at all to help them on you are mercilesse Parents and Masters that do not labour to bring them on to the riches of knowledge for without this they shall finde no mercy nor favour from God Vse 2 It may serve for a signe of trial of our knowledge whether we have received the Unction of the Holy one if you know the truth in a right manner then you have partaken of the Unction of the Holy one this differs from all other knowledge For the cause of it it is from God Isa 54.4 the means of getting it is to attend diligently to the Word private conference may bring on men to understanding of the truth nay where other means fail it may bring them to the knowledge of faith Joh. 4.42 when we come to publique Ordinances we arise to higher and full understanding and riches of full assurance they perceived Christ so speaking to their Souls that they believed on him now by experience First Therefore listen to private Christians but frequent the Ordinances whereby you shall grow up to fulnesse of knowledge The Second Means is frequency in prayer Prov. 2.13 14. Thirdly Obedience is the way to get knowledge If any man do my Fathers Will he shall know the truth if you pray to God and come to the Word with a desire to do what you hear and resolve that what the Lord speaks you will hear and do it and not only such resolution as is extorted by some Thunder-shakings as the Jews Exod. 20. but when you have a setled resolution to obey what you know to be Gods Will God will increase your knowledge 2 This knowledge differs from other knowledge in the effects for this knowledge humbles men Prov. 30.2 3. and this knowledge works faith Psal 10.9 They that know thy name will trust in thee and obedience Col. 1.5 6. that knowledge which brings not forth obedience is no true knowledge none but this kinde of knowledge brings forth sincere obedience 1 JOHN 2.21 Because ye know the truth and that no lye is of the truth THese words afford us Three Doctrins 1 That every Antichristian Doctrin is a Lye for of that hee speaks 2 That no Lye that is no Antichristian Doctrin is of the truth that is flows from the truth of the Gospel 3 Such as have received the spiritual Unction and do know the truth they also know that no Lye is of the truth For the first Doct. Every Antichristian Doctrin is a Lye Q. What is a Lye in Doctrin for that is the lye that is here meant A. Three things make up a Lye 1 That the Proposition do not agree with the thing we speak of 2 That it agree not with the Notion that we have in our mindes 3 That we speak it a purpose to deceive all these are found in every Antichristian Doctrin 1 These enunciations do not agree with the word of truth for else they could not be a lye the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shews they agree not with the truth of Christ 2 These Doctrins are contrary to the Judgements of them that deliver them and this may appear from the definition of an Heretick Tit. 3.10 11 an Heretick is one that is subverted in his errour and is condemned of him selfe Heresie therefore is all subversion by errour and maintaining of the same with obstinacy a man may be an erroneous man but he doth not come to be an Heretick till he be condemned in himselfe that is speak contrary to his judgement which may appear when rather then he will depart from his errour he will contradict himself as when he is convinced he falls to wranglings or blaspheming these are signs of such as speak contrary to their own judgements 3 They deliver them with a purpose to deceive Ephes 4.14 They lye in wait to deceive they plot how to deceive the consciences of men and this kinde of Heresie is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Cheating every way or they are as Coggers of Dice so that their trade is but to deceive and cheat men so that we see there is a Three-fold Lye in every Antichristian Doctrin 1 It is materially a Lye the Doctrin it self is contrary to the truth 2 It is a Lie formally they speak against their judgement 3 It is efficiently a Lye they breed lies in others 1 Tim. 4.1 2. Q What is the reason why every Antichristian Teacher is a Lie and his Doctrin a Lie A Because it springs from a lying spirit not from a Spirit of truth but of lyes so the Devill describes himself when he seduceth false Prophets 1 King 22.22 to be a Lying spirit as if there were no more effectual way to seduce Kings than by false Teachers acted by the Lying Spirit I will put errour in their hearts and make them obstinate in it and unanimous in it so that four hundred false Prophets shall easily out-bear one Micaiah the like doth the Devill in all false Teachers he cometh and is a Lying Spirit in them with such seemlinesse and shew of truth that it deceives them they take it for truth 2 Thes 2.6 they shall come with deceitfulnesse of Doctrin and many false lying wonders whereby they shall seduce many Rea. 2. From the corrupt end that these false Teachers do evidently aim at in all their Doctrin Acts 20.30 some do it in ambition to draw Disciples to themselves and not to Christ such was Simon Magus that gave out that he was the Christ that suffered and so drew many after him after him Menander 2 Some aimed to fill their bellies and to get gain and pleasure from their followers Rom. 16. whose belly is their God so that they serve not Christ but their own bellies and for that end with fair flattering speeches they beguile for filthy lucre Tit. 1.11 12. so that all the lust of the world they aime at ambition sensuality and filthy gain are the ends they aime at and if their ends be so corrupt their Doctrin must needs be corrupt and a lye Reas 3 From the sport and jeast they make at deluding people one would thinke there should none be so desperatly wicked to come into congregations and obtrude false Doctrin and delude men and then make a sport of it 2 Pet. 2.13 it sports them to see how handsomely they circumvented such a man at such a conference this is matter of sport to them to see how at feasts and meetings they could carry the whole Table before them Gal. 6.12 13. what is their end they desire to make a fair shew in the flesh and they glory in it and triumph and they themselves regard not many things that they obtrude on others they make no scruple of it themselves they know they are empty things so that this is manifestly a lye Vse 1 May teach us how to conceive of Popery and stir up in our selves an holy indignation against it you see that Popery is a lye and hath deluded many
at first by Christ and after by his Apostles Luke 1.2 There are three Graces especialy whereby Gods Word is said to continue in us for it is not enough for a Christian to have it rest in his judgement and assent the Devil himself knows and beleeves that Antichristian Doctrin is a lye and he knows the truth yet because he continues not in the truth he hath neither fellowship with the Father nor the Son nor any hope of Salvation therefore there are some more speciall Graces whereby the Word is said to continue in us as David saith I have hid thy word in my heart Psal 119.11 1 By faith 1 Thess 2.13 when ye received the Word ye received it not as the word of man but of God c. men then receive the Word aright when they beleeve it and when they think it effectuall to Salvation able to save their souls Jam. 1.21 when we receive it as the word of life when we receive it as our stock and portion then it dwels in our hearts by faith let a man receive the Word as true only and not as good it will not continue in him the Devils receive it as true but do not receive it as good but think it mischievous to them and therefore they get no good by it 2 It dwels in our Consciences by an holy awe and fear of this Word unless the Word awe us and rule in our hearts we have no fellowship with it Psal 119.161 the heart is taken for the Conscience in the Old Testament we read not of the word Conscience although his heart stood in awe of Princes as when he cut off Sauls skirt yet it was the Word that over-awed him that he would not hurt him this awe of the Word over-awes that authority we might use to evill so Job when he had it in his hand to do wrong yet the fear of God kept him from doing any wrong Job 31.13 14 15. even to the least servant or maid he had Jer. 32.40 3 Obedience keeps the Word in our lives and our lives in the Word Teach me O Lord the way of thy statutes and I shall keep it to the end Psal 119.32 if a man take liberty to live sometimes by the Word sometimes beside it he will break off from fellowship Herod for a while kept an awe of John but in his life he would not exercise it therefore he shaketh off John and his word and cleaves to his lust so that the Word abides in us by faith fear and obedience Q. What is meant by continuing in the Son and in the Father A. 1. It implies communion with them a man cannot continue in them without communion with them 2 It implies perseverance in them for ever so that he that hath the Word abiding in him hath fellowship with the Son he hath Christ for his Saviour his Brother his King Priest and Prophet and he hath God for his Father an All-sufficient God blessing him with all blessings He shall persevere in this estate for ever What are the Reasons why such continue in the Son and in the Father Reas 1 From the intercession of Christ Joh. 17.20 21 22. without which we neither could have fellowship with them nor eternal life Christ himselfe hath prayed for this and doth and he was heard alwayes Joh. 11.42 therefore when he prays that all they that believe in his Word may be one with him and with the Father they shall have union with them and glory everlasting and so vers 24. Obj. You will say Christs intercession for himself was not sometime heard did not he pray that the Cup of his Passion might passe from him A. He prayed against it and yet did drink it but he prayed conditionally if it might stand with his Fathers Will therefore he had his desire because he fulfilled Gods will Hebr. 5. Secondly He prayed not so much that he might not taste of it as that he might not be over-whelmed by it and so he was supported by his eternall God-head so that he was saved in death and from death therefore Christ having prayed for our union with him and eternall glory we shall attaine it Reas 2 From the effectuall power of found heavenly Doctrin it is the power of God to Salvation it is called the arm of the Lord Joh. 12.38 it is called the glorious ministration of the Spirit 2 Cor. 3.8 2 Corinth 10.4 5. Jam. 1.21 so that this Doctrin is the Ministration the mighty power of God to conveigh to us the Spirit of God which gives us fellowship with the Father and the Son and eternal life the breath of the Word breathes the Spirit of God into us and makes us live spiritually here and gloriously hereafter Vse 1 May shew us what an hard thing it is to persevere and abide in the Doctrin of the Apostles which appears from this strong exhortation one would think that the honesty and purity of the Word should prevail with us to cleave and abide in their Doctrin but yet we see that is not enough but the Holy Ghost useth as strong motives here as any can be he knows the World might over-reach us some come and tell us if we continue in the Word we shall lose our Friends and Goods and may be our Life and why then will you be singular now seeing that the World offers so largely to with-draw us therefore he gives a farre larger offer such an offer as all the World cannot give he out-bids the World and even promises Fellowship with the Father and the Son or Eternall life therefore that we might be established against all the subtilties of the World he offers us such Promises as may eternally establish us in the truth Vse 2 Exhorts us to take hold of this Doctrin while we may have it if we preach no other Doctrin but what hath been delivered from the beginning why then if you would have fellowship with the Father and the Son and eternall glory cleave to this Word abide in it receive it with Faith and fear and expresse it in obedience Lord thou hast the words of eternall life therefore whither should we go from it Prov. 19.16 he that keeps the Commandement keeps his own soul but he that regards not his wayes whether he walk according to this rule or no he shall dye What encouragement would it be to keep a Pill if the Physician should say keep this and you keep your life cast it up and you dye why truly such is the Word of Christ keep it and you keep your life but if you despise the Commandement care not how you live you shall certainly dye this is the promise that if we receive and keep this word we shall not only keep a long life but even a life for ever and ever that is a promise God hath given you even eternall life why this is more than all the World can give this is an argument that countervails all other Arguments Vse 3 Of
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
they preached nothing but what they had seen and heard then hence we see a reason why they were so bold and zealous and diligent in preaching Act. 4.20 2 Pet. 1.15 16. Fables are best at first hearing but comfortable sound and certain truths the oftener they are heard the more profitable Again hence we see a reason of their certainty and constancy in all their wayes for they and their Doctrine were of the same nature 2 Cor. 1.17 18 19 20. Vse 2 Then all of us are to receive their Testimony for upon this ground our Saviour complaineth justly for not being received Joh. 3.11 the like doth John Baptist Joh. 3.32 Vse 3 Then the Children of God that repose their hopes upon the Apostles Doctrin we may hence comfort our selves we build not upon uncertainties as they Isa 28.15 if our faith and hope were built upon the Doctrines and traditions of men we might justly fear and stand in doubt lest they might fail and deceive us in the end Vse 4 If the Apostles preached nothing but what they were most certain of then it must be our care also to preach unto the people of God no uncertainties And so in this we shall follow the Apostles and this we may do by two means especially First By preaching nothing but what we have good warrant for from Scripture for the Scriptures are of certain Truth 1 Cor. 4.6 Acts 26.27 Secondly By having our hearts established with Grace Heb. 13.9 2 Pet. 1. two last verses where he saith No Scripture is of any private motion of interpretation because being penned at first by the Spirit by him best interpreted hence 1 Cor. 2.11 2 last If these means were sufficient how comes it to passe that the Children of God having these means have yet differed one from another by not attending to these means but leaning to their own judgment or the opinions of men are carried with some sinister respect of their own credit and estimation in the world see Luthers example of defending Consubstantiation and therein dissenting from others of his Brethren The end of the Apostles writings followeth which are 1 Subordinate Fellowship with the Apostles and Disciples 2 Union with God verse 3. 2 Supream Fullnesse of joy verse 4. Before we come to speak of these severally some things more may be gathered from all these joyntly touching the nature of the Scriptures as 1 For the perfection of the Scripture for if the Apostles declared what they had heard and seen to the end that we might have fellowship with God and them and fulnesse of joy then either they failed of their end or else wee by their Doctrine written for that purpose verse 4 may have all things necessary for salvation yea what is salvation it selfe but these very ends Our Saviour calls it which was a good conclusion of the whole Bible for the Gospel was written last of all to stop the mouths of Ebion Corinthus c. who then began to urge the traditions of the Apostles in time of his banishment see Eusebius eternal life to know him and what more comfortable knowledge of him than this Joh. 17.3 hence also John 20. 2 last 2 Tim. 3. 2 last away then with Popish traditions which the Papists alledge they are either false Doctrines as invocations of Saints images transubstantation c. or certainly true as Baptisme of infants truth of Scripture c. and these may be proved by Scripture or such as seem not necessarily to procure us Felloship with the Saints as the perpetuall Virginity of the Virgin Mary whether the Hebrew womens children had any Sacrament to initiate them into the Church and yet the Papists else where prove all these by Scripture 2 The profit of the Scripture that Doctrin by which we come to have such comfortable and excellent benefits such as than which none are greater must needs be of singular profit and commodity yea no profit like to this Mat. 16.26 Hence Psal 19.10 and therefore we are never to make account we have profited by their Doctrin when we can speak and discourse of it but when we have found it to have wrought these heavenly things in us he that will be conversant in it to practise it indeed must labour for these things by it 2 And again if the Word be so profitable they lose not their labour who seek it from Sea to Sea and from East to West as Amos 8 12. if by seeking they find it Mat. 15.32 Luke 10. ult it is no vain gadding humour this desire to hear the Word 3. The power of the Apostles Doctrin of the Scripture that which must bring us from having fellowship with Satan and the unfruitful works of darknesse to have fellowship with the Saints yea God himself and to enjoy fulnesse of joy what admirable efficacie must it needs be of Hence Romans 1.16 2 Cor. 10.4 this word must needs be stronger than Satan Luke 11.21 22. Vse 1 This reproveth the practise of those who will professe that the Word of God taketh place in them and hath power upon them yet they still keep their old fellowship with Satan with the wicked of the World with the unfruitful works of darknesse See John 5.38 Vse 2 Then fellowship with God and with the Saints and fulnesse of joy may be obtained else why did the Apostles preach and write of Christ to that end It is a let by which Satan keepeth many from seeking these things because they think them impossible to be attained as it was with the Jews John 6 52 66. so it is common in this case with many but Nicodemus though at first he conceived not such a like mystery as this yet at length having it explained he came to Jesus by night and his Doctrin took place in him Iohn 3.9 Iohn 7.50 52. Iohn 19.39 Vse 3 Then great reason have we all to attend to the Doctrin of the Apostles art thou a man yoaked under the bondage of Satan and canst not free thy self from his fellowship attend to the Doctrin of the Apostles it will give thee fellowship with God and the Saints Acts 26.18 Art thou in the estate of Grace yet feelest thy self in heavinesse through manifold temptations 1 Pet. 1.6 attend to the Apostles Doctrin it will give thee fulnesse of joy Psal 19.8 Ministers also for the same cause are to be painful and diligent 2. Tim. 4.2 preach the Word he in season c. Eccles 21.6 in the morning sow thy seed c. 1 JOHN 1.3 4. That which we have seen and heard declare we unto you that ye also might have fellowship with us c. IN handling these three ends of the Apostles Doctrin 1 Communion with Saints 2 Union with God 3 Fulnesse of joy is to be shewed 1 What each of them is in his order 2 How the Apostles Doctrin procureth them unto us 3 Some consectaries for each one By fellowship with us the Apostle meaneth himself and all the
