this water no longer runs fresh and full then we renew our dayly dependence on him and if we did so dayly we should alwayes find it full Sea in our hearts 3 Bloud is a third witnesse on earth and that is the bloud of his sufferings that doth bear witnesse to our souls that Jesus is the Son of God And it bears witnesse to us 1. by pacifying our conscience Heb. 12.24 There is a louder cry in the bloud of Christ to pacifie our souls then in the guilt of sin to bring wrath upon us and this is so lively a testimony that a Christian knows were it not for the bloud of Christ all the things in the world would not have quieted his conscience 2 The bloud of Christ purchaseth us to become his Acts 20.28 Now when we can find our selves the purchased ones of God the peculiar people of God this bloud of purchase witnesseth that it was the Son of God that redeemed us from the world and our own corrupt hearts 3 The same bloud doth therefore bear witnesse that Jesus is the Son of God because it 's a bloud of purity sprinkled upon every Ordinance and creature every thing was purified by bloud Heb. 9.19 to 23. this bloud of Christ on every thing makes it pure To the pure all things are pure so that to such a one his calling and company his meat and drink doe not insnare him as they doe other men set further off from God but by this bloud it is and the blessing of God that we are made more fruitful and serviceable to God yea were it not for the bloud of Christ our very graces would corrupt us it 's the bloud of Christ that makes them all usefull and savory and turn to our good Doct. These three witnesses the Spirit the Water and the bloud are in one Not only in this witnesse but they are all one for one work in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is they all consent to one truth And 2. they all goe an end and conspire in one work of our Redemption so that one would be of small use without the other Vse 1. To establish our hearts in this testimony that Jesus is the Son of God and so to believe it that we may overcome the world In the mouth of two or three witnesses every truth shall stand how much more when three in heaven and three on earth testifie the truth and it 's not enough to believe this upon the authority of the State or thy Parents or upon the universal consent of all men for this is no part of divine testimony and this beliefe will never help thee to overcome the world and yet this is the testimony of the Church of Rome but these humane testimonies will beget but humane credulity Vse 2. For tryall whether you believe this truth aright or no if your faith be built upon the testimony of the Father the Word and the Spirit upon the testimony of the Spirit breathing in the Scripture and in your own conscience upon the water of Sanctification and bloud of Redemption if your faith be built on these principles it will stand Vse 3. Reproves that Popish doctrine that maintains a Christian can never attain to any certain assurance Why if a Christian have six such strong witnesses and divine as these will they not breed more then probable conjecture Six be â—est mens testimonies would breed more then probability And doe not God the Father Son and holy Ghost breed assurance in their testimonies It 's a dishonourable thing to think otherwise Vse 4. Of consolation to every one that hath found this witnesse in him it is a ground of singular comfort to them that that Jesus on whom they have believed will help them to overcome the world Vse 5. Since these three the Spirit the water and bloud doe bear witnesse to the Sonship of Christ it should teach us to keep our hearts and ears always open to these testimonies Two things hinder this testimony the noyse and tumults of worldly businesses so fill our hearts and hands that we cannot hear what the Spirit speaks Secondly the noyse of our lusts doth so fill our souls that we cannot listen to the peace Christs bloud speaks which speaks better things then our lusts therefore we should alwayes keep our hearts and ears open and free from tumults of the world or the noyse of our own lusts that so we might hear what Gods Spirit testifies to our own hearts 1 JOHN 5.9 10. If we receive the witnesse of men the witnesse of God is greater for this is the witnesse of God which he hath testified of his Son c. HAving spoken in the former verse of the manner of Christs coming and of the witnesse born to it three in Heaven and three on earth in these verses he excites us to receive the testimony of those witnesses by four arguments 1 A minori If we receive the witnesse of men how much the more ought we to receive the witnesse of God 2 From the divinity of this testimony whatsoever any of these fix witnesses speak their testimony is not from the earth but from God verse 9. 3 From the nearnesse of this testimony in the heart and conscience of every believer and therefore the rather to be credited because it is an inward testimony that we feel in our own hearts 4 From the dangerous condition that such fall into that doe not believe this truth they do no lesse then make God a lyaâ— for all these bear witnesse from God and therefore if we believe them not we make God a lyar Doct. The three witnesses in heaven and the three witnesses on earth are all of them divine and inward testimonies in the hearts of believers and therefore far more to be credited then the witnesse of all men in the world 1 That the Father Son and Spirit are divine witnesses is no question for they are the three Persons in the Trinity and yet are but one God Deut. 6 4. Therefore their testimony must needs be divine But the question is How doe these hear witnesse in our hearts to this truth he that believeth hath all these witnesses in himselfe 1 The Father as he is the Fountain of the God head so his work is a work of Almighty power and that is
