could receive them for us from all eternity Secondly Dost thou give any thing to God offer up any obedience do it in the sight of thine own weaknesse and imperfection and so thou worshipest him through whom our lame sacrifices are acceptable Col. 3.17 for none but God could doe this for us Thirdly Dost thou want any thing seek unto God in the name of Jesus Christ and believe thou shalt receive it and so thou dost honour him John 16.23 24. for none but God can procure this for us Fourthly Doth Satan at any time tempt thee to doubt of thy reconciliation with God believe that Christ Jesus is God and therefore hath made full satisfaction and propitiation for thy sins 1 John 2.1 2. for God can fully do this for us Fifthly Dost thou doubt of the truth of any of the promises of God through unbeliefe believe they are Yea and Amen in him and so thou worshipest him 2 Cor. 1.20 for God can call things that are not as though they were Secondly In Dutyes of Repentance as First Dost thou at any time as thou oughtest continually remember thine old sin O! remember withall him whom thou crucifiedst by them was the Eternall God the Lord of glory and that will work a godly sorrow Zech. 12.10 to see him to abase himselfe for my sake Secondly Doth Satan tempt thee at any time to commit any sin O! remember thereby thou shouldest trample under foot the blood of the Son of God who hath saved thee from thy sins Heb. 10.29 1 John 1.1 That which we have heard c. As something of the word of life was eternall from the beginning so something was sensible which was 1 Heard 2 Seen and looked upon 3 Handled First For the meaning of this what is that of the word which first he saith we have heard They heard of him not a word of rumor but 1. His Doctrine John 6.68 2. The Testimony which his Father gave of him Mat. 17.5 6. 2 Pet. 1.17 Secondly What is that of the word which he saith we have seen 1. His Flesh John 1.14 2. His works especially his Miracles John 2.11 3. His Estate of First Humiliation 1. His poor and despicable life Mat. 8.20 2. His Agony Mat. 26.37 3 His Accusation and Arraignment Mat. 26.28 John 20.12 4. His Death John 19.26 5. His Buriall Mark 14. ult John 19. ult Secondly We have seen the Estate of his Exaltation 1. A glimps of it or preamble to it Mat. 17.2 3. 2 Pet. 1.16 2. His Resurrection John 20.8.20 3. His Ascension Acts 1.9 10. 4. His Sitting at the right hand of God Acts 7.55 Divers of these things seen St. John saw in a more familiar manner than the most of his Apostles Christ taking onely with him Peter and James and John to behold 1. His raising to life Jairus Daughter Mark 5.37 2. His Glory in the Mount Mat. 17.1 3. His Agony in the Garden Mat. 26.37 Thirdly What is that of the Word which he saith we have handled and that with our hands which addeth an Emphasis of Certainty as before 1. Before his Resurrection as familiarly conversing with him as when he taught Peter by the hand Mat. 14.31 When he washed their feet Joh. 13.5 When John leaned on his breast John 13.15 2. After his Resurrection John 20.25 27. Many observations might here be gathered concerning the certainty of the Apostles Doctrine who taught nothing but what they had so sensible knowledge and experience of but these I refer to the third verse Doct. He that was from the beginning truly God was in the fullnesse of time true man A plaine Doctrine you will say and well known to the meanest in this Congregation be it so yet it is fit to put you in remembrance of it 2 Pet. 1.12 13. Rom. 15.14 15. 2 Tim. 2.8 But you will say unto me Were it not much better to omit to speak of the person of Christ and rather to speak of the benefits we receive by him Justification Adoption Sanctification by the Spirit of God Faith Hope Love Repentance c. Take heed this be not one kind of spirituall Harlotry and adultery If you should see a Virgin affianced to a man to desire still to hear and speak of the gifts and presents he hath and will bestow upon her as Rings Bracelets Jewells c. and to have no minde at all to hear or speak of his person would you not say she loved his gifts and his tokens more than himselfe so here if we find our souls affected to Christ I would to God yea it were the joy of my heart if I could draw you to be in love with the Gifts and Graces of Christ our hearts are dead and dull even at the mention of them how much more at the mention of his person or nature yet thou that hast tasted of his bountifull Gifts and Graces be led on further willingly to hear and speak of his person Cant. 5.9 When the Daughters of Jerusalem had asked of the Spouse of Christ what her beloved was more than anothers beloved she in 8 verses following enters into a long and large and lovely description not of what he had given her but of his person especially seeing this part of his person his human nature is an excellent gift of God to us and the foundation of all the rest Yea what Doctrine soever John teacheth us in this whole Epistle tendeth to this end that our joy may be full which is a speciall benefit arising from all Chap. 1.4 Now the manhood of Christ is proved by two reasons First By the Titles given to him Secondly By the properties of a man agreeing to him First By the Titles given to him he being called 1 Flesh John 1.14 Rom. 1.3 Heb. 2.14 and this Flesh is not phantasticall but palpable John 20.27 2 Man Acts 17.31 3 Son of Man Luke 19.10 Acts 7.56 4 Seed of David 2 Tim. 2.8 Abraham Gal. 3.16 The Woman Gen. 3.15 5 Emanuel Isa 7.14 Mat. 1.23 Secondly By the Properties of a Man agreeing to him 1 Born of a Woman Mat. 1. ult 2 Hunger Mat. 21.18 and with it thirst John 19.28 3. Wearinesse John 4.6 4 Griefe and Sorrow Isa 53.3 4 10. Mat. 26.38 and from it weeping John 11.35 Sighing and groaning John 11.33 5 Bleeding and sweating Luke 22.44 6 Dying John 19.30 Now for the Reasons why Christ became man they are First That he might be a middle person or of a middle nature between the persons offending and the persons offended if he had still remained God he had been the person offended with us or if onely man then he had been the party offending and therefore that he might be of a middle condition it was needfull he should take upon him our nature Secondly That that nature of ours which had offended might make satisfaction if he had not taken on him our nature he could not have satisfied for our sins Heb. 2.16 Thirdly That he might be able to
God was fore-warned of Antichrists aforehand Q. When or by whom were they fore-warned A. Our Saviour forewarns them of Antichrists and false Teachers Matth. 24.24 25. unto which words Saint John seems to have reference so also the Apostles were careful in fore-warning them 2 Thes 2. from the third Verse to the tenth 1 Tim. 2.3 4. 2 Pet. 2.2 3. which was expresly spoken of Rome Rev. 18.13 so we see by the mouth of two or three witnesses this truth was confirmed Reas 1. To prevent the mis-conceit that the people had that the Day of the Lord was near at hand and thereupon began to think it was no time to settle to their Callings but to give themselves to vigilancy and prayer 2 Thes 2.1 2 3. to prevent this conceit he tells them expresly Antichrist must first come 2 That they might be the better fore-armed against such false Teachers for there should be damnable Herisies 2 Pet. 2.2 and not as points of curiosity only but contra dogmata fidei therefore that they might prepare themselves against such heresies Christ and his Apostles were carefull to fore-warn them Mat. 24.24 25. 2 Pet. 3.17 18. unlesse you be well established in the truth they will carry you away into errour 3 That they might quicken the Pastors of the Church to lay sound foundations that they might establish them in sound Doctrine Acts 20.28 29 30. Vse 1. Shews the great faithfulnesse of the great Shepheard of our Souls Christ Jesus in fore-telling himselfe of Wolves coming and stirring up his Apostles to doe the like Vse 2. It may teach both christian Ministers and people to practise such duties for which end he writes these things one main end is to establish them in sound Doctrine that so whatsoever false Teachers say yet christians may not be seduced for if they gave warning so long before much more now we know this to be come to passe therefore let not Women or little Children excuse themselves for God looks that you should be so grounded in the truth that no Seducers may carry you away Doct. 3 In the days when St. John wrote this Epistle many Antichrists were then come into the World 1 Joh. 4.1 2 3. This is the first place that mentions Antichrist expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies first opposition as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secondly substitution as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro consul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thirdly it signifies equality 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now Antichristos includes all as one that is opposite to Christ so he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secondly he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is substitute or vicar of Christ hence the beast that came out of the Sea had the horn of a Lamb as if he had the power of Christ thirdly he is Antichrist that is one that carries himself as equal to Christ therefore he dispenseth with those laws which no mortal may dispence withall as incestuous marriage and he binds the consciences of men Jam. 4.20 now it is proper to the law of Christ to sit in the conscience therefore he may well be called Antichrist but yet of these he is properly called Antichrist in the former sense that is one that opposeth himself against God and Christ and all Emperors and Kings Bellarmine excuses the Pope from coming to the Nicene Council saying indignum est caput membra sequi Secondly lest he should sit beneath the Emperor which hee thought unmeet therefore he may well be said to exalt himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Thes 2.4 above every Cesar and yet here is the misery that he carries himself as a Vicar of Christ yet can oppose himself against Christ Q. But how were many Antichrists then come A. In ecclesiastical Histories we shall find that St. John lived about an hundred years after Christ and was born about the same time with Christ now about the year 26 after Christ Histories report there was Simon Magus who seemed to be the great power of God and to be he that gave the Law in Mount Sinai 2 He gave out that it was he that was crucified under Tiberius Cesar here was an Antichristian spirit and I was saith he that Holy Ghost that descended on the Apostles so that he denyed both the Father and the Son after him sprang up Menander that affirmed that it was he that died for the World and that all that believed on him should be saved In those times Ebion taught that Christ was but a meer man and held circumcision necessary and in his time lived Cerinthus who retained all the Judicall Law and denyed Christ to be God Act. 15.1 and he is held to be one of those that held the World to be made by Angells and he was the root of the error of the Chiliasts all these lived in Johns time Vse 1 It shews us the marvelous enmity of that wicked one that as soon as ever Christ had sowed good seed that evil one sowed tares this was the subtilty of that old Serpent to sow errors before the truth could take firm rooting Vse 2. Hence we see the impudency of Heresie especially when opposition is set on fire of Hell that such monstrous opinions should be broached in St. Johns time that envied against them and wrote against them and therefore we must not wonder if Heresies sine pudore broach themselves in the Church for even in St. Johns time a sâ—n of thunder that shook them down mightily yet even against him were these Darts shot it must therefore stir up Christians to ground themselves in the whole Counsel of God do you think if such Heretiques did not blush before St. John they will blush before us Hence wee see the truth of God is of more power than the spirit of Error for though there were so many heads of Error yet they all fell down before the Doctrine of St. John so that this writing remained when all they were lost magna est veritas prevalebit therefore such is the power of truth that it dispells all Errors 3 It confutes boasting of Antiquity every ancient thing is not true for then these false Heresies had been true but yet there is Antiquity which springs from the first institution and that is prevalent there is a secondary antiquity that is Tares that are presently sowen after the good Seed yet though they were sowen the very same day yet secondary antiquity will not justifie their Doctrin but that which comes from the institution by God Doct. In the coming of these many Antichrists that which was told aforehand of the coming of Antichrist is in some measure fulfilled For otherwise St. Johns discourse would be somewhat impertinent to what end doth he say Ye have heard that Antichrist shall come and that Antichrists are come already And again he doth argue from the last times to Antichrist and from Antichrist to the last times reciprocally which reason were not of strength unlesse it were
accompanying of their preaching of the Gospel with mighty signes and wonders but we never read that God accompanied any of their writings with miracles their writings laid upon any disease healed none but their presence healed many and did many wonders Heb. 2.2 3 4. 1 Cor. 5.22 tongues are not for them that beleeve but them that believe not that is the miracle of speaking with divers tongues is not for them that beleeve but for them that beleeve not therefore we never read in any History that their writings did work any miracle and so he never intended that they should convert Obj. What then is their writings in vain seeing they are of no use to convince A. No there are singular uses of their Writings 1 Sometimes to put men in remembrance of what they have heard Rom. 15.14 2 Pet. 1.15 2 That they may be established in the truth and confirmed in the knowledge thereof 2 Cor. 13.1 Phil. 3.1 To write the same things to me it is not grievous but for you it is safe 3 To stir them up to the exercise of such truth as they knew but were slack in performing thereof sometimes in liberality slack sometimes in dispencing of the Ordinances 2 Pet. 2.13 1 John 1.4 2 John 8. Revel 2.4 5. to stir them up to their first Love to stir them up to take heed of false Doctrin 4 To informe them in some particular truth which they were ignorant of some were afraid that the Day of the Lord was so nigh that they neglected their particular Calling 2 Thes 2. so some were ignorant of the Resurrection so he tells Timothy how to behave himselfe 1. Tim. 3.15 so he informs the Corinthians how Husbands ought to carry themselves towards their Wives in case of desertion or present persecution Vse 1. It shewes a reason of that little good which hath been done among the Papists by any Writings that have been writ in defence of the truth they have been means of much good to them that have known the truth but amongst Millions of Papists it is hard to know whether any have been converted to the true Religion after such evidet demonstration and conviction the reason is because Writings do not profit them that know not the truth but such as know the truth for else why did not Saint John write to Cerinthus or other Heretiques in that time but he tells them I write to you because you know the truth had he writ to Cerinthus or Menander his labour would have been lost not but that it hath done much good not only to them that have known the truth but those that have not known the truth it hath stirred them up to like the truth better and some to seek out the truth in other Writings but never to convert them to the truth God hath many times blessed sudden speeches to convert some that have come to hear the truth but it hath never been so effectual to them that have only read it in writings for God never sanctified the Apostles Writings to the conversion of the unbeleeving Gentiles Obj. Why then do not our Divines spare their labour in writing A. Though they do not prosper to conversion yet to establishment of many in the truth and to stirre them up to stick closer to the truth Vse 2. You may hence see the reason why such as read the Word of God diligently it may be once or more every day yet notwithstanding not being accompanied with the preaching of the Gospel few or none such as are converted and brougt to the true knowledge of the truth but such people are fit to be led into Popery or Heresie no wonder for God never blessed the Apostles Writings while they were living to the conversion of unbeleevers therefore we see the necessity of preaching to every Congregation or else the body of the pleace will sit in darknesse and shadow of death therefore it is a false Assertion of those that say Reading and Preaching are of like efficacy for it is certain had the Apostles Writings been as effectual to conversion as their presence in preaching they would have wrot most to such Churches as were most remote 2 Chron. 15.3 a long time they were without a God and without a Teaching Priest implying they that are without a Teaching Priest are without God 1 King 13.33 the reason because he set up base fellows that wanted both learning and grace and so only read but they had not a Teaching Priest and therefore lived without God Obj. But you will say what can be more said of pagans 2 And what then will you judge that all such as live under dumb Ministers are cast a-wayes A. Whether do you think it greater charity to tell them that they may be without a Teaching Minister or to tell them that without a Teaching Minister they live without God and without the Law we know that many that live in such places go abroad and light on good Sermons and to Christ is found where he was not sought and then they either remove themselves or go many miles to hear the Word abroad and God often blesseth private conference and helps to do much good Neh. 8.12 but men that go home from bare reading their hearts go home as dead as their Minister was dumb so that you shall finde many people as ignorant as Pagans and Turks V 3. It may serve for direction to such as God hath given a gift of writing unto to know where their Writings may be of most use if you writ to some thinking to convert them it will be labour in vain but to writ to them that know the truth may be of much use to informe them to reprove them to stir them up and so you may write with comfort to them Vse 4. May serve to encourage all Christians to be frequent in reading to what purpose did the Apostles write if others read not it is good to be reading put more fuel to fire and it grows hotter so let people read after they have heard and it will be very profitable therefore we see the great abuse of the Papists that deny the reading of the Scriptures in a Vulgar Tongue Let us therefore be stirred up not to forbear the reading of the Scriptures though you do know the truth Deut. 17.19 if Kings might not be excused much lesse private men Doct. 2. Such as have received from Christ the anoyntment of the Spirit they know the truth You that have received the Unction of the Holy one I write to you not because you know not the truth but because you know it 1 Tim. 4.3 where he puts Beleevers and knowers together now Beleevers are anoynted with the Spirit of faith John 8.31 32. so much sincerity of truth so much Discipleship the stronger faith the stronger knowledge of the truth the weaker our faith the weaker our knowledge For Explication Q. 1. What is the truth A. The truth might be taken for the Lord Jesus Christ and
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