And by our Regeneration we are again light Ephes 5.8 Furthermore God is said to be Light not tropically by an Hyperbole because these things are in him but properly because he is Light that is Wisdom and Holinesse it self for God is Knowledge and so his Holinesse is Himself for either God understandeth all things by his own Essence or by the Species or Images of things this he could not because he understood them before they were therefore he understood them by his Essence Gods Holinesse also is Himself or else it is in God and so some composition will be found in God at least of Subject and Adjunct then something will be found before God for a Simple thing is in Nature before a Compound now in Nature nothing can be before God if it could he were not God 2 In him is said to be no darknesse at all 1 In way of confirmation of what he said before for so St. John usually as he affirmeth a truth so he denieth the contrary falshood Joh. 4.2 3. 7 8. as Pharaohs repeated Dreams were for confirmation Gen. 41.23 Gal. 1.8 9. 2 In way of opposition to our 1 Knowledge 1 Cor. 13.12 2 Holinesse 1 Joh. 1.8 Vse 1. Observe Gods Simplicity of Nature he is in the Light the Light is in him he is Light it self which shews that whatsoever is in him is himself the Sun though light be in it yet it is not Light it self Vse 2. Then no wonder if we cannot see the full Wisdom of the wayes of God who can look on the Sun in its full strength Yet the Sun is not Light it self whose eyes doth not his glorious Light dazle 1 Tim. 6.16 Rom. 11 33 34. Vse 3. If in Gods Light there be no drams of darknesse or ignorance then he knoweth all things Joh. 21.17 Four things especially 1 Events of things Isa 41.22 23. 44.7 and therefore is not subject to after Counsels hence we know though God be said to repent as of Creating Man and chusing Saul yet both are said Humanitus when he went about to do otherwise Gen. 6.6 1 Sam. 15. ult and Numb 23.19 how needful then is it to consult with him and seek his direction in all our Counsels 2 the most secret sins that are committed Psal 139.11 12. Job 24.14 15. Isa 29.15 3 The inmost heart of man Jer. 17.9 19. how vain then is Hypocrisie how doth it dance in a Net before God Heb. 4.13 1 Sam. 16.7 4 The wants of his Children Mat. 6.32 hence we are eased of destructful and distructful care vers 31. Vse 4. Then such as live in ignorance and uncleannesse are without God in the World for he is Light Ephes 4.18 19. then we are to labour to be light in all manner of knowledge and holy conversation 1 Pet. 1.15 16. Vse 5 Then we are to seek to him to enlighten our darknesse he is the Fountain of Light Light it self he alone scattereth the mists of our darknesse our ignorance and pollutions Psal 119.33 Psal 5.7 Vse 6. If no blemish of darknesse be in God then he is holy in all his ways Psal 145.17 well said Chemnitius De causa peccati tenenda est haec veritas Deum non esse autorem peccati etiamsi si non possimus omnes argutias quae contra opponuntur excutere 1 JOH 1.6 7. IN the Four first Verses Saint John had declared the subject of his Doctrin and the end The Subject was God-man that which was seen and heard was Man the Word of Life that is God-man this is amplified by some adjuncts in the second verse of manifestation and of declaration The end of his Doctrin was double 1 Subordinate to bring on Christians to fellowship with the Apostles and lest they should despise them he tells them their fellowship was not base it was with the Father and his Son Jesus Christ 2 The supream and main end was that their joy might be full fulnesse of joy in the Spirit is the main end of this Epistle Then Vers 5. he comes to a particular of that Subject which he had handled before in general he tells them one thing that he had heard of Christ and that was that God is Light and in him is no darknesse at all this was one part of the Message he was to deliver Some understand it of Christ so he is called Light Joh. 1.9 that enlightneth every one that comes into the World but Vers 7. he speaks of Christ the Son of that Light therefore here he speaks of the Father We have heard how God is Light and in him is no darknesse Now we come to the application of it he desiring to train them up in the fulnesse of joy he desires to clear all doubts therefore this is his method he tells you of some things he heard from Christ and then he gives signes of their fellowship with Christ that so every one might know what part he hath in this joy From this he gathers a double note of our fellowship with God whereby we may know it that so our joy may be full vers 6. Negatively for if God be light then he that saith he hath fellowship with God and yet walks in darknesse is a Lyar. Then on the other side Affirmatively vers 7. If we walk in the Light we have fellowship one with another and so with God 1 Then here is a signe of Hypocrisie to say that he hath fellowship with God and yet walk in darknesse 2 A sign of sincerity he walks in the light which brings a double benefit 1 We have fellowship one with another 2 The blood of Christ cleanseth us from all our sins If we say we have fellowship with God and walk in darknesse we lye c. Doct. 1. Opinion and profession of fellowship with God is no certain sign of true fellowship with him opinion of Religion is no certain sign of Religion If we say c. now saying includes three things Oratio est 1 Mentalis to think a man may say it in his heart when he thinks so and that is his opinion Psal 14.1 The foole hath said in his heart there is no God Exod. 2.14 Psal 30.6 2 Vocalis to speak to say in outward words Gen. 22.7 3 Vitalis in outward carriage to make shew and profession in his walking Rom. 1.22 All these are meant here to carry a mans self therefore as if he were a Christian and yet walk in darknesse is Hypocrisie Prov. 14.12 Mat. 7.21 22 23. Not every one that saith Lord Lord It is not thinking nor saying that carries it nor walking so outwardly for we may do so and have no fellowship with Christ Reas 1. Because opinion may spring from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even as Hamans opinion was that the King would honour no man so much as himself Hâ—st 6.6 so many times out of self-love we think we wish well to God and he to us when there is no such matter in truth 2 Opinion may
ult Psal 5.4 Heb. 1.13 Reas 1 God is of pure eyes and cannot endure to behold any iniquity 2 From the power of all saving Graces they do purifie and cleanse the heart so Faith purifies the heart Acts 15.9 so hope 1 Joh. 3.3 so love ye that love God depart from iniquity 3 From the power of the Spirit in him that hath fellowship with God 1 Cor. 6.17 Ezek. 36.27 Vse 1 It shewes that Ignorance is no Mother of Devotion for what is Devotion but a stricter and nearer fellowship with God it shewes therefore the dangerous Estate of wicked Ignorant men they think their Ignorance will plead for them but they are deceived through want of knowledge my people perish God takes no pleasure in Fools you may think you have Fellowship with God and yet live in Ignorance and Darknesse but you deceive your selves can a man live in the Sun and have neither light nor heat So what Fellowship hath that man with God that hath neither light of Knowledge nor warmth of Grace from him Vse 2 It may be a Tryal of our Estate if wee have no Knowledge of God we have no Fellowship with him if you delight in Ignorance and be unwilling to be taught as many Servants and Children are how can these have any Fellowship with God that have no knowledge nor desire after it it is true many there are that desire Knowledge and cannot attain it and such God will accept of their desire or give them Knowledge but such as please themselves in their ignorance have no Fellowship with God 2 Tim. 3.11 they are sealed up to damnation if a man live in darknesse of sin and ungodlinesse and is convinced of it and yet will live in it in idlenesse and wantonnesse and Sabbath-breaking c. be not deceived if you make a shew of Religion you deceive your own soul if a man walketh in darknesse and saith he hath Fellowship with God he lyes Quest Who can say his heart is clean have not the best of Gods Children their failings Answ It is true they have their failings but do they walk therein It is one thing to step into a way and another thing to walk in that way David stept into the way of Adultery and Murther but he walked not in it a man that walketh in a good way may be turned out of it by a wilde Beast or a Storm or Carelessenesse but when he sees he is wrong he turns into the right path again so is it with a godly heart he may be carried out of the way by the violence of Temptation c. but he returns again as soon as he sees his error Vse 3 To teach men as ever they desire to have fellowship with God to cleanse themselves from Ignorance and Ungodlinesse if you desire to have Fellowship with God you must 1 Avoyd Ignorance and labour for Knowledge desire to know his will and they that love light God loves them 2 Turn not aside to any dark crooked wayes Psal 125 6. the Israel of God have no crooked wayes to walk in 2 Cor. 6.17 18. with chap. 7.1 shewing us if we would have fellowship with God that God might ackowledge us for Sons and we him for our Father we must look into all dark corners and cast out all uncleanesse and if you do thus strive to reform your selves you are not in darknesse if you cleanse your selves from dark and crooked and unclean wayes you may assure your selves you have fellowship with God 1 JOHN 1.7 But if we walk in the light as he is in the light we have Fellowship one with another and the blood of Jesus Christ cleanseth us from all our sins THe scope of the Apostle St. John was to deliver what he had heard and seen from Christ and to this end that their joy might bee full His first Message was that God is light verse 5. and from thence hee descends to gather a certain sine of our fellowship with God or want of it a signe of the want of it hee layes down verse 6. he that walketh in darkness hath no Fellowship with him now in the 7th verse hee layes down a signe of our injoying this Fellowship with God In the Verse wee have two parts 1 A certain signe of our Fellowship with God namely if wee walk in the light 2 The priviledge of such an estate the blood of Christ cleanseth us from our sins so that here is the mark of a true Christian 〈◊〉 priviledge Doct. To walk in the light is a certain mark o◠true Fellowship with God one with another that is God with us and wee with him Light is sometimes taken for light of Knowledge Holynesse Comfort Glory 1 It is taken for light of Knowledge Mark 4.16 Light is clear and so is Knowledge 2 For Light of Holynesse Ephes 5.8 Light is clean so is Holinesse 3 For Comfort Psalm 97.11 4 For Glory now Darknesse is contrary to all these now therefore to walk in the light is to walk in the waies of Knowledge Purity Comfort and Glory But what is it to walk It is commonly took for the whole course of a Christian life but in borrowed speech there are some significations therein 1 It implies That a Christian course is a voluntary motion a man is not said to walk that is pulled and haled no motion more voluntary than walking 2 It is a continued motion not a step or two that makes a walk 3 Walking gets ground its motus progressivus standing still rids no ground but walking doth so a Christian he goes about Christian duties not only voluntarily and continually but he growes up therein from time to time so that this sense of the Doctrin is thus much To lead a Christian course voluntarily continually and increasingly is a signe of fellowship with God now that such as thus walk have undoubted fellowship with God appears Ephes 5.8 Ye were sometimes darknesse but now are ye light in the Lord walk therefore as children of light that is children of God for God is light those that walk in truth and not in error and heresie and in holy wayes they are children of God Psalm 1.1 2. the Law of God is the way of holinesse and truth and if he that walks in the way be blessed then he hath fellowship with God for in his fellowship stands all blessednesse Psal 119.1 2. Reas 1. From the insufficiency of our nature to walk in these wayes without the Spirit of God in us and directing of us Ezek. 36.27 Joh. 15.5 without Christ we can do nothing Hos 14.8 if any good fruit be growing in a Ch istan it is from the Spirit of God otherwise the fruit of a carnal heart is carnal Joh. 3.6 we cannot be holy without Gods Spirit nor bring forth any good fruit 2 As we cannot be good without his Spirit so we cannot do good without him 2 Cor. 3.5 and Christ thinks it an impossible thing for a Carnal man to
speak well Mat. 12.34 Reas 2. Such as do walk in the light have recovered the Image of God now his Image stood in light Joh. 1.4 light of Knowledge and Holinesse Col. 3.10 Ephes 4.24 what fellowship Adam had with God in Paradise the same have all such as walk in the waies of truth and holinesse Q Do you not see many true Christians that have true grace and yet walk in much darknesse how then have they fellowship with God Isa 50.10 he that feareth the Lord and hearkens to the voyce of his Servants that walks in darknesse and seeth no light c. which shews that a man may fear the Lord and hearken to the voyce of his Servants and yet walk in darknesse Ans Such a one walks not in any grosse ignorance or error and heresie or in darnesse of uncleannesse and prophanesse but hee may walk in darknesse of discomfort and dishonour and yet have true fellowship with God no Christian walks more in light than they that walk most in darknesse those that walk most discouraged they walk more carefully and fearfully whereas many that walk in more comfort walk more loosely and scandalously Q. What need they walk in discomfort if they walk in the light doth not all discomfort arise from ignorance that they do not know their own estate and Gods nature and love towards them c Ans It is true they walk in darknesse and that is the reason why they walk so uncomfortably for if they were truly enlightned in the Nature of God and their own estate they would have more comfort but yet this is no affected ignorance but of infirmity and weaknesse and want of experience it is one thing to be in a way and another thing to walk in that way such a man doth not walk in that darknesse because it is not voluntary he doth not desire to walk in darknesse neither is it continual but he at length grows to be further enlightened Vse 1. Of refutation of the Papists that say we deny Works and maintain the Doctrin of the Solifidians Answ We disclaime all Works as any cause or merit of Justification Psalm 130.3 but we do not disclaim good Works in themselves we do not discourage any from good Works but encourage them thereunto is this no encouragement to walk in the light when we say such shall have fellowship with God and be cleansed by the blood of Christ these are strong motives to good works we maintain good works as the Apostle saith for necessary uses Tit. 3.13 What are these necessary uses 1 For our own parts that we may have fellowship with God 2 To glorifie God Matthew 5.16 Let your Works so shine before men c. 3 To stop slanders of vain men 2 Pet. 2.5 4 That by our good Works others may bee led on to a Christian course a good conversation is a good means of the conversion of others We further say That good Works justifie us in St. James his sense Jam. 2 14. There is a double Justification 1 A justification of a man from sin in the sight of God 2 Of a Christian from Hypocrisie in the sight of both God and Man the first way a man is justified onely by the blood of Christ the second way by good Works for we must know a mans Conscience hath two burthens 1 My Sins are great and liable to Damnation how shall I be acquit of that From this our own works cannot justifie us it is done onely by the blood of Christ 2 I but the blood of Christ cleanseth only true Christians that are in Christ and have true grace but you are an Hypocrite how shall I now be quit from the imputation of Hypocrisie In that I am justified by my works let it appear to my self and others that I have lived in all uprightnesse 2 Cor. 1.12 so that justification from Hypocrisie before God an Man is from the witnesse of my upright and unblameable life so that I am justified from a double accusation from the one by one way from the other by another way I am a sinner that I cannot deny my best works are sinful therefore from that I am justified only by the blood of Christ But Christs blood belongs not to you you are an Hypocrite now how shall I know the sincerity of Faith but from the fruits which is an holy and righteous life so that if I walk so I justifie my self from that imputation How doth Hezekiah help himself when God spake bitter things Remember how I have waled before thee with an upright heart 2 Joh. 3. Isa 53.11 how do I know that I know him Why if I keep his Commandments therefore we say that an holy life is an evident sign of our fellowship with God it glorifies God it stops slanders and brings on others and besides all this a godly life will justifie us from hypocrisie Vse 2 For trial whether we have fellowship with God or no why if we walk in the light we have fellowship with him Col. 3.3 Isa 50.10 if a man walk in light of truth and holinesse in knowledge of Gods Will and obedience to it if a man walk in such a way I say that is if he do willingly give up himself to the knowledge and obedience of the Will of God if he continue therein and grow in grace and go forward from step to step from strength to strength Psal 84. it is a true signe of fellowship with God there is no corrupt nature that can have such desires at least not continue and grow up in them Q. May not a Christian be carried out of his way as David into Adultery Noah into Drunkennesse Peter into Denial of Christ Ans They were indeed wayes of Darknesse but they did not turn into them voluntarily but through violence of Temptation and corruption 2 They continued not in them 3 They grew not up in them they took no pleasure in them A man is not judged by a step or two but according to his walk what is his course a man may take a step or two out of the way but yet if he recover himself we say that is his way God judgeth not of a mans Spirit by a step or two for then who could be justified No Christian but sometimes he steps a wry and it may be three or four steps as David 1 Into Idlenesse 2 Into Adultery 3 Drunkennesse 4 Murther 2 Sam. 11. he went into four wicked steps foul steps but you must not judge a man for two or three or four steps for so on the contrary a wicked man may take a step or two into a godly course he may read some good Book pray hear the Word this is to bring about some end of his he hath another way to go only he is turned out of his way for some conveniency as he thinks so that there is no judging of a man on either part by a step or two but we must judge of men by their