it which speaks in the heart of every believer John 6.44 No man can come to me except the Father which sent me draw him as none come to Christ except the Father draw him so he draws none but by the same power whereby he sent Christ and that was by his Soveraign authority if God should draw us onely by the cords of men we should break through all as the Israelites did Hos 11.4 But when God shakes our hearts by an Almighty power and lets us see the danger of our estate and after enlightens us to see the wayes of salvation then he draws a man on to Christ take a naturall man all the world cannot perswade him of his dangerous estate but he is perswaded of his good nature and good heart towards God Secondly If he be convinced of it all the world cannot perswade him that any promise belongs to him and therefore here God must put forth an Almighty power of a Spirit of adoption whereby he is brought on to believe the promises before he had onely an humane credulity now he believes it from a testimony within himselfe John 6.45 2 The Son of God bears witnesse in our hearts of this truth by speaking freedome and liberty to our souls from the guilt of sin John 8.36 If the Son shall make you free then shall you be free indeed that whereas before we were bound to our sins and lusts and wayes Christ comes and sets us free from all so that now we serve not our selves or men but the Lord Christ by this a Christian knows that surely Christ is the Son of God that hath made me a son of God my selfe 3 The Spirit bears witnesse to our hearts of this truth by convincing our hearts of it John 16.9 Secondly By working a Spirit of faith and a spirit of joy in believing John 14.16 17. Hence he is called the Comforter Thirdly By giving us a spirit to make us overcome the temptations of the world and the lusts of our own hearts 2 Tim. 1.7 1 John 4.4 and this testimony is divine 1 Because it is the revelation and will of God himselfe 2 Because it is above all humane power thus to draw us and convince us and strengthen and comfort us against all temptations For the three witnesses on earth they likewise bear witnesse to this truth in our hearts 1 The Spirit that is the Spirit breathing in the Word hath such a mighty power to enlighten and quicken and strengthen a soul that whatsoever the Spirit speaks in the Scripture the same it witnesseth in our souls 1 Cor. 14.24 25. 2 Water bears witnesse in our hearts to this truth that is the water of Sanctification doth so cleanse and cool and refresh the conscience of a man and make him so fruitful in his Christian course that it 's plainly a divine testimony it passeth all the power of the creature thus to pacifie and quiet the conscience it is only the Spirit of God that is able thus to pacifie a guilty soul thus to cleanse an impure heart and to make these dry barren stocks as we are fruitful this is a divine work of Gods Spirit 3 The bloud of Christ witnesseth this truth to our hearts by being sprinkled on our consciences and so speaking peace to us this is a divine work 2 The same bloud purifies every Ordinance and creature there would be no vertue in any Ordinance nothing would doe us good but for the bloud of Christ sanctifying it to our use now this testimony is of greater force then the testimony of all the sons of men together There be three things needful in a testimony 1 That it be certain 2 Evident 3 Powerfull and Effectuall 1 This divine testimony is more certain then all the testimonies of the world because God is greater in knowledge and so knows more then men can 2 Because he is greater in truth men may erre but God cannot lye Tit. 1.2 3. Rom. 4.2 2 This testimony is more evident to make a thing evident is required 1 Objectum perspicuum 2 Organum bene affectum 3 Medium apte dispositum Now God doth make this truth evident by the concurrence of all these 1 He lets us plainly see the danger of sin and the vertue and worth of Christs bloud God reveals his Son to our hearts John 3.12 Gal. 1.46 so what the Gospel speaks of his Son the same is plainly revealed and so he makes the object perspicuous 2 He opens the eyes of men to discern it to long after it to tast of his vertue and power Acts 26.18 1 Pet. 2.3 1 Cor. 2.14 15. A natural man sees nothing of this work 3 He clears the Medium that is the Word and Sacraments Prayer Christian Communion so that whereas before we lookt at them but as beggerly rudiments of little power or worth after God hath once enlightned us we see the power and vertue of God therein so plainly as if we had been touched by the Sun beams 3 This divine testimony is far more powerfull then any humane testimony Heb. 4.12 13. 