shall follow their pernicious wayes and so they sell the souls of men and so one part of the merchandize of the Romish Whore is the souls of men Rev. 8.12 13. and therefore if any pernicious Lyers who more pernicious than they that lye against the souls and salvation of men no greater Cheaters than to cheat us of our Saviour of our Father of Salvation 2 The evident falshood of them A man lyes when he mistakes the truth which he might easily see or though it were more hard to see but if a man know it to be false and pernicious yet to lye against his knowledge and Conscience this makes the Lye palpable and grosse now these Lyes are not only contrary to the truth of the Word and experience of Christians but also contrary to their own knowledge and Conscience and they must needs be grosse Lyers that lye in such weighty matters as Salvation and that so evidently that he that runs may see their falshood Vse 1. Let us see the damnable estate of all Antichristian false Teachers for they that shall not only hold but thrust on others damnable Doctrins whereby they hasten their own and others destructions must needs be in a damnable estate it is their tenent that no Church so safe to live and dye in as their Catholick Church and their reason is because among Pagans and Infidels you shall find nothing but horrible lyes and blasphemies and it is true and among Christians there is the safest living for they are confident that salvation is found in their Church and all out of their Church cannot be saved and therefore it is safest for all to live in their fellowship but though there may be some that in that Church may be saved yet whosoever they be that doe know the Doctrine of the Church of Rome and that doe beleeve and obey and practise that Doctrine not one of them but they have suckt in damnable Heresies and bring on themselves swift damnation so that if thete be any lyars among Turks and Infidels these Antichristian teachers shall carry away the prize in lying and those that are saved among them it is because they secretly renounce their Doctrine therefore let them not boast of our charity to some amongst them for none more pernicious and evident Lyars than they therefore let us be dehorted from their Doctrine and cleave close to the profession of the truth Vse 2. Let us take heed of Antichristian Doctrine if ever they come among us these are described to be the Frogs that goe about the World to seduce poor people be not deluded then when they professe themselves to be Patrons of the truth the Spirit condemns them to be Lyars and none more grosse and evident lies than theirs They are likewise cunning Lyars 2 Thes 2.10 none ever by cunning deceit so circumvented the World as they have done Vse 3. It may serve to teach men not to be mealy mouth'd in speaking plainly and home the Spirit we see puts the grossest terme on them who be Lyars if they be not therefore we must not be offended at the plainnesse and simplicity of the Scripture none so plaine as this Apostle he calls them Lyars and Froggs in the Revelations and Beasts and the Whore of Rome he deals even as an old Father when he would deteine Children from any evill they use to put homely names on them Vse 4. It may serve to teach us all to be abundantly thankfull to God that hath delivered us from this lying false Doctrine wherein many of our Fathers have perished for there is no Religion more grosse and no blessing greater than to be delivered from such a grosse lying Religion to be delivered from a grosse sin is no such great matter for the Publicans and Sinners came into the Kingdome of Heaven sooner than the Pharisees and yet theirs was the strictest sect and Paul blesses God that delivered him from that Religion when he was a strict Pharisee yet God was pleased to call him to the grace of Christ and such a mercy is it to us as none can be greater to any Nation to be delivered from this lying Religion and on this ground God urgeth obedience to the morall law because he was the God that had brought them out of the Land of Egypt out of the house of Bondage Exodus 20.1 and on this ground we should stick close to God and that Religion he hath set us in that God may see that we are sencible of this great mercy that we are delivered from such grosse pernitious evident lyes Doct. 2 Antichrist denyeth Jesus to be the Christ or he that denyeth Jesus to be the Christ is Antichrist 1 John 4.3 2 Epist John 7. the name of Antichrist shews he is such a one as is against Christ an enemy to Christ 2 Thes 2.4 he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A man may deny Jesus to be the Christ either grosly and assertively or else cunningly and fraudulently of ancient Heriticks some denyed the manhood of Christ and some the God-head and some palpably denyed his Office of mediation and redemption But that false Antichrist did not deny him palpably and grosly 2 Thes 2.2 for first Antichrist is said to work in a mystery Secondly that he should sit in the Temple of God 2 Tim. 2.4 so that he should keep some correspondency with Christ and his and sits as a Member of Christ otherwise no Church would suffer him so that he should not openly and grosly deny Christ but he should deny him to be that Christ that is anoynted of