he will be ready to storm if a man takes crosses impatienly he thinks they fall on him undeservedly Vse 5. Learn not to be censorius reject not others for sin we ought not to do so but for wallowing and walking in sin but despise them not for sin for in many things we sin all and truly if we be over censorius we profess our selves to be no sinners for if we were we would pitty them and look most to our selves Mat. 7.5 6. If we say we have no sin we have no truth in us Now on the contrary Verse 9. we have a note of a good estate If we acknowledge our sins he is faithfull and just to forgive us our sins and to cleanse us from all unrighteousnesse Doct. Vnfaigned confession of our sins to God is the ready way to the pardon and healing of them Confession is the ready way to Justification and Sanctification pardoning of sin and cleansing from sin This place is stood upon by Bellarmine for auricular confession he saith it is meant of confession not to God but to the Priest and what is his ground but this to the confession here spoken of is a promise made of pardon but no word of promise in Scripture to confession to God but to confession to the Apostles and Ministers of Christ John 20.23 But 1. It is a notorious Falshood to say that no promise is made to him that confesseth to God Prov. 28.13 we understand it of confession to God he denies it because he speaks it of confession to him from whom sin may be hid which cannot be from God But yet many a man hides his sin from himselfe and will not search into his own heart and labours to hide it from God Isa 29.15 Ps 32.3 4 5. And that that place in the Proverbs is meant of confession to God appears in that he speaks it of confessing to him of whom he might finde mercy but confession to man often brings ruine I would yet further ask them if there be no place that expresseth pardon to him that confesseth his sins towards the Temple see Psal 32.5 6. Job 33.27 and that whole prayer of Solomon 1 Kings 8. runs on promise of Pardon to him that confesseth to God and God answers to that Petition Chap. 9.3 and now that Solomons Temple is destroyed we have a greater than the Temple whereof that was but a type if we confesse our Sins and put up our Prayers in the name of Christ our Sins shall be pardoned and healed and for that place John 20.23 we say there is no mention of Confession but they have a power to remit them without confession according to Acts 9.17 Ananias comes to him without hearing a word from him Acts 22.16 his Sins were not remitted by confessing them to Ananias but by calling on the Name of the Lord indeed if a man be burthened in Conscience it is meet he should confesse his faults to the faithfull Ministers of God and request their help and prayers James 5.16 which is meant of Ministers as well as Lay-men of Christians in general Mal. 2.7 Q. But what difference will you make between Ministers and Lay-men if you say we may confesse our faults to Lay-men in private A. When Christ saith those sins you remit are remitted it is not meâ—â—t that they have judicial power to absolve them and say Ego absolvo te in nemine Patris filii spiritus sancti but he hath given them a Ministerial power to declare remission of sins to them that are penitent if they see them penitent and humble they may declare some promise whereto pardon is annexed Obj. But common Christians may doe thus and is there no difference between Ministers and them Ans God is wont more usually to blesse a Ministers discerning of the estate of a man and applying comfort than other common Christians Rom. 10.14.15 the ordinary way of faith and to get comfort by faith is by the Ministry of the Gospel If we confesse our sins he is faithfull and just to forgive us our sins faithfull and just expressing the truth and righteousnesse of God in making good his promise to those that confesse their sins To forgive Sin is to free a man from Sin and Punishment and to remit it Jer. 31.33 To cleanse from Sin is to mortifie Sin and quicken Grace Reas 1. In respect of God 1. From the great Honour confession of Sin doth to Gods Justice no man confesseth his Sin to God but he glorifies Gods Justice though he should deal never so hardly with him yet his Justice should be magnified Psal 51. Neh. 9.33 Dan. 9.7 2. It sanctifies the name of Gods grace why doth the Apostle so set out the sinfulnes of all in Cap. 2. 3. ad Rom. but that he might magnifie the riches of Gods grace it shews that if they have any mercy it is from Free Grace Reas 2. In respect of our selves 1. It exceedingly humbles us and makes us willing to accept any hand of God Lev. 26.41 42. how doe these men come to be humbled if they confesse their sins and the sins of their Fathers this will humble them 2. Confession of sin to God doth restrain us from Commission of sin for a man considers he must come before God and break his heart for it and an ingenuous heart is more ashamed of his sin before God than before men Ps 51. Against thee against thee onely have I sinned that most affected him 3. Confession of Sin makes us examine our selves and that is very profitable when a man comes and considers the frame of his heart and life it afflicts him much as the searching of a Wound doth anguish the Body so examination of our selves doth much afflict our souls Now for the properties of this Confession it must be serious and sincere and with a resolution to doe so no more when a man confesseth his sins with griefe of heart that he hath offended God and resolves never to doe the like again this is very effectuall Vse 1. It serves to teach us that in Scripture phrase the repentance of an humble Sinner goes before Justification and Sanctification many a man comes to be humbled and yet is confident his sinne is neither forgiven nor his heart sanctified if Confession be the way to Pardon what need a man confesse his Sins if he be truly perswaded they be forgiven we grant therefore that Repentance is the way to Pardon to the sence of it at least It is a question whether Repentance go before Faith or Faith before Repentance I answer if you take it practically there is no man that either believes his sin pardonned or healed till he brought to Humiliation contrition and sorrow Vse 2. To teach all that stand either in need of pardon of Sin or cleansing from Sin what course to take the best have need to increase it but didst thou not finde pardon at all or cleansing here is a plaine Promise If we
grows perfecter every day such a man still grows in fruitfulnesse he grows ready to every good work Joh. 15.2 so that the love of God is perfected in him by obedience As a fruitfull Tree the more it sticks his root downward into the ground the faster it grows so a Christian the more he sticks his root on Christ the faster it grows And so the Husbandman will have more care of a fruitful Tree to prune it he hath no such care of a sower barren Tree but if a Tree be fruitful he cuts off all superfluous Boughs that hinder the increase of such a Tree so a man that is fruitful in Gods Commandments he doth not only stick his root his faith and hope deeper in Christ but the Lord himself is willing to cut down all those noysome Lusts that suck away the sap of grace if God see a man set himself fully to follow God and keep his Commandments the Lord will cut off all cumberances all corruptions all things that hinder the growth of grace Vse 1. For trial of our love to God whether it be perfect or no whether sincere or counterfeit how dost thou finde thy heart affected to Gods Commandments Dost thou look at them as thy way it grieves thee to be out dost thou look at them as thy treasure as most profitable to theee Dost thou look at them as thy ornaments as most honourable to thee Dost thou look at them as the apple of thine eye as thy life most near and dear and precious to thee If thou dost thou hast that love in thee that is perfect without guile perfect in every part of love and in regard of readinesse and constancie but if a man looks at Gods Commandments as a by-path as if he were out of the way if he looks at them as unprofitable and dishonourable if he can break them without any scruple if he would rather part with them all than his life verily the love of God is not perfect in such Vse 2. For direction to all such as desire perfection of love to Christ do any desire to love the Lord Jesus in perfection not only of truth but parts and degrees if he could Why this is the way keep his Commandments take heed of breaking any one of them What is the reason we deceive our selves in our love to Christ We think it is love to Christ if we keep a solemn Feast to him at this time of the year in memory of his Nativity but is there no better Argument nor furtherance of thy love to Christ than this Take heed of it if Christ hath commanded us to deck our bodies and houses if Christ hath commanded us to feast and be liberal you will finde that a great help to further your love to Christ and an evidence thereof but if you go on in any course without a Commandment if you keep such Feasts which end in all excesse and ryot and gaming and playing they begin it may be pretty well but we fall from Religion to civility from civility to intemperance and wantonnesse c. and what is the reason Because we have the custom of our Fathers for it not the Commandment of Christ the Apostle doth not say he that keeps customs his love is perfect but he that keeps Christs Commandments therefore if you would get your love to Christ perfected it must not be by keeping of old customs but by keeping his Commandments what is the reason why the most are so ready to keep such Feasts is it because it is Christs Commandment if it were the more you would find your love perfected you would be more forward to good your spirits grow from one grace to another but because men look at customs they begin in the Spirit and end in the Flesh Take a Christian at the beginning of the Sabbath he findes his heart unlifty to holy Dutie but before it be ended he is so enlarged that he is sorry it is done Why because he obeys a command but if we do any thing out of custom it grows from better to worse so that Christ hath not more dishonour the rest of the twelve Months than he hath these twelve days but would you have your love perfected then frame your lives and courses according to Gods Commandments and then the more you practise the more you may you shall finde your grace growing and your love perfected to every good work be doing Gods will and the Lord will be with you blessed is that soul whom the Lord shall finde doing his Commandments be doing and your doing shall multiply your strength and growth in grace Vse 3 Of Consolation to all such as apply themselves to be doing of Gods Commandments doth a man find himself ordering his ways according to a Commandment if you finde it delightful to you that you would still walk in it you look at it as your way your treasure your ornament c. why this is your comfort the love of God is perfect in you and will grow more perfect so perfect that God covers all your infirmities so perfect that it grows up high to perfection even to all the parts thereof so perfect that God sees you willing and ready to be doing his will so perfect that you resolve to hold on and be constant and if God see you thus moulded to a Commandment and not to customs God will uphold you and help you and strengthen you till he make you perfect which is no small comfort to a soul 1 JOH 2.5 6. Hereby we know that we are in him He that saith he abideth in him ought even so to walk as he hath walked IN Verse 5. you have an obedient Christian set out 1 By his practice he keeps Christs Commandments 2 By his priviledge which is double 1 His love is perfected 2 He knows that he is in Christ 3 Verse 6. here is a duty enjoyned to all men that would professe Fellowship with Christ namely imitation of Christ they ought to walk as he hath walked From the former part of the 5 Verse we have observed Doct. The observation of Christs Commandments is the perfection of our love to Christ Those next words shew the right honouring of Christ and your selves together so as we may honour God and he honour us that is by Knowledge of our Fellowship with Christ and by our duty so to walk as hee hath walked Hereby we know that we are in him By what By the love in us No by keeping his Commandments wee know that we have Fellowship with him though both be coincident so then here is a promise not only of their bâ—ing in Christ but their knowing that they are in Christ Doct. Sincere obedience to the Word of Christ is both a certain and evident sign of our blessed Estate in Christ Hereby that is by keeping his Commandments we know that we are in Christ Quest 1 What is it to be in Christ Ans We are said to be in Christ in
have neglected to keep their Conscience clean their judgment is unsound a corrupt Conscience a corrupt Judgement 3 From the disposition of men and aptnesse then to catch the greatest cold when their spirits have been most warmed and heated no man so apt to take cold as they who are very warm and hot so in the days of the Apostles they did not only fill them with Knowledge but warmed the Church with Zeal and Heat zeal towards their Ministers zeal in their liberality they loved not their own lives in respect of Christ now their spirits being so warm they are more subjesh to get cold and distemper every Christian in particular finds it so when he hath been most enlarged at the Word or Prayer ere long he will be more straitned there being a secret pride in the experience of Gods favour and to rest in our selves thinking that we have sufficient grace in our selves when we see our need of Christ we depend only on him but when we are full we depend on our selves and so by sitting loose from Christ we get a great cold we are cold in Prayer Word Sacrament thus it is with the Church when God sheds his Spirit abundantly in the Church they grow secure and depend upon themselves thus we see Josh 1.9 10 11. so that one would have thought that that generation would have been more zealous yet none so Idolatrous till God quickned them by their enemies so in the Apostles times the Church was very forward and zealous a few Generations after their spirits were carried away with errors 4 From the disposition of Satan he hath great rage because the time is short Rev. 12.8 and we shall always finde that the Devil hath imitated God if God have Sacrifices from his people so the Devil from the Pagans so if God set up a Christ Sathan will have an Antichrist set up that may be not only a substitute but an enemy to Christ that as God had won the world by Christ so he would delude the world by Antichrist 5 From the wise and just dealing of God if God reveal more means of knowledge he will use many means of trial he will have them winnowed that so the good may remain as Wheat the Chaffe may be blown away if God give more Tallents he will put them upon more employment and exexercise Vse 1 To teach Christians not to be offended if they finde variety of seducing spirits in these days a man would wonder in such peaceable days when Religion is maintained there should be so many opinions and agitations how comes this about you must know that God never dispenced generally more knowledge since the revelation of Antichrist than now now where there is most knowledge Sathan will be seducing and corrupting their wisdom where there is more wisdome there is more curiosity and pride so much knowledge so much want of truth many times and so putting off the truth men run into several errors and it is just with God seeing they put away a good Conscience and would not give heed to sound Doctrine therefore God gave them up to follow lyes 2 Thes 2. and their longing desire and zeal in former times will end in such a cold that there will be a defect of all warmth and heat and wheresoever you see the truth not held in a good Conscience they run their faith on Rocks some split on a rock of Arminianism some on a rock of Popery so that it must needs be that in these last times many Antichrists must be Vse 2 Since many Antichrists are and will be in these last times let us labour to be so established in the truth that however the times be we may keep our faith and religion Q. How shall we be thus established A. 1. Get contrary spirits to the former give not up your selves to curiosity and vain speculations if the Lord find you humble he will teach you in his ways if when you are warm and hot you have a care that you get not cold 1 Chron. 29.18 Pray to God to keep your hearts always in that frame or at least in such a frame as may befit every days businesse and then whatsoever the times be our hearts and judgements shall be established in the truth but unless God give you a good Conscience with your knowledge you will be soon perverted and therefore I say as Paul to the Ephesians Ephes 2.12 continue in a firm love of the truth as well as in the knowledge of it 1 JOHN 2.19 They went out from us but they were not of us for if they had been of us no doubt they would have continued with us c. THe Apostle Vers 18. had instructed Babes of the coming of Antichrist now in this Verse he first discribes them 1 By their Apostacy they went out from us 2 Their condition before They were not of us he amplifies both the latter he proves by an Argument They were not of us for if they had been of us they would have continued with us The former he amplifies by the reason why God gave them up to Apostacie which was that these Seducers might be made manifest that they were not of us Q. 1. What is meant by this They went out from us A. 1. They departed from their Doctrin in Judgment and from their Fellowship in Practise Acts 2.42 Now these men departed from both they forsook the truth which before they profest 2 Joh. 9. and not in circumstantial points but in such whereby they denyed both the Father and the Son as verse 22. 1 Tim. 1.19 2 In their fellowship they declined from them in communion of Ordinances and mutual help Heb. 10.25 They went out from us from whom who are they from us Apostles and Ministers from us that is from Old men Young men and Children they went out from all the true Members of the Church They were not of us That is they were never true members of our Body they were with us and amongst us but they were never of us 1 Joh. 4.4 5. as the Children of God are in the world yet not of the world their mindes are not on this world their inheritance is not in this world so on the contrary the Children of the Church are in the Church but not of the Church Doct. 1. Some may be in the Church which after do depart from the Church Doct. 2. Such as do depart were never Members of the Church Doct. 3. Such as are Members continue always in the Church Doct. 4. Those that depart manifest themselves not to be of the Church Doct. 5. This departing from the Church is a note of Antichrist Doct. 1. There are some in the Church which may depart from the Church That may leave the Doctrin Fellowship and Practise of the Church Heb. 10.25 2 Thes 2.3 1 Tim. 2.4 Q. How comes it to pass that men in the Church and in some measure affecting the ways of Religion depart from the Church