2 Cor. 10.4 5. The Ordinances of God are mighty and effectual through God so to change and renew our hearts that no humane power is able to reach them Vse 1. To refute two doctrines of the Romish Church 1 That the last ground-work of faith is resolved on the testimony of the Church Ask them if they believe Jesus to be the Son of God they say yes ask them why Because the Scripture say so ask rhem But why doe you believe the Scripture From the testimony of the Church say they so that their best faith is but humane credulity But ask a true Protestant why he believes Jesus to be the Son of God he tels you because the Scripture say so ask him why he believes the Scripture he saith not because the Church believes so but he believes it from a testimony within himselfe What say they you trust a private spirit of your own nay his private spirit is common with him to all believers ever since the world was and that spirit is no other then the Spirit of God that breatheth in all his children Besides he hath other witnesses in his heart the Spirit the water and the bloud and this is a divine testimony greater then the witnesse of all the world so that here is a double errour of theirs 1 In grounding their faith upon the Churches testimony 2 In blaspheming the Spirit of God for a private spirit Fundamental errours That Doctrine that lifts the Church from Christ and builds it on the testimony of the Fathers and the Schools that doctrine overthrows the foundation for other foundation can no man lay then what is laid already even Jesus Christ 2 It refutes another uncomfortable doctrine of the Romish Church that teach that a man cannot by divine faith have assurance of his estate in grace and salvation for say they all divine faith is generall thus he that repents
of those whether thou cleavest not to some lusts for so Christ shall tell such at the last day Depart from me ye workers of iniquities if thou beest a worker of iniquity all thy good gifts and parts will deceive thee in the end but if in the midst of such gifts and graces thou hast a care to keep thy heart clean and doest favour no lust and dost not place any confidence in these but in Christ thy case is safe for this is a true rule hypocrites though they have many good common gifts and graces yet they are given up to some sinfull way by which the world shall know what they are by their fruits shall you know them 3. We must part with all confidence even in the saving graces of God Spirit trust not to them for justification look not to be justified by them if you think to be justified by your own works or graces Christ shall profit you nothing only by faith in Christ stands our justification Rom. 4.5 8. 1 Cor. 4.4 I know nothing by my selfe that is wherein I have failed yet am I not thereby justified and this is the errour of the Romish Church if God give them any common graces they look to be justified by them 2 Trust not on them for the life of your sanctification for though they be true parts of sanctification and we may look at them as precious talents yet if you shall trust your graces and goe about your performances in the strength of grace received you will want Christ the life and power of Sanctification you may have Christ and he lye like a dead Christ in your hearts though you have saving graces yet know that the life of a Christian is not a life of graces but a life of faith in Christ Gal. 2.20 If you would have Christ live in you you must live by your faith fetch all your grace and strength from him Isa 40.30 3â— If we goe about any duty in our own strength we shall utterly saint but if we wait dayly upon Christ we shall renew our strength as Eagles we shall mount above all straights and difficulties our graces are too weake to carry us through in our Christian course and therefore live upon Christ dayly 3. We are said to have Christ by way of Covenant Isa 49.8 Psal 50.5.7 Gather my Saints together to me those that have made a Covenant with me by Sacrifice and then vers 7. I am God even thy God and so the tenure of the Covenant runs Gen. 17.17 Deut. 29.10 to 13. Deut. 26.17 18. This day thou hast avouched God to be thy God Sponsionem stipulatus es Junius reads it When Gods people give up themselves to the Lord and yeeld themselves to what God requires the God is their God and they his people 2 Cor. 6.17 18. This Covenant is made by Sacrifice Psal 50.5 and he means that solemn Sacrifice then offered before the Lord Exod. 24.7 8. wherein they promised before the Lord to be obedient to all the Lord would command them and on the other side Moses sprinkled the people and said Behold the bloud of the Covenant which the Lord hath made with you which implyes when we come to make a Covenant with God we confesse before God that death is our just portion and therefore we look up to Christ that his bloud being sprinkled on us he might impart life to us this is to make a Covenant with God for burnt offerings typed out Christ the meat offerings typed out the people giving up themselves to God and when we doe thus God for his part promiseth to be our God Gen. 17.7 I will be thy God that is not only a good Father a good Mother a good King a good friend but whatsoever is good in the creature that he promiseth to be to us he will be a good Father and Ruler and Friend and Husband to us partly in his own person that if all those fail he will be all these unto us or else he will dispense himself so in those instruments that we shall see Gods goodnesse in every creature when therefore we desire God to be our God we desire him to doe all that good for us that our estate in this life or another world requires 2 We on our parts offer our selves to be obedient to every command and to expect from him all that goodnesse that he hath promised and as we offer up our selves to God so must we offer up all our children and servants and friends all that are under our reach we promise before God that as much as in us lyes we and our household will serve the Lord. Josh 24.15 and when we give up our selves and ours to the Lord God promiseth that he will be a God to us and ours There is a threefold Covenant that passeth between men in civil society in this world 1 There is a Covenant between Prince and people 2 Chron. 