out the other either lies or the truth will be banished Vse 4. It may refute an Errour of some that say As Anabaptisme sprang from Luther and Libertinisme from Calvin so Separation from Puritanism but this cannot be for no lye is of the truth therefore these could not spring from any truth of Luther or Calvin or Puritanism Doct. Such as have received the unction of the Spirit they know no Errour no false Doctrin is of the truth They know it not only think so but know it and they know it 1 From the contrariety that they see betwixt that unction of the Spirit which they have received and that Doctrin the Spirit of God in them teaches them to be humble 2 Pet. 2.18 but the spirit of these false Doctors is ambitious they speak great swelling words this suites not with the Spirit of God to look at their own ends at their bellies at their gain 2 It is contrary to their experience a true Christian knows that the Doctrin of Antichrist is contrary to that experience he hath found if they come to speak of Free Will his owne heart tells him he was fain to be drawn out of himselfe he found that he could very hardly be puld out of his Naturall estate so that a Christian heart knowes this is contrary to the truth Let another say we are justified by works you cannnot perswade a Christian to that for he knwows his best righteousnesse is defiled Isa 64.6 and when he hath done what he can he is but an unprofitable servant when they tell him there is merit and satisfaction in his Works yea supererrogation no Christian but he knows this to be a lye and that he deserves wrath for his best performances he knowes he is no way able to satisfie Gods Justice or Gods Law but only Christ satisfies for him When they shall come to a poor soul and bid him confesse his sins and tell him they have power to absolve him from his sins he knows it will not quiet his soul tell a Christian that going on Pilgrimages and scourging himselfe will satisfie for his soul he knows that is false tell a Christian he may fall away finally he knowes that is a lye 2 Tim. 1.12 1 Thes 5.24 3. They know the truth because they have received it from a Messenger of truth 4 They know the truth by the effects by the peace and grace they finde from the truth and on the contrary no Antichristian Doctrin ever brought peace to their souls and there is no truth where no peace is where you cannot finde peace of Conscience that Religion hath no saving truth in it if they finde not the fruit of peace they know it is not of the truth 2 Another fruit of the true Religion is it brings liberty and freedome of spirit to come to God from Sathan from his Lusts from the World John 8.32 therefore if Religion do not make us free to come to God and free from the World and our own Lusts surely that Religion is not of the truth 2 Pet. 2.19 he speaks of these false Teachers that they promise liberty themselves being servants of sin Vse 1 May serve to reprove all such as are at an uncertainty in their Religion they know not which Religion to take they say they finde Reasons on both sides so probable and there are some on both sides so corrupt that they know not which to take why if it be so you have not received the unction of the Spirit for there is not the least of these little Children which have received this unction but hee knows the truth and that no Lye is of the truth Vse 2 For you that have took up your Religion and the true Religion but do you know your Religion to be the truth and that it is no Lye why they hope it is true because the King and State follow it but do you know it to be true and do you know every contrary Doctrin to be a Lye if you do not you do not know what you should Psal 119.30 I have chosen the truth he doth not say the State hath chosen it or orhers have chosen it and therefore I will follow it too No but I have chosen it let others chuse what they will let every Christian know that he hath chosen the truth and that no 〈…〉 Vse 3. It may teach all to grow up in discerning the truth and that will discover all falshood as suppose you should have some come to you and tell you you frequent the ordinances and perform good duties only in the Letter but you ought to doe nothing but when the Spirit moves you but let a Christian examine if this be not a lye and contrary to the truth and to that experience I finde for we ought to pray continually so if one come and tell you you ought not to read the Scriptures your own spirit tells you you have as much need of the Word as a Childe of his daily Milk therefore let Christians learn to discerne of the Spirit of Truth and Errour 1 JOHN 2.22 Who is a Lyer but he that denieth that Jesus is the Christ he is Antichrist that denieth the Father and the Son THe Apostle vers 10 21 22. propounds some means to help them against false Teachers 1 By something in themselves that Unction in them 2 By the grosnesse and falsenesse of their Doctrin which is called a Lye and the Teachers Lyers who is a Lyer if they be not These false Teachers in this verse are 1 described by an adjunct of lying and that so grosly that if they be not Lyers there are none in the Worid it is as grosse a Lye as any so that these Lyers may stand in comparison with any 2 Their lye is set out by their Doctrin who is a lyer but he that denieth that Jesus is the Christ 3 He expresses it by their name and nature he is the Antichrist and their Doctrin is to deny the Father and the Son for if they deny the Son deny they then the Father Doct. Antichrists Teachers are as gross Lyers as who are the worst Who is a Lyer if not these let none be accounted Lyers if not they they are as great Lyers as any equal to the worst these words come home and no wonder Christ called James and John Sons of Thunder for they speake plainly and boldly Two things make a man a grosse Lyer equal to the worst 1 The perniciousnesse of his Lye 2 The evidence of it 1 The perniciousnesse of it It is a pernicious Lye to speake against the Government of an house or Family or good of others but no lye so pernicious as Popish Lyes none doe so much harm as the Lyes of Antichristian Teachers they lye not only against their own souls but also to the hurt of others 1 Pet. 3.2 3. they shall bring in damnable Heresies such Doctrins that if men live and dye in them they shall be damned and many
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
of beleevers This was Davids grief that he could not enjoy the company of good men Psal 120. Reas 1. For Gods singular love to them verse 1. What manner of love And if God love them so dearly we ought also to love them 1. From their love above all others back again to God when others sit loose in their affections Christians should love them that love God who hath loved them so dearly Psal 139.21 22. 3. From the truth that is in every Christian beleever 2 John 1.2 If a man loves Gold he loves to have true Gold so if we love any let us love them in whom is truth of other men not one of a thousand that hath truth in them you shall finde them no further loving then may be to their own ends in latter times men shall be lovers of themselves for in former times God did inlarge the worlds affections many brethren would have hazarded their lives for their friends but now no further love then they shall finde aliquid jucundum or utile But Christians love one another for the loves sake that is in them Many complain much that true friendshiip is gone it 's an hard thing to find a faithfull friend Prov. 20.6 This faithfullnesse in friendship is a proper badge of the Son of God John 13.35 15.19 Vse 1. This should teach Ministers with what affection they should speak to their people when they call them Beloved This ought not to be a word of complement but their hearts should go with it How can such call them Dearly beloved when they come at them but once a year how doe they love union with them or communication of good to them 2. This may be a direction to us all as we would approve the truth of our hearts before God to love all that are born of God as St. John he calls them Beloved Look at all beleevers as the Sons of God and look at them as beloved if they walk in the truth 3. This may be a reproof of all such as estrange themselves from Christians yea many there be that are glad of any advantage to trouble them that are born of God they are far from St. John's spirit There are some that will not maligne and oppose them but yet if they be such as are poor from whom they can get neither pleasure nor profit they estrange themselves from them But St. John calls any Beloved in whom he findes the truth of grace There is no Christian but hath something for which he ought to be beloved there is something in them worthy our imitation You shall finde more comfort in your love to poor weak Christians then if you fasten your love upon more eminent persons and greater in place Doct. 2. That the ignorance that the world hath of Gods children and our obscurity and weaknesse in the world doth not hinder our present good estate in the world Now we are the Sons of God now that we are afflicted in the world Isa 54.11 which shews you that though the children of God be afflicted and weather-beaten yet God hath promised such blessings to them as may make them blessed in the world vers 13.14 Isa 43.3 4. Though we be led through the water and fire of affliction yet in the midst of all our troubles when we are passing through the Lord promiseth that he will be with us and that he will be our comfort in the midst of persecution and temptation Thus you see how dear and precious Gods children are in his sight David when he saw the prosperity of the wicked that all went well with them then he began to think that he had cleansed his herat in vain but soon afrer when he went into the Sanctuary of the Lord then he saw that the Lord set them but in slippery places Therefore howsoever it seem in our eyes that it goes well with the wicked yet let us not despair God will guide his children by his counsell and afterward receive them to glory You may hear Job complaining of his poor and miserable estate Job 19.18 19 20. he had now no more comfort left him then he had skin on his teeth and therefore he cryes to his friends to pitty him vers 21 22. And what do you think was the rejoycing of his soul in the midst of the anguish of his spirit and affliction of body being all consumed away with misery he tells you vers 25. to v. 27. Yet I am sure my redeemer liveth So that what though his present estate be miserable and his future happy estate be obscure to the world yet he knows when Christ shall appear he shall be like him Col. 3.3 4. as the Apostle speaks Our life is hid with Christ in God Reas 1. Taken from our likenesse to the Son of God Christ Jesus who was in such a poor condition as that though the birds of the air had nests yet the Son of man had not where to lay his head yet all this while he was the Son of God in whom alone he was well pleased Mat. 3.17 And as it was with Christ our head so may we look it should be with us his members Rom. 8.29 If God did see it meet that his Son should be thus afflicted in the world and drinke of such a bitter portion of Gods wrath let us not think we shall go to heaven and partake of those heavenly mansions which Christ hath prepared for us but we also shall drink of the same cup that he drank of Let us account our selves happy that God will so esteem of us to make us his Sons Reas 2. From the freedome of Gods love to men And first that he doth not esteem of them according to their outward lustre 1 Sam. 16.7 God seeth not as man seeth Ps 22.6 This is meant of Christ So Isa 53.3 Secondly That he doth not esteem of them according to their inward estate Ezek. 16.16 Deut. 7.8 8. So that though there be much pride and stubbornnes of heart found in Gods children and oftentimes in a great measure against God yet all these inward corruptions do not hinder our future glorious estate Vse 1. This should teach the children of God to be content with their estates They are indeed apt to think that if the world do not esteem of them but are ready to put many injuries upon them and to persecute them with hatred that they are not Gods children or else they murmur and grieve within themselves And if the world do sometimes esteem of them yet if their health liberty and maintenance be taken away then they think surely they have cleansed their hearts in vain and washed their hands in innocency Psal 73.13 As for the men of the world they are in prosperity they suck water out of a full cup their eyes start out with fatnesse and they have more then they can wish But David can tell them when he went into the Sanctuary that he saw that God had set them
still waters of comfort and consolation such a man will goe out conquering and to conquer and in prospering to prosper 2. This should instruct the people of God to search the Scriptures daily that so they may be the better able to try the spirits of their Ministers labour they also to try their own hearts 3. To exhort people to be earnest with God that they may be endued with his Spirit Try the spirits Doct. That the people of God are first 〈◊〉 try the spirits of thâ—â—r Ministers before they trust them they must first try the 〈◊〉 Beloved Try the spirits as if he would take them by 〈…〉 exhort them to try the spirits of their Ministers try how they 〈…〉 whether they do◠〈…〉 mighty power of God in humanâ—â—â—â—ties Def 〈◊〉 not prophesie try all thing◠〈◊〉 laâ—â—â—st that which is good 1 〈…〉 you 〈…〉 your hearts from 〈…〉 Spirit 1. By trying the 〈…〉 â—ut honour upon it 〈◊〉 doth not try a small piece of money but if 〈…〉 a great piece he will try this 2. In so doing you â—â—ll keep your hearts from 〈…〉 â—he Spirit Acts 17 〈…〉 of Berea when they 〈◊〉 heard Pau◠〈◊〉 whom they might have believed if they had known him 〈◊〉 they 〈…〉 the Scriptures daily 〈◊〉 such things as he preached 〈◊〉 so or no finding his doctrine true they believe it and 〈◊〉 of them belived it was not 〈◊〉 counted a Conventicle for them to meet together to see what they could â—â—member of of what they had heard 〈…〉 was it counted any disgrace for great men to be conversant in good dutieâ— What is it 〈…〉 Spirits 〈◊〉 â—heir Ministers They must try the spirit of a mans Person Calling Doctrine Applâ—â—â—ions 1. There mayâ—â— a false spirit of a mans person Matth. 7.15 16. 2. 〈◊〉 spirit of their Callings Christ saith to John and James You know not of what spirit you are Luke 9.55 56. yet they were pillars of â—â—e Church Gal â—â— 9. men of excellent gifts and graces one of them was this John which wrote this Epistle you know not what spirit you are proving of what calling you are of your calling is the same with mine now he tels them That he came not to destroy but to save as for Eliah and Elisha they were Ministers of vengâ—â—â—â—e Ministers of the law they might curse but 〈…〉 seek to save â—ry the spirit of their doctrine for they may be sometimes carryed away with 〈…〉 truth 〈…〉 spirit of errour Mat. 16.16 compared with 〈…〉 receive 〈…〉 the Kingdome of Heaven was he therefore kept from 〈◊〉 No he spake with a 〈◊〉 spirit in the morning 〈◊〉 with 〈◊〉 spirit in the afternoon he rebuke◠〈◊〉 Master and what saith Christ to him then Get thee behinde me Satan 4. You must try the spirit of â—â—eir application Bad Ministers 〈◊〉 misapply the 〈…〉 â—od they will make 〈◊〉 hearts of 〈…〉 God would not haâ—â— made 〈◊〉 Ezek. 13 2◠〈…〉 mis-apply the Word of God like Job 〈◊〉 47. â— 7 8. they spake from a spirit of truth but not from a spirit of 〈…〉 when you shall see a man to 〈…〉 like courses 〈…〉 apply the prâ—mises but rather 〈…〉 to him and 〈…〉 you may not apply â—â—reatnings to â—â—ounded conscience for 〈…〉 speak a right of God Belieâ—◠〈…〉 Answ 〈◊〉 believe is 〈…〉 of the truth Heb. 11. â—â— 2. To apply 〈…〉 1 John 1.21 3. Wâ—â—ust to it 〈…〉 There are two things in a promise 〈…〉 truth and trust upon the gâ—â—â—â—â—esse Psa◠〈◊〉 â—4 Reas 1. Taken from 〈…〉 of God by the neglect of this duty 1 Kings 20 3◠〈…〉 the Prophet spake whether he spake in the name of the Lord or 〈◊〉 hearkned not to the word of the Prophet therefore a Lyon slew him 1 Kings 13.15 to 25. on the contrary 2. From the danger in regard of the Prophets themselves Matth. 7.15 2 Pet. 1.2 3. Rev. 18.13 Reas 2. From the easinesse of Prophets to delude Gods people 1. Because the 〈◊〉 great store of false Prophets 1 Kings 22.21 22 23. a man is easily deceâ—â—d by a multitude 2. They may delude by their calling many men may think surely their Minister is right 3. From the hyâ—â—crisie of their Ministers Matth. 7.15 They come to you in sheeps cloathing but inwardly are ravening Wolves Vse 1. To refute the Doctrine of the Church of Rome they would keep men in ignorance thinking it to be the Mother of Devotion 2. This 〈◊〉 â—â—ir up all the people of God to search the Scriptures that so they may 〈◊〉 the spirit of their Ministers do not take every thing as true from your Minister because he is your Minister no though he be a man that fears God but try his spirit try every word follow him from first to last if you doe not try the Word you will not trust it so that all that is delivered to you is â—â— water spite upon the ground How shall I try the spirit of our Minister 1. Try them by the Word of God Esa 8.20 acquaint your heart with the Word of God Heb. 5. alt 2. Labour for the oyntment of the Spirit of God 3. Consider whether it make you more conformable to the Word of God or no whether it make you obey the Word of God more carefully then before whether it make you more like to Christ if it work these effects it is the Word of God that is preached Doct. That many false Prophets even in the dayes of St. John the Apostle were gone out into the world There 〈◊〉 severall false Prophets as Ecclesiastical storiâ— relate What is a false Prophet He is not every one that teacheth false doctrine for we know but in part and prophesie but in part 1 Cor. 13.9 to 12. 〈…〉 â—art we may prophesie falsly A false Prophet then is such a one that preacâ—â—h some doctrin that overthroweth the doctrine of the Christian faith when he doth seduce others to believe false doctrine whoâ—â— words fret as a Canker 2 Tim. 2.17 18. 1. When men preach such doctrine as cannot be delivered without peril without damnation except they afterwards repenâ—â— 2 〈◊〉 2.1 2 3. Such are called ravening Wolves â—atth 7.15 they destroy both the souls and bodies of those that believe them they root up the Church of God like wild Boars 2. They seduce others to believe the 〈◊〉 2 Pet. 1.1 2 3. they sell such mens souls for nought 〈◊〉 it 's said They should deceive if 〈◊〉 were possible the very elect 〈◊〉 24.24 3. Such as 〈…〉 of their errours and yet will not yeeld Tit. 3 10 11. such are to be 〈◊〉 being perverted and sin being damned of their own souls a man iâ—â—hen convinced when he will â—light the poiâ—â—â—n which he is convinced and if you hold him to it that he cannot start 〈◊〉 he will fall out with you 〈◊〉 Apostle â—sheth that such men were even cut off Gal. 5.17 〈…〉 only have divisions among Christians that so the spirits of his faitâ—â—es may â—e
affected with our humane excellencies 〈◊〉 please him when we shew forth the hidden man of the heart this the 〈◊〉 exhorts women to 1 Peter 3.3 4. Isa â—2 53. there was no 〈◊〉 or beauty in Christ why he should be desired 3. If there were so many false Prophets in St. Johns time then this reproves the Papists that are burthened with traditions Col. 2.20 they much adore Venerable Antiquity as they call it true indeed an hoary head is a crown of glory but it is when it is found in a way of righteousnesse 4. Labour now especially to discern the spirits of your Ministers for many a man makes a fair shew hath a faire outside but nothing within him but rottennesse many again have a fair outside and as for their inside are like empty shels they have no power of godlinesse Col. 2.22 23. 1 JOHN 4.3 And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God and this is that spirit of Antichrist whereof you have heard that it should come and even now already is it in the world Doct. THat the spirit of every Prophet that holds not out the mighty power of Christ veiled with humane frailties and infirmities is not of God but of Antichrist He doth not say every Prophet or every Person for a good Prophet may expresse much weaknesse but he saith every spirit whatsoever spirit is in a Prophet that doth expresse Christ Jesus if any spirit shall not acknowledge Christ come in the flesh as the spirit of Menander did not such a spirit is not of God but of Antichrist 1. If a man doth not expresse the truth of the Lord Jesus in his Ministry but breaths such errour in his doctrine as doth overthrow the Lord Jesus such is not of God John 14.17 16.15 If a man speak truth and not saving truth but only moral truths he doth not presse the saving power of the Lord Jesus he expresseth a spirit of morality which is not to be disliked but he doth not hold forth the saving power of the Lord Jesus and a man must not only expresse the saving power of Christ but the saving power of Christ come in the flesh doe you see a man revealing Christ in Moral writings in tinckling cymbals of mans wisdome if his spirit relish nothing but affected eloquence his spirit is of Antichrist 2. Doe you see the spirit of a Prophet savour of ambition pomp and delicacy this is the spirit of Popery this doth not hold forth the Lord Jesus 3. If a mans doctrine do hold forth the Lord Jesus in a tyrannicall manner making the hearts of those sad whom God would not have made sad such doe not hold forth Christ Reas Because the whole carriage of the frame of spirit is clean contrary to the Spirit of the Lord Jesus for though he be vailed with humane frailties John 14.6 Yet he is the way the truth and the life Christ Jesus came riding upon the Colt of an Asse he came not in any outward magnificence when the people would have made him King he said My Kingdome is not of this world he did not tyrannize over his people but he gathers into his armes those that goe astray Why doth the Holy Ghost say That that spirit that doth not confesse Christ Jesus is the spirit of Antichrist He is called Antichrist quasi anti Christum It is called the spirit of Antichrist because it is against Christ contrary to Christ and this spirit makes way to the errours of Antichrist 2. Because it doth make cold the spirits of people it makes iniquity to abound Matth. 24.11 12. 3. Because while Ministers doe pump out the doctrine with Heathenish rights they have a special care to feed themselves as Demas Vse 1. This should teach Ministers what frame of spirit they should hold forth when they take upon them such an holy and heavenly profession if they would approve their hearts to God and his people they must hold forth the Lord Jesus Christ in humane simplicity though men cannot so well try the doctrine of their Ministers yet they may try their spirits Paul desired to know nothing 1 Cor. 2.2 that is to expresse nothing in his life and doctrine but Christ Jesus vailed with humane frailties Vse 2. A ground of much consolation when their hearts can bear them witnesse that God hath given them a Spirit of saving Truth not to deliver their doctrine in carnal excellencies seeking high matters but in humane simplicity 3. This reproves men of an Antichristian spirit who content themselves with outward flourishings they know not what hurt they do to the Church of God in so doing 4. This may direct the people of God narrowly to watch the spirits of the Ministers as they would be freed from Popery affect not flourishing Eloquence affect not him that hath a tyrannical spirit or him that delivers only Morall truths and let the people of God labour to have their hearts filled with a spirit of truth and the saving graces of Gods Spirit Doct. That the spirit of Antichrist was come into the world in St. Johns time and as in St. Johns time so in St. Pauls time also He speaks of the mystery of Iniquity that Antichrist did work in his time 2 Thess 2.7 There are three things in the body of Popery 1. A spirit breathing in it's doctrine worship and discipline the same was visible in the Apostles time 1. For the doctrine there was a spirit of errour in their foundation and wrought mightily at that time in their hearts so that men durst not trust the grace of Christ aâ— if there were not safe holding upon naked Christ but the Apostle doth utterly inveigh against such Gal. 5.3 4 5. saith he either trust God for all or nothing distrusting of grace or depending on something in nature or grace received are the rocks upon which so many souls suffer shipwrack in Religion at this day 2. There is a spirit of arrogancy contempt of Magistracy and Government Jude vers 8. looking at the Pope as the Sun in the Firmament this was flourishing in the Apostles time and now also 2. There is a spirit that breatheth in their worship 1. A spirit of superstition Col. 2.18 men at that time worshipped Angels thus the Papists at this day but they have more Angels and Saints to which they cleave rather then to Christ they did begin to worship Images 1 John 5.21 Therefore John blesseth his babes from them men departed from God and clave not only to creatures but the works of mens hands the same spirit ruleth at this day there was a spirit of hypocrisie a shew of Religion without the mighty power of the Lord Jesus shewed is any performance Col. 2.23 they had many things to draw their bodies and they durst not come to the Lord Jesus but they must have some Saint or Angel to come to him by they did invent courses the Lord did not