A. 1. This comes from want of thorow and entire fellowship with the Lord Jesus for though they may have much joy and comfort in the Members of the Church yet it is but a Land-flood all that joy and grace may be dried up unlesse they partake of that Fountain which never fails and as the Lord told Samuel They have not rejected thee but me they have rejected so see you any departing from the Church they departed from Christ and union with him first Dan. 11.34 35. many cleave to him but feignedly Heb. 12.13 when a man haults between falshood and truth or God and his lusts he will be turned out of the way 2 From the stumbling-blocks they meet with in 1 The Church first persecution Matth. 13.21 that makes some offended 2 Hard Doctrin Joh. 16.66 the Doctrin of Purity seems harsh Doctrin to them so the Doctrin of Predestination offends some 3 There fall out some admonitions or reproofs to be dispenced to the Members of the Church now if they come with proud unmortified spirits they will be offended at them and fly back again this was the cause of Simon Magus his Apostacy when Peter reproved him sharply he could not brook it but fell off and set up a false Doctrin and lying miracles to subvert the Apostles Doctrin some depart from others because they think themselves more holy than others Isa 65.5 either they give offence to others or others to them Vse Shews us our duty not to rest our selves satisfied in that we are Members of the Church we may live in the Church and partake of the ordinances yet after fall off therefore be sure that you give up your selves first to the Lord and then to the Church otherwise keeping any pride or covetousnesse in our hearts it will make us fall off pride will make us take offence at others and others at us and covetousnesse will make us fall off when we meet with persecution and losse of goods and liberty for Christ therefore come with humble and mortified hearts and give up your selves to Christ and then you shall not easily give offence to others and will be content to part with any thing for Christ and so will continue Members of the Church Doct. 2 Such as depart from the Church were never Members of the Church They were not of us that is of the Apostles nor of us that is of such whose sins are forgiven them either old men or young or Children Q. What is the Church or who are the Church 1 The Church is called a company of Saints because they are holy in heart and practice 1 Cor. 14 13. 1 Cor. 1.2 2 The Church is called an elect people 3 They that are indeed of the Church are such as shall be saved Acts 2 ult as all those that were in Noahs Ark were saved so all those that are true Members of the Church Grounds 1 From the near fellowship such have with the Catholique Church and so certainly are of the number of the first born written in heaven Heb. 12.23 therefore Christ saith all his sheep hear his voice Joh. 10.2 3 4.16.27 28. and none shall pluck them out of his hand Those that are truly Members of the particular Church are likewise Members of the Catholique my finger which is a part of my hand is a part of my whole body 2 From the fellowship such have with the head Christ all the true Members receive nourishment from the head Col. 2.18 19. therefore they not holding to the head fall into vain speculations therefore those that depart from the head fall from the Church Ephes 4.15 16. and being knit to the head they are joyned with such bands of the spirit and bands of ordinances that they all partake of one spirit 1 Cor. 6.17 so 1 Cor. 12.13 1 Cor. 10.6 7. and so in all their prayers they pray for the whole Church Our Father thy Will be done of us we have a tender care of all the Church knit together in one Love one Faith one Hope one Baptisme so that those that are truly knit cannot fall off Vse 1 To reprove an Error of the Romish Church that do maintain that wicked men may be true Members of the Church but we say that those that fall off were never true Members of the Church and yet they hold that many fall off and yet were true Members but they might indeed depart from their Church but never from any true Church if they do depart from the Church they were never true Members of the Church they were not of Christs sheep for he will keep them that none of them shall fall off We say therefore that such were not true Members but ill humors and superfluous excrements of the body and therefore no wonder though they fell off But you will say some there are that continue faithfull friends to the Church and never fall off from them are there not some that are ornaments and maintainers and supporters of the Church yet have no truth of Grace in their hearts are not they Members of the Church They have the place of Members but are not true Members a glasse eye may be an ornament to the body and a wooden Legg a support to the body yet are no true Members so such may be ornaments and supporters of the Church yet no true Members but as a glasse eye or a wooden legge these though they cleave to the body yet they are not joyned by nerves and sinews neither animated by the head so these are not tyed to the Church by the spirit of God or bond of Faith and Love but some external ligaments as honour or profit in the Church Vse 2 It may teach us what to judge of such men as have been sometimes very forward and zealous Professors but afterwards they sit loose from Religion and fall off from the Saints and grow enemies to the Church they were never true Members of the Church Stella cadens nunquam stella cometa fuit never any Star fell the Church is compared to Heaven Christians to Stars when we think we see a Star fall it is no Star but a meteor drawn up by the heat of the Sun which when the heat of the Sun is withdrawn falsl so if you see any Stars fall from the Church they were some sluggish meteors that by the heat of Gods ordinances were raised up and inflamed but after the heat was a little dissolved they fell away if any fall they were never any true Stars in heaven but blazing meteors Vse 3 It may teach us never to rest in any fellowship or society of the Church till we are knit by the spirit to God and Christ so that every ordinance knits you nearer to Christ and to his Members and every conference quickens your affection to the Church and theirs to you come not therefore to the Fellowship of the Church for custome or credit or to satisfie friends these are but as glasse eyes and woden leggs
he is not to be excluded but he is not principally meant here Jhon 15.6 and it is true that they know Christ that have received this Unction John 6.69 But here by the truth is meant the Doctrin of the Gospel Ephes 4.21 which is called the truth in Jesus that truth which teacheth us to finde Christ to prize Christ and you know it in a special manner as it is in Jesus in a Crucified manner you know it as it is in Jesus which raiseth you from death to life it is sometimes called the word of truth Col. 1.5 Gal. 2.4 5. so then you that know the truth you know the worth of Christ the means to finde him yea you know him in a Crucified manner in his Death and Resurrection Q. 2. What is the knowledge of the truth A. Three things make up the knowledge of the truth 1 The understanding of it 2 Approving of it and consenting to it 3 Because a man may consent to it either as probable or as certain and evident knowledge therefore it is not only an understanding of the truth but a consenting to it and that not as a probable thing but as an undoubted certain truth Judicium contingentis axiomatis est opinio necessarii scientia if it be from the causes then it is scientia if by the effects cognitio And thus these Babes know the truth you understand it you consent to it you yeeld to it as a certain and undoubted truth and that all those concur to knowledge we may see by Scripture 1 For understanding see Luke 24.45 2 They approve and consent to it and follow it John 10.4 5 27. 3 They do not only understand it clearly and approve of it but receive it as a certain undoubted truth so John 6.69 We know and are assured that thou art the Christ There is as much difference between knowledge and faith as betwixt hearing and seeing if I hear a thing from an undoubted testimony I beleeve it but when I see it my self I know it more evidently Stephen beleeved that Christ sate at Gods right hand but when he saw it he knew it certainly so that these Babes by some sight and experience know those things that they beleeve Heb. 11.2 this knowledge is one of the chiefest things that perfects the mind of a man Isa 11.2 what spirit is a spirit of wisdome and understanding understanding apprehends it Wisdom judgeth of it and discerns of the truth hereof Knowledge sees that they are most certainly true and then he beleeves it John 6.69 we know and are sure for none can know a thing but those that are sure of it Q. What is the reason that by virtue of this Vnction babes come to know the truth Reas 1. Because this Spirit is an eye-salve to make them understand by nature we are flow and dull of understanding but as soon as God hath dropt in some of this Spiritual eye-salve we strongly see the deep things of God yea even those which were dull to understand before 2 He vouchsafes to them Wisdome whereby they imbrace and approve the truth as the very truth of Christ and they have a spirit of faith to believe it therefore have knowledge of it 3 He gives them experience that their hearts do as plainly feel as their understandings know nay these Babes they fetch their understanding from the feeling of their hearts they know the danger of sin and the worth of Christ and this puts them to reach after Christ and look at him as the most excellent of a thousand and so they come to finde true fellowship with Christ by puting into them a spirit of peace 1 Pet. 3.8 so that they know it not only by faith but by experience and so they know the truth as it is in Christ you may have men by hearing and study come to know very largely of the wayes of Grace the Doctrins and points of Divinity nay they may come to approve of them and may convince an adversary but yet this is not properly a knowledge of these things but an understanding of them a man that wants this Unction may say he understands these and beleeves them but he cannot say he knowes them by any sensible worke of God on his own soul Vse 1 May exhort all in the name of the Lord that intend to receive the Sacrament to a conscionable care and endeavour to get knowledge it is not a priviledge of Scholars but even of very Babes if they have received this Unction therefore let none excuse themselves for if the Apostle acknowledge it in Babes it may shame elder people if they be ignorant of the rudiments of Religion therefore labour to grow up to a knowledge of the truth there is no hope that you should either finde comfort in Gods Ordinances here or in the life to come if you be ignorant of the truth Isa 27.11 it is a fearfull judgement These people have no understanding therefore their Maker will shew them no favour that is no gnace in Christ they shall neither finde mercy nor favour and mark how he prevents an Objection He that made us will surely save us no if you be ignorant he that made you will not save you therefote if you would ever get any good to your souls above all gettings get understanding for without it look for no mercy and above all understanding get this wisdome which is infused by the Unction of the Spirit And so Parents and Masters as you desire to get favour of God for your Children and Servants be careful to instruct them in the ways of truth and for such as have got knowledge labour to grow up in this Spiritual knowledge Col. 2.2 3. Three things did Paul conflict for 1 That their hearts might be comforted nothing more useful for a Christian than comfort but when Christians have got comfort it is easie for Christians to fit loose one from another and not to regard one another therefore 2 His conflict was that they might be knit together in the bond of love 3 That they might grow up to fulness of knowledge c. so that we see it is matter of great Conflict to the Apostles with God that they might be brought to the riches of full assurance and shall Ministers thus Conflict for their people and shall not people themselves labour to grow up to fulnesse of knowledge and not be remiss and know some pieces and parts of the truth but to come to the riches and fulnesse of understanding It would be a great conflict to a faithful Minister to see people poor in knowledge to have only a few remnants and shreds of knowledge some superficial kinde of knowledge therefore let people labour for the riches of the full assurance of understanding which is properly true knowledge we see therefore how much Parents and Masters are to blame that are so far from having conflicts for the knowledge of their Children and Servants that they have no care
Mahivell did clearly discern that their religion was but meer jugling to fill the Popes Coffers and keep his Kiching warm by purgatory and pardons c. therefore let none trust them but indeed this was his wickednesse though he discerned this he sought not the true Religion and this is the evill of their Religion it leads simple men to superstition and understanding men to Atheisme and if Popery be but cheating and jugling and lying it must kindle in us an inward loathing of that Religion Bellarmin doth directly bring that for his defence which was palpable and ex instituto writ against them and therefore it is plain that every Antichristian Doctrin si a lye not only against the truth but against their own judgement to deceive Psal 119.128 let it be our care to looke at every law of God as just nnd to hate every false way nothing so odious to man as to be cheated men take it most indignely to be made a fool of why truly that is the end of Antichristian Doctors to cheat and beguile men Vse 2 It must teach us how prone our natures are to receive such false Doctrins Psal 58.3 Rom. 3.4 every mans judgement is apt to take up that opinion which suits with his understanding now because by nature we are prone to lyes and errours therefore let us take heed to our selves and watch more exactly Heresie is a fruit of the flesh Gal. 5.19 20. and therefore no wonder if carnall hearts be ready to take it up seeing by nature the truth seems harsh to us Vse 3 It must stir us up to imbrace the Doctrin of the Gospel the more your spirits loath falshood the more are you to cleave to the truth do they make a sport to juggle and deceive do you see they aim at corrupt ends do they speak by a lying spirit if this be the fruit of Popery that the whole bulk of it is but an heap of lyes then as we are to detest that so we are to love the truth of the Gospel it comes from the spirit of truth the ends of it are contrary to Antichristian they aime to bring on Disciples to Christ they look not at their own belly and gain but to edifie and do good to the Church of God seeing therefore the Religion of Christ is so pure so peaceable so self-denying so free from cheating and jugling therefore let us be more enamoured on it imbrace it study it more practice it more Vse 4 If every antichristian Doctrin be a lye then they that are born of it are not born of the truth and the Doctors of it are lyers so that if it bee asked whether it be a true Church we say it is a lying Doctrin they hold those that are the Doctors and teachers of their Church are lyers and take the body of the Church it is a bulk of lyes a company of lyars deceiving the World and sporting themselves in their deceivings Doct. No lye that is no hereticall Antichristian Doctrin is of the truth Out of false things we may sometimes conclude falshood and sometimes truth but out of a true principle you can never gather falshood so St. John here out of the truth you cannot conclude any lye any false Doctrin