23.16 2. Between man and wife Matth. 2.14 3 Between friend and friend thus David and Jonathan made a Covenant together 1 Sam. 20.16 Now in all these respects God makes a covenant with his people 1. He makes the covenant of a Kingdome with them that as a King he will rule us and defend us and we for our part promise to be at his command and to be obedient subjects to him 2. There is a covenant of marriage between God and his people Jer. 3.14 Turn O back sliding children for I am marryed to you that as a wife promiseth to be for her husband alone and he for her only so doth the church promise that she will be for Christ alone and he for her Hos 3.3 3. There is a covenant of friendship betwixt God and his people 2 Chron 13.5 Ought you not to know that the Lord gave the Kingdome to David and his sons for ever by a Covenant of salt that is a covenant of friendship such a covenant as friends that eat salt together make and its a perpetuaâ—l covenant 2 Chron. 34.31 32. and this covenant implyes not only subjection and affection but communication of secrets and counsells one to another and to doe all things out of friendship and love heartily and readily thus God said of Abraham I know that Abraham wil command his family to keep the way of the Lord therefore saith God shall I hide from Abraham what I am about to doe If God be our friend he will communicate many secrets to us which the world shall not know of Psal 25.14 And 2. he will counsel us for the best Psal 25.22 so that in a doubtfull case he will still tell us what way to take he will guid us by his eye Psal 32.8 2. We on our parts shall communicate all our counsells to him that we shall doe nothing but we shall acquaint him with it we shall acknowledge Lord we know not what to doe but our eyes are towards thee and withall we are ready to doe whatsoever God commands us
and he will bring all these priviledges with him Rom. 6.32 seek him chiefly and not his gifts you must first know Christ will be more loved for his own sake then his gifts before he say to you as to the church Cant. 2.14 O my Dove let me see thy Countenance let me hear thy voyce for sweet is thy voyce and thy countenance lovely before he thus manifest himself to thee he will make thee willing to seek thee as thy head and husband as the most wise the most beautifull the chiefest among ten thousand and let but thy desire be towards him and his desire will be towards thee Hos 3.3 Stand not upon dowries take him without Feoffments for better for worse and if you thus take Christ and choose his person in the first place then all his benefits and priviledges become yours 2 Cor. 3.22 23. 2. A child of God is said to have the Son when he hath the Spirit of the Son 2 Cor. 3.17 Having spoken before of a Spirit of ministration and grace why saith he the Lord is that Spirit not only because he is the giver of it but there is a secret union betwixt Christ and his Spirit so that if you have the one you have the other Rom. 8.9 If any man have not the Spirit of Christ he is none of his Gal. 4.6 he that hath the Son hath the Spirit of the Son and is made conformable to his Image There is a twofold Spirit whereby we are knit to Christ and Christ to us 1. A Spirit of union 2. A Spirit of liberty 1. He that hath fellowship with Christ hath a Spirit of union whereby he is made one with him Joh. 17.21 It 's the prayer of our Saviour for all believers that they al may be one As thou father art in me and I in thee that they also may be one in us thou in me by thy Spirit and I in them by the same Spirit hence it is that of his fulnesse we shall receive grace for grace Joh. 1.16 Rom. 8.29 We are predestinate to be made like to the Image of Christ There is a threefold conformity and likenesse betwixt Christ and us that is wrought by the Spirit 1. We are like him in his nature 2 Pet. 1.4 by the precious promises we are made partakers of the divine Nature so that we are meek as he was lowly as he was innocent and harmlesse as he was the Spirit of God stampâ— the same Image on us that was in Christ Joh. 1.16 Hence it is that the e that have Christ they reason from Christs nature to theirs and from their nature to Christs 2 Cor. 1.17 18 19. Paul had sometimes sent to them that he would come to them as he passed by into Macedonia but neither in his going not his return did he come to them therefore they accuse him of levity and inconstancy Paul excuseth this and he pleads from the nature of Christ for the Son of God Jesus Christ that was preached among you by us was not yea and nay but in him was yea Why what 's that to him Yes look as Christ is yea and amen the faithfull witnesse that what he speaks he will performe â—o make account that Christ hath poured the same Spirit on us that our words likewise are yea and amen had not Gods providence hindred it there is such a participation of the divine nature that the nature of Christ the nature of the Gospel and the nature of a Christian all of them answer one another the same Spirit that made Christ yea and amen faithfull and true hath made the Gospel and so the same Spirit in Gods people makes them true and faithfull so that look what they say their hearts goe with it and if Gods providence hinders not they will performe their word 2. There is a conformity in his offices he hath made us Priests Kings and Prophets to his Father Rev. 1.6 Kings to over-rule our lusts to overcome the world anoynted with a royal Spirit although not yet invested with full glory Priests to offer sacrifices of prayer of a broken spirit Psal 51.12 Sacrifices of righteousnesse Psal 4.5 and to sacrifice our lives for Christ Phil. 2.17 so he hath made us Prophets of God Act. 2.17 he hath poured on us the Spirit of prophesie poured not dropped sparingly but poured on us aboundantly hence it is that a christian understands many secrets of Gods will Psal 25. 