that dwells in wicked teachers Who is he that is greater in them It is the Spirit of God Eph. 1.22 1 Cor. 3.16 the Lord dwells in his children by his Spirit he is greater then he that dwells in the world Quest Wherein is he greater Answ In all those things whereby men atchieve victory Isa 26.5 To the obtaining of a victory there are required three things wisdome strength and watchfulnesse First For wisdome David saith I have more wisdome and understanding then all my teachers Psal 119.98 99 100. God had so taught him by his Word that he came to get more understanding then his old teachers he doth not speak this in way of arrogancy onely he doth comfort himselfe hereby God teacheth wisdome secretly Psal 51.6 Secondly God puts a renewed strength and power into their souls by which they are mighty to overcome all their enemies Eph. 6.10 Phil. 4.13 and whereby they are able to doe and suffer all things Thirdly They are greater in watchfulnesse which when it is wanting then they fall they never want wisdome and strength but then it is the fault of Gods servants to wax fat and to kick up the heel against God and to forget the great things he hath done for them and then though they have their armour about them yet are they beat back by worldly teachers and beat almost dead so that you shall scarce see them pant but now at this time greater is he that is in them then he that is in worldly teachers for they doe rise again and get greater strength and overcome mightily Mark 14.37 38. Watch and pray that ye enter not into temptation so that when we have most need of watching and prayer then we are least able because Peter could not watch with our Saviour therefore he fell away most grievously which shews when Gods servants put on a carelesse spirit and doe not make use of their wisdome and strength they have received they come to be foyled yet there is a seed in them by which they doe overcome all their enemies yea themselves also Hence David breaks forth into praising of the Name of the Lord Psal 144.1 the people of God are blessed with the blessings of God Gen. 49.19 they shall overcome at the last in which respect they may well be said to be of his Tribe How comes a man to overcome at his first conversion God puts forth such a mighty arm of watchfulnesse wisdome and strength as that he overcomes the Devill Luke 11.21 thus he overcomes the world Gal. 1.4 John 15.19 he is crucified to the world and the world to him He doth then crucifie the flesh with the affections and lusts Gal. 5.24 so that he looks at them all as ignominious and deadly enemies and if Christ shews himselfe thus strong when a man comes on to grow what will he doe when Christians grow more strong in wisdome grace strength and watchfulnesse Vse 1. This reproves every one that excuseth himselfe and thinks he may lawfully grow worse under bad and worldly teachers they cannot doe as they have done they cannot walk on in that power and strength which they did before what is the reason hath a worldly teacher overcome you What a shame is it for a Christian man that hath the seed of God in him to suffer himselfe to be overcome of worldly teachers It is an ill sign for Christians to grow worse because of bad teachers it is a great shame that God should give place to the Devill that the children of God should give place to the children of the world and of the Devill 2. This should teach all Gods children to war against all worldly teachers with the wrestlings of God with strong wrestlings and not give over the conflict for they are upon certain grounds of victory if you stand but out you shall overcome for Christ hath overcome and his promises and threatnings are greater then those of the world and of Satan 3. A ground of much consolation and assurance to Gods children of perseverance for if any thing could separate them from God then it must be either the world the Devill or lusts of their own flesh but none of these can Ergo Rom. 8.15 to the end 1 JOHN 4.5 6. They are of the world therefore speak they of the world and the world heareth them We are of God he that knoweth God heareth us he that is not of God heareth not us hereby know we the spirit of truth and the spirit of errour Doct. THat according to the several descents of Ministers such are their severall doctrines and severall hearers Quest What is it to be a worldly teacher Answ 1. Teachers are said to be of the world because it is their naturall frame and temper to be worldly John 3.23 There be severall descents of Ministers some have no other spirits then that they draw from their Parents but the Spirit of God comes down from God upon some Ministers and makes them walk by another rule then worldly men doe 2. Worldly men savour the things of the world if a man be of a divine Spirit he relisheth divine matters the saving of the souls of Gods people he relisheth the danger of sin but a worldly teacher he relisheth preferment and house-keeping his spirit reacheth no higher 3. The end of worldly teachers are worldly And First To draw disciples after them Acts 20.30 Secondly They have respect to their wages of unrighteousnesse they love onely to live in pleasure and keep a good house 2 Pet. 2.13 But godly Ministers labour to make Disciples for God Mat. 28.19 20. they make not disciples for themselves for what is Paul or what is Apollos They doe not seek their hearers goods but their souls good they look for their pleasure in another world 2 Cor. 12.15 According to the descents of Ministers such are their doctrine and such are their hearers wordly teachers speak of the World and from worldly principles and from worldly helps and to worldly ends Quest What is meant by the world Answ 1. The world is a masse of mankind that lies in a state of corruption such as fell in Adam and never rise again of whom it is said you are of the world John 15.19 wicked men are called the world because they are but flesh and bloud John 3.6 2. They savour of those things that are of the world every man speaks of matters in his own element 3. Because most of the world are such 1 John 5.19 the world lyeth in wickednesse take up their rest therein 4. Because they have their portion in this world Psal 17.14 but a childe of God looks for another inheritance immortall and undefiled 1 Pet. 1.4 Again those that are of the world would not have their conscience troubled they would goe home in peace and possesse all they have in peace but those that are of God they doe relish the things of God they cannot relish worldly teachers because they speak not to the
Why do you think this a safe condition Would you not think him an infidel that would not believe that Jesus is the Son of God If a man be overcome of the world truly he believes it not that Jesus is the Son of God and can such a man be a Christian Obj. What say you Were there never any good men overcome of the world What say you to those that recanted in Q. Mary's dayes for fear and after repented and were burnt for their profession What say you to Peter Answ A godly man in a combate may be overthrown yet not overcome as it is in wrestling a man may get the foyl and yet afterwards rise up and get the victory so oft-times a foyled Souldier gets the day So Peter though he were foyled at that day and yet when he got up again and afterward was charged not to preach in the Name of Jesus he overcame all Whether it be meet to obey God or man judge ye Acts 4.19 Indeed if a man be thrown down and there he lyes and takes no care to get up again look at him as no true believer therefore look not at these as things that may stand together to serve God and man and the world too So respect the world as that you ever look at Christ to have incomparably more worth then all the world and let your chiefest love and endeavour be towards him Vse 3. Of consolation to them that maintain this principle that Jesus is the Son of God Why you may assure your selves that the world shall never overcome you Look up to him as your Saviour for your salvation Look so on him as to mourn for your sins and obey him as the eternal Son of God Keep this faith in exercise and you shall not be overthrowne or if you be it will so raise you up and recover you that you shall overcome at the last 1 JOHN 5.6 This is he that came by water and blood even Jesus Christ not by water onely but by water and blood and it is the Spirit that beareth witnesse because the Spirit is truth IN the former vers he had shewed that faith overcoming the world is faith in the divinity and Sonship of Christ Now in these words he describes Christ the object of our faith 1 By his manner of coming This is he that came by water and blood 2 By the witnesse that is born of him 1 In generall the Spirit v. 6. Then 2 In heaven and 3 On earth v. 7 8. 1 For the furniture of his coming He came fully addressed for the works of our redemption he came by water and blood By water is not meant their legal oblations for he speaks of such a water as bears witnesse that Christ is the Son of God to this day which they do not By this water therefore is meant the clear water of sanctification spoken of Ezek. 36.25 26. wherewith our Saviour Christ came abundantly furnished fit to be our redeemer By blood is meant the blood of his sufferings Doct. That Jesus Christ came to execute his office by the water of sanctification and by the blood of redemption It is he that came to overcome the world to redeem us How By water and blood Why by water and blood both 1 From the end of his coming that he might fulfill the types of the Law In the old Law no Priest might enter upon his office upon pain of death but he must first wash his hands and feet Exod. 30.19 20. Which shews how carefull we should be to come with clean hearts and hands to Gods service and it typed out that when the Lord Christ should take upon him his Priestly office he should come free and spotlesse from all sin and he did so so that â— guile was found in his mouth Pilate himselfe testified of him I finde no evill in him 2 As they came by water so they might dot enter into the holyest place except they were first sprinkled with blood Which signified that it was needfull that Christ should come by his own blood to expâ—ate our sins Heb. 9.7 to 12. More particularly Q. 2. Why shoald he come by water that is throughly watred from all sin Answ 1. It was fit he should be such a one that he might not expiate for his own sins Heb. 2.25 to 29. Had there been found the least sin in Christ all the blood he spilt would have been little enough for himselfe 2 That his sacrifice might be available for us Had he been unjust himself he could not have redeemed us 1 Pet. 3.18 But being just himselfe there was no need he should dye for himselfe but for us Q Why was it needfull he should come by blood Answ Had he come never so purely sanctified yet this would never have made attonement for without shedding of blood is no remission Heb. 9.22 He came by blood therefore 1 That by his blood and sufferings he might purchase out of his Fathers wrath a Church unto himself Acts 20 28. And by that blood not onely the elect but all the creatures are purchased at least to be serviceable to the Church Christ bath bought all things quick and dead either for his Churches comfort or affliction 2 Cor. 3.22 23. All power in heaven and earth is given into his hand Psal 2.8 2 That he might make at onement for our souls It was impossible that the blood of Buls and Goats should expiate for our sins but as they look at Christ his blood is given to be an atonement for our sins Heb. 9.12 13. And it makes an atonement not only between God and us but also between Jews and Gentiles Eph. 2.17 18 19. Whereas before the Gentiles would not become Jews by reason of their hard ordinances now Christ took away that wall of separation 3 That he might procure not only Gods favour but this fruit of it the remission of our sins Mat. 26.28 4 That by the price of his blood he might purchase the inhabitation of his Spirit to us that he might procure it for us that our consciences might be purified Heb. 9.14 This blood purifieth our consciences The blood of Christ cleanseth us from all sin 1 John 1.9 And that is done by putting in us a a Spirit of grace which purgeth us from all uncleannesse and sin and adorning us with the contrary graces of piety humility patience Christ by his cursed death for us hath procured a Spirit of â—race for us which purifies our consciences from the guilt and from the stain of sin Heb. 9.14 5 That he might confirm his new covenant the New Testament to us Mat. 26.28 This is the blood of the New Testament which is shed for many for the remission of sins Now without the death of the Testator no Testament is in force Heb. 9 1â— to 21. It 's accounted a sacrilegious thing to violate the Testament of the dead So it is with Christ for a man to call any of his promises into
question is a sacrilegious violation of his Testament 6 That he might keep in us everlasting nourishment to feed on in our hearts John 6.56 So that his blood may be his wine to chear us that by the comfort of his blood and mediation applyed to our souls we might have wherewith to sustain our selves in the worst times This is meat indeed and drink indeed no nourishment our souls can feed on but this our souls cannot feed on pleasures and profits spirits must feed upon spiritual things Those are beggerly naked souls that have nothing but lands and riches to feed on the souls food is holy spirituall things and if the ordinances yeeld you any good or comfort whence comes this but only from the blood of Christ that hath besprinkled all these ordinances and made them effectuall Heb. 9.19 It 's the blood of sprinkling that makes every ordinance effectuall to us 7 He came by blood to us that so he might open a way to us into the most holy place Vse 1. Teacheth us that a poor Christian that believes in Christ may thereby overcome the world because he believes on such a one as came both by water and blood by the water of sanctification to purifie and cleanse us and by the blood of his redemption whereby he hath procured for us pardon and happinesse therefore whosoever believes on Christ is so sprinkled with the blood of Christ that he is redeemed from the world to become the servant of God he hath all the promises of God which make him overcome all the promises of the world and encourageth him against all difficulties and so assureth him of heavenly glory so that he looks at the world as a thing little to be regarded Vse 2. To stir up all those that desire to get victory over the world to labour to get faith in Christ Jesus who is so abundantly furnished with helps and means for our redemption fit to sanctifie us by the water of sanctification fit to sprinkle us with the blood of redemption whereas if we do not believe on Christ we shall be continually slaves to the world Hence it is that worldlings take such content and comfort in the things of this life and are so discouraged at the losse of them a plain signe they want faith to overcome the world Vse 3. Of tryall what portion we have in Christ Why what feedest thou on If thou hast a part in Christ thou hast a Spirit of God within thee to comfort thee thou findest the ordinances sprinkled with the bloud of Christ to feed on thou canst say to the flattering world I have better meat and better comforts to feed on then the world can yeeld Psal 4.6 It 's poor nourishment for spirits to feed on the husks of this world but a Christian findes the blood of Christ the only food of his soul and the world to be his Servant and not his Master But if we have no higher matters to feed on then the profits and contents of the world the Spirit of God and grace we relish not why then truly Christians we are not 4 If thou wouldst use the priviledges which come by Christ why this is the way Believe on the Lord Jesus and then he is come for thee by water and blood Distrust therefore thy owne righteousnesse rest upon Christ live in such places where Christ is dispensed in his ordinances that so being brought on to believe thou mayst finde Christ to thy salvation 5 Of consolation to such as renounce the world and esteem Christ to be better worth then all the world why thy hope is not frustrate thou believest on such a one as came by water and blood so that though thou be unclean and thy works defiled yet he came by water to purge and cleanse thee Exod. 28.37 38. And what though thy heart be full of many sinful lusts yet thou trustest on one that can by blood make attonement for thee to procure his Spirit and when thou dyest to give thee an open entrance into the most holy place 1 JOHN 5.6 This is he that came by water and bloud even Jesus Christ not by water onely but by water and bloud and it is the Spirit that beareth witnesse because the Spirit is truth IN these verses as we heard Christ is set out 1. By the manner of his coming he came by water and bloud 2. By the witnesse born to him which are First in generall the Spirit v. 6. Secondly more particularly the witnesses are distinguished into two parts three in heaven and three on earth v. 7 8. It is the Spirit that beareth witnesse here Christs coming is confirmed by the witnesse of the Spirit and that Spirit amplyfied by the certainty that Spirit is truth By the Spirit is meant the Spirit of God breathing in the Word and in the conscience of Gods people both are here included For 1. the Spirit breathing in the Scripture is one of the chiefest testimonies that is born to Christ John 5.39 and therefore this witnesse may not be omitted 2. By the Spirit is meant the Spirit as it breaths in the consciences of Gods people for though the Spirit be strong in the Scripture yet how shall I be ascertained of that truth of the Scripture but by the consent of the same Spirit in my heart It s the Spirit in our hearts that witnesseth to the truth in the Scripture John 3.33 and therefore it s called a Seal 2 Cor. 1.20 All the promises in Christ are yea and amen how appears that by the Spirit breathing in our hearts Quest What is that the Spirit witnesseth Some understand it thus The Spirit bears witnesse that the Spirit is truth if there were no other testimony of the Spirit but the Spirit it selfe it would shew it selfe as the Sun shews its selfe But first the Apostle hath not occasion to speak of the witnesse it bears to its own truth but the scope of his speech is to speak of the witnesse that is born to this truth that Jesus Christ came by water and bloud and therefore the witnesse here spoken of is of the Sonship of Christ and of his powerfull coming and to this the Spirit bears witnesse and that Spirit is truth Doct. The Spirit of God breathing in the Scripture and in the conscience of Gods people bears witnesse to our souls that Jesus Christ came to save us by the water of Sanctification and the bloud of Redemption The Spirit breathing in the Scripture John 5.39 It s not the saying of the Prophets nor Apostles that bears such authentick testimony we look at the testimony of them as of Isaiah and Paul Christ speaks of them I receive not the testimony of men John 1.33 Therefore some that have read them have lookd at them as fables 1 Cor. 2.6 7. What is it then that captivates the world to the beliefe of this testimony but the testimony of the Spirit breathing in them What is that Spirit that breaths