so that no lye is of the truth For Explication A Doctrin may be sid to bee of the truth or not of it in a double respect 1 Of the truth as the cause of it John 8.37 he that is born of the truth 1 John 3.19 so to be of the truth is to be a Child of the truth so that when it is said it it not of the truth that is it is not born of the truth and it is not bred of the truth 1 Because it springs not from the Gospel of truth 2 It springs not from the Spirit of truth but from a lying spirit 3 It springs not from the truth of their own hearts not from the very morall civill truth they neither spring from the divine truth of the Gospel nor from the Spirit nor from the morall truth in their own hearts a man may speak not from the Spirit of truth in the word and yet speak from an honest heart but an Heretique speakes not from the truth of his own heart Tit. 3.10 11. so that these mens errours are not from ignorance or infirmity but meerly from the spirit of falshood 2 It is not of the truth that is it keeps not correspondency or fellowship with the truth and the reason is because no Antichristian Doctrin but it comes from the spirit of lying and murther and such a spirt is the Devills spirit John 8.48 Satans intendment is to lye and deceive and murther mens souls and that proceeds from the enmity betwixt Christ and the seed of the Serpent now the seed of the Serpent is not only Heretiques but Hereticall Doctrin and they strive to root out one another Amos 7.10 11. which shewes what little fellowship falshood hath with truth 2 Cor. 6.14 15. and therefore they would not suffer Christ to live and so they persecuted the Apostles because they spoke the word of truth Vse 1 May exhort all professors of the truth to take heed of lying if no lye be of the truth then if you speak falshood or lyes you walk not like your selves such words come not from the Spirit of truth but from the lying spirit the spirit of wickednesse and falshood and therefore what have the Children of the truth to do with falshood with false words and false dealing and especially take heed of false Doctrin for it is not of the truth but lyes therefore have nothing to do with the spirit of falshood the spirit of Popery or the spirit of seperation to draw you from the truth of Christ from the communion of the Church Vse 2 If no Heresie be of the truth then certainly it will never be for the truth no stream riseth higher then the spring from whence it comes if such Doctrin comes not from the truth it will never rise so high as the truth never look for true dealing from an Heretique that lyes against the Gospel and against his own conscience never beleeve any Doctrin of theirs for they aim at subverting if they deal not truly with God they will not deal truly with man it is a conclusion of the councill of Constance fides non est servanda cum Haereticis why because they are Heretiques but you should know they were Heretiques that swore it and therefore they shew such false dealing therefore you shall never finde any true honest dealing with Antichristian states in any negotiation Vse 3 It may teach us there is no safe reconciliation with these Doctrins nay no safe toleration for no lye is of the truth how can you reconcile night and day light and darknesse there is as wide a difference between the truth and Antichristian Doctrines therefore there is no safe toleration of them but one of them will be rooting
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
of any certain knowledge and thus Antichrist denies his Prophetical Office For the Priestly Office of Christ which consists first in offering sacrifice secondly in intercession for the application of his sacrifice Now the Church of Rome evacuates his Priestly office first in his sacrifice 1 By adding other sacrifices and so they make his not to be sufficient and they add two Sacrifices first the Sacrifice of merits and they say they merit first by works done as building of Churches Monasteries c. which they say satisfie for mens sins and secondly they merit by suffering as Pilgrimages and Purgatory and so by indulgences and Pardons 2 They evacuate the Sacrifice of Christ by evacuating the Redemption of Christ 1 By making it not plentifull whereas the Redemption of Christ is a plenteous redemption both for body and soule they say he redeems us from eternall pains but not from temporall from Purgatory 2 By making it not gracious for they say the grace of Redemption is applyed to us not invincibly but according to the will of the Creature 3 By applying it not by faith but works 4 They say a man cannot know his Redemption by Christ surely and certainly but probably 5 This grace they dispence not spiritually but elementally by imposing it on Sacraments so that without Sacrament no grace and some grace is given ex opere operato 3 They evacuate his Sacrifice by making it not eternal so that this grace is not certainly eternall but he that hath been washed in Christs blood may finally fall away and become a reprobate 4 In making it not necessary in respect of some as the Virgin Mary 2 They say it is not necessary in respect of temporal punishments 2 They evacuate his Priestly Office by discouraging people from coming to God in the name of Christ but to approach to God by the mediation of the Virgin Mary and some Saints they would have us direct our prayers to some Saint and so deny the sole mediation of Christ 3 For his Kingly Office they deny it partly by denying his Head-ship they deny his absolute Soveraignty they will not make the election to be of Free Grace 2 By setting up another Head in the Church the Pope which God never appointed as he that sets up another King without his consent doth as good as deny the other King so here is as much dishonour to Christ in setting up a new Head as in cutting off the true Head to set up one that may rule all Nations have the deciding of all Causes c. 3 They deny his Kingly Office in his great work of Conversion by makeing it not to depend on the Soveraignty or prerogative of his Kingly Office but on the liberty of our wills 4 They deny his Kingly Office by defacing his Kingdome which is his Body his Church they deface his Church his Body and transforme it not into a christian state but Antichristian and so make it no Church of Christ and so deny his Kingly Office They deface the Church of Christ whether Militant or Triumphant The Church Militant whether you look at it as a Catholick Body for that 1 They teach that the most erroneus notorious livers are truly Members of the Church but we see Christs Kingdom consists of spiritual people they are but ill humours 2 They give false notes of the Church antiquity universality prosperity which may agree to some Heathenish places 3 They make the Church infallible and this they confine to the church of Rome so that if Rome fall the church of Christ falls 2 For the parts of the church either in a council 1 They say a council is uncapable of errour 2 Subject to the Pope 3 That they may make Laws to binde the consciences of men Or else in the several parts 1 For the Head the Pope they set two heads on the Body and so make it a Monster For the middle Members the Priests 1 They say they may not marry and so are unclean 2 Exempt them from the power of civil Magistrates and so are an inordinate generation 2 Their regular Priests as Monks and Fryers they are all of them abominable not planted by God and professe poverty and chastity which exposeth them to uncleannesse For the lowest Members the Lay-men whether Magistrates or private men 1 For Magistrates they make them not heads no not in their own Kingdoms but subject to the Pope and he desposeth them 2 For the people he can dispence with their Oath of Allegiance 3 From both they with-hold the Scripture in the known Tongue and the cup. For the Church Militant in Purgatory they make a Church God never acknowledged For the Church triumphant they make the Saints as so many Idols in praying to them visiting their Relicks making them partakers in Christs mediation such a Kingdome as this Christ would loath and any true christian derest So that we see though they doe not deny his Man-hood nor his God-head yet they deny him to be the Christ that is the anoynted for they wash off all his Unction Vse 1. It may discover to us the depth and the danger of Popery the Doctors of their Church say it is impossible any should be saved out of their Church but you must know you cannot give up your selves to an Antichristian Doctrin but you turn an enemy to Christ you take away his Offices make him no Christ no Saviour therefore let none say Popery and the true Religion may be reconciled they may as well combine Light and Darknesse as Christ and Antichrist Vse 2. It may be an use of thankfulnesse to God that hath delivered us from this darknesse and brought us to know the truth as it is in Jesus the true King Priest and Prophet of his Church therefore let us sanctifie God in our hearts let us walk as men that are redeemed and taught of him learn we to rest on him for pardon for teaching for direction and guidance Doct. 3. Antichristian teachers deny the Father and the Son Before he had said they deny the Christ but he goes further and saith They deny the Father and the Son because he that denies the Son denies the Father the reason is because of that neer relation that is betwixt them vers 23. and so contrariwise the truth of this appears in Saint Johns time for some made themselves the Christ and some God the Father as Simon Magus and Menander made themselves the Christ and so took away the Father-hood and the Son-ship some againe taught that the Father came down and took flesh and was buried and so often descended into cloven Tongues so that they denied the several Persons But that great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Antichrist of Rome he denies the Father and the Son 1 He denies the Son if you speake of the God-head of Christ 1 They say we are in an errour to say Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but from God from the Father and they will not
consolation to all such as lose any thing by keeping the Apostles Doctrin whether they lose goods or friends or life or liberty here is a comfort that over-ballances all discomforts Two things chiefly discourage a Christian he may either loose fellowship with the Church and be excommunicate or else he may lose his naturall life here is comfort against both these what though you be excommunicated from society with the Church you shall yet notwithstanding keep fellowship with the Father and the Son Joh. 9.34 the blind man gave such a strong Testimony to Christ that the Pharisees cast him out that is excommunicated him well when Christ heard that he was cast out he found him out and so though this poor man was cast out of the Church by a clavis errans wrong excommunication yet he had fellowship with Christ what if a Christian be cast out why here his comfort a man is no sooner shut out from Fellowship with the Church but he is sent to Christ this poor man Christ came and instructed him though he were cut short from instruction in the publick ordinances yet Christ instructed him and he never spake more powerfully and effectually so that he gave him Faith to beleeve and Grace to worship him so that though a man in a good cause should be cast out from the society of the Church yet he shall find more near communion with Christ 2 A man by professing Christ may be delivered up to the powers and so may lose his life why this is the promise even eternall life he may lose a temporary life but he shall gain an eternall life Doct. Primary Antiquity is a certain note of divine and Apostolique verity Prime Antiquity because he saith here it was from the beginning and he appeals to the Doctrin that was delivered from the beginning of his time that is from the first promulgation of the Gospel If that which you have heard from the beginning abide in you c. So that Prime Antiquity that which the Apostles first taught is a note of the truth Jerm 6.16 enquire for the old way that is the good way Jerm 18.15 he complains that they strayed from the ancient wayes and were run into by-wayes and he complains of it as if thereby they had forgot God therefore when St. John would describe the Gospel he calls it an everlasting Gospel Rev. 14.6 and contrarily when God would confute the people for leaving him he convinces them of novelty Deut. 13.7 they followed other new Gods But why is Prime Antiquity the note of divine and Apostolique verity 1 Because Antiquity is the image of God and every truth is an image of God whilst Satan stood in the truth he had the image of God when a Doctrin reacheth the truth it comes to the image of the ancient of dayes it is the same truth now that was from the beginning of the world 2 From the speciall care God takes to plant and water the Church with pure Doctrin Satan is up early to do mischiefe but God is up before him to do good as soon as God made a World he made a Church and gave them truth though Satan was a Lyar from the beginning yet God taught him truth before he was a Lyar the good seed is first sown and then comes the envious man and sows tares 3 From the nature of all errors they are abberrations from the way of truth What are errors but deviations from the first way therefore there was some way of truth before when our Saviour would tax the error about divorce he saith from the beginning it was not so Vse 1 May serve to be a signe of tryall between the Popish and Protestant Religions they boast much of Antiquity that they can fetch it from the Apostles times why but yet if they fetch it from the prime Antiquity from the times of the Apostles we will not yield it them for John himselfe would not fetch his Antiquity from the latter part of his dayes but from the first promulgation of the Gospel Matth. 5. our Saviour saith it hath been said of old and yet was not truth that is prime Antiquity that comes from the ancient of dayes from the first Institution vetustas consuetudinis est vetustas erroris Ignatius said my Antiquity is Christ Error may come as soon as the truth is sown but yet it hath not prime Antiquity for Satan was a Lyar from the bginning and yet that will not serve to prove that a lye is the truth it is a false Antiquity that comes not from the ancient of dayes for our Religion if we cannot fetch it from the Apostles first Doctrin and from the Prophets and Apostles of old we will renounce it but when we can bring for all our Doctrin the seal of the Prophets and Apostles we have a sure note of the truth we preach no truth but what Christ and his Apostles taught our Antiquity stands not on Monuments or writings though all records were burnt our faith depends not on them but on the prime Institution Vse 2 It confutes the Common cavill against Professors they accuse them of new fanglednesse they say none of your Fathers or Ancestors walkt in this way why it is the way of Christ and his Apostles sin is a new way a new strange thing 1 JOHN 2.25 And this is the Promise he hath promised us even eternall life THis eternall life is said to be promised Doct. Eternall life is given by promise Gal. 3.18 Heirs of eternall life are called Heirs of Promise Heb. 6.17 because they are Heirs of that Promise was made to Abraham Rom. 4.13 14. Reas 1 From the grant of eternall life to Christ and through him to us Gal. 3.16 that therefore eternall life might be by Christ it is needful it should be by promise 2 Cor. 1.20 Reas 2. That it might procure those two great benefits first Honour to God secondly peace to his Children had we pleaded it by the Law we had pleaded it of debt but God provided that what grace should come should be free and therefore by Promise 2 From hence follows peace of Conscience had we been under the Law every failing would make us doubt and therefore that our hearts might be setled he hath given it us of Promise Rom. 6 16. Vse 1 A strong refutation of Popish merits by the works of the Law and that in their own persons why then it is not of grace nor promise that is the true reason why they deny certainty of Salvation because they hold it from the works of the Law therefore there is no peace of conscience in their Relion if it be of the works of the Law then not of grace if not of grace then not of promise if not of Promise then not of Christ for if they be bound to obey the whole Law they are in doubt to break it if they keep it yet they know not whether they shall persevere to the end and so