14. many hidden mysteries of the Scripture so that he is bound to see a secret providence of God guiding him in his way 3. There is a conformity in their estate our Saviour in this world went through a double estate 1. Of Humiliation 2. Exaltation and in the most deep passions he went through when he was excommunicated by the Church hated crucified yet even then he mightily shewed forth his divine power hence he is said to triumph openly on the crosse Col. 2.17 and such is a Christians estate Psal 34.19 Many are the afflictions of the righteous there is his humiliation but the Lord delivers him out of all there is his exaltation for by those deliverances he makes them glorious Psal 149.4 He will beautifie the meek with salvation nay a christian in the midst of all his worldly comforts he gets loose from them so that you may see those are not the things he chiefly looks after if he have great parts and gifts yet they are clad with a Spirit of Christ crucified Gal. 6.14 their outward deportment is but mean and homely yet in their outward meanesse and basenesse you may discern the power of Christ crucified 2 Cor. 13 4. Since ye seek a proofe of Christ speaking in me as he was crucified through weaknesse and yet liveâ—h in me by the power of God even so we are weak with him that is in outward shew why yet as Christ when he was most debâ—sed shewed forth most power so a christian in his greatest debasements and weaknesses Gods power is most magnified in him never more glorious then when most debased Hence those strange phrases we are dead with Christ Col. 2.20 and risen with Christ Col. 3.1 crucified with Christ Rom. 6.6 that is by the same Spirit of Christ that is in us we are so knit with him that we are made of the same state with him that as he was weak and base and yet glorious so are we 2 There is a Spirit of liberty nothing better expresseth the temper of the Son Christ the Fathers Image then a Spirit of liberty 2 Cor. 3.17 Where the Spirit of the Lord is there is liberty If the Son shall make you free then you are free indeed Joh. 8.36 His liberty is a reall liberty And this is 1. Liberty from the fear of sin of hell of the grave and of all his enemies he is not afraid like a slaâ—e that is not is a 〈◊〉 of liberty Rom. 8.15 Hâ—b 2.15 A Spirit of liberty is a Spirit of freedome from all
a dead heartednesse to the world For a man to rise early and sit up late follow his work hard take much pains is not a thing to be discommended Prov. 10.14 Prov. 31.27 It 's commended in the good Housewife even the greatest Princesse may not eat the bread of idlenesse then we see diligence in worldly businesse may well stand with grace but yet the same person must be dead to the world his heart must be set on things above these are not his life that is laid up in Christ Col. 3.1 2 3. His heart is crucified to the world Gal. 6.14 Though his employment be in the world yet his conversation is in heaven Phil. 1.20 Prov. 6.5 6. It 's made a part of wisdome to be as busie Ants gathering and laying up but all the while his hands are there his heart is in heaven he doth things in obedience to God by the rule of his Word and for his freedome in Gods service another may do the same work with the same care and successe and yet the heart far unlike 3 The love of our enemies is a particular virtue of Gods Saints Matth. 5.45 to 47. Now this very grace hath in it contrary works in our heart it 's like fire and water both naturally our hearts are very cold and hard and frozen like ice towards our enemies but Christ comes and thawes these frostlings and warms us with compassion towards them that his heart oftentimes mourns for them to see them take such unjust courses against them who have not wronged them and on the other side whereas a naturall man if he see his enemy he boyls in wrath and passion against him love comes like a cool water and cools the heat of passion in our heart For application Wouldst thou know whether thou hast life or no Why hast thou found thy heart affected with joy for Gods goodnesse to thee and yet withall grieved and sorrowfull for thy unkinde dealing with him These are certain evidences of the life of grace in thee You may find many affected and comforted with the Word as Herod was but if this joy were of God it would not vanish away like smoak but would administer so much the more sorrow and mourning for sin though a Christians joy may suddenly vanish yet it alwayes leaves behinde an inward grieving for sin to keep possession for it 2 How do you finde your hearts affected to Gods worship Do you finde your hearts generally unwilling to pray or hear This is an ill signe But if you finde your hearts willing and the more willing the more carefull withall In this case there is life But if a man have fear without joy or joy without fear the heart is not in a good temper 3. How dost thou finde thy heart in tribulation Dost thou finde no consolation