in the Scripture that bears such strong witnesse to Christ Zech. 4.6 It s not by might or power but by my Spirit that any building of grace is built Answ There is in the Scripture 1. A Spirit of power 2. Of Perfection First Of power Luke 24.49 and it s that power that fell on them on the day of Pentecost which our Saviour intimated to them expresly John 20.21 22. so that their words remit sins and ease the conscience and bind it 1 Cor. 14.24 25. 2 Cor. 13.3 4 5. Now then the Spirit breathing in the Apostles though their outward man was base and weak yet their words were mighty and powerfull and even as Christ was most full of power when he was most debased There is a threefold power in the Scripture 1. There is a mighty power therein to convince men of their sinfull estate and of their need of Christ John 16 8 9. 2. A power to comfort the hearts of Gods servants in sence of his favour Rom. 8.15 hence the Spirit is called the Comforter John 14.15 and when the soule findes this successe it witnesseth that no writings are like them to cast down to hell and lift up to heaven again 3. There is a Spirit of power in the Scripture to cleanse us from all defilements to purifie our hearts to overcome the world to strengthen us against all temptations and discouragements This Spirit breathing in us letâ— us see that Christ came fully furnished for our redemption I can doe all things through Christ that strengthneth me Phil. 4.13 by the power of Christ I can learn to stand even in every condition of life and to walk in his fear Ezek. 36.25 26. Secondly In the Scripture there is a Spirit of perfection whereby the man of God may be perfect throughly furnished to every good work 2 Tim. 3.16 17. There is no calling but a man may finde abundant directions for it in the Scripture the Heathen Moralists have written concerning our carriages towards men but little towards God so the laws of men a man may fulfill them all and yet live an hypocrite and die a reprobate which shews their imperfection and therefore mens laws are often changed and altered if therefore a man find such a word as that when he understands it he finds sufficient directions to lead him in all his wayes and bring him to Heaven this shews the divine perfection of the Scripture that what once it delivers that is absolutely perfect and this Spirit bears witnesse to it 1. The Spirit bears witnesse to Christ as it breaths in our hearts for though the Spirit should breath never so strongly yet if we have not the evidence of it in our hearts we shall not know the truth of such a thing Now the Spirit breathing in our consciences is a Spirit of peace and purity both springing from Christ the Spirit of peace perswades our consciences of the vertue and power of Christs bloud had it not been for Christs bloud we should never have had peace but have been like Cain living in Nod in continuall agitation but Christs bloud speaks peace 2. As he came by bloud so he came by water and this is witnessed by the Spirit of Sanctification and there is in this Spirit a threefold work sutable to this water 1. A Spirit of refreshing as water refresheth the dry and thirsty soule Isa 44.3 so doth the water of the Spirit allay the heat and scorch of Gods wrath 2. As springing water washes and cleanses along as it goes so doth the Spirit of God wash us with clean water Ezek. 36.25 unlesse it be troubled with some obstructions which yet it will overgrow and run clear 3. As water hath a power to make trees fructifie about it Psal 1.3 so the water of life gives a Christian such supplying strength unto his heart that it makes him strong and fruitfull that whatsoever God or man requires he in some good measure is inabled to perform it so that a Christian soule by this Spirit breathing in him can plainly discern that Christ came by water and bloud Vse 1. May be a just refutation of Popery that places the ground-work of our faith upon the testimony of the Church ask them how they will be saved they will say by Christ ask them how came you to believe in Christ By the testimony of the Scripture But how know you the truth of the Scripture by the testimony of the Church say they But may not the Church erre Did the whole Church so dangerously erre as all to consent to the crucifying of Christ and may not they as well erre in putting on us false Scripture Are not all men subject to errours and therefore a Christian dares not build his faith upon humane testimony for their testimony can give but humane credulity but a Christian tels them be therefore believes the Scripture because the Spirit of God breaths in them by a Spirit of power and perfection and withall Gods Spirit breaths in him such peace as he knows Christ came by bloud and such purity as he knows Christ came by water Object Thus you will piâ— the Scripture upon your own private spirit Answ This is not our private spirit but the same spirit that breaths in the Scripture which witnesseth to our conscience the truth Vse 2. To teach Christians never to rest in any Scripture they read or Ministers they hear before they have examined things by the testimony of the Spirit it 's not the saying of all men that can assure you of this but it 's the Spirit of God in the Scripture and in your hearts that must testifie that Christ came by water and bloud if you doe not discern this Spirit in you all your faith is but humane credulity noâ— divine faith Vse 3. For tryal of our faith whether it be the faith of Gods elect or no. Dost thou believe that Jesus is the Son of God Yes thou wilt say But what witnesse hast thou to believe it Is it from the Scripture or because thou hast been taught so and so takest it up as a Principle Why this is no divine faith But dost thou find a Spirit within thee which convinceth thy conscience purifies thy heart Why this divine witnesse testifies that Jesus Christ came by water and bloud Vse 4. Of consolation in the testimony of the Spirit whereas the world 〈◊〉 â—est you â— is but a delusion and a fancy he not deceived This spirit 〈◊〉 truth and such a Spirit as witnesseth that true faith only trust not thy private spirit which agâ—ees not with the Spirit breathing in the Scripture and therefore both are to be joyned together the Spirit breathing in the Scripture and the Spirit breathing in our hearts 1 JOHN 5.6 the latter part Because the Spirit is truth THe Spirit which beareth witnesse to Christ is amplified by the effect witnesse bearing and by 〈◊〉 junct of truth which is the cause of his bearing witnesse he brâ—â—s witnesse
because his is a Spirit of truth Doct. The Spirit of God bearing witnesse â—â— the Scripture and in the hearts â—f Gods people is a Spirit of â—ruth John 14.16 17. John 16. â— When the Spirit of Truth is 〈◊〉 he shall guide you into all truth Quest Why is it called a Spirit of Truth Answ Not only because be in one of the Persons in the blessed Trinity and therefore his witnesse must needs be truth a man that works by a rule may goâ— awâ—y but the rule it selfe is not awry the holy Ghost being a God of Truth cannot 〈◊〉 speak truth himselfe being the line cannot goe wrong But he is called a Spirit of truth rather 1. Because he speaks nothing but what he hears of the Father and of the Son John 16.13 â—â—e Spirit 〈◊〉 â—â—thing from the Father and the Son speaks nothing but 〈◊〉 we receives from them what they apprehend and judge the same 〈◊〉 testifies John 8.26 and he speaks it without change and alteration 2. Because he speaks a testimony not of a shadowing or typical representation 〈◊〉 and manifest truth Moses sâ—ake by types which observed the 〈◊〉 but what the holy Ghost speaks is evident truth without vâ—â—d or covering â— Cor. â— 17 18. 3. From the effect of the Spirit the Spirit not only speaks but works truth in the hearts of those to whom he speaks by speaking truth he works truth in the heart so that they that receive the testimony are of the truth John 3.19 2 John 1.2 Now they that receive the testimony of the Spirit that Jesus Christ is come by water and bloud they are cleansed from the world from dissimulation and hypocrisie and so are made of the truth Object How comes it to passe then that sometimes many speaking by the Spirit yet speak falsly and yet are confident they speak truth Answ True a man having received some work of the Spirit may speak falsehood as Zedekiah 1 Kings 22.24 and yet was confident he spake by the Spirit but yet though a man speaking by a spirit of delusion may think he hath spoken the truth yet it hinders not but when the Spirit of God indeed bears witnesse it may be discerned to be truth Vse 1. If this Spirit bearing witnesse to Christs coming be a Spirit of truth then such as have received the Spirit of truth need not be afraid that they are led by a spirit of delusion that doe believe that Jesus Christ came by water and bloud Jer. 20.10 11. the way of the righteous man cannot deceive him Quest How shall I know that this spirit doth not deceive when it witnesseth pardon and healing and the like Answ 1. The Spirit bears witnesse of it selfe as well as of other things the Sun shews it selfe as well as makes other things visible 2. The Spirit beareth witnesse of it selfe from the work it frames in the hearts of Gods servants the testimony of the Spirit doth so set on its witnesse doth so pacifie and purifie the conscience that he plainly sees that this is the very Spirit of God which is manifest by the fruits 3. The testimony of the Spirit breathing in the Word and in the hearts of Gods children doe so agree in every thing that its evident to be the same Spirit though it be true the Spirit is more strong and evident in the Scripture the witnesse may be weak in our hearts yet always in the main aim and ends they agree together 4. By how much the more suitable it is to the Scripture by so much the more it conforms us to the Image of Christ the Spirit of Christs make you meek and lowly as he was draws us from earthly objects to a more divine frame that Spirit which fashions to Christ is of God Vse 2. Of just reproof to Gods servants that have found the bloud of Christ pacifying and purifying their hearts if in this case their souls doubt and are solicitous they refuse the testimony of the Spirit Satan say they may transform himselfe into an Angell of light I but Satan cannot pacifie the conscience much lesse purifie it himselfe being an unclean spirit loves to draw on others to impurity if therefore the spirit within you draw you on to walk in truth and to frame your heart according to the Image of Christ if you finde any measure of peace and purity its evident the Spirit is a Spirit of truth Vse 3. Of comfort to all such as have put their trust in Christ upon the testimony of Gods Spirit witnessing to them that Christ came to save and heal them Why this is strong consolation to them that which makes out spirits doubtfull is the deceitfulnesse of our own hearts Jer. 17.10 But yet this should comfort us that though our hearts be deceitfull yet this Spirit of God breathing in us is a Spirit of truth and if you would know whether you have a spirit of truth in you or no Why by this you shall know it that Spirit which speaks peace and purity to a mans soul that Spirit is of God Satan may doe much but he is not able to transform himselfe into such a spirit no other spirit can work this but the Spirit of God a spirit speaking peace without purity may be a delusion and a spirit speaking purity without any measure of peace may be a delusion for all the paths of Wisdome are peace but both peace and purity together doe evidently manifest it to be the Spirit of God Vse 4. For them that have found any measure of peace and purity they ought to teach them to be very carefull to discern whether this spirit be of God or no if thou hast found much peace and withall thou walkest in simplicity and godly sincerity this Spirit is of God 2 Cor. 1.12 But if our peace make us carelesse of our wayes and more licentious we shall never approve such a spirit to be of God where Gods Spirit breaths the more peace the more care of purity and therefore let us always put them together Herods spirit of joy was a spirit of delusion because it was not a spirit of purity Mark 6.20 Herod and David both fell into the same lusts how shall we know whether of them had the Spirit of God David for a while seemed to do worst but Herod he so favoured his lust that he destroyed John that reproved him David he heard the Prophet and humbled himself and renewed his repentance before God and therefore doubtlesse his Spirit was of God because he was studious of purity such a soul as favours his lust and takes part with it hath not Gods Spirit in him that sicknesse is mortall that refuseth utterly all means of health if therefore either our peace or purity be wanting we shall not have this testimony of Gods Spirit that spirit that speaks both is a Spirit of truth 1 JOHN 5.7 For there are three that bear record in Heaven the Father the Word and the holy Ghost and
these three are one CHrist the Object of our Faith is set out First By the manner of his coming v. 6. He came by water and bloud Secondly By the testimony given him of his coming which is double three in Heaven and three on Earth In this Verse the heavenly witnesses are set forth 1. By the number three 2. By their place in Heaven 3. By their work they bear witnesse 4. By their names the Father the Son and the holy Spirit 5. By the unity these three are one Doct. That there are three Persons yet but one God that doe bear witnesse to the divinity of Christ and of the plenteous salvation wrought by him For Explication Quest Who those three Persons be and why so called Answ The first Person is the Father so called 1. Chiefly because he is the Father of Christ 1 Pet. 1.3 Partly by eternall generation as he is God partly by adoption as he is man 2. As he is the Father of all the Elect 1 Pet. 1.3 5. John 20.17 The second Person is styled the Word as likewise John 1.1 A solemn name given him in his greatest triumph Rev. 19.13 A style seldome attributed to Christ but by St. John in all his Books although some understand it of Christ Heb. 4.12 Christ is called the Word in a fourfold sence he is a Word of wisdome of representation of revelation of promise 1. Christ is a word of wisdome for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ratio now Wisdome is accidental but ratio is essential to a humane soul Now such a thing is Christ to his Father he is the wisdome or reason to his Father Prov. 8.23 24 he is the begotten of his Father they that write of the Trinity expresse it thuâ— the Father from eternity considering and understanding himselfe from this conceiving of the Father resulted the Image of himselfe that was his Son from them both resulted the holy Ghost 2. He is called the Word of God as he is a word of representation for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Christ is the living Image of God Heb. 1.3 the character of the Father like a seal stampt in wax they answer in every point 3. He is a word of revelation John 1.18 No man hath seen God at any time but Christ the Wisdome of the Father hath declared unto us and revealed Gods will it was the Lord Christ that appeared to Adam and Moses and Abraham and Gideon and the rest of the Patriarchs as a word expounds all our meaning and reveals our will so it is Christ the Word of God that reveals the will of God to us 4. He is a word of promise Heb. 11.39 Christ was promised of old but not exhibited till the last days The third witnesse is the Spirit every Person in the Trinity is an holy Spirit John 4.24 yet it is more particularly attributed to the third Person because he works powerfully and effectually all that life and power we see the creature expresse so we see that there are three 〈◊〉 as that bear witnesse to the Divinity of Christ and if three there is a difference in number now there is no dissertion but a Personall difference Heb. 1.3 so that the Father is one Person the Son a 〈◊〉 the holy Ghost â— third yet these Persons make but one in Naâ—â— and so they are one in witnesse Dâ—â— 6.4 Jehovah our God is but one for it is impossible there should be more then one God Nature of it selfe abhors more Infinites then one if there were more Gods then one if many gods how could they be Al sufficient but that one should have the perfection of another Quest What is that they witnesse to Answ They all witnesse Christ to be to the Son of God and that he 〈◊〉 by water and bloud 1. The Father testifies this by that voyce that came down from Heaven Tâ—â— is my 〈…〉 and well â—â—â—sed Mat. â— 17 He 〈…〉 to his works John 6. â—â— 9â— 3â— 36 3â— 2. Christ 〈…〉 himselfe that 〈◊〉 the Son of God by his Ministry as oft as occasion â—râ—â—d John 14 17 â—8 2. By his works John 5.36 3. By his Resurrection he declared himselfe mightily to be the Son of God Rom. 1. 3. The holy Ghost have witnesse of him by descending upon him in the shape of a Dove 2. By convincing the world of sin because they did not believe on him 3. By sealing up this 〈◊〉 to the conscience of men Eph. 1 13. Vse 1. Of refutation of the Jewish heresie that denies the Trinity of the Persons and others that 〈◊〉 the unity of the Godhead all such heresies are here condemned There are 〈◊〉 that bear witnesse in heaven the Father the Wâ—â—d and the Sâ—â—ing and yet theâ—◠〈…〉 Vse 2. Learn here a just 〈◊〉 work of 〈◊〉 faith there is nothing we believe concerning Christ but we â—â—â—e sufficient testimony 〈◊〉 Mat. â— 19 15. At the 〈◊〉 two or three witnesses every truth shall stand now we have sâ—â— witâ—esses thee 〈◊〉 and three 〈◊〉 if therefore we believe this truth we â—et to 〈…〉 God is 〈◊〉 who hath witnessed it 1 John â— 10 But if we believe not Jesus to be the Son of God we make God a lyar because we believe worthe testimony that he hath given us of his Son were not 〈◊〉 hearts slow to believe this truth what need we so many witnesses Object There is none but believes this truth Answ â—â— not enough to believe this upon antiquity or authority or universall consent of the Christian world but God calls us to believe this upon some divine testimony of the Father and of the Son and of the Spirit its 〈◊〉 enough for us â—â— believe that Christ is the Son of God but that God is our â—â—ster in him so that 〈◊〉 that doth not give up it selfe to be conformable to the Image of God the wisdome and revelation of Christ and unlesse the Spirit likewise transform our spirit to holinesse and purity we doe not believe this truth upon any Divine testimony but upon humane credulity Vse 3. If all the three Persons in the Trinity agree together in the witnesse of this â—â—â—th their we see what manner of men we ought to be in our witnesse were we never so many persons as the Persons in the Trinity are three and yet their nature such as they cannot be but one one holinesse one goodnesse one truth so all that worship him though their persons be never so different yet let their spirits be all one 1. Hence learn not to take up a truth upon a slight report God would not commend any work of his to us unlesse he had confirmed it by three witnesses therefore believe not single reports say not he was a good man that said it for God would not put upon us any truth but confirmed it by sundry witnesses therefore believe not every report though brought by a good man let
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