distempers that shee knows thereby shee is with Child so they that have had the breeding of the Spirit in their hearts and have perceived his motions they know more clearly than any other verse 20. Yee know all things it is a scientificall Instruction about certain experimentall things they know the danger of sin the sweetnesse of Grace 4 The Spirit teacheth us most profitably for that is the dexterity of the Spirit that it tells you what use you are to make of such a Scripture such a Sermon such a Providence such an Affliction I am the holy one of Israel that teacheth you to profit Isa 48.17 let the Minister speak never so powerfully and plainly yet the heart of man cannot discern it and profit by it unlesse the Spirit strike in with it we shall do little good Vse 1 May descover the vanity of the Popish Doctrin that would not have men trust their own spirit but follow the judgement of the Church this is a poor Instruction what if the Spirit of the Church become Apostaticall what is become of all the famous Churches of Asia and Grecia have not they warped from the truth therefore if men should follow the Spirit of the Church they might fall from the truth but you see how St. John magnifies the Instruction of the Spieit you need not that any one teach you otherwise than the Spirit within you witnesses Obj. May not a mans Spirit be a delusion must we trust every private spirit A Though it be in a private man yet it is not a private Spirit but the same Spirt common to the whole body of Christ his Spirit is not limitted to publick persons or Ministers but to all generally that are the Members of Christ so that we do not maintain it to be a private spirit though in a private man for it is a publick spirit the Spirit breaths where it lists and where-ever it breaths none need teach more or better Vse 2 If Gods Spirit be so sufficient then let us make use of the Spirit to discern falshood and to know the truth not to rest in what Ministers or Parents or Masters teach but what the Spirit teacheth that follow one dayes Instruction of the Spirit will lead you into more knowledge than a hundred Sermons Vse 3 Look that you keep the Spirit in good order if you grieve the Spirit he hath no comfort to teach you as Parents or Masters take no delight to teach their Childreen or Servants when they take no heed to what they teach them but if the Spirit see you be willing to hear and listen and reach after what he reveals the Spirit teacheth us with delight but if you grieve Gods Spirit by sensuall lusts the Spirit is so discouraged that you shall find his Instruction very thinne and weak if Gods Spirit see you doe not intend to make use of what he teacheth he will have little delight to teach you Vse 4 Reproves such as content themselves in Ignorance by saying they are not book-learned and therefore there is not much expected from them why if you give up your spirits to Gods his Spirit will teach you all things he will teach you without book as much as shall be needfull for you Vse 5. Of consolation to Gods Servants that have alwayes a Teacher within them they carry a Prophet about them a Minister about them every man desires to have the best Teacher for his Child you cannot put your Child to a better Teacher than the holy Spirit Isa 54.14 John 6.45 your children shall be taught of me therefore pray to God to teach you and to counsell you he will give you that counsell and direction none can give Vide plura verse 20. Doct. 5. The Spirit of God in the hearts of his servants is not a spirit of delusion but of truth They might say every man will boast of his own spirit we know there are many lying spirits abroad how shall I know that I have the true Spirit why he saith it is not a lying but true Spirit so our Saviour calls it a Spirt of Truth John 16.13 John 14.16 17. and it is a sure Spirit 1 Because it makes us true men whereas by nature we are full of falshood and lyes Ron. 3.4 2 It reveales the Truth of God in a true manner it teacheth such things as agree with the Scripture the word of truth 3 It is given by the God of Truth therefore must needs be true 4 Because it teacheth nothing but what it receives from Christ and Christ teacheth nothing but what comes from the Father the God of Truth Joh 12.49 50. therefore must needs be true Q. But how shall I know that my spirit is not a spirit of Error and delusion but of truth 1 Kings 22.22 23 24. when went the Spirit of the Lord from me to speak to thee yet there was a lying spirit amongst them we see here was a lying spirit in four hundred Prophets and he cunningly conveyes himselfe like an Angel of Light how shall a Child of God discern the true Spirit from a Spirit of delusion A. They that have received a Spirit of Error may be deluded by a Spirit of Error but they that have received the Spirit of Truth cannot be deluded by a Spirit of Error But how shall I know that I am not deluded and that my Spirit is a Spirit of Truth 1. By the Testimony of this Spirit there is such a clear light in the Spirit that he will reveal himselfe plainly enough 1 John 5.3 The Spirit bears witnesse that the Spirit is Truth 2. You shall finde the Spirit of God is ever suitable to the Word of God that Spirit that teacheth you other things than the Word or withdraws you from the Word that Spirit is a delusion the Word begat us and a Christian loves to be sucking at it 3. It is a Spirit of Truth if it make you conformable to Christ meek and lowly as Christ was patient and going about doing good as he did where ever we come that is the proper work of the Spirit to make us holy as he is holy meek as he is meek pure as he is pure 4. We may discern the Spirit by his fruits a tree is known by the fruit good fruit comes not from a corrupt spirit take any corrupt spirit it so confounds and troubles the spirits of men that they cannot bring forth good fruits but the holy Spirit is so meek and plain that it doth not disturb nature but perfect it but a bad spirit doth not perfect but corrupt nature Gal. 5.22 But the fruits of the Spirit are Faith and love and meeknesse it is a sign an evill Spirit was upon Zedekiah 1 Kings 22. because he was so boysterous and rude and impatient he struck Micaiah on the face but Gods Spirit is meek and humble and lowly Vse 1. May teach us to see the excellency of a Christian above other wicked men Prov. 12.10 the way
of a Christian is the way of Truth and goodnesse but the wayes of the wicked are deceitfull and will certainly seduce us but a Christian hath fellowship with the Spirit of Truth Vse 2. It must therefore stir up men to labour to be partakers of this excellent Spirit this Spirit of truth the way of righteousnesse will not deceive us It may be many times by following the Spirit we run into dangerous wayes the way of truth is a straight narrow way but it is a safe way keep your way and it will keep you the Spirit of Christ will carry you on strongly Jer. 20 10. men thinke that Christians walk in dangerous wayes set like Christ on the top of a pinacle but we shall find that these wayes of truth will not fail us but lead us on to eternall happinesse therefore get this Spirit of Truth Vse 3. A ground of comfort to all them that have received this Spirit this Spirit will not deceive you if Gods Spirit were not in you you were of all men most miserable but we have a Spirit that will not fail us as Policarpus said These eighty six years have I served Christ and he never deceived me therefore now I will not leave him Doct. 6. The anoyntment of Gods Spirit teacheth us our perseverance in Christ i. e. doth assure us that we shall abide in him Rom. 8.16 17. The same Spirit beareth witnesse with our Spirits two Spirits bear witnesse Gods and ours and both co-witnesse our adoption our spirit that is our renewed regenerate Spirit for Gods Spirit would not joyn with our corrupt Spirit but with our renewed Spirit and this makes us become the Sons of God for there is a manifold difference between the fruits of the Spirit and the flesh but besides this renewed Spirit of ours Gods Spirit witnesseth the other indeed was the fruit and effect of Gods Spirit but Gods Spirit it selfe is some lively and comfortable witnesse which speaks more clearly and fully than the created graces of God in us if you would speak of an immediate work of the Spirit it doth it by such peace of Conscience and joy as passeth understanding Phil. 4.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it shall so guid your hearts this peace that Gods Spirit immediately poures into the heart is without understanding and the witnesse Gods Spirit gives to our spirits makes us that we never doubt more as formerly 2 It works in us joy unspeakable and full of glory 1 Pet. 1.8 there is such a witnesse as fills our hearts with glorious Consolation Rom. 14.17 and this fills our souls so that a man tasts of the first fruits of Heaven in his light we shall see light Psal 36.8 9. there are certain times when God sends this into our spirits and that is usually in the end of many Conflicts God abundantly recompenseth our work 3 Sometimes when we are preparing for some great triall then God sends some more special help of his Spirit as it was with our Saviour when he was to be tempted forty dayes immediately before he had a testimony from Heaven Thou art my beloved Son c. presently after he was led into the Wildernenesse to be tempted of the Devill Matth. 4. and as the Angels rejoyce at our conversion Luke 15.10 so when God hath any great Temptation for us he poures down more enlargement and comfort of the Spirit so when Christ was to be Crucified he was a little before gloriously Transfigured and when he came riding to Jerusalem exulting and rejoycing presently after he went to be Crucified Rom. 5.8 and often in the midst of tribulation so oft after Afflitions and Conflicts God comes to comfort us with happy enlargements 1 Pet. 4.14 not onely a spirit of grace but a spirit of glory as it did on Steven Acts 6. ult 1 John 3. ult hereby we know that we abide in Christ even by the Spirit 1 Cor. 2.9 10 11 12. Reas 1. From the names and titles given to the Spirit in Scripture three names all which witnesse this truth 1 It is called the Comforter Joh. 14.16 17. not so much comforting us in outward Crosses but specialy because he comforteth our hearts by assuring us we are Sons and Daughters of God and Heirs of life for else it were not above the world for the world can comfort us in temporall things but here is a comforter that far transcends the world 2 The Spirit is called the seal and earnest of our inheritance Ephes 1.13 14. Ephs 4.30 2. Cor. 1.21 now a seal hath a three-fold use 1 It hath an use to keepe secret or distinguish 2 Not only so but to confirme us in all Leases Bonds Covenants so the Spirit not only keeps us sure and distinguisheth us from all Hypocrites but seales us by confirming the happinesse of our estate present and future 3 It is a seal alluding to the seals of Princes wherein their person is pourtrayed so this Spirit is the very Character of Gods Image and fashions us after the Image of God and hereby he confirms and establisheth all the Promises to us 2 Cor. 1.20 and Ephes 6. the Article shews that not only the gift of the Spirit but the person of the Spirit witnesseth 3 He is called the earnest whereof three Uses 1 It bindes and asures a man 2 An earnest is part of the payment though small in regard of the whole so the Spirit of grace is part of the payment and shall remain with us till the full payment 3 Because it abides with us after the whole payment Vse May serve to comfort the hearts of all that have received the Unction of the Spirit they have an assurance of their state of Grace here and Glory hereafter Obj. How comes it to passe then that so many Christians are so troubled 1 There is a double Reason First Sometimes by imaginary causes when there is no such cause as 1 In case of desertion we think we have quenched and grieved the Spirit and therefore it hath left us but God doth not assure us that the Spirit in a full and glorious measure shall abide in us but some fruites of it shall alwayes remain 2 Sometimes outward Crosses and Afflictions make us doubt as David Psal 73. surely I have cleansed my heart in vain 3 Sometimes Melancholy may so distemer us that we will hardly be perswaded of that whereof we have no cause to doubt Secondly There are some real Causes as 1 If we live in any known sin that breaks the very bones Psal 51.8 deprives us of the vigour of the Spirit 2 The high prizing of earthly contentments when we exceedingly delight our selves in Husbands or Wives or Children which much benumbs and dims the light of the Spirit Matth. 13.44 45. when a man so prizes this Pearl he keeps it with him in comfort 3 The proud frame of our spirit hinders our peace we are all naturally of proud â—ofty spirits and if God see not in us an
thou canst not know experimentally that those that doe Righteousnesse are born of God Vse 3. Here is a notable encouragement to all that are born of God to work Righteousnesse for if you work Righteousnesse not one Righteous man but shall know you are born of God and testifie it of you not that I would have men practice Righteousnesse for their credit that they may be known c. Object May not a man doe many works of Righteousnesse of Prayer and Alms and yet doe them out of his own ends so that others may be deceived in him Ans Though Christian Charity is apt to think the best yet none will say they know thou art born of God till thou deny thy selfe and thine own ends and thou dost things in vertue of Christ and walkest constantly in a Christian course therefore walk humbly before God doe things in the power of Christ and if it come that your ends and Christs ends cannot stand together if they see that you willingly leave your own way and take Christs though it cost you much why this will be your encouragement every one that doth Righteousnesse will know that you are born of God Vse 4. May discourage every man from evill wayes from doing unrighteousnesse for if Christians know that they that doe Righteousnesse are born of God then they will know that they that doe unrighteousnesse are born of the Serpent if they see that you work for your own ends and by your own gifts not by vertue of Christ they may wish you well but they know that you are not born of Christ as in nature the spirit of a noble man and a peasant will much differ though they should be educated both alike yet a noble mans spirit will be rising to higher matters so if you see a Christians spirit reach higher than the World he cannot confine himselfe within the limits of the World but he is lifted up to heavenly spirituall matters for Gods glory and he doth things from Christs vertue this makes it evident he is born of God a worldly man cannot rise higher than his own ends a thing riseth no higher than the originall it comes from therefore let it discourage you from working unrighteousnesse from looking at your own ends and gifts and abilities for if you doe you will be known to doe unrighteously and so are not born of God therefore walk 〈◊〉 as you would be known to be indeed you cannot be hid if you would be counted Righteous be doing Righteousnesse and then you shall be known to be born of God 1 JOHN Chap. III. Vers 1. Behold what manner of love the Father hath bestowed upon us that we should be called the Sons of God therefore ehe world knoweth us not because it knew him not THE Apostle having delivered this as a truth that they that work righteousnesse are born of God and knowing how apt we are to passe over such a mercy without serious and humble acknowledgement he stirs them up to consider of this mercy The Apostle removes a double objection Obj. 1. We meet with none that acknowledge us the Sons of God Answ To this John answers Not every one ackonwledgeth this but they that work righteousnesse not the world because they know not Christ Again from some doubts Gods Children make within themselves partly for corruption partly for affliction Obj. 2 What with corruptions and afflictions we have much adoe to be perswaded that we are the Sons of God Answ To this the Apostle answers now we are the Sons of God Take us in our strongest corruptions and afflictions we are Gods Sons but it doth not appear what we shall be when he appeareth we shall be like him free from corruption and affliction expressed by the reason we shall see him Then he informs them of their duty He that hath this hope c. 1. The manner of Gods love to us we are called his children 2. The exhortation to behold and look at this love 3. The removall of an objection Note It is a great and wonderfull love of God that we are accounted and called the Sons of Behold what manner of love such a love as cannot be said how much Matth. 8.27 Luke 1.29 Ephes 2.4 5. where speaking of quickening us to our new birth he saith it is a rich mercy great love Tit. 3.4 5. 1 Pet. 1.3 abundant mercy Reas From our wonderfull unworthinesse of such a favour We have a fourfold unworthinesse 1. Prodigall riotous waste of originall righteousnesse Luke 3. ult Adam was the Son of God by Creation but he sold it for an apple more profane then Esau because he sold it for necessity and hunger Adam not so now for God to give us a new stock to set us upon our legs again argues wonderful love and mercy Luke 15.21 The Prodigall his father had bestowed a portion upon him he spent it rioutously now he freely and rightly acknowledgeth I am unworthy c. Might not every Son of Adam say as much 2. Our estrangement from God and enmity against God before we be called the Sons of God Col. 1.21 If a man should adopt a child would he adopt a stranger or an enemy 3. There is no child of God but time was when he was as an enemy to God so an Harlot suppose a King should marry his first born to an Harlot that were his enemy and presse him to take her would not this seem strange We were Harlots running a whoring after our pleasures and profit What a depth of love is it for God to offer us his Christ his onely Son in marriage to us what manner of love is this 4. There is nothing that God could expect from us but what is naught many a man will match his daughter with one that hath not so much means but he is an understanding man able to manage his estate A man will say Had I such a man in hand I could set him in such a course that he should thrive and do well but how much shame and dishonour have we been to God 2 Sam. 12.12 13. Noah's drunkennesse Lot's incest Abrahams dissimulation which an heathen King could check him for What a discredit hath God by us Reas 2. From the little need God hath of us Men use not to adopt unlesse they have none of their owne God had a naturall Son Christ and the Angels are his Sons by Creation Christ was Gods Son in whom he had pleasure Men if they have children of their own and adopt others it is because they are unthrifty Reas 3. From the great difficulty ere we could be the Sons of God Christ came from heaven and must be humbled even to the death Gal. 4.4 5. God denyes his naturall Son abaseth him Reas 4. The excellent benefits we are called to hereby 1. We call God Father 1 Sam. 18.23 Is it a light matter for the God of Heaven and earth to be called your Father since you are but men 2. Christ is your