God anoynted to be King Priest and Prophet therefore if you shall finde any in the Church to deny Christ to be King Priest and Prophet of his Church that is Antichrist therefore observe how their Doctrine cuts asunder the whole work of Redemption 1 For his prophetical office the Church of Rome denies it Christ is anoynted to be a Prophet to teach his Church by his Word and by his Spirit in his Word they deny his Propheticall Office 1 By adding other unwritten traditions to the Word of God as necessary 2 By preferring the Vulgar Translation to be more authentical than the Original languages 3 By denying the use of the Scripture to the common people and telling them it is obscure and dangerous for them 4 By suspending the authority of his Word not upon the Testimony of his Spirit but on the Church of Rome so that if you ask a Papist why they receive the Gospel of St. Matthew and deny that of St. John they say because the Church hath received the one and renounced the other and so they make the Scripture to depend on general councils especially on the Pope 2 The Lord teacheth his Church by his Spirit which they evacuate 1 By confining this Spirit to councils and Clergy-men and not to the common people 2 They evacuate this teaching of the Spirit by making it a conjecturall thing and probable but not
John 15.5 2 Resurrection to glory Rom. 8.11 hence he is called a quickning Spirit 1 Cor. 15.45 Vse 1. If Christ be a word of life then men out of Christ have no life in them they have neither the life of justification nor mortification nor vivification nor resurrection to glory but are stark dead men to grace and glory 2. If Christ be a word of life then we who professe our selves to be Christians to be Members of Christ are to live no life but this now for the better conceiving of this know that we live a threefold life 1. Naturall 2. Spirituall 3. Carnall whereby we live the life 1 Of Reason 2 Grace 3 Sin The two former we may live and are so to doe because we receive both these lives from Christ the word of life the last we are not to live for the Members can live no life but the life of their head the branches live no life but the life of the root Hence Paul lived not but Christ in him Gal. 2.20 Now that we may doe this we must esteem and carry our selves as dead men to all things else that we may wholly live and move and have our being to him and from hence arise three duties First We are not to live to our old sins at all but to be as dead men to them Rom. 6.11 and therefore to have no Member to stir at their command Rom. 6.13 old lusts when they now call upon us we are to lend the deaf Ear to them when we were dead to Righteousnesse we did not one living action but sinfull so now being dead to sin let us doe no liâ—ing action but righteous Secondly We are no longer to live unto friends to riches honours or pleasures but to the Lord we once were wedded to such things but now being dead we are free from them Rom. 7.1 2. if these call for any motion or action of a living man at our hands not agreeable to the Will of Christ we are dead hence Wives are to obey their Husbands in the Lord Col. 3.18 and Children their Parents Ephes 6.1 and Servants their Masters Ephes 6. so Psal 45.10 11. 3. We are to be as dead men to our own reason and will and all the affections of our hearts and to yeeld to them onely in the Lord Luke 9.23 He that would live to God when he is dead must die to himselfe while he is alive Vse 3. If Christ be a Word of Life a living and a quickning word then when we finde our hearts dead and dull and indisposed to good duties run we and seek unto him for life and quickning Psal 119.37 40. If we be afflicted in Conscience and esteem our selves as dead men in regard of the apprehension of Gods Wrath and the want of the life of Justification then let us seek to him Psal 119.107 28. If we fear that though we finde some life of grace yet we shall be unfruitfull and dead unto God except we be strengthened and quickned more then ordinary here againe let us seek unto this Word of Life Luke 17.5 Mark 9.24 In the midst of our entertainment of many of our acquaintance as Hezekiah did 2 Kings 20.13 who might have taken an excellent opportunity of sanctifying Gods name considering the occasion of their coming 2 Chron. 32.31 he might have wrought on them to have embraced the true worship of such a God Deut. 32.31 And so indeed did Moses upon Jethro Exod. 18.8 9 10 11 12. and in the liberall use of Gods Creatures an easie matter it is to forget God and to be dead and unfruitfull unto him here then seek to this Word of Life but alwayes seek we in humility and consciousnesse of our own weaknesse and then God will delight to quicken us 1 JOHN 1.2 For the life appeared and we have seen it and bear witnesse and shew unto you that eternall life which was with the Father and was manifested unto us THis Verse containeth nothing in a manner in it but what you have mentioned either in the verse before or else in the next after it In it consider 1. The dependance of it with the former the words come in by way of answer to an objection Obj. If Christ was from the beginning eternal God how then could he be seen and heard John 1.18 No man hath seen God at any time Answ Yes for