our Estate with God that so our joy may be full In the Text he instructeth us in the knowledge of the Truth of this point of Doctrine what we are to think and believe concerning the Doctrine of the Apostles whether preached or written Concerning which Doctrine two things are here delivered First The Subject of it Christ Jesus First In himself and that first as God as from the beginning eternall secondly as man as being heard seen and sensible Secondly As in himselfe to us the word of life verse 1. Secondly The end and scope of it First Subordinate Fellowship with the Apostles and Saints and with God verse 3. Secondly Supream our fullnesse of joy verse 4. That which was from the beginning Here are two questions First Why rather is it said here that was from the beginng then he which was from the beginning Secondly What is it here to be from the beginning First It is here said that which was from the beginning to signifie and set forth unto us a double nature in one and the same word of life in one and the same person of Christ If he had said he who was from the beginning whom we have seen c. It might have been thought that the same word of life was in one and the same nature both from the beginning and seen and heard or else that one person was from the beginning another person seen and heard but when he saith that word of life which was from the beginning and that which we have heard and seen c. he plainly insinuateth that there is as they say aliud aliud in the word of life There was something of the word of life that was from the beginning as namely his Godhead And againe something in the same word of life that was heard and seen c. as his Manhood and withall that this was not another person but another thing another nature in the same person This serves to confute those two Antient Heresies of Eutiches and Nestorius he confounding the Natures this dividing the persons of Christ Eutiches confuted because something there is of the word of life that was from the beginning something of the same word of life that was heard and seen c. that which was from the beginning was not the same thing which was heard and seen c. and that which was heard and seen c. was not the same thing which was from the beginning Nestorius is confuted because both that which was of the word from the beginning and that of the word which was seen and heard were both of the same word of life both the natures of one and the same person Secondly Againe if something there be of the same word Eternall and again something of same the word Sensible then there is no confusion of properties in the person of Christ The Apostles preach such a Christ as of whom something is from the beginning something againe heard and seen that of the word which was from the beginning that of the word was not sensible and that of the word which was sensible was not that of the word which was Eternall And therefore such as teach the flesh of Christ to be every where as the Germans doe or every where in the Sacraments as the Papists doe they doe not observe the distinction here observed by the Apostle This Phrase of speech from the beginning is ambiguous and must be interpreted according to the nature of the thing to which it is attributed First Sometimes it signifieth from the beginning of the story of Christ Luke 1.2 Secondly The time of the delivery of the Law 1 John 2.7 Thirdly Institution of a thing Mat. 19.8 Fourthly Of the Fall John 8.44 Fifthly Of the Creation Joel 2.2 But none of these meant here not the First nor Second for before Abraham was he was John 8.58 not the Third Fourth nor Fifth for he himselfe created all things John 1.3 There is another from the beginning which is higher than all these namely from the beginning of eternity which wanting beginning implyeth he was before all beginnings Prov. 8.23 Doct. And because there cannot be two Eternals but one Eternall and that is God therefore he also is Eternall God with the Father and Holy Ghost This is not to be omitted because it is plain but to be preached because it is certaine especially since some of late have been so far bewitched by Satan as to seal the contrary with their blood First This is proved first by the Names and Titles given to him 1. Very God 1 John 5.20 Rom. 9.5 2. Jehovah Exodus 3.2 4 6. 3. Saviour Mat. 1.21 which none is but God Isa 43.11 Hos 13.4 And who was able to save us from sin by satisfying Gods wrath but God Secondly By the Essentiall Properties of the God-head agreeing to him 1. Knowing the heart and reines Rev. 21.23 yea all things John 21.17 2. Omnipotency John 5.19 3. Omnipresence Mat. 18.20 John 3.13 4. Eternity John 8.58 17.5 5. And here equality with his Father without Sacrilege Phil. 2.6 Thirdly By his works of First Power 1 Creation Heb. 1.2 Col. 3.16 and that for his glory 2. Providence Heb. 1.3 3. Miracles John 14.11 Secondly Grace 1 Election John 13.8 2 Redemption Gal. 3.13 Thirdly Giving of the Spirit John 4.10 John 7.39 Fourthly Giving of eternall life John 10.28 Rom. 6. ult Fourthly By the Worship ascribed to him 1. Prayer Acts 7. ult 2. Faith in him for else how could we call on him Rom. 10.14 John 1.12 Jer. 17.5 Taketh no place in him but contrary Psal 2.12 Vse 1. To confute all those Blaspemous heresies whereby Satan hath laboured to overthrow the Truth of the God-head of Christ as that of the Cerinthians Ebonites Arians which taught him onely to be pure man to have no being before the Virgin Mary or at most before the Creation Secondly To Terrifie all such as are Enemies to his Kingdome Psal 2.12 Luke 19.14 27. Thirdly To Comfort all such as are Christs John 10.28 Ps 23.1 Isa 43.1 2. because they were elected in Christ Eph. 1.4 and our life is hid with him Col. 3.3 Therefore it is both sure and unchangeable for he is so Fourthly To exhort us to worship him Mat. 28.9 as an Eternall God God from the beginning Moses reproved the Israelites for worshipping new Gods Deut. 32.17 Gods whom their Fathers did not know but him they knew and worshiped Moses himselfe Deut. 33.16 Jacob Hos 12.4 Gen. 48.15 16. Abraham Gen. 22.11 12. Now his Worship consisteth in the duties of Faith and Repentance for those are the parts of Gods Worship which he hath revealed to us and requireth of us First In the Duties of Faith John 14.1 and here First Dost thou receive any thing from God receive it in the sight of thine own unworthinesse in thy selfe and so thou worshipest him through whom God doth accept thee and powreth his blessings upon thee Eph. 1.3 for none but God
suffer death for us Heb. 2.9 which God could not doe Fourthly That he might be the better compassionate of our infirmities Heb. 2.17 18. The Reasons why Christ became not an Angel which the Schoolmen render are divers principally these First Angels being created all at once and not propagated one from another by generation though many of them fell yet God lost not the whole kind because many of them stood but men proceeding all from one stock or root he being corrupt all his Off-spring were in the same Estate so that if God had not provided this means of Christs incarnation for him he had lost the Creature wholly But to this I answer God might have made many men once as well as Angels and so might have provided another means of saving some of them as he did the Angels but that he would set forth the abundant riches of his love to man in saving them by giving of his own Son Again though all men had perished they had had but their desert and God might have had more service by one Angell redeemed than by many millions of men Secondly The Angels fell of themselves but man by their procurement To this also I say That the greater the Angels sin was the greater is their misery and the greater their misery is the greater mercy had God shewed to have redeemed them Thirdly The Angels conceiving things not by discourse but by a present view of all things that any way pertain to those things they turn themselves unto they doe all things with so full resolution that they cannot alter their mind or repent but man conceiving things by discourse findeth them in the event many times to prove otherwise than he expected and so may come to alter his mind and be fit to be brought to repentance To this take this answer That the Angels being of a finite nature must needs conceive one thing after and upon another which is discourse and so subject to error and so of themselves capable of repentance was not the Devill deceived in Job Job 1.11 Fourthly The Angels being pure immateriall intellectuall Spirits dwelling in the presence of God and in the light of his countenance could not sin by error or mis-perswasion but of purposed malice which is the sin against the Holy Ghost irremissible but man fell by error and mis-perswasion For answer hereunto take this That though the Devills dwelt in the presence of God which cannot be proved yet they received no more light than God would communicate to them and who can say that God communicated so much to them but that upon wilfull not attendance to him they might be deceived Fifthly As men have a time after which there is no place left for helping or altering their Estate so was it meet Angels should have the like that time to men is bodily death which because Angels are not subject to it was not unmeet their time should be their first spirituall death their first sins hence Damascen saith Hoc est Angelis casus quod hominibus mors To this I say That the Angels might have had another time beyond which there hath been no place for repentance namely not their first sin but their wilfull rejecting of a Saviour if he had pleased to have offered them any Thus you see that all these and so are the rest but mens devices and conjectures the true reason you have John 3.16 Gods love to us which also causeth the Lord to say as Jer. 8.4 God neither turneth nor returneth Angels turn but return not men both turn and return through this unspeakable love of God Vse 1. To confute the Heresies of Eutiches and the Maniches who taught Christ had no true but a phantasticall body Secondly To stir us up to some duties 1 of Meditation 2 of Practice First Of Meditation and that 1 Concerning God and 1 Concerning his Justice so severe against sin as all the meer men in the world could not satisfie for it and therefore Christ became man and that is the reason why the damned are tormented because they cannot satisfie Secondly His mercy and and love to us the Father to abase his Son the Son to abase himselfe for us Thirdly His Wisdome to find out such a means to save us when he passed by the more glorious Angels Secondly Concerning our selves who were in so wretched a condition as the blood of Bulls and Goats could not save us men and Angells could not help us onely the Son of God must empty himselfe of Glory and Majesty and become man for us if therefore thou hast not part in Christ Jesus the same sins which plucked Christ from Heaven to Earth will pluck thee from the Earth to Hell Secondly It may stir us up to some duties of practice 1. To teach us Humility Phil. 2.6 7. Psal 22.6 1. By Considering our own Estates and the misery thereof which caused him to take upon him the form of a servant 2. By Considering his example who took upon him the form of a servant to be serviceable to us so ought we to abase our selves to be serviceable to our Brethren Secondly To stir us up to labor to be united to his nature as he was to ours 2 Pet. 1.4 he became the son of man that we might become the sons of God we cannot answer the intent of his incarnation better Thirdly To move us to an holy thankfulnesse and joyfullnesse in the Lord as 1. Zachary blessed the Lord in this behalfe Luke 1.68 2. Mary magnified him Luke 1.46 3. John leaped at it for joy in his Mothers belly Luke 1.41 4. Abraham long before John 8.56 he saw it in the promise and laughed Gen. 17.16 17. and hereupon called his Son Isaac 5. The Angels who have lesse benefit than we hereby Luke 2.14 And sure if John wrote every Doctrine in this Epistle that our joy might be full as chap. 1.4 then hence also let us raise up our hearts to this holy affection this is the fittest exercise for Christmas otherwise usually spent in carnall delights because men have no part in this joy Doct. If the Apostles saw and heard these things of the word of life then blessed were they Luke 10.22 23. Why Because of his comely beauty and goodly proportion no Isa 53.2 and then Judas had been an happy man as happy as the rest of the Apostles But the Reasons are these First By this means they had a greater measure of knowledge Luke 10.22 23. he expounded to them the secrets of the Kingdome of God Mat. 13.11 16. Mark 4.34 hence is that of the Samaritan woman John 4.34 hence it was that John Baptist was more excellent than others Mat. 11.11 So that as Solomons servants were happy 1 Kings 10.8 so much more Christs Disciples who saw and heard a greater than Solomon Secondly Their Faith also by this means was more strengthned in the truth of this great promise of the Messias which had been deferred so long John 20.29
Apostles and Saints of God that lived in those times were indued with a greater and larger measure of gifts and graces than ever before or since which was this the King bestows many gifts upon his poor Subjects when he keepeth retiredly in his Court but when he comes abroad and manifests himselfe to publick view then much more abundantly Joel 2.28 29. Christ then left his Apostles behinde him as it were his Almoners to bestow his Dole and Largesse on the Church we see also the reason why there was a greater measure of light of the knowledge of Salvation shed ab oad unto the World in those times than ever before which was because of Christs coming in the flesh which was his manifestation and then the Sun rising how should not the light break forth more gloriously than before five thousand were converted at two Sermons Acts 2.41 4.4 3. The reason of ceasing of Oracles in the Apostles time which was because Christ then appeared his light brake forth and what Communion hath light with darknesse 2 Cor. 6.14 and because they were the Devils 1 Cor. 10.20 when Christs Kingdome was partly outward in Solemn Sacrifices and Ceremonies he suffered the Devill to erect the like but when Christs Kingdome became in a manner wholly spirituall as it did from the time of his appearing in the flesh he would not suffer his enemy to enjoy any other Kingdome but spirituall in the hearts and souls of men Plutarch renders two other Reasons Defectus Oraculorum but both false and confuted by his own Doctrine the First was because then many wise men might serve for Oracles Secondly Because happily those spirits in time grew old and dyed the Devil himselfe made a true confession See Suidas in vita Augusti 4. Why all Ceremonies and Sacrifices were abolished at our Saviours coming Heb. 10.5 because they were but shadows Col. 2.17 Heb. 10.1 and all shadowes vanish in the Sun shine which is Christ manifest in the Flesh 5. A difference of Sights Christ was made manifest in the flesh yet some knew him not John 1.5 1 Cor. 2.8 when as others did John 1.14 And the reason why some saw him not is Three-fold 1 They shut their own eyes Acts 28.27 2 The Devill blinded their eyes 2 Cor. 4.4 3 God blinded them John 12. from 37. to 40. Vse 2. To reprove all such Christians as are yet ignorant of Christ and know him not they are now without excuse 2 Cor. 4.3 John 15.22 If the veile had still lain over Christ there might have been some pretence now there is none Vse 3. To exhort us to walk no longer in darknesse Rom. 13.12 13. John 12.46 1 John 3.8 and that while we have the light John 12.35 36. which seemeth not to be likely to continue long the fulnes of the Gentiles being almost come in Rom. 11.25 26. for is not the Vintage and Harvest of the Gentiles gathered when so few Christians remain like Isa 17.6 Vse 4. If Christs first coming was such a manifestation of him then the Children of God should learn hence to meditate what a glorious manifestation his second coming will be 2 Cor. 3. ult 1 Cor. 13. penult Proposit 4. The Apostles saw this eternal life made manifest in the flesh The Truth it is apparent John 1.14 The Observations arising from hence are these 1 The truth of our Saviours Incarnation 2 The blessednesse of the Apostles in seeing what others desired and could not but of these we have spoken before ver 1. Proposit 5. The Apostles bare witnesse unto and declared this eternal life unto the Church of God For the meaning of this to bear witnesse unto Christ and to declare him to the Church is all one they bare witnesse unto him by declaring of him they declared him by bearing witnesse unto him Hence it was that when he appointed them to be declarers and publishers of his Gospel to all the World he appointed them onely to bear witnesse to him Acts 1.8 so also is witnessing put for declaring Acts 20.21 For the confirmation of this Proposition not to heap many places in a clear truth take these two Acts 10.30 40 41. Acts 5.32 But how could the Apostles bear witnesse to Christ seeing he receiveth not the testimony of men John 5.33 34. The testimonies of men are of two sorts as all Arguments in Logick are of double force 1. For confirmation such our Saviour refuseth as having greater John 5.36 37. 2. For declaration such our Saviour embraceth as appointing his Disciples to that end and indeed if he would have had witnesses for confirmation he would rather have sent Solomon in all his royalty and such others as he men of credit and honour than poor Fisher-men if therefore the Pope and his Clergy were not greater than Peter and the Apostles they would not challenge to themselves power to give authority to the Scriptures for are not such men for confirmation Quest But why would our Saviour have sush poor and simple men to be his witnesses and to declare and preach him rather than Gamaliel and the other Rabbins of the Jewes Answ 1. To magnifie his power who was able to perswade the whole World to embrace him and his Doctrin by such weak instruments 2 Cor. 4.7 Acts 4.33 Acts 4.13 2. To take away and prevent a slander which otherwise might have been raised upon the Doctrin of the Gospel that it had been the device of a mans brain an human policy devised by great men to keep the rest in awe 1 Cor. 2.8 6. Many prophane Atheists are ready now so to deem and speak of it as it is how much more if these had seen great men and Princes embracing it and setting it forward at first At the first Satan hindered Religion by perswading the World that the Professors thereof were enemies to the State Acts 16.20 21. but when long experience proved none more faithfull now he goeth about to perswade that Princes devised it for their own turn 3. To teach all Ministers both how to become most able and sufficient Preachers of the Gospell and also to deliver the Gospel so as may be most for Gods glory If Learning and skill in all Human knowledge would have made us most able Ministers of his Gospel he would either have chosen such to have been his Witnesses or have made them such by instructing them thereafter in that three years space when he abode with them but he found them ignorant Fishermen and left them very raw and rude in the knowledge yea even of the Principles of Religion Acts 1.8 and yet in one hour fifty dayes after by the sending of the Holy Ghost he made them more able Ministers than all the Prophets before them and their Fathers Schoolmen and the late restorers of the Gospel since to shew us that howsoever we must not neglect the help of Studies of the Arts and Tongues for want of immediate revelation yet these are not the things
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
former sins to walk boldly in a Christian course we are much troubled in our spirits by reason of our sins the multitude and greatnesse of them why in consideration of this let us be bold Heb. 10.19 to 23. we may be bold to approach to Gods Throne bold to enter into Heaven let no sin discourage us for his bloud cleanseth from all sin Vse 9. If his bloud cleanse from all sin let us make use of his bloud Zech. 13.1 it is even this Fountain of Christs bloud let us therefore bath our selves often in this Bloud that we may be thorowly purged from all sin from the stain and guilt of sin Vse 10. All Ordinances Word Prayer Sacrament Communion of Saints all holy duties will doe no good without his bloud therefore desire God that every Ordinance may be sprinkled by his bloud as Water alone cleanseth not without Sope so it is not all the waters of Jordan that can cleanse us from dead works without the bloud of Christ strike in with it let us not rest in any Ordinance or performance in any Prayer or Fast or in all of them if you would spend your bloud to cleanse your Souls from sin all will be in vain except it be mixt with Christs bloud therefore pray that the Word and Sacrament and every Ordinance may be sprinkled with Christs bloud to justifie and sanctifie the bloud of Christ hath procured sentence of absolution from God and vertue from the Spirit of Grace to wash away all our sins therefore lay hold on it this is to lay hold on the Horns of the Altar therefore in all Christian consideration and duties look chiefly and principally to him or else all will be in vain 1 JOHN 1.8 9. If we say that we have no sin we deceive our selves and the truth is not in us c. FRom the former Verse S. John gathers a two-fold mark of our estate First in this verse If the bloud of Christ cleanseth us from all sin then they are lyars that say they have no sin If we say we have no sin we deceive our selves c. The second mark is verse 9. If we acknowledge our sins c. The first in this Verse It is a dangerous signe of an evill estate if we say we have no sin for we deceive our selves and the truth is not in us Doct. Opinion and Profession of perfect Holinesse is an error wilfull pernicious and dangerous If we say 1. In heart Psal 14.1 where such a thought is 2. To speak such a thing to say is to professe so to carry our selves so as may manifest our opinion Rom. 1.22 That we have no sin that is that we are perfectly holy and righteous 1 It is an errour And 2 Wilfull errour for he saith so himselfe 3 It is a pernicious and dangerous errour it roots out all grace First It is an errour and delusion for it is contrary to Gods expresse Word Prov. 20.9 Who can say he is clean Eccl. 7.22 1 Kings 8.46 James 3.2 In many things we sin all both in matter and manner Secondly It is a wilfull errour a man doth not learn it from others but he perswades himselfe so 1. Because if any read the Scriptures he shall find it contrary Psal 130.3 Psal 143.2 2. Though a man never read the Scriptures he shall meet with daily crosses now a mans own heart will tell him it is for his sin Job 14.1 3. None but findes he hath need of craving pardon for sin Zech. 11.4 John 16.9 he shall convince the world of sin not a man in the world but he is convinced to be a sinner therefore none can say he hath no sin but it must be wilfull Errour Thirdly It is a dangerous Errour 1. Because it evacuates all truth of Grace where this conceit is there can be no truth of grace because all truth of grace expresseth it selfe in Three things 1 In something about sin every godly man first renounceth all his own righteousnesse Phil. 3.7 8. 2 He complains bitterly of sin Rom. 7.24 3 He fights against sin to the death Heb. 12.4 Now if every godly man doe thus how can any truth of grace be where a man either thinks or professeth he hath no sin 2. Where there is truth of Grace it expresseth it selfe in some things that respect the bloud of Christ 1 He prizes it above all blessings in the World Gal. 6.14 1 Cor. 2.2 now what need he prize it so much if he have no sin 2 Every godly man desires to bath himselfe daily in that bloud Zech. 13.1 now what need that if he had not sin 3 Take a Christian mans carriage towards perfection of holiness He strives after perfection earnestly every day Phil. 3.12 13 14. what need Mortification if there were no sin or vivification Vse 1. It convinceth many sorts of people to be in a dangerous estate devoyd of grace 1 Such were the Pharisees that counted themselves just and holy Such were the Essaeans that counted themselves strict observers of the Law of Moses Such a one was that young man that came to Christ Mat. 19.20 but Christ convinces him that he was not perfect Such were the Catharists of old a sect in the Church that thought themselves pure from all sin It reproves likewise the Libertines that counted themselves perfect keepers of the Law Such are the Papists that say the Virgin Mary was without sin she doth not say it her selfe she acknowledgeth a Saviour and therefore had sin And so all they are deceivers of themselves that so live as if they were free from sin that conceive well of themselves in a carnall Estate and such is the body of the World they will it may be say they are sinners but why then doe they not repent and mourn for sin why they see no need of that I have lived honestly all my life and I hope my Estate is good and so deceive themselves Vse 2. Hence we see a necessity laid on Ministers to peeach the Law or else how shall people see their sins by the the Law comes sin to be revived Rom. 7.7 Vse 3. If it be so wilfull and dangerous an Errour then it behoves contrary judgements to carry themselves as those that are of another opinion doe you believe you are guilty indeed of many sins why then professe it and carry your selves so and that by an inward renouncing of all your sins mourn for them strive against them otherwise you do not professe your selves to be sinners unlesse your hearts prize the bloud of Christ desire to be bathed in it and if you doe think your selves to be sinners daily get more hold of Grace you are yet sinfull and miscrable therefore need more Grace Vse 4. If we be all sinners then let us learn to bear Gods hand patiently Micah 7.9 is any froward and impatient in affliction he professeth he is no sinner he that practiseth Impatience professeth Innocency for if a man be Innocent