supporting thee This is an ill signe But if thou findest with David in the multitude of thy troubled thoughts Gods comforts sustain thy soul Psal 94.18 in this case thou hast life 4. Observe your carriages Doe you bear patiently with bad men and yet not so patiently as to bear with evill Patience and zeal must goe together 5. Are you of a meek gentle and flexible temper It s well But how are you in Gods cause Are you there inflexible and immovable so that you will not abate an hoose in Gods cause Why both these are a life of grace 6. Thou sayst thou art modest and thinkest meanly of thy selfe I but how is this grace coupled for God sends them two and two together as he did his Disciples to ballance one another Hast thou withall a lofty spirit in the wayes of God an heart lift up to heavenly things Why such a spirit hath life The most modest should be most magnanimous 7. Look at worldly businesse Canst thou be diligent in thy calling Why this God requires But how stands thy heart Art thou busie in the world and yet thy heart dead to the world This is a signe of true spirituall life 8. If we finde our hearts so abounding in love that like fire it thawes our cold frozen affections and again like water can cool our hot passionate spirits why this love is a fruit of faith and a signe of life it s a signe our sins are forgiven us if we have hearts forgiving others Now we come to the effects of Sanctification as they are exprest in the life of a Christian and they are answerable to the effects of naturall life The effects of naturall life are principally five 1. Motion When a creature is able to move it selfe in its place to those duties of this or that life it s said to live If a thing move not but by others it s not alive or if it move out of its place it s not alive as a stone thrown up moves downward and fire moves upward but this is not properly life but rather a desire of rest and for things that move they move according to the life they have as a tree a vegetative life a beast a sensitive life a man a rationall life but if a man have a spirituall motion in his proper place it s a signe of spirituall life sometimes a man reacheth out of his place reaching to higher matters and more ambitious thoughts then his calling leads to those move not from an inward principle of grace but from levity of heart so the Pharisees they moved to holy duties but it was for credit others for profit for loaves John 6.26 It s one thing to move to spirituall duties out of an inward inclination and affection to them another thing to move out of levity or desire of eminency it is one thing to move to them out of love another thing to move to them out of respect or credit or profit Why this is but as the moving of a stone out of its naturall gravity Absolom had a marvellous affection to reign and oh that he were King every one should have justice 2 Sam. 15.13 But he was now out of his place and therefore the thing he did was but to attempt the cutting off his Fathers life but that is life properly that moves in its place Again a man may move in his place and yet by an outward principle as a clock moves by the weight that hangs on it so a man may move to some duties of Religion by the weight of the Law or authority hanging on him Again Jehu may move in his calling very busily and yet have no spirituall life so it must be inquired whether the duty a man doth be spirituall or no. And a duty is spirituall 1. When we are sensible of our insufficiency and therefore depend upon Christ that thorough him we may doe all things 2. When we have respect to the Word of God as our rule 3. When we doe all for the glory of God Gal. 2.20 The life I now live I live by faith in the Son of God So far a man lives as he denies
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
3. Bloud is most mentioned because it is an evident Testimony of death because in bloud is life 2 because it accomplished all the legall types Heb. 9.22 Quest 2. Why is it called the blood of Jesus Christ his Son Ans Because that Christ that shed his bloud was the Son of God and that added efficacy to it Heb. 10.4 not the bloud of sinfull man Heb. 2.26 27. it must be therefore the bloud of an infinite power Acts 20.28 Quest 3. How is this blovd said to cleanse Ans 1 As it Justifies 2 As it Sanctifies 1. As it Justifies us by his bloud are we cleansed Rom. 5.9 Ephes 1.7 we are justified by it because it frees us from the guilt and punishment of sin 1 From the guilt of Sinne guilt is that whereby we are liable to the Curse 2 It frees us from the punishment of sin so that now there is no condemnation to us Rom. 8.1 Rom. 4. ult 1 Pet. 2.24 2. We are cleansed from Sin by a sactifying power in the death of Christ that is it whereby our Consciences being sprinkled we are freed from the stain and lust of sin Heb. 10.29 and are endued with supernaturall grace so that we are afraid to commit any sin Q. What is meant by all Sin A. That is from original and actual sins from sins of Omission and Commission it cleanseth us from the sins of our Birth and of our Life of Youth and of riper years Rom. 5.9 now we could not be justified if any sin were unpardoned Heb. 9.14 if it be a dead work or sin of Omission our Conscience is purged from it for if the bloud of Bulls and Goats cleansed from all sins of the flesh much more the bloud of Christ from all sin no sin but we are cleansed from by Christs bloud except the sin against the Holy Ghost Heb. 10.26 because v. 29. they tread under foot the