short of no gift yet 1 Cor. 1.10 he complains that there is schism among them therefore there may be knowledge of God and yet want of love to our brethren Answ 1. The knowledge that is there spoken of is a knowledge that enlightens the understanding that puffes up and swims in the brain it sinks not into their hearts and affections 2. There is a knowledge that reacheth to the heart and life of a man a man is said not to know when he doth not acknowledge Psal 1.6 The Lord knows the way of the righteous the Lord approves affects and delights in their way when a man doth not regard he is said not to know Mat. 7.23 Known unto God are all his works Acts 15.18 3. There is a knowledge that doth expresse its selfe in action Know you the God of thy Fathers 1 Chron. 18.9 1 Sam. 2.12 the Sons of Eli they knew not God though Priests yet knew not the way of Religion because they were wicked children without yoak they are not acquainted with the wayes of the Lord. Reas 1. From the nature of God both in his attributes and works both expresse in abundance that those that know God cannot but love their brethren for no attribute doth so much expresse the nature of God as this of love 2 If we know God and be acquainted with God there will be some likenesse between God and us if we see God loving godly Ministers and hearers so will we Gal. 6.10 3. From the impression which the love of God makes in our hearts Rom. 5.5 our hearts are like to a stone-wall in a cold day the wall is cold always but warmed on a Sun-shine day 4. From our love to God What causeth you to love God if for this because he pardons your sins and saves your soules this a man may doe by a spirit of false love he that loves God truly will love him for his goodnesse not onely to us but to others Vse 1. This may be a ground of tryall of our love and fellowship with God if you find in your hearts an unfeigned love to godly Ministers if you make Gods servâ—nts the men of your delight you need no better evidence from Heaven that you are beloved of God Obj. I am acquainted with many godly Ministers and good men Answ Consider whether thou lovest them for thy own sake because they may be helpfull to thee this is from self-love but dost thou love a Minister or a Christian for his goodnesse sake for his likenesse to God for his graces and vertues this is a signe thou lovest him not for thy sake but Gods 2. This exhorts every such soule as desires fellowship with God to be acquainted with God to love their brethren you come to the Ordinances of God and you finde not Christ you come into Christian Communion and find little comfort know this that according to your love to your brethren such is Gods love to you if there be any strangenesse in you to any brethren this will make God strange to you all the affections we find in prayer in reading preaching or any Ordinance of God they will prove but delusions if we love not our brethren 1 JOHN 4.9 In this was manifested the love of God towards us because that God sent his only begotten Son into the world that we might live through him THe second Argument to move us to brotherly love is taken from the example of God the Fathers love to us ward A third argument is taken from the benefit which such receive which walke in love among themselves The benefit is twofold 1 They have fellowship with God they see the face of God and find God dwelling within them to verse 16. The second benefit is they grow up to perfection without love there is no growth of grace These words then contain an argument to move us to love our Brethren and it 's taken from Gods love Wherein we have 1 The manifestation of Gods love 2 The Object towards us 3 The evidence thereof because he sent his Son 4 The place whereto he sent his Son and that is into the world as also with the end that we might live through him In this was manifested the love of God towards us Doct. That God doth not only bestow love upon his people but it is his good pleasure to manifest it Rom. 5.8 Psal 98.2 3. Isa 52.10 There is the mighty power of God by which he overcomes all our sins by which he redeemeth us Luk. 3.6 All flesh shall see the salvation of our God yea more then all flesh for it is manifested 1 To the Angels Luke 2.13 14. 2 To mens consciences Rom. 5.8 Gal. 2.20 God commonly gives us no gifts but he is willing his Spirit should shew unto us his love 3 This love of God is manifested to the rest of mankind Rev. 3.9 Reas From Gods glory Luke 2.14 the high praises of God were in their mouthes Jerusalem shall be comforted because God will make bare his arm in the redemption of his people Isa 52.9 10. 2 If God did not reveal our salvation to us it would be no comfort to us but when it is manifested it is a ground of joy 3 It 's a means to draw on many men into the unfeigned love of God which otherwise might be left in darknesse Zech. 8.23 When the love of God is manifested to the children of men it doth raise them up to seek God Cant. 5.16 therefore the daughters of Jerusalem are provoked to seek Christ Jesus with the rest of his people when they discern what a gracious God he is to them that cleave to him in a conjugall affection Psal 106.45 this encourageth them that are coming on in the wayes of grace and discourageth them that doe not and convinceth them that are of the Synagogue of Satan who know that he is the Lord. Vse 1. This should teach the servants of God not only to bear an hidden love but also a manifest love to Christ now indeed are the time wherein men need not be ashamed to manifest their love but if times grow hard then men will come to Christ by night as Nicodemus did but God requires if he manifest his love to your conscience that you should make it known to the world and not to be like Joseph of Arimathea and Nicodemus Joh. 9.38 39. If we be ashamed of him in the world he will be ashamed of us before his Father Mark 8 38. when Christ hung on the Crosse Joseph came in boldly to Pilate and asked the body of Jesus Mark 15.43 which shewes you that where there is truth of grace though it be close at the first coming on yet when there is danger indeed every man will put forth himselfe to bear witnesse to the truth Doct. That God bare love to us before he sent his Son to reconcile us to himself The sending of Christ into the world was out of free love for his love moved him
unto Christ Doe you sanctifie him in your hearts Zach. 12.10 If you be obedient children unto God you shall injoy intire fellowship with God 3. Of comfort to such as have prevailed with their hearts and lives to make such a confession Doth any man desire everlasting life Let him look up to Christ there is none from whom you should look for salvation but Christ wrestle with God by prayer that you may find Christ in all the Ordinances you partake of so shall you be sure to have God dwelling in you and you in him so shall you not goe from home whither soever you goe 1 JOHN 4.16 And we have known and believed the love that God hath to us c. THese words contain a third argument to prove a proposition laid down vers 12. That they that love one another God dwels in them and the argument is taken from the knowledge and faith that such have of the love that God hath towards them and it stands thus they that have known and believed the love that God hath to them such dwell in God and God in them but they that love one another do know and believe the love that God hath to them Ergo Doct. That loving Christians doe discern the love that God hath to them as well by knowledge as by faith We have known and believe the love that God hath to us this love is wrapt up in the bosome of the Father and no man can discern either love or hatred by any outward thing but yet this love is manifested by faith and knowledge faith and knowledge are both acts of the judgement for both are Scientia axiomatis certi the knowledge of a certain truth for it is not divine Faith unlesse it be of such a truth Cui subesse falsum non potest Quest How thou doth faith and knowledge differ Answ Faith is the judgement of a certain truth but certain by divine testimony whether of the Spirit or of the Word the apprehension we have of a truth by the authority of a divine testimony is faith but knowledge is the judgement of a truth certain not only by a divine testimony but either by sense or experience or evident reason experience is but an observation of divers Sciences and so most of the rules of practicall Art are knowne by experience or by evident reason such are Mathematical rules gathered by certain principles of evident reason such therefore as love one another have a certain perswasion of Gods love to them by some divine 〈…〉 3 A loving 〈…〉 love of God to him by evidâ—â—â— reason by artificial argu◠〈…〉 judgement of Gods love to him First From 〈…〉 in a Christians heart when he is once be◠〈…〉 exhorts them to be loving and geâ— to a◠〈…〉 â—metimes foolish disobedient and 〈◊〉 one another Iames 〈◊〉 do you think the Scripture speaks in vain the 〈…〉 in us lusteth after envy the frame of our natural temper lusteth after envy emulation as the sparks flye upward 〈◊〉 therefore we find this temper subdued that we can think well and speak well and doe good meeâ— to our brethren way this is an evident argument that God hath shewed love to us or 〈◊〉 the could never have so freely loved others 2. From the knowledge 〈…〉 may have of 〈…〉 in Christ because they see us expressin◠〈…〉 Iohn 13. 〈…〉 this shall all men know that ye are the Disciples if 〈…〉 men forward and ready 〈◊〉 â—elpfulnesse to their 〈…〉 â—ill say surely he is 〈◊〉 that company iâ— therefoâ—◠〈…〉 to be Christ 〈…〉 may not 〈…〉 it our selves â—â—ay not 〈…〉 discern love to 〈…〉 all 〈◊〉 world knows it Vse 1. Of refutaâ—â—â— of â—â—â—e Popish 〈…〉 that faith is rather defined by 〈…〉 the evidence of things not seen but we 〈…〉 and 〈…〉 well stand together 〈◊〉 we 〈◊〉 know a 〈…〉 we can believe when Steven saw Christ 〈◊〉 at the right 〈…〉 what did he not then believe it For that place Heb 〈…〉 not a definition of faith but a description of 〈…〉 of the 〈…〉 that it makes things evident that we 〈…〉 as by faith 〈…〉 though we 〈…〉 his feeling 〈…〉 not his faith but helpeth it John 20.27 28. 2. Bellarmine and most of the 〈◊〉 say that 〈◊〉 iâ— spectalis misericorâ—â—â— is not 〈…〉 but praesumptiâ—â—â— certainly their errour is presumptuous for doth not the Apostle plainy say We 〈…〉 the love that God hath to as Vse 2. This may be a strong 〈…〉 to be abundant in love and tender heartednesse one to another little doth a man know how he disturbs the 〈◊〉 of 〈◊〉 own conscience that disturbs another mans peace true it is 〈…〉 wrong his brother in evill 〈…〉 hard speeches in doing evill 〈…〉 and he goes 〈…〉 other times and thinks all is right as 〈…〉 that the Lord is departed from him so that there is as 〈◊〉 difference betwixt himself now and himself at other times as betwixt a man found and a man fainting away with some evill disease or betwixt a Vine of September and December formerly full of sap and 〈…〉 now dead and 〈◊〉 Why what 's the matter the heart is so straight and heavy Why our bowels have been shut up towards our brethren and therefore God shuts up his favour and helpfulnesse from us therefore we hear much and profit little receive the Sacrament often and little good done as you desire therefore to keep Gods love fresh and springing up in you so let love to your brethren grow up and spring in you Many a soule is in feare and doubts of Gods love to him Why what must he doe Why stir up your love to God and your brethren and God will manifest his love to you 〈◊〉 2.13 Mercy rejoyceth against judgement If a man have an heart pitying the miseries of others whether in their bodies or in their souls at the day of judgement when others tremble and quake merciful men shall rejoyce Matth. 5.7 1 JOHN 4. â—â— God is love and he that 〈…〉 in 〈…〉 1. The 〈…〉 contain a 〈…〉 those 〈…〉 one 〈…〉 as he 〈◊〉 said down 〈…〉 and therâ—◠〈…〉 words 〈…〉 parts 〈…〉 1. The 〈…〉 2. The 〈…〉 constant 〈…〉 dwell 〈…〉 one an another 〈…〉 God observe 〈…〉 〈…〉 part of him whosely 〈…〉 it is called it that is the object 〈…〉 Christ 〈◊〉 the object of 〈…〉 Psalm 7â—â—â— In the 〈…〉 not but it 's 〈◊〉 to in 〈◊〉 there 〈…〉 lovely 2. God is love effect 〈◊〉 he is the 〈…〉 of love 1 〈…〉 Christ is called Wisdome because he gives 〈…〉 so God 〈…〉 if there be a 〈…〉 to 〈◊〉 1 John 4 â—â— and so if any shew love to 〈…〉 3 God is love 〈…〉 God full of love and mercy we 〈…〉 is wisdome it selfe or love it selfe without a 〈…〉 Acoâ—deus non predicatur de 〈…〉 man wisdome or a 〈…〉 but â—â—re God transcends all 〈…〉 abstracts God is love from where may be 〈…〉 it's of the divine Essence we may 〈…〉 God is a Spirit that
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
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 much encouragement to all that see their Brethren sin a sin not unto death to pray for them be it a sin of covetousnesse nay be it a sin of frowardnesse which is of a deep nature yet the Lord promiseth to hear us for them Isa 57.17 18. Motives 1. The Lord will be angry with you if you neglect it Is it nothing for you to see your Brethren be under the burthen of sin 2. It will encrease your comfort if you pray heartily for them God will return all your calamities Job 42. 3. None can help but God therefore pray to him 4. This is a mavellous benefit that thy prayers shall be an instrument to raise the dead to life Obj. Many pray for their Brethren yet full short of giving them life What say you to Abrahams prayer for Ishmael Gen. 17.18 and Samuels for Saul 1 Sam. 15.11 31. 16.1 Ans 1. It would be considered whether he be a Brother thou prayest for Abraham prayed for such a one as was neither yet gracious nor belonged to the election of grace as is likely for that is prerequired Samuel prayed for Saul but God tells him he had rejected him 2. Consider whether you use the other means that God requires in your places David no doubt prayed for his Sons yet he neglected other means as it s said of Adonijah that his Father never displeased him at any time saying Why hast thou done so 1 Kings 1.6 3. A man may pray but it may be without faith or fervency for that 's required James 5.17 If we be wanting in none of these God will make good undoubtedly that which he hath here promised Verse 16. latter part There is a sin unto death c. These words contain an exception from his former direction that in case we see our Brother sin a sin unto death I doe not say he shall pray for it There is therefore a sin unto death Indeed every sin is mortall no sin veniall Rom. 6.23 There is no sin but deserves death but yet there is a sin unto death that is there 〈◊〉 no ordinary sin but may be forgiven that therefore is a sin unto death that not onely deserves death but doth certainly and inevitably procure death Doct. There is a sin that not onely in it selfe is deadly but that irreâ—â—â—rably procures everlasting death Mat. 12.31 32. Mark 3.22 What is this sin unto death Two thing concur to the composition of it 1. Illumination in the minde 2. Malice in the heart The Apostle joyns them together Heb. 10.26 If they sin wilfully maliciously after they have received the knowledge of the truth which is called inlightning Heb. 6.4 then there remains no more sacrifice for sin First Such a knowledge of the truth is required as comes from the illumination of the holy Ghost when he is clearly let to see the truth of Gods Word and the goodnesse of his grace if after this they sin wilfully there is no more hope of mercy Secondly There is malice in this sin that is included when it s called the sin against the holy Ghost Mat. 12.31 32. which partly expresseth the object against which they sin which is the Spirit of grace and the manner it is done with spight and malice against the know truth That malice concurs to it its evident Heb. 10.29 they are said to despight the Spirit of God now this is not onely contempt and despising but its joyned likewise with malice and scorn That it is unpardonable our Saviour testifies Mat. 12.32 Mark 3.22 Heb. 6.4 5 6. Why is this sin so unpardonable 1. From the mighty strong power of Satan in such a man because it s ever committed when seven worse then himselfe worse then the former have entred in after the knowledge of the truth and reformation of many things Luke 11.24 to 27. When a man hath been so inlightened and convinced that he hath cast out many sinfull lusts if he shall make way for Satan again by voluntary and wilfull commission of sins then Satan enters with seven other spirit worse then before 2. Some yeeld a reason from the order of the Persons in the Trinity If we sin against the Father the Son may intercede for us if we sin against the Son the holy Ghost may intercede for us but if we sin against the holy Ghost there is no other Person to intercede for us but I rest not in that for it is certain this sin trespasseth against all the three Persons 3. From the nature of this sin It s not a sin of ignorance for want of knowledge not a sin of infirmity nor is it onely a sin of presumption for that may proceed from boldnesse rather then malice but a sin of malice far worse than any of those He that despised Moses Law dyed without mercy under two or three witnesses that is that sinned presumptuously and out of boldnesse for sins of ignorance and infirmity there were sacrifices ordained in the Law but if a man sinned wilfully he dyed without mercy though his sin were never so small as gathering of sticks now therefore if there was no pardon for such a sin of presumption How much sorer punishment is he worthy of that tramples under foot the blood of the covenant and doth despight to Spirit of grace 4 From the glory of Gods grace It 's the glory of grace that it extends to the pardoning and healing of all sins besides no sin of ihnorance or infirmity but grace can heal the most presumptuous it can humble but if a man man maliciously despise the Spirit of grace God that is most jealous of the glory of his grace will never have it abused by them Vse 1. Of refutation of some ancient tenets about this sin The Schoolmen say it is one of those siv sins as Aquinas reckons them up either despair or presumption or opposing the known truth or envying the graces of others or obstinate purpose in sin or finall impenitency but many of those may be found in those whom God afterwards receives to mercy There hath been found despair even in Gods owne servants Psal 31 22. And as for presumption Nathan chargeth David that had despised the commandement of the Lord. And that was a sin of presumption Num 16.30 31. for oppugning the known truth Herod put John in prison and to death Darius cast Daniel into the Lyons den both against their conscience and yet neither of them sinned against the holy Ghost because they were both sorry for it Afa put the Prophet in prison For envying the graces of others it was found in Joshua Num. 11.28.29 For obstinate purpose in sin it s found in every one that sins presumptuously 2 Sam. 24.1 to 4. For finall impenitency that it is not the sin against the holy Ghost because St. John then would not have given order not to pray for them for finall impenitency cannot be discerned till death and so St. Johns direction had been but frivolous St.