the Saving Truths of God are comprehended 1 In Repentance for Sin 2 Some lead on to Faith for pardon 3 Some lead to Mortification of Sin 4 Some tend to Sanctification from Sin to be accomplished in due time now if a man be without sin to what purpose are all such exhortations to Repentance To what purpose are all Scriptures tending to faith in Christ To what purpose are such as tend to Mortification or Sanctification so that he that denies sin to be in him he not onely sins against God and makes him a Lyar but he doth also Heretically erre in overthrowing all saving Truth the Doctrine of Repentance of Mortification of Faith of Sanctification all these are over-thrown If a man apprehend or professe perfection in himselfe it is impossible a man should have any truth of Grace believing he hath no need of Repentance or Faith in Christ or Mortification or Sanctification this is a terrible point St. John may well be called Boanerges a son of Thunder for these are thundering speeches he that saith he hath no sin is a Lyar against himselfe against God a Blasphemer an Heretick Vse 1. To confute perfect obedience to the Law as the Papists hold that Justification is by Works were there no other Errours but this it is Blasphemous Atheisticall and Hereticall and overturns the foundation of Religion for what is the foundation of Religion but the Doctrine of Repentance and Faith and if any be justified by Works he hath neither need of Repentance or Faith if righteousnesse be by the Law then Christ dyed in vain and his bloud is of no effect Gal. 5.14 therefore that opinion is vain that Popish Religion and ours may be reconciled let St. John put in his judgement he tells you that he that saith he hath no sin that he hath fulfilled the Law and is justified by Works there is no truth no saving truth in that Religion that teacheth so therefore it is impossible he should have any saving Religion in him that holds Justification by Works that holds Merits he makes God a Lyar and his Word is not in him For 1 God then should send his Son in vain Gal. 2.19 20. 2 Christ himselfe should be in vain and should lye for he teacheth us to pray Forgive us our debts now if we have none Christ lyes in saying so 3 The Holy Ghost should be a Lyar when he was sent to convince us of sin and there is none in us he should lye unto us 2 It shews the wickednesse of their Opinion who say the Virgin Mary had no sin if she had said so her selfe she had been a Lyar and no truth had been in her 3 It reproves the Catharists of old Vse 2. It shews us a necessity of taking up daily such a perswasion as this that this day we sin this day we have need of Christ and need of Faith we must daily take up this perswasion or else we have no saving truth in our hearts and if every day we be possest with a perswasion that we are subject to sin not onely Venial but Mortall that we have need of Christ of Repentance of Faith and that we can never say This is the day wherein I have not sinned if we be thus possest it will lead us on to all that saving Knowledge of God and of the Word as may keep our hearts alwayes in an holy frame such a man will be ready to think I have need to renew my Repentance to day I have need to lay hold upon Christ I have need of Mortification therefore the Apostle would have us take up a daily continuall perswasion of this that we are sinners therefore we are daily to consider with our selves wherein we have failed and to renew our Repentance and to look up to God for pardon of such and such sins and for sanctification otherwise we shall weaken our grace and Divine truth daily if we daily take not up such a perswasion we shall begin to sit loose from the saving truths of Gods Word and the power of it in our hearts not but that many Christians may sit loose from this truth yet so far as we neglect this so far we dishonour God and weaken our grace Vse 3. It will serve to teach us that whosoever walks in the sence of his own sinfulnesse is possest of it and conscious of it such glorifie Gods Truth and magnifie the power of his Word in their hearts God hath said it and we witnesse it in our hearts we bear witnesse that Christ was not sent in vain that the Holy Gost was not sent in vain Mat. 21.31 Publicans and Harlots enter into the Kingdome of God before you Why because Publicans and Harlots were sensible of their sinfulness and so would soon be convinced of their sinfull estate and so acknowledge their need of Repentance of Faith of Mortification and Sanctification whereas the Pharisees that thought themselves just they were not sensible of their sinfull estate and so saw not the need of Repentance c. Vse 4. And because St. John writes this Epistle that their joy might be full that the joy of a Christian may be always like the Moon in the Full never in the Wain and Eclipse as any Christian therefore desires such fulnesse of joy let him be daily sensible of his sin what is the reason that many Christians faile in thir confidence and fall into doubts concerning their estate I would ask you whether you have walked in a sence of your sinfulnesse daily If not no wonder though your joy be over clouded and Eclipsed Saint John would have us strongly perswaded of this If we say we have no sin we make God a Lyar c. therefore if any Christian can go all the day without any sence or remorse for sin his heart startles him not if it be thus no wonder though his joy be eclipsed On the contrary if you go on continually in a sensible apprehension of your sinfulnesse and so renew your Repentance and Faith and Mortification this will make you still to cleanse your selves daily and so you would keep your joy renewed daily We never had cause to complain of our estate but it was by reason of hardnesse of heart and how come our hearts to be hardned sin gets within us and we perceive it not and so we are hardned by it and then our joy is overclouded Heb. 12.13 14. Heb. 3.13 therefore if we would keep our hearts from hardnesse let us labour to spy out our sins and be humbled for them daily and so you will keep a soft heart and a soft heart is commonly peaceable 1 JOHN 2.1 2. My little Children these things write I unto you that ye sin not And if any man sin we have an Advocate with the Father Jesus Christ the righteous And he is the propitiation for our sins and not for ours onely but also for the sins of the whole world VPon the former points delivered might arise an
Spirit dwelling in you and that argues acquaintance with him Psal 19 11. in keeping of them there is great reward greater than any gold or silver a man may keep that and yet want a quiet Conscience but a man that keeps Gods Commandments shall not want peace of Conscience Psal 119.72 thousands of gold and silver will not keep a mans heart warm and comfortable but the keeping of Gods Commandments will and be it that you be about your calling no businesse of your calling will hinder your peace no Commandment of God hinders your Peace indeed if you go about things without warrant from a Commandment be it in the World in your callings if you look at your profit and pleasure c. and not at Gods Commandment to set you a work you lose your Peace and you will want your Peace in that dayes conversation but if you go about things in vertue of a Commandment never fear your calling will never hinder your Peace keep the Commandment and keep your Peace we hinder our Peace often because we go about businesses without an eye to the Commandment and so it is not acceptable to God he finds no savour of rest in it and therefore no wonder if we lose our Peace but if any work though never so mean be done in obedience to Gods Commandments we shall keep and maintain our Peace 1 JOHN 2.4 He that saith I know him and keepeth not his Commandments is a lyar and the truth is not in him IT is St. Johns usual course to propound the Truth Affirmatively and Negatively Vers 3. Affirmatively Vers 4. Negatively Vers 5. he amplifies the keeping of Christs Commandment by a double benefit 1 In him that doth so is the Love of God perfect 2 Hereby we know that we are in him From whence Verse 6. he passes this conclusion of conforming our lives to the life of Christ Verse 4 He that saith he knows him c. To say is either in Heart in Word or in outward Carriage He that saith I know him he speaks not of an active understanding of him but of an affectionate hearty knowledge Knowledge is either speculative or operative infused or acquired Historical or Experimental all come to one but this Knowledge here meant is acquaintance so then he that saith he hath acquaintance with God and keeps not his Commandments that is as his Way his Treasure his Ornaments his Eye his Life 1 He is a Lyer that is he not only speaks false but he knows he speaks falsly for that is the difference between an untruth and a lye 2 There is no truth in him not one true grace not one true act of Repentance Faith c. Doct. Opinion or profession of the Knowledge of Christ without keeping of his Commandments is an undoubted signe that he is a lyar and the best Grace on him is counterfeit he hath no true Grace in him To say in the heart is opinion to say in the tongue or carriage is profession and if he do thus he is a lyar the truth is not in him Tit. 1.15 16. they professe they know God but in their works they deny him ssch a one is abominable disobedient and to every good work reprobate that is he goes about it untowardly is unskilful in it hath no sincerity and his work is rejected of God as reprobate counterfeit silver Q How is such a man a lyar and no truth in him A man may be a lyar sometimes and yet have some truth in him but this man hath no truth in him but 1 He speaks falsly 2 Against Conscience 3 No truth is in him A. 1 He speaks falsly which appeareth from the Efficacy of all true knowledge of Christ which brings forth obedience if a man knows Christ he loves him and affects him and obeyes him Mat. 7.22 23. all saving Knowledge stirs us up to obedience to God to righteousnesse to man if a man be a Son of Beliac such a man knows not God those that obey him not never knew him 1 Chron. 29.9 Know thou the God of thy Father and serve him they that never served God never knew him Joh. 14.21 if any man love me he will keep my Commandments and further no man knows God but he hath known the depth and danger of sin he hath known his enstrangement and absence from God if a man know not himself he knows not God 2 After that he hath known sin he comes to know Christ and his mediation such a man is sensible of his former misery and knows the excellencie of Christ he hath been so bitten with sin that he looks at it as the most hainous fight and the keeping of Gods Commandments he looks at it as the sweetest thing in the World 2 Cor. 6.14 Gods Commandments are not grievous to him such Knowledge springs from experience of our former misery therefore they that never come to this never knew Christ 2 Why is such a man a lyar that saith he knows God and keeps not his Commandments 1 From the conviction of the Testimony of that light which shines in his heart Joh. 16 9. there is a Spirit of conviction in all those that live in the Church for others do not contend that they know Christ but those that thus professe are convinced of their sins of their unbelief and disobedience and of the wickednesse of their hearts and lives Obj. Are there not many that live carnally and wickedly and yet are not convinced of their sins It is true there are such but then living in such a course they do not trespass against their Consciences they think they keep the Law and so think well of themselves and they are at peace and secure He that walks thus civilly and conformably yet such a mans Conscience is at uncertainty about his Estate he is convinced that he wants something but he cannot tell what it is till he be throughly convinced by Gods Spirit thus it was Mark 10.19 Matth. 19.18 19 20. the young man told Christ all these have I kept from my youth what lack I yet his Conscience guided him to feel that he wanted something though he had kept the Law in the outward letter yet he saw he wanted something and his Conscience was not at rest so that such a man as saith he knows Christ and keeps not his Commandments speaks against the conviction of his Conscience and therefore is a lyar I speak not of such Christians who want Peace because they do not keep Gods Commandments but of such who when they have Peace think they keep his Commandments 3 Why is there no truth of grace in such a man as saith thus Reas From the necessary conjunction of all graces with obedience no true grace of God but is either the cause of obedience it breeds it or else is a companion of obedience or else an effect of obedience it sprang from obedience Faith worketh by love Gal. 5.6 and love is the fullfilling of the Law Rom.
and wish you had never kept them company but on the contrary had you but once got into a near communion with the Saints you should never depart from them it was the saying of a late faithful Servant of God Dr. Preston Though I leave my life yet I shall not leave my company Vse 5 Of consolation to any soul that ever had true fellowship with Christ and his church having once loved you he will love you to the end 1 Cor. 10.13 1 Thes 5.23 24. Psal 37.23 24 25. though we doe fall yet the Lord puts under his hand Rom. 8.25 Rom. 5.10 1 Pet. 1.5 we are kept by the power of God to Salvation he embraceth us with his everlasting arms so that if we have once got fellowship with God and his Church fear not you shall not fall and if you doe start aside and feed on ill Dyet you shall finde the smart of it he will humble you that he may save you at the last day Doct. It is a note of seducers or Antichristian Teachers to depart from the fellowship of the Church They went out from us because they were not of us and so such were never cordial or hearty to the church therefore when you see any fall off know it argues an Antichristian spirit 2 Thes 2 3. 1 Tim. 4.1 Many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall depart from the Church so that all Antichristian spirits have a corrupt spirit of seperation For Explication Q 1. What is this seperation A. 1. A seperation Local such was that practise of the Tribe of Gad. and Manasses Josh 22.9 10. it was not seperation in fellowship as they professe vers 26 27 but that is not a seperation that makes an Antichrist 2 A departing in fellowship which yet falls short of an Antichristian spirit though it deserve blame and reproof Gal. 2.12 not but that his judgement and affection was with them yet he with-drew from their society in Ordinances for this Paul blamed him but yet it was not an Antichristian spirit though he were a man of great zeale and courage yet none so subject to be carried away with fear as he was let christians therefore most suspect themselves there wherein they least suspect themselves and think themselves strongest but this was an infirmity in him 3 There is a departing from the Faith of the church or sitting loose from them in Spirit judgement and affection their Doctrin contrary and hearts contrary as Paul saith In the latter dayes certain shall depart from the Faith Heb. 10.25 to 29. so that such fall off not only in place or fellowship in ordinance but in judgment heart and affection that is a mark of an Antichristian spirit Jude 4.5 3 Epist Joh. 8 9 10. It is said of the new converts that were added to the church that they continued in the Apostles Doctrin and fellowship Acts 2.42 therefore when they break from the fellowship of the church they depart from the Apostles doctrin Q. What be the grounds A. 1. From the fellowship the true Members of the church have with Christ 1 Joh. 1.4 therefore when you see a spirit of with-drawing from the fellowship of the church they depart from the Apostles Doctrine and if from them then from Christ for surely our fellowship is with God and with the Son therefore to prevent that denying of Christ he gives them charge that they doe not forsake assembling themselves c. Heb. 10.25 to 29. A finger cut off from the hand is not only cut off from the hand but from the head too so if men fall off from the Members they will also fall off from Christ the Head Vse 1. Seems to inform our judgements what to think in case of seperation for this place is much abused The Papists they build on this place that they that seperate from their church are Antichrists That company say they that breake off from the fellowship of the church is Antichristian as it is plain here now what were Calvin and Luther but such as brake off from the fellowship of the church therefore they were of Antichrists spirit and fore-runners of him We must therefore know it is not every seperation from that which is called a church that is a note of an Antichristian spirit but it must be known whether that were the true church now this church St. John speaks of was the true Church for it was from such whose sins were forgiven now if it be not a true Church that they breake from it is no sign of Antichrist 2 Chro. 11.16 such as set their hearts to seek the Lord seperated themselves from those that followed Jereboam and came to Jerusalem so the Apostles were faine to seperate from the Church of the Jewes which persecuted Christ and them and so constituted a Church by themselves a Christian Church so then it is not a seperation from a false Church but a true that is a sign of an Antichristian spirit Obj. But what pretence or just ground had such Divines to fall from the Romish Church or we in England for we only upon the falling out of Hen. 8. with the Pope fell from him A. True that matter of Divorce did move him to fail off from the Pope and indeed that cause was enough to fall off from the Pope who would binde a Prince to an unlawful Marriage But the whole body of Christendom had a Three-fold ground of seperation which may be just when a Church is heretical that is hold an errour contrary to the foundation obstinately yet that is not a sufficient ground as the Church of Corinth denied the Resurrection from the Dead yet he calls them Saints so though the Pharisees had charged that none should profess Christ which was an obstinate denying of Christ and taught false Doctrine yet Christ charges them to obey them because they sit in Moses Chair and therefore fundamental erroneousnesse is not alwayes a just cause 1 Therefore that is a just cause of seperation when a Church is infected with Blasphemy and Contradiction and Blaspheme the wayes of God Acts 19.19 Acts 13.45 46. 2 Idolatry is a just ground of seperation 2 Cor. 6.16 17 18. 3 Persecution is a just ground of seperation Mat. 10.23 Acts 8.1 Now all these have met in the Church of Rome they have blasphemed and condemned as Heretical Justification by Faith and other fundamentall truths 2 They worship Images as of the Virgin Mary yea with Divine honour as the Bread in the Sacrament what greater Idolatry 3 The World knows and the blood of thousands of Martyrs can testifie their horrible Persecutions that as long as we were subordinate to them we could not profess the true Religion without loss of Goods and life therefore we have just cause to seperate our selves from them Vse 2. It may teach us what to judge of the Seperatists or Brownists are they of Antichrist Surely their practise is blame-worthy 1 Because they seperate where Christ keeps fellowship Rev.