bloud of the Covenant For the proof of this point see Rom. 8.1 2. Rom. 6.6 Reas 1. From the wonderfull efficacy of Christs bloud in respect of the Divinity of his Person the reason why it is so effectuall is because it is the bloud of the Son of God Heb. 9.14 Reas 2. Because he stood in our Persons on the Crosse through the acceptation of God God accepted him as a Surety for us Heb. 7.22 Isa 5. ult 1 Pet. 2.24 therefore it is as much as if we had done it in our own persons John 10.11 He had no need to shed his Blood for himselfe for he had never sinned Vse 1. To reprove the Papists who teach that the Masse being celebrated for the dead and living justifies from sin but if the bloud of Christ cleanse us from all sin there is no need of the Masse to cleanse us from any sin and they teach that the Masse is an unbloudy Sacrifice now it must be a bloudy Sacrifice that must cleanse Heb. 10.10 14. but if it be often offered it doth not exceed the Sacrifices of the Law Heb. 10.1 to 5. Vse 2. To refute the Popish Purgatory if Christs bloud cleanse us from all sin what need a Purgatory to expiate any sin This is a Blasphemy against Christs bloud Q. Do not Temptation and Affliction and Word and Sacraments and Faith and other Graces purge us from sin and purifie us It is said of Afflictions Heb. 12.11 A. It is true there are many means to purge us from sin but no efficacy in any of them except by virtue of Christs Blood therefore those in Hell have no benefit because Christs bloud reacheth not thither so that if any be bettered by Afflictions or Word or Sacraments it is from the virtue of Christs bloud and if Christs bloud be sprinkled on Purgatory we will not reject it Vse 3. Of refutation of the opinion of many godly Divines that hold we are purified from the sinne of our Birth by the purity of Christs Birth from Sinnes of Omission by his active obedience from Sinnes of Commission by his passive obedience but we must know there is thus much in the purity of his Birth in his Obedience in his Passion that it makes us fit to be cleansed but yet we must hold the Bloud of Christ cleanseth us from all sin that brings this fitnesse to perfection A Lamb defiled in the old Law was never accepted though it were slain for a Sacrifice and if it had been without spot and blemish yet if it had not been slain it would not have been accepted neither so had not Christ been a Lambe spotlesse and undefiled his death would not have cleansed us from our sins and though he were spotlesse and undefiled yet he must be slain or else we could not be cleansed neither the purity of Christs Nature doth not cleanse us from sin but we must take all joyntly together all his active obedience was passive and all his passive obedience was active Gal. 4.4 5. that he was obedient to the Law was part of his Passion and by the obedience of Christ to the death we are cleansed from all sin Vse 4. To refute some that say we are justified by faith as it is a work in us they say we are justified not by the works of the Law but by faith Rom. 11.5 6. but if we be justified by faith as it is a work in us how doth the bloud of Christ cleanse us from sin but it is faith as it lays hold on the bloud of Christ Vse 5. For comfort to all such as walk in the light let them not be discomforted you will say your hearts are full of impatience and coveteousness and uncleannesse these are great sins indeed but the bloud of Christ cleanseth from all sin there is no number nor measure limited Object He cleanseth not all men how shall I know whether my sinnes be cleansed A. Why do you walk in the light as God is in the light if you do then his Bloud cleanseth you from all sin therefore if a man would have comfort he must consider whether he live in any sin voluntarily and walk in darknesse if he doe he hath no part in Christs Bloud but if there be no sin but he is willing to avoyd it no duty but he desires to perform it and amend all it is a signe he walks in light if you see what is amisse and labour to mend it then you walk in the light and then assure your selves the bloud of Christ will cleanse you from all your sins Vse 6. For instruction if Christs bloud cleanseth from all sin then no sin is venial is that sin venial that cannot be cleansed but by Christs bloud Vse 7. To shew us the reason why the bloud of Christ is called precious 1 Pet. 1.19 it is more precious than the bloud of Bulls and Goats c. so all silver and gold in the world cannot remit one sin or save one soul from Hell Psal 49.6 7 8. Heb. 12.24 Vse 8. To teach Christians notwithstanding all
former sins to walk boldly in a Christian course we are much troubled in our spirits by reason of our sins the multitude and greatnesse of them why in consideration of this let us be bold Heb. 10.19 to 23. we may be bold to approach to Gods Throne bold to enter into Heaven let no sin discourage us for his bloud cleanseth from all sin Vse 9. If his bloud cleanse from all sin let us make use of his bloud Zech. 13.1 it is even this Fountain of Christs bloud let us therefore bath our selves often in this Bloud that we may be thorowly purged from all sin from the stain and guilt of sin Vse 10. All Ordinances Word Prayer Sacrament Communion of Saints all holy duties will doe no good without his bloud therefore desire God that every Ordinance may be sprinkled by his bloud as Water alone cleanseth not without Sope so it is not all the waters of Jordan that can cleanse us from dead works without the bloud of Christ strike in