Austin taught this sin to be envy and finall impenitency Origen any sin after Baptisme The Novatians took up the same tenent but that it was an error is evident for Peter sinned after Baptisme and so are all the sins of Gods children if these were sins against the holy Ghost who should be saved 2. Of refutation of Bellarmine and Suarez that say Therefore this sin is said to be unto death not that it is never pardoned but not without much difficulty Whereas it s said to be impossible Heb. 6.4 They answer 1. Impossibile in Aristotle is the same with difficile 2. It s impossible with men not with God But were it a sin that might be pardoned though with never so much difficulty yet we ought to pray for it and so much the more earnestly therefore seeing St John disswades us from the usuall remedy against sin viz. prayer therefore certainly its a sin unto death that cannot be pardoned 3. A third errour hence refuted is of those that conceive this sin is very rarely found and more hardly to be discerned but why doth St John write to common Christians not to pray for them a signe they may be found and discerned Vse 2. To teach all that would live long and see good dayes to take heed of opposing and maligning the known truth Many have conceived that this sin hath hardly been found in the world except in Julian the Apostate and such open enemies of Christ I wish it were so rare but are there not too many in the world that have been enlightned and convinced of the truth of God that those are the wayes and servants of God and yet rise up against them with open spight and disdain and persecute them with malice and scorn Is not this sin found too often in the Church Many indeed of our Saviours persecuters did it out of ignorance and our Saviours prayer was effectuall for them Father forgive them they know not what they doe But there were of them that knew him to be the heir and said Come let us kill him Mat. 21.38 And for such as those there remains no more sacrifice It was Davids prayer Psal 57.5 Be not mercifull to any malicious offenders that transgresse without a cause Psal 25.5 Vse 3. It may teach all the servants of God to strengthen themselves against this sin and to use all good preservatives against this sin unto death 1. Keep constant fellowship with Gods servants and forsake them not for that is the rise of the sin Heb. 10.25 As long as God keeps in thy heart a love to Gods people and a reverent esteem of his grace its impossible thou should fall into this sin 2. Be diligent to adde one grace to another for so thou shalt make thy calling and election sure and shalt never fail 2 Pet. 1.5 10. Psal 73.27 28. 3. Deck thy heart with an humble and awefull respect towards God and his wayes Prov. 28.14 Jer. 32.40 4. Take heed of turning aside to crooked wayes Psal 125.4 5. One sin will draw another Heb. 12.13 Make straight steps to your feet lest that which is same be turned out of the way Sauls once straining his conscience brake the back of his profession Vse 4. To such as fear they have commited this sin which is the case of two sorts of Christians 1. Of such who having found much inlargement after fall into deadnesse and slack-heartednesse and all is dampt and therefore they fear they have sinned against the holy Ghost 2. It is the case of such as have sinned against their consciences For the first sort its true a man may sin against the holy Ghost by vexing and despising and damping the Spirit but yet this is not the sin against the holy Ghost unlesse it be done with spight and scorn against Gods Spirit For the second sort such indeed as have sinned against their consciences they have wronged their own souls and brought much mischiefe upon themselves but yet a man may sin against his conscience and not sin against the holy Ghost for it may either be done out of infirmity or boldnesse as Peters and Davids sins were they sinned not out of spight and malice if therefore thou fear thou hast committed this sin this fear argues thou hast not committed it because thou art afraid and sorry for it Again some answer thus and say it s not a sin against the holy Ghost unlesse it be joyned with an universall apostasie from the whole Gospel of Christ Indeed that was a good mark in the primitive Church when the Church censures were so hot that such were cast out and so being cast out turned open Pagans and enemies to Christ being admitted into the Common-wealth but now this is not so sure a mark in our times wherein such a man should not onely be excluded from the Church but from the Common-wealth too and therefore now they keep themselves from open blaspheming Christ and so would those former Apostates had they lived in our dayes and others would doe as they did fly out as openly had they lived in their dayes and therefore judge not so much by that as how thy heart stands affected to Christ This is certain they that are born of God sin not this sin for they that sin this sin cannot avoid everlasting death whereas they that are born of God shall live for ever Verse 16. last part I doe not say you shall pray for it Doct. The sin unto death or the sin against the holy Ghost we have no warrant to pray for it I doe not say that is I give you no warrant nor any other of the Apostles to pray for it that is for the good or salvation of them that have sinned this sin Though Paul bide us pray for all men 2 Tim. 2.1 yet St. John excepts them that have sinned this sin and Paul himselfe is so far from praying for them that he prays against them 2 Tim. 4.15 Alexander the Coppersmith hath done me much harm the Lord reward him according to his works No more dangerous curse then to be dealt with according to our works Indeed David sometimes desires to be dealt with according to his works Ps 18. but he means according to the innocency of his cause not of his person in case of some particular action he may plead so but if it be spoken at large in generall that the Lord would reward us according to our works no more heavy curse therefore when he prays so against Alexander 2 Tim. 4.14 he means that God would confound him whatever he was no doubt he was a member of the Church for Paul judged not them that were without 1 Cor. 5. ult Whether it were that Alexander spoken of Acts 19 that becâ—â—ed with the hand as if he would have pleaded for Paul and the people esteemed him an enemy to their superstition or whether it were that Alexander 1 Tim. 1.20 whom Paul delivered to Satan as is likely certainly he had
formerly been a professor of the truth who afterward made shipwrack of faith and a good conscience and withstood Paul and therefore Paul prays against him Some think he did it as discerning by extraordinary revelation that he was in a state of reprobation but that is not likely he leaving his prayer as exemplary to all after comers Gal. 5.12 I would that even those were cut off that trouble you that subvert or unddermine you those he wisht they were utterly cut off from Church and Common-wealth Those false Apostles they would have overthrown the Gospel of Christ and brought in another Gospel and because those false Apostles were all alike the Apostle discerned them to be in a state of damnation as being enemies to the Crosse of Christ Phil. 3.18 19. At the first they preached the Gospel but afterwards turning aside to earthly things they began to magnifie themselves and vilifie the Apostles and so hindered the preaching of the Gospel and therefore he looks at them as deserving to be cut off he looks at them as dogs Phil. 3.2 1 Cor. 16.22 If any man love not the Lord Jesus Christ let him be anathema maranatha that is the greatest curse that can befall a man There was a threefold Excommunication in the primitive Church 1 A mere restraint from the Sacrament of the Lords Supper of such as were ignorant till they were better instructed 2 There was Excommunicatio major when they cut them off from all fellowship with the Church from the Word and Sacraments and Christian communion and from eating with them This ought to be inflicted upon notorious scandalous sinners 3 Let him be Anathema Maranatha was a greater curse then any of those for in the former Excommunication though they excluded them from their fellowship yet they ought not to count them as enemies but might admonish them and bring them on to repentance that they might recover themselves 2 Thess 3.14 15. There was hope of such for they did therefore excommunicate them that they might be saved 1 Cor. 5.5 And when it was rightly dispensed it was a notable means to humble them when they considered that if the Church saw cause to banish them from their society God might see much more cause to banish them from heaven But yet there was a greater Excommunication Let him be Anathema Maranatha that is let him be accursed untill the coming of the Lord surely then their sin is a sin against the holy Ghost Obj. Some will say Paul loved not Christ at first Answ True He speaks not of men without the Church but within the Church Obj. Why are there not many carnall men in the Church that love not Christ that desire him not that never look towards him Answ I take it to be a kind of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this slender expression he intends much more then he expresseth If any man love not that is if any man hate the Lord Jesus Christ if he have partaken in the gifts and graces of Christ if he have received nor onely Baptisme but tasted of the sweetnesse and goodnesse of his grace if after he come to oppose and maligne Christ and his wayes Let such a man be Anathema Maranatha Reas 1. From the despight such persons doe to the chiefe means and help of prayer one is the Spirit of grace for the Spirit of grace is the Spirit of supplication Zech. 12.10 Now they that despight the Spirit of grace the Spirit is so grieved that it will not assist us in any prayer we make for such Heb. 10.29 Reas 2. From the like despight they offer to the other principall help of prayer that is asking in the name of Christ upon those two wings our prayers fly up to heaven viz. upon the mediation of Christ and the Spirit of grace with these two they prevail now these men that sin against the holy Ghost they make a scorn of Christ Heb. 10.29 They trample under foot his blood and put him to open shame Heb. 6.6 that is they put him to open and exemplary punishment as the most notorious malefactor Now if a man shall know Christ and afterwards hate him what doth he but shew that Christ was a notorious malefactor and suffered not for other mens sins but his own Therefore there is no hope Christ should lend his Name to be a Mediator Reas 3. Where Christ is not a sacrifice of propitiation for sins there be cannot be expected to be an intercessor for such Now there remains no more sacrifice for such Heb. 10.27 If the sacrifice of Christ reach not to such then he will never make intercession for them 4. From the incouragement God is wont to give his servants in their prayers He will fulfill the desires of them that fear him Psal 145.19 And this is their confidence that whatsoever they ask in the Name of Christ they shall receive and therefore God will not so much dishonor his promise nor discourage us as to give us hearts not to pray when we shal be answered we may pray for wicked men whom we know not in what condition they are but then our prayers shall return into our own bosomes Psal 35.13 But if men be profest enemies to Christ then we doe not shew our selves to be Gods friends if we shew friendship to them or pray for them and therefore our prayers will doe them no good and our selves harm Vse 1. To teach us that sin unto death may be discerned even of common Christians for else why doth he write to common Christians to all believers in generall Verse 13. That if his Brother sin a sin unto death then he should not pray for him Vse 2. It may therefore teach Gods people to learn the nature of this sin left they pray unawares for such whom their prayers shall doe no good If therefore you see professors that have tasted of the grace of God if afterward they maligne and oppose those wayes and the servants of God in this case save your labour in praying for them your prayers will doe no good but harm But how shall we discern when they are inlightned and convinced We may indeed discern their malignity and opposition but it may be they doe it of ignorance In this case our Saviour and Stephen prayed for their adversaries because they knew not what they did therefore three thousand after they were convinced that it was the Christ whom they had persecuted they were pricked in their hearts and brought on to repentance Therefore if you discern they doe this out of ignorance pray heartily for them But how may we discerne they commit this against the light and knowledge of the truth Answ If they doe expresse in their speech and conversation that they are affected with Christ and the wayes of his grace and convinced that those are the right wayes and yet afterwards they maliciously oppose those wayes then pray not for them Mat. 21.28 The Pharisees knew Christ to be the heir