〈◊〉 〈◊〉 Isa 48.17 and if God undertake to teach us to profit he is able to do more than any other teachers they may teach but they cannot give a dullard wit but God can open our understandlngs and enlarge our hearts with wisdom so that he will clear the object the Medium and the faculty Psal 119.13 I have more understanding then my teachers so vers 97. Vse 1 A ground of singular comfort to any poor Christian that whatsoever is needfull for him expedient for him he hath a teacher every poor Christian hath a Counsellor within him that teacheth him all things and this is better than the Vrim and Thummim and Ephod to counsell at we have an unction which is worth all we have an oracle in our breasts which if we would but rub up would reveal all things to us 2 Here is ground of tryall to all art thou a true Child of God thou mayest know it by thy knowledge dost thou find thy heart prepared to receive Christs voyce and dost thou discern of things that differ and dost thou still think thou knowest nothing is thy knowledge clear particular and effectuall doth God give thee knowledge according to thy calling and present imployment why then certainly thou art a Child of God and hast received an unction from the holy one but if it be contrary with thee thou canst not be assured that thou hast received an unction from the spirit and so the least in Gods Kingdome is greater and hath received more knowledge than thou Vse 3 May teach every Child of God what course to take to get knowledge and use it and increase it if you want knowledge give up thy heart to God labour for that spirituall eye salve that may inlighten thine eyes one dayes teaching in Christs School is able to teach thee more than thou canst learn all thy life time from other teachers if you neglect this though you should spend much time in Schooles and Universities you shall not find so much as the poorest Christian can teach you And for you that have received this unction make use of it it is not for you to hide and smother this light it is for you to consult at this oracle and take heed by all means that you grieve not this spirit by any vanity or sin you cleave unto for then you shall find this oyntment very much straitned and you shall be put to great straights therefore keep your hearts empty and humble hungring after the wayes of God and gladly receive his motions he will be ready to fill empty Vessells and to guide an humble soul in his wayes Lead me O Lord in thy wayes saith David he speaks as a blind man that wants some body to lead him such souls are sensible of their own blindnesse and depend upon God and are ready to walk according to the counsell he gives the Lord will be ready to reveal all things to them necessary and expedient and yet think you stil have need of help but yet take heed of trusting to any motion but what comes from the spirit Vse 4 Here we see of what use it is to consult with Christians in cases of difference 1 Cor 6 1. to 6. for the weakest Christian is more able to discern than the greatest heathenish Phylosophers or Counsellors God doth provide that there shall be some differences in the judgements of his Children but in the main they shall hold no error hurtfull therefore let us search more into this oyntment and labour for it more than ever we never had more need of knowledge than in these dayes and our Children will have more therefore let us labour to establish them and our selves in the truth 1 JOHN 2.21 I have not written unto you because you know not the truth but because yee know it and that no lye is of the truth THese words are an answer to an objection that might arise from the former verse why might they say if we know all things what need you write to us concerning such and such things or thus if we know all things what need you write to us if we know not how can we be said to know all things to this he answers in this vers I write unto you not because you know not the truth c wherein we have the cause of his writing 1 The Negative not for their Ignorance 2 The Positive cause because ye do know and because veruw est Index sui obliqui therefore ye know likewise what is not of the truth that no lye is of the truth Doct. The Apostles writings were rather directed to such as know the truth then such as know not the truth Or thus It is not the ignorance of the truth but rather the knowledge of it that occasioned the Apostles writings Observe all the Apostles writings they were never written to any Country or Town or person that did not know the truth before but they were already brought on to the knowledge of the truth Rom. 15.14 so the Corinths he speaks to them as to a Church of God 1 Cor. 1.1.2 8 9. so Gal. 2 3 4. and chap. 3. so Ephes 4.21 Phil. 1.6 Col. 1.12 13. so the Thessalonians he blessed God for their election 1 Thes 1.9 so Timothy and Titus he writes to them as to his naturall sons in Christ Heb. 6.9.10 11. so the Apostle James chap. 1.2 3. so 1 Pet. 1.2 3 4. so this Apostle St. John I write unto you because you know the truth 2 Epist 1. and third Epistle 2.3 so the Epistles Christ wrote to the seven Churches of Asia he wrote to them as such as knew the truth of Christ and profest his name so that this is an universall truth that not the Ignorance of the truth but the knowledge hath occasioned the Apostles writings Reas 1. From God who hath not sanctified their writings to this end to the conversion of the Gentiles but to their establishment the Apostle here speaks of them that knew the main truth though they were Ignorant of many particular truths if men be converted to the truth and brought to prize Christ and walk in obedience there may be great use of the Apostles writings to establish them in the truth we never reade that they wrote to any Kingdomes where themselves had not been or sent they wrote not to Persia or Spaine or France but to such places as they had been at and if God had sanctified their writings to the conversion of the Gentiles it had been more fit to write to such places where they were not likely to come rather than such places as they came at 1 Cor. 1.2 but we see that God hath so ordered it that men should be called by the foolishnesse of preaching Rom. 10 13 â—4 15 and not of writing it is not his writing to them but he must be sent to them so that the work of conversion is wrought by the preaching of the Gospel Reas 2. From the
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
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
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
righteousnesse his righteousne is imputed to us for righteousnesse 4. That he might work inherent righteousness in us that we might do righteousnesse had Christ been blemished in one sin he could not have begot us righteous to God Q. What is it to be righteous A. Holinesse gives God his due Righteousnesse man his due but righteousnesse put alone implies both giving due to God and man so Christ he gave to Caesar what was his due to the Pharisees their due and every one their due Vse A ground of wonderfull consolation to every poor soul that is burthened with his own unrighteousnesse though we are unrighteous yet Christ is righteous and what is wanting in our parts is supplyed on his this comfort Elihu gives to a man in extreamity of body and soul Job 33.23 to declare where his righteousnesse is to be found that is it is not to be found in himselfe God will say of such a soul deliver his soul from going into the pit for I have received a recompence what though we have cause to complain as the Church Isa 64.6 yet if we know Christ is innocent and pure and holy why then his righteousnesse is imputed to us what though we were born sinfull yet Christ was born without blemish what though our lives be unclean and wicked yet Christs life was innocent and harmelesse what though we should have dyed for our iniquities as the good Thiefe said Luke 23.41 yet this man hath done nothing worthy of death verse 47. certainly this is a righteous man so every soule that is sensible of his own unworthinesse as the good Thiefe said verse 40. Fearest thou not God c. if a man fear before God and tremble at his wrath in such a case Christ will say as he did to the good Thiefe this day shalt thou be in Paradice or at least have right to it Obj. Christ is righteous but what is that to me doe all wicked men receive righteousnesse from him alas I have nothing to move God to impute his righteousnesse to me Ans If thou canst but find this in thine heart that thou fearest God because of thy sins and art humbled why then if Christ be righteous thou needest not fear his coming for his righteousnesse shall veil thy unrighteousnesse and thy estate shall be happy Obj. Was not Judas afraid of the horrors of Hell when he had betrayed Christ did not he fear sin and it was a â—â—rror to his soule Ans Judas was afraid of that sin but he was not afraid of all sin for then he would have been as much afraid of hanging himselfe as betraying his Master therefore he feared the horror of that sin but not of all sin but take a man fearing God for all sin and fearing other mens sins as the good Thiefe afraid least Children and Servants should sin and looks at Christs righteousnesse this is a supersedeas of all danger at death we may expect death and judgement with comfort and joy 2. It is a ground of comfort likewise to such as having found comfort heretofore in the righteousnesse of Christ are now in that case that they doubt of their Estate why what though you faile in many things yet look up to Christ he is pure and righteous and so being cloathed with his righteousnesse we may lift up our heads with comfort and this Paul comforted himselfe in Phil. 3.7 8 9. in that he counted all dresse and dung in respect of the righteousnesse of Christ here is the comfort of a Christian he should not look to his own righteousnesse never think to get any thing by your own works but if you lay hold on Christs righteousnesse you may know that you are born of God and so may expect the last day with joy and comfort Doct. 2. Such as work righteousnesse are born of Christ 1 John 3.10 The manifest difference between the children of God and of the Devill is working of righteousnesse Reas 1. From the weaknesse and impotency of nature to bring forth a righteous work Rom. 8.3 4. Rom. 7.18 3.10.12 none of the famous Heroes among the Heathen but their best actions were splendida peccata Deut. 32.32 33. Gods people had corrupted themselves and the Spirit of God was not upon them their sweetest works were like the Grapes of Sodom and Gomorrah which are fair to the eye but if touched vanish away there is a fair outside but no nourishment none so opposite to Christ as men of best naturall abilities Acts 17.32.19.20 Rom. 11.17.20 Phil. 3.6 though Paul was clean in his own and others eyes yet did he persecute the Church of God there is no power of nature can reach to a supernaturall work Rom. 6.16 17 18 19.20 2. From the impotency and weaknesse of common Graces Mat. 12.33 Heb. 9.14 untill Christs blood hath sprinkled our consciences all our works are but dead works every work that is spirituall must 1. Spring from Faith Gal. 3.14 Rom. 14. ult 2. The end must be the glory of God 2 Cor. 10.13 nature never works higher then its own glory Brutus when he heard his Sons conspired with the Tarquins he sent for them and cut off their heads whereof the Poet spake thus Vivit aemor patriae laudumque immensa cupido had this been bounded in Gods glory it had been good let Saul Prophesie let Jehu set upon reformation with great zeal let Herod hear John Baptist gladly yet all these detain the truth in unrighteousnesse 3. From the necessity of abiding in Christ to the performing of every duty John 15.5 he doth not say without me ye can doe no great matter but without me ye can doe nothing 4. From the resemblance that is between Christ and such as work righteousnesse there is such a resemblance as is between Father and Son John 3.2 we are the seed of Christ and are made like him as a child is known to be born of such a man by his look speech carriage such as work righteousnesse their works will own them Isa 61.1 2 3. Isa 9.6 Q. How are we said to be born of Christ A. He is sometimes though he be our elder Brother called our Father we are born of his Seed his Word and Spirit and we resemble Christ as well as the Father Rom. 8.29 Vse 1. This reproves the Jesuits and Franciscans Doctrine that hold that by strength of common graces a man may receive justifying grace when it is offered a man must be born of God that will doe so good a work it is therefore a Doctrine contrary to the Word of God Vse 2. Those that are in state of nature or common grace should not rest there Vse 3. Such as are born of God should make use of their new birth walk in the life of the new birth else thou dost nothing Gal. 2.20 we must doe all out of the strength of the new birth if the Sun should shine into our houses and we shut up all the doors and windows to keep
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
Vse 2. To reprove those that are close-handed and close-hearted Though a man should doe something for company sake and out of vain glory yet if he give not out of love and compassion how dwells the love of God in such a man 3 Comfort to poor men that are in need God so far takes their parts as that he thinks there is no love to God in him that loves not and helps not his Brother not that people should be idle and sturdy worke a slack and beg with a sturdy hand 1 JOHN 3.18 19. My little children let us not love in word neither in tongue but in deed and truth And hereby we know that we are of the truth and shall assure our hearts before him THe Apostle exhorting to brotherly love useth divers arguments The third argument is taken from the security of such mens consciences that love in truth But a man say I may be decieved To this St. John answers If our own hearts condemne us not God will lesse condemne us Doct. That the love of christians one to another ought not to be verball or in world onely but in deed and in truth Not in tongue but in the truth of inward affection and deed and performance Psal 16 2 3. He confines not his love to them but that all is an universality of the Subject no part in him but expresseth love to them He loves them in his words thoughts carriages in his whole man Psal 122. two last verses 2 Sam. 1.26 His heart was dearly affected to David passing the love of women in affection action 1 Sam. 18.3 He loved him as his owne soul Reas 1 From the unprofitablenesse of lip love it will neither doe thee good nor thy Brother It is an empty love Let us not love with an empty love Jam. 2.15 16. This will doe our brother no good to pitty his nakednesse will doe him no good nor us either because as is our love to our Brother such is Gods love to us No man can assure himselfe of his hearty receiving Gods reall love unlesse he loves his brethren really and heartily 2. From the unsuitablenesse of this verball love to Gods love towards Christians Luke 1.78 Isa 55.3 It is an hearty love reall John 13.10 He loves his enemies Rom. 3.8 8.32 Vse 1. To reprove all such love as falls short of reality Some fall short of Lip-love cannot afford their Brother a good word or a good work when they know a word in season might be of such use for the maintaining of the innocency or honour of a man not a blossome of love grows upon the tongue 2. Such as give good words but their hands are withered and that ariseth from withered affections Prov. 23.7.8 He saith Eat and drinke but his heart is not with thee 2 Pet. 1.27 He shews every man wants ability to love his Brother if his heart be clogged with any base lust of envy coveteousnesse wantonnesse c. If there be any Kitchin lust it will not endure this heavenly fire Doct The sincerity of our love to our Brethren is the security of our consciences and estates before God Vse 1. To reprove the Popish doctrine That it is impossible to have a certainty of salvation The Apostle saith here We assure our hearts before God 2. Of exhortation unto brotherly love in sincerity and to grow up in it A man may give all that he hath and yet not know love Get your hearts purified from all lusts The Word of God will purifie you Psal 119.9 You shall finde a fresh spring of love bubling up and streaming forth and though your Brethren cannot recompence it to you yet you shall have peace 3. See here a means to seal confidence and beliefe of hearts Cleanse your hearts from sin that hinders brotherly love 4. Of comfort to those that love the Brethren heartily you may be assured of your good estates 1 JOHN 3.20 21. For if our heart condemn us God is greater then our heart and knoweth all things Beloved if our heart condemn us not then have we confidence towards God THese two Verses declare the good or evill estate of a man according to the good or evill report of our consciences Doct. According to the verdict or testimony of our consciences God will save us or condemn us at the last day If our hearts condemn us God knows more by us to condemn us By heart here is meant conscience For S. John here speaks an Hebraism The Old Testament hath not conscience onely the New Prov. 15.15 2 Sam. 24.10 If our conscience record we are innocent God in Heaven will record it Titus 3.10.11 Reas 1. From the office of coscience which hath a fivefold work 1 Conscience useth to be an observer and spyer of what a man is and what a man doth Prov. 14.10 Another knows not what a man is but himselfe doth Conscience is a good companion of the good the worst of the bad Prov. 15.15 A good conscience is a feast There is good company where a good conscience is No man knows so well as his conscience doth 2 Conscience is a regester of what we have done long ago 1 Kings 2.44 Whereto thy heart is privy He means his conscience Gen. 42.20 21. 3 Conscience is a witnesse and will either accuse or excuse Rom. 2.15 Excuse in well-doing accuse in ill-doing Heb. 13.18 Rom. 14.12 2 Cor. 1.12 4 Conscience is a Judge either to clear or condemn 1 Cor. 4.3 Gen. 20.5 5. It is an Executioner of what God gives judgement and sentence It goes before Gods judgement and witnesseth Mat. 27.4 5. But after Gods sentence and his word Conscience doth execute it Rom. 8.15 then Conscience poures upon us horrors and terrours which is a forerunner of hell onely differing in measure and durance Thus Conscience doth to good men upon some occasions So David when he had numbred the people 2 Sam. 24.10 I have done very foolishly he speaks with some bitternesse of heart Acts 2.37 This is called pricking of heart Prov. 18.14 A wounded spirit who can bear Why doth God put such a faculty into men 1. That God might manifest his being There is no stronger evidence of Gods being For to whom doth it witnesse Is it not to God Before whom doth it condemn or to whom is it an executioner if there were no God 2. His own providence And we must not think that God mindes not things below if he did not why is Conscience afraid and comforted if God did not look into Conscience 3 For Gods justice that he might magnifie it God proceeds in his Judicial course without any witnesse but Conscience If God have none to bear witnesse how shall he magnifie his justice in condemning secret sins 4. Gods mercy If God be angry with a man it is an advantage to a man that he knows it Acts 9.6 Heb. 9.14 As Conscience doth determine here so will God in another world Conscience is Gods Vicegerent set up
condemnation in them the Judge much more 1 JOHN 3.21 Beloved if our heart condemn us not then have we confidence towards God Doct. SVch as have peace with their own consciences have boldnesse with God If we have peace with our hearts we have not onely peace with God but boldnesse Eph. 3.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is liberty of speech hence comes liberty of carriage When God hath been pleased to give us fellowship with him in Christ that we have the Ministry of the Gospel revealed to us then we have boldnesse Phil. 1.20 He that hath this hope shall never be ashamed before God or men Rom. 5.1 2. This rejoycing is a companion of boldnesse Wherein stands this boldnesse Answ In three things 1 In liberty of spirit to ask those things at Gods hands that are meet for us This we may doe with some boldnesse and liberty Heb. 4.16 Let us go boldly to the throne of grace he means in prayer A Christian that hath the Lord Jesus Christ for his High Priest who hath reconciled him to God to him Gods throne is not a Judgement-seat but a Mercy-seat and he begs mercy to help him in time of need we may safely expect God will not deny what we ask Phil. 1.6 The Apostle tells us by his own example he never prays for them but his heart is warmed with joy and he was confident God would grant what he prayed for We come to a throne of grace that is we may speak as favourites to God 2 Boldnesse in dangers that may befall in this world or another He walks fearlesse and securely against the fear of danger Psal 23.4 ult Doubtlesse loving kindnesse and mercy shall follow me all my days Surely or doubtlesse This is a bold speech to assure himselfe that goodnesse and mercy shall follow him whithersoever he goes 3 In expectation of all good things whether we pray for them or not God many times will have more care of us then we of our selves Paul was in a straight he knew it would be better for him to be dissolved and to be with Christ yet better for the Church if he should in the flesh and he is confident he shall stay with them to their joyes Phil. 1.24 25. Acts 20.23 24. There was a readinesse of heart in him so to carry all things as that he might rejoyce in all 1 Cor. 1.12 Reas 1 From the justification by faith Rom. 5.1 to 5. We rejoyce in tribulation hope never makes ashamed The soul is never at peace till such time as by faith it doth receive and apply Christs righteousnesse Acts 14.5 A man that owes another man money and knows not how to pay him he is ashamed to come into his sight He that knows he hath injured his Prince and that he doth watch an occasion to be revenged of him he will be afraid and ashamed 2. The sincerity of his sanctification Though a man hath assurance that his sins are pardoned and that he is a childe of God yet if he walk crookedly and loosly in his own wayes his conscience will be so perplexed and distracted as that he will think every hand of God comes as a judgement 2 Cor. 1.12 Here is his boldnesse he hath walked in simplicity and purenesse A man is fearfull and ashamed when he hath dealt doubly either with God or man or walked in some way of impurity of heart Psal 51.8 Davids bones were broken he could not stand upright he could not look God in the face When God gives a man to walk in simplicity without guile and purenesse without uncleannesse then a man may walk boldly and with joy otherwise he walks like a criple and creeps up and down Vse 1 It reproves an old cavill that hath been in the world that Religion makes men Dastards and Cowards No rather want of Religion If men had but purity of heart and good conscience towards men they would fear no dangers 2 Cor. 1.12 2 Refutation of all Popery They cannot be bold because they cannot know God to be their Father they keep not a good conscience Where there is no good conscience there is no boldnesse Wicked men indeed may be bold through ignorance or through abundance of natural spirits mettle courage c. This may be in Papists and was found in Heathens 3 A ground of tryall of a mans peace Luke 11.21 Thou art at peace Dâ—st thou pray boldly dost thou look that God should answer thee How dost thou look danger in the face Prov. 28.1 2. In danger thou knowest Christ hath born all many things befall thee thou art confident all shall be for thy good 4 This teacheth us the true way of boldnesse St. Austin praiseth God that he can think of his former evills without fear If thou wouldst doe thus strive with God that he would sprinkle thy soule with the blood of Christ If thou hast found peace of justification with God labour for peace of sanctification Let no rebellious lusts be in thy soule but complain of it to the Lord and fight against them 5 Much consolation to a childe of God that walks in simplicity of a good conscience If God hath given thee an heart to loath all wickednesse and abandon all occasions of sin there is a boldnesse springing in thy heart A childe of God hath boldnesse but he sees it overclouded he knows not wiâ—h what sin but God doth sometimes pour out himselfe more largely sometimes more straightly therefore a childe of God fears something amisse in him and he is discouraged but he needs not there is a cause of boldnesse it is our portion If our heart condemn us not we have boldnesse towards God 1 JOHN 3.22 And whatsoever we ask we receive of him because we keep his commandements and doe those things that are pleasing in his sight THere is a double benefit of our assuring our selves that we are of the truth First If our hearts condemn us not God will much lesse condemn us but we have boldnesse towards God Secondly Acceptance of all our prayers in the presence of God Which he proves from an argument taken from the practise of such as have inward peace they keep his commandements 1 Here is a priviledge of such as are at peace with God they may assure themselves that their prayers are heard 2 A reason of this because they keep his commandements Doct. According to our hearing of Gods commandements so he hears our prayers As we regard Gods Word so he ours John 9.33 The question was What he thought of him that opened his eyes He thought he was a Prophet because God heard not sinners John 15.7 If my word abide in you c. Let us keep Gods Word and he will keep our prayers to fulfill them Gods Word abides in us when in our judgements we approve of it and in our hearts we cleave to it in our lives we practise it The Word of God abides not in us except it rules as becomes the