that eternall Word of Life was in fulnesse of time made manifest in the flesh c. 2. The order of the words in themselves and in plain placing they stand thus For that Life that Eternall Life which was with the Father and which we have seen and thereof we bear witnesse and which we shew or declare unto you appeared appeared I say unto us 3. The meaning of the words which is best opened by handling distinctly five Propositions which are expresse in the Text Three concerning Christ Two concerning the Apostles First Three concerning Christ 1. Christ is Life Life eternall 2. This Eternall Life Christ was with the Father 3. This Eternall Life which was with the Father appeared to the Apostles Secondly Two concerning the Apostles 1. The Apostles and Disciples saw this eternall life 2. Thâ—â—postles and Disciples bare witnesse unto and declared this eternall life to the Church of God Proposit 1. Christ is life eternall Life Therefore called the word of Life v. 1. hence also John 14.6 though life there is not taken so largely as here There the meaning is I am the true and right way to eternall life as appeareth by that which goeth before from verse 2. to 6. and the reason following verse 6. Here it is taken for him who liveth in himselfe and is the Fountain and Author of all life to us whether of Nature or Grace or Glory Eternall life 1 John 5.20 and he is so called because 1. Himselfe liveth for ever Rev. 1.17 18. Prov. 8.23 2. To us he is the Author of eternall life Heb. 5.9 John 18.28 Vse 1. From hence the God head of Christ is argued and that 1. From his Simplicity comparing this place with John 5.26 see the like 1 Joh. 1.5 7. He is therefore free from all composition not onely of matter and form universall and particular but even of subject and adjunct Ergo He is God for these speeches are are no Hyperbolies 2. Fâ—om his Eternity for no Creature is eternal but all had their beginning in time Vse 2. Hence we see a reason 1. Of that speech in Prov. 8. ult All that hate me love death such are all they that will not be governed by him Luke 19.14 2. Of that speech Eph. 2.1 5. men out of Christ are dead 3. Why ungodly and wicked men die eternally they are out of Christ John 15.6 where is to be translated not Men but Angels Mat. 13.49 50. the Angels whomsoever they finde out of Christ they cast into Eternall death not so much because they have deserved it for so have the godly but
us to make in the like businesse Joh. 5.39 How this joy is wrought at the first in their Writings is shewed before as 1 By knowledge of our communion with Satan by nature 2 By remorse of Conscience in us by the force of that communion 3 By earnestly desiring hungring and thirsting after deliverance by Christ 4 By peace of Conscience arising from the sence of that deliverance Now then we are to search their Writings to see by what means this joy thus begun may be continued and preserved 1 JOHN 1.5 This then is the message which we have heard of him c. IN the four former Verses we had the Apostles Doctrin or the Doctrin of the Gospel described 1 By the subjects of it Christ Jesus in his Divine and Human nature verse 1 2. 2 By the ends of it 1 Subordinate Communion with God verse 3. 2 Supream Fulnesse of joy verse 4. Here the same Doctrin is described 1 By a treble adjunct of it 1 It is a Message 2 Heard of Christ 3 Declared to the Church 2 By part of the matter of it God is light and in him is no darknesse The second and third points before mentioned have been spoken of at large vers 1 2. The parts then of these words are two the condition 1 Of the Doctrin of the Gospel it is a Message c. 2 Or Nature of God he is light c. That the Doctrin of the Gospel is a Message appears 1 By the title of it Evangelium a good Message Rom. 10.16 2 By the stile of the Penmen of it Evangelists Bearers of good tidings 3 By the stile of the first Preachers of it they were Apostles Messengers Rom. 10.15 Tiding-bearers of good things 4 By the stile of the after Ministers of it to this day they are Angels Rev. 2.1 that is Messengers so Job 33.23 Observations hence concerning Ministers are these 1 If the Gospel or the Apostles Doctrin be a Message then it hath not its Authority from such as deliver it for it is not the Messengers part to judge or ratifie his Message but to bear witnesse to it to declare it Vse Against the Papists who make their Judge and Clergy Judges of the Scriptures the Pope himself here is most faulty who hath left off his Office of declaring his Message and keepeth himself to that which was never committed to him to judge of the Scriptures Obser 2 The Ministers are not to run with the Gospel in their mouthes before they be sent Rom. 10.15 Heb. 5.4 Exod. 4.10 to 13. Jer. 1.6 Vse This is not spoken to quench the timely zeal of such as being furnished and sanctified with gifts undertaâ—e the Function when they are called for the Prophet Isaiah offered himself when his lips were touched Isa 6.8 Paul immediatly Gal. 1.16 but to stay the too soon ripe forwardnesse of such who run on the Lords errand before he sends them Obser 3. Then Ministers are to be well instructed in the knowledge of the Gospel Malach. 