with it let us not rest in any Ordinance or performance in any Prayer or Fast or in all of them if you would spend your bloud to cleanse your Souls from sin all will be in vain except it be mixt with Christs bloud therefore pray that the Word and Sacrament and every Ordinance may be sprinkled with Christs bloud to justifie and sanctifie the bloud of Christ hath procured sentence of absolution from God and vertue from the Spirit of Grace to wash away all our sins therefore lay hold on it this is to lay hold on the Horns of the Altar therefore in all Christian consideration and duties look chiefly and principally to him or else all will be in vain 1 JOHN 1.8 9. If we say that we have no sin we deceive our selves and the truth is not in us c. FRom the former Verse S. John gathers a two-fold mark of our estate First in this verse If the bloud of Christ cleanseth us from all sin then they are lyars that say they have no sin If we say we have no sin we deceive our selves c. The second mark is verse 9. If we acknowledge our sins c. The first in this Verse It is a dangerous signe of an evill estate if we say we have no sin for we deceive our selves and the truth is not in us Doct. Opinion and Profession of perfect Holinesse is an error wilfull pernicious and dangerous If we say 1. In heart Psal 14.1 where such a thought is 2. To speak such a thing to say is to professe so to carry our selves so as may manifest our opinion Rom. 1.22 That we have no sin that is that we are perfectly holy and righteous 1 It is an errour And 2 Wilfull errour for he saith so himselfe 3 It is a pernicious and dangerous errour it roots out all grace First It is an errour and delusion for it is contrary to Gods expresse Word Prov. 20.9 Who can say he is clean Eccl. 7.22 1 Kings 8.46 James 3.2 In many things we sin all both in matter and manner Secondly It is a wilfull errour a man doth not learn it from others but he perswades himselfe so 1. Because if any read the Scriptures he shall find it contrary Psal 130.3 Psal 143.2 2. Though a man never read the Scriptures he shall meet with daily crosses now a mans own heart will tell him it is for his sin Job 14.1 3. None but findes he hath need of craving pardon for sin Zech. 11.4 John 16.9 he shall convince the world of sin not a man in the world but he is convinced to be a sinner therefore none can say he hath no sin but it must be wilfull Errour Thirdly It is a dangerous Errour 1. Because it evacuates all truth of Grace where this conceit is there can be no truth of grace because all truth of grace expresseth it selfe in Three things 1 In something about sin every godly man first renounceth all his own righteousnesse Phil. 3.7 8. 2 He complains bitterly of sin Rom. 7.24 3 He fights against sin to the death Heb. 12.4 Now if every godly man doe thus how can any truth of grace be where a man either thinks or professeth he hath no sin 2. Where there is truth of Grace it expresseth it selfe in some things that respect the bloud of Christ 1 He prizes it above all blessings in the World Gal. 6.14 1 Cor. 2.2 now what need he prize it so much if he have no sin 2 Every godly man desires to bath himselfe daily in that bloud Zech. 13.1 now what need that if he had not sin 3 Take a Christian mans carriage towards perfection of holiness He strives after perfection earnestly every day Phil. 3.12 13 14. what need Mortification if there were no sin or vivification Vse 1. It convinceth many sorts of people to be in a dangerous estate devoyd of grace 1 Such were the Pharisees that counted themselves just and holy Such were the Essaeans that counted themselves strict observers of the Law of Moses Such a one was that young man that came to Christ Mat. 19.20 but Christ convinces him that he was not perfect Such were the Catharists of old a sect in the Church that thought themselves pure from all sin It reproves likewise the Libertines that counted themselves perfect keepers of the Law Such are the Papists that say the Virgin Mary was without sin she doth not say it her selfe she acknowledgeth a Saviour and therefore had sin And so all they are deceivers of themselves that so live as if they were free from sin that conceive well of themselves in a carnall Estate and such is the body of the World they will it may be say they are sinners but why then doe they not repent and mourn for sin why they see no need of that I have lived honestly all my life and I hope my Estate is good and so deceive themselves Vse 2. Hence we see a necessity laid on Ministers to peeach the Law or else how shall people see their sins by the the Law comes sin to be revived Rom. 7.7 Vse 3. If it be so wilfull and dangerous an Errour then it behoves contrary judgements to carry themselves as those that are of another opinion doe you believe you are guilty indeed of many sins why then professe it and carry your selves so and that by an inward renouncing of all your sins mourn for them strive against them otherwise you do not professe your selves to be sinners unlesse your hearts prize the bloud of Christ desire to be bathed in it and if you doe think your selves to be sinners daily get more hold of Grace you are yet sinfull and miscrable therefore need more Grace Vse 4. If we be all sinners then let us learn to bear Gods hand patiently Micah 7.9 is any froward and impatient in affliction he professeth he is no sinner he that practiseth Impatience professeth Innocency for if a man be Innocent
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