fear in love then if there be no fear there is no fear of falling away Vse 2. Of direction to poor souls against those 〈…〉 and fears of their hearts if we would be quitâ— of all those cares and grie◠〈…〉 gâ—â—p in love to God to your brethren for there is no fear in love 〈…〉 therefore from all hatred of God learn to take all Gods dâ—gâ— in good part as proceeding from his love to your souls Look at all thâ—se fears and anguishes he puts you to as wholsome for your spirits and the very apprehension of Gods love to you in these will quiet your consciences and scatter those fears Grow up likewise in love to your brethren lay aside all wrath and revenge be tender-hearted and merciful unto them and thus growing in love you shall grow in fearlesnesse Vse 3. Shews the fearful estate of a hateful heart as there is no fear in love so there is nothing but fear in hatred he that findes his heart estranged from God and 〈…〉 love to his brethren why when troubles comes fears increase What is 〈◊〉 reason natural men are so afraid of death and judgement Why because they have hateful spirits whereas a loving soule prays for the hastning of the day of judgement Come Lord Jesus come quickly But an hateful spirit knows the Lord Jesus comes to take vengeance on all his hateful carriages and hard speeches and therefore he trembles at judgement Yea this hatefull disposition is more dangerous to the soule then any sinne besides Let a godly man be defiled with many sins fall into divers weaknesses and frailties yet because he maintains a loving heart to God and his people they do not eclipse his boldnesse David confesseth That the iniquities of his heels compassed him about yet because he kept his heart sincere and upright to God he dares be confident wherefore should I be afraid whereas on the contrary let a man walk never so justly and honestly and do many good things yet if the heart be estranged from God have no fellowship with him nor his Saints let death and judgement come because his heart is not possest of Gods love therefore he is opprest with many fears and anguishes Vse 4. Of consolation to every loving heart if thou findest thy heart possest with love to God and his Saints that there is none in heaven or earth that thou desirest in comparison of him and for the Saints they are the â—ly men of thy delight if thou beest afraid thou art much too blame If thou discernest â—ods love in thy heart bid farewel to groundlesse fears Object But will a loving heart say Have not I just cause to fear do you not see how loosely I walke how often I trip and fall in my Christian course Answ There is no causes of fear Wherefore should I feare in the day of evill when the iniquities of my heels compasse me about These are causes to make me love love God the more that pardons these fallings and to hate sin the more but they ought to weaken thy confidence for there is no fear in love 1 JOHN 4.19 We love him because he first loved us THese words depend on the former words vers 17. he delivered this truth that those that are sound-hearted in love may have boldnesse against the day of judgement this he proves from the resemblance that is between God and a loving heart 2 from the contrariety betwixt fear and love there is no fear in love which he proves 1 From the effâ—â—â— of love perfect love casts out fear 2 From the â—nct of fear Fear hath torment therefore love that is a quiet peaceable grâ— cannot stand with it 3 From the â—oundnesse of fear he that fears is not perfect in love The fourth argument is taken from the cause of love which is Gods love to us if we love God because God loved us first then perfect love casts out fear but we do so Ergo. For this is the nature of love it makes us look at God as good and merciful to us and therefore love casts out all fear of evil from the hand of God In this 19 verse observe two parts 1 The freedom of Gods love to us he loved us not because we loved him but he first loved us 2 The root and spring of our love to God is Gods love first to us preventing us For the first part observe Doct. 1. The love of God to us is altogether free un-prevented and un-deserved on our part If the question be why God loved us it was not because we had done him any service of love but he loved us before we loved him 2 Tim. 1.9 He called us not according to our works but according to his free purpose and grace Deut. 7.7 8. The Lord did not set his love upon you because you were more in number then any people for ye were the fewest of all people but because the Lord loved you So Deut. 9.4 5. he loved them because he loved them and therefore surely without prevention or desert on our parts Reas 1. From the removal of such causes of love as might prevent God on our parts if there be any cause on our parts he loved us either out of foreseen faith or good works but from neither of these not from foreseen faith for it 's the love of God to us that produceth faith Acts 13.48 As many as were ordained to eternal life believed so that our faith springeth from Gods love choosing us to life nor for our good works for we are his workmanship created in Christ Jesus to good works so that good works did not cause Gods ordaining us to life but Gods ordaining us to life causeth good works so that faith and good works are not causes but fruits of Gods love to us Reas 2. From the eternity of Gods love to us Je. 31.3 I have loved you with an everlasting love Now if Gods love be eternal before the world was then it was not for our sakes who were made after Ephes 4.5 Nothing temporal can be the cause of that which is eternal our love and faith began in time his love was eternal Obj. Though our love and faith began but now yet he fore-saw it from eternity and therefore it might move him to set his love on us Answ It 's all one with God whether you have respect to that which is now or what he knows will be hereafter so a wise man serves a Prince not out of meer affection to the Prince but because he loved himselfe first for he fore-saw if he served him carefully he should have abundant recompence Now to the wise man it 's all one whether he have respect to the future foreseen recompence or to the present and therefore still his service is mercenary therefore when God loved us it was not for any thing we did or was foreseen to be done by us for then we had not loved him because he first loved us but he
with the Saints so long we keep a constant fellowship with God himselfe but let a man faile in his love to his brethren he falls off from God and so runs into grievous Apostacy against God to the spighting of the holy ghost therefore as you would put honour on God and maintain his Spirit in you so take heed you neglect not brotherly love if we neglect this we are in rhe way to total Apostacy Reas 4. From the delight God takes that all his servants should wear his livery and be known to be his Disciples now if God had only left us to faith in Christ to calling on his Name all this might have been and yet we never been known what we were but because God would have it known thar there is a generation of men calling upon his name and serving him in truth he would never have them come abroad without this cognizance to their brethren and by this mark all men should know ye are my Disciples if you love one another Joh. 13.35 therefore if a man throws away brotherly love he throws away the profession of Christianity he is no Christian therefore offer not to say thou lovest God or love thy brother also Vse 3 To teach us that the love of our brethren is not a conceit of perfection or supererogation but it s a duty of necessity straightly lying upon all men that if they love God they must love their brethren also never say you have a God in heaven whom you love if you neglect love to your Brethren we think we may love our brother as long as he loves us but if he comes betwixt us and our profit we fall off from him Why if you love them that love you what singular thing doe you Matth. 5.45 Turks and Pagans will doe so much but you must know you are bound to love your brethren by vertue of a Commandement if thou thinkest thou art bound to love God by vertue of his Commandement by vertue of the same Commandement thou art bound to love thy brother also Object I but my Brother is changed Answ It may be so but yet Gods commandement is not changed indeed we are to carry the expressions of our love according to divers occasions it 's one thing to comfort another thing to reprove yet both acts of love besides there is no Commandement of God but the transgression of it brings a curse with it Deut. 27. ult If therefore I love not my brother I fall under a curse and so under seperation from Gods presence for that is properly a curse and so then we cannot so wrong our Brother as we wrong God and our own souls as soon as Cain hated his Brother and slew him he went out from the presence of God and dwelt in the Land of Nod a land of agitation wandring prayers and wandring performances does an hatefull soul put up When David had once wronged Vriah what poor work made he He then makes nothing of the destruction of a worthy subject that had before time been scrupulous of cutting an enemies skirt whereas è contra no man that expresseth hearty love to his brother prayes for them doth them good but he shall find as he closeth with his brother God will close with him as he lifts up a cheerful countenance upon his Brother so will God on him so that he shall plainly find that in keeping this great Commandement is great reward Vse 2. To teach us to love God so much the more that hath such care that no man withdraw his love from us but he will be as ready to sit loos from them as they sit loose from thee why what marvellous love is this that God should take it so ill that any should offer injury to thee so that he will not endure that the greatest Monarch should evill intreat thee how should this shame us that we should sit so loose from God and slight him and wrong him that is so carefull that none should wrong us 1 JOHN Chap. V. Vers 1. Whosoever believeth that Jesus is the Christ is born of God and every one that loveth him that begat loveth him also that is begotten of him THese words contain a third argument to confirm a truth delivered Chap. 4. vers 20. which was That the profession of the love of God without the love of our Brethren is but hypocrisie In this verse the argument is drawn from the nearnesse of our Brother to that God whom we profess to love He is as near as the begotten is to him that begat him and the argument stands thus if our Brother be begotten of God then we cannot love him that begat but we must love him also that is begotten but our brother is born of God which he proves by his faith Whosoever believeth that Jesus is the Christ is born of God In this verse observe these two parts 1 The safe and comfortable estate of every believer He is born of God 2 The necessity that lies upon such as love God To love the Brethren also Here therefore is a double universall proposition 2 Concerning Faith 2 Concerning Love The former universall proposition is That whosoever believeth that Jesus is the Christ is born of God Doct. 1. Faith in Christ Jesus is a certain and universall worke of Regeneration Quest What is it to believe on Christ Do not the Devills believe and tremble 1 To believe that Jesus is Christ is to be perswade that God hath anoynted him to be King Priest and Prophet of his Church as a Priest to sacrifice himself for us as a Prophet to direct us and reveale his will to us as a King to govern and to rule us 2 Believing is not only an act of the understanding for the Devills believe that Christ is the Messias that is that he is Priest King and Prophet of his Church therefore in this believing there is more then a meer perswasion namely 1 A particular application to mine own heart that he is a Priest King and Prophet to me And 2 Where this faith is it works such a frame of heart in me that I trust on him alone for my salvation and out of him I look for none in his bloud I look to be pardoned in his Propheticall office I look to be guided and I look to him as a King to subdue my rebellious heart this kind of Faith is a certain mark of Regeneration 1 From the removal of all other causes for a man to looke up to him as the Christ the anoynted of God this is above the reach of flesh and bloud and this kinde of faith makes a man blessed Mat. 16.16 17. The hand of faith is a work of Gods Spirit for take the state of nature it reaches no further then this Flesh and bloud looks to satisfie by the works of the Law and this was the stumbling block of the Jewes they sought righteousnesse by the Law Rom. 9.3 this is naturall ever since Adam for
have committed this sin and they know God is not able to break his word Mark 9.22 There comes a poor man to Christ for help for his son and said If thou canst doe any thing have compassion on us What saith Christ If thou canst believe all things are possible to him that believeth viz that I am able why saith he Lord I believe help my unbeliefe he believed God was able to help him and yet was not certain of it neither and yet this faith procured this blessing from God Quest How can this be called believing on Christ when the heart is not grounded on Christ nor rests on him Answ As to believe on Christ is to rest on him as a stone on the foundation so there is a believing on Christ when the heart yet rests not one Christ but rowls it selfe on Christ and that may be done while the heart is yet in motion Resting is a setlednesse of condition but rowling is an unsetled tumbling about sometimes rowls one way sometimes another yet such a Christian believes on Christ because he is rowling towards him that so he may lie on him Psal 37.5 Commit thy ways to the Lord in the original rowl thy ways upon God lean thy soul that way that is done by rowling thy selfe towards him that thou mightst rest on him Prov. 3.6 Trust on the Lord with all thy heart lean not on thy own wisdome a man may be said to lean that way whereon he is not yet setled Quest When is a man said to lean on Christ Answ 1. When a man is perswaded that God is able to help him yet doubts of his willingnesse and yet comes to him leans towards him craves his help as Mark 5.25 there comes a woman to Christ with a bloudy issue she came neither doubting of his ability nor will If I may but touch the hemme of his garment I shall be made whole this was a resting on Christ But the poor Leper was not come so far as to assure himselfe that Christ would doe it but he believes his power and useth the means to make him willing Lord if thou wilt thou canst make me clean 2 A man may be said to lean on Christ when he believes not his willingnesse nor yet confidently his power and yet desires God to help his unbelief this is a rowling upon Christ If thou caâ—â—â— doe any thing help us in Scripture phrase this kind of rowling upon Christ is called a coming to Christ it 's one thing to be coming to Christ and another thing to rest on him but yet he is a believer if he doe but come to Christ Math. 11.28 this coming to Christ is believing on him for to such he promiseth that he will refresh them and he refresheth none but believers Joh. 6.35 37 67. By coming to Christ we believe on him and he that cometh to him he will in no wise cast out if a man be but coming onwards humbled for his sins and perswaded that God is able to help him if not yet if he be grieved for his unbelief and prayes to God to help his unbelief this is coming to Christ that is making towards him and this is faith Suppose a man tell you in such a field of yours is a rich treasure if you believe the man will you not goe about to dig it up but if you doubt of the truth then you let it alone so God tels you all the treasures of life and grace are laid up in Christ this record God gives of his Son now if we believe this record we will use all good means to attain this eternal life otherwise if we doe not use the means to get this treasure we make God a lyar as if his record were not true Vse 1. It reproves the dangerous sin of such as neither relye on Christ nor rowl towards him St. John tels us we make God a lyar a fearfull thing for mortal men to make the God of truth a God of lyes now if we make God a lyar we make him no God at all if we live in unbelief we live in Atheism all such as find not their hearts resting on God or rowling towards him they make God a lyar and there is no truth in them for if we did but believe that eternal life were to be found in Christ we would not rest till we were assured of it if we know of any Inheritance left us we will â—ow from one end of the land to the other to obtain it so if we believed that the treasure of salvation were laid up in Christ we should never rest rowling towards him till we had got possession thereof Vse 2. May stir us up never to rest till we have brought our hearts to relye upon Christ to lean on him to rowl towards him if we doe not this we are Atheists therefore as we desire to make God a God of truth let â—s never rest till we have found our hearts relying on him Psal 132. â— to 6. It was a notable resolution of David in the midst of all his â—â—bles that he would not give himselfe rest till he had prepared as habitation for God so let us never cease rowling towards Christ till at length we find our selves resting on him Quest What would you have us to doe to â—â—ing our hearts to relye and 〈◊〉 on God Answ 1. Rowl your selves to such places where you may have means of grace Faith comes by bearing Rom 10.17 2 Rowl off your hearts from all your sins come out of your sinful corruptions rowl your selves out of your bodâ— of security 2 Cor 6. two last verses 3 Rowl your selves so far from all worldly comforts as that you set not your hearts on them Psal 62.10 nor on great friends Psal 146.3 4 Cast your meditation on the mighty power of God which is able to heal such untoward hearts as yours 5 Use all the means you may and endeavour with all the strength you may that God may heal you 6 If you doubt of his will and are not confident of his ability pray that God would give you a believing heart Lord help my unbelief Vse 3. For them that have rowled themselves on Christ rest not in rowling there is no rest to be had in rowling therefore from rowling 〈…〉 come to establishment in Christ and thâ—re rest sit down in quietnesse and confidence now if thou wouldst have a stone lye on the foundation thou most cut off all the roughnesse and unsquarenesse or else it cannot lye 〈◊〉 there is none but either he hath some doubts that make him under or else pride that is a great swelling therefore we must lay down all our high thoughts and 〈◊〉 levell with Christ for he is meek and loâ—ly besides all hatred and 〈◊〉 is an uneven swelling in our hearts and how 〈◊〉 can they lye smooth in the building bowles and swelling bodies will not touch but in 〈◊〉 point smooâ—â— things lye flat what swelling of heart we
keeps nothing but what it converts to its own nourishment so a Christian cuts away every superfluity if it be a thing of no purpose or no use to his calling though it may to others this he abandons James 1.21 But that knowledge which may be either necessary or expedient for him that a Christian retains a Christian casts out that chiefly which is contrary to grace 1. Doubtings for that is contrary to the life of grace 2. It casts away all presumption and selfe-dependance perfect love casts out fear and patience strives against frowardnesse and every grace against its contrary so that he may grow up to full holinesse the life of grace casts out the life of the world so much of the world as is cumbersome to his spirit so much a Christian lays down A fifth act of life is the begetting of his kind nature grows up to this ability though at first it be but weak so grace no sooner moves or grows or feeds in any measure but it hath a minde to beget others as soon as ever the woman of Samaria began to be acquainted with Christ she ran to all her neighbors and tells them she had met with one that told her all that ever she had done Is not this the Christ John 4.29 This is the nature of spirituall life as soon as they are well begot themselves they are ready to beget others Indeed a Christian may hide himselfe a while but as soon as he is assured of life himselfe he propagates the same to others John 1.41 to 46. When one Disciple was called he goes and calls another to come and see Psal 51.10 11 12 13. David professeth that if God will but assure him of mercy and establish him therein then he will teach others Gods ways and sinners shall be converted unto him he that is once converted himselfe his care is to convert others to God Try your selves by these signes Doe you finde your selves moving a life of grace growing up therein feeding upon Christ expelling the enemies of life and drawing on others to the same life these are evident signes of life if you finde it not thus there is no true signe of the life of grace in you 3. This life may be discerned by the properties of it by finding of which we may discern of our spirituall life And there are three principall properties of life 1. Where ever life is there is some warmth When Elisha had stretched himselfe over the dead childe the flesh of the dead childe began to wax warm a signe of life 2 Kings 4.34 So the presence of the Spirit united to the soul of man is the cause of all spiritual heat Rom. 12.11 Fervent in spirit Therefore the Spirit is compared to fire Mat. 3.11 1 Thes 5.19 Quench not the Spirit A signe that the Spirit is of a fervent nature So 2 Tim. 1.6 I put thee in remembrance to blow up the graces of Gods Spirit A Metaphor taken from blowing up the fire with bellows all which imply that the Spirit of Christ communicated to Christians is a fervent spirit Where there is no warmth there is no life If our spirit begin to wax warm it s a signe of spirituall life as the two Disciples that went to Emaus said Luke 22.32 Did not our hearts burn within us whilest he spake those things Implying the Word hath a power to quicken and warm and heat the spirit of a Christian This same warmth and heat is exprest divers wayes 1. The very knowledge of a Christian is warm whereas in all others the knowledge is cold and meerly speculative without any life or power There is a zeal according to knowledge and there is a knowledge according to zeal The zeal that is not according to knowledge is a rash vaine zeal Rom. 10.2 So it is a cold empty knowledge that hath not zeal with it John was a burning and a shining light shewing every severall condition what they should doe but he burnt up the hypocrisie and lusts of the body and inflamed their affections with zeal and warmth as Herod heard him gladly Where there is truth of light and knowledge there is burning The knowledge of a Christian makes him fruitfull in a Christian course 2 Pet. 1.8 So that whatever he knows either necessary or expedient for him to doe he will doe it and he will cause others to doe their duties that belong unto him such is the heat of his spirit that he will not suffer his Brother to lie in sin Lev. 19.17 Now another man knows many things but doth them not nor thinks he is bound to doe them but a Christians knowledge is of that nature that it will not suffer him or his Brother to lie in any sin True Christians are thought oft-times to be more busie then needs 2. There is warmth in our breath as long as there is life in us there is breath and that breath is warm so if there be any spirituall life there is alwayes some warm breathing some warmth in his breathing towards God there is alwayes some warmth in his prayers the prayers of hypocrites are but cold and empty and vanish away but there is alwayes some breath of life in a good mans prayers even then when we know not what to pray for or how to pray yet then there is alwayes something in him that expresseth warmth his very sighings and groans come from some kinde of heat and life Rom. 8.16 2. As their breathing towards God is warm so they breath warmth one towards another so that in their conference if they speak of the things of the Word they doe not speak slightly and overly without any affection but they speak of them with reverence and fear and love and affection 3. There is that kinde of warmth in him as that thereby he doth not onely affect the Word but he is able to digest it in some measure there is no life but there is some power to digest something if not strong meat Psal 119.20 My soul breaketh for the longing it hath to thy judgements So Psal 42. My soul panteth after thee This very panting and breathing of the soul after God so unites the soul unto God that thereby he digests something that inables him to walk before God in the land of the living whereas an hypocrite is hopelesse to any good 4. If things be warm the more they lye together the more warmth and heat cold logs laid together heat not one another but two or three brands put together are enough to kindle an heap of wood so take a Christian that is very cold and almost benummed yet put him to two or three more and one word kindles another and their spirits are more and more inflamed more fit to pray and fitter to admonish and comfort and help forward one another 1 Pet. 4.8 Fervent love among Brethren so kindles one another that they are inflamed to any good offices but when Christians are disjoynted they lose all
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