2.7 else we run without our errand as Ahimaaz did 2 Sam. 18.22 23 29. so we shall bring nothing but confused tumultuous Notions Vse Against ignorant Ministers Hos 4.6 they are not after Gods own heart Jer. 3.15 Obser 4. Then Ministers are to be faithful in the delivery of it Prov. 13.17 25.13 which stands in two things 1 In delivering their whole Message so did Paul Acts 20.26 27. and no more Jer. 23.28 Prov. 30.6 2 In applying it as the sender intended it he is no faithful Messenger that having commission to denounce Warre against Spain and to make peace with France should proclaime Warre against France and peace with Spain Vse 1. Of refutation of Papists who adde to their Message Traditions such as deliver no Message at all such as preach not at all such as make the hearts of the righteous sad see Ezek. 13.22 16. Obser 5. Then Ministers are to be diligent in carrying of it Prov. 10.26 the Lords Errand is his Work which being negligently done brings a Curse Jer. 48.10 though that be to kill yet this to save Sloath maketh waste as in every work Prov. 18.9 so here especially it makes waste of souls Prov. 29.18 Vse Pauls Exhortation 2 Tim. 4.1 2. Obser 6. If the Apostles Doctrin be the Lords Message then purity is needfull in the Messengers the Lord expostulateth with an ungodly man for the want of it Psal 50.16 17. that mouth should not be used to rotten and unsavoury speeches which is the Lords Interpreter to the people all the Vessels of the ministration to the Lord were holy in the old Tabernacle how much more ought the Minister who is a chosen vessel unto him Earthen vessels we are indeed 2 Cor. 4 3. yet when they are clean and sweet we loathe not to eat and drink out of them Vse Against prophane and uncircumcised Ministers Obser 7. Then the Apostles Doctrin the Doctrin of the Gospel must not be received as the Doctrin of men but as a Message from God and that is 1 With attentive hearts Psal 85.8 not then to be reading other Books though they be good nor sleeping for both these are a taking Gods name in vain but as those Acts 10.33 2 With reverence Judg. 3.20 Psal 66.2 3 With believing and faithful hearts Acts 27.25 Heb. 4.2 Luk. 1.45 1 JOHN 1.5 God is light and in him is no darknesse at all c. THe parts of these words are two 1 The condition of God he is Light 2 The perfection or purity of that condition in him is no darknesse In opening the meaning of them I must shew you 1 In what respect God is called Light 2 To what end it is added in him is no darknesse at all For the First of Light there be three Attributes 1 It is bright and shining hence it is put for Knowledge Mat. 4.16 Hence also Eccles 2.13 hence Ministers conceiving Knowledge are called Lights Mat. 5.14 Rom. 2.19 2 It is pure and clear thence it is put for purity and holinesse of life 2 Cor. 6.14 Mat. 5.16 your Light that is your Doctrin and holy life hence also godly men in regard of their holy conversation are called Lights Phil. 2.15 3 It is pleasant and cheerful Eccles 11.7 hence it is put for joy and comfort Psal 112.4 Now God is said to be Light in all these three respects but the last is not here intended a man may have fellowship with God that walketh not alwaies in joy and cheerfulnesse but we cannot have fellowship if we walk in ignorance and uncleannesse He is said to be light 1 Because he is so in himself 1 He knoweth all things Heb. 4.13 Psal 147.5 2 He is holy Levit. 11.44 Hab. 1.13 2 He is said to be light because he makes us so 1 Men of knowledge scattering the darknesse of ignorance Psal 91.10 2 Holy Levit. 20.8 Hence at our first Creation Gods Image consisted in 1 Knowledge Col. 3.10 2 Holinesse Ephes 4.24
walked as perfectly as hee did if wee could then wee had done no more than our duty God hath no cause to thank us and we deserve nothing Luke 7.9.16 Now what is our duty We ought to walk as he hath walked now a Servant looks not for thanks for his dayes work so we have not merited thanks for the works me have done and if when we have done what we can we have done but what we ought to do then we cannot do more than we ought and so are far from superarrogation and for satisfaction if our best works be our debts then we cannot satisfie for our sins by our duties suppose a man owed another a great debt and besides owed him all service for some great benefit for redeeming him from Captivity c. the doing of his service would not satisfie his debt because he owed him that besides so we were all Captives unto Satan and God through Christ delivered us and for that we owe to God all we have and if we were in debt besides by our sins all our service will not satisfie for our sins for wee owe that besides now one debt will not pay another Vse 2 Of direction and exhortation to all that desire to walk answerable to that knowledge they have do you desire to be in Christ and know you are in Christ Why conform your selves to walk as Christ walked if thou dost so thou maist keep a good Christmas all thy life thou shalt keep Christs honour all thy life in remembrance if thou walk as Christ walked therefore Christ died that we might dye unto sin 1 Pet. 4.1 2. whatever corruption is in you let it die in you mortifie pride and anger and uncleannesse and covetousnesse c. learn to dye to these and live to God make it your chiefest pleasure to do Gods will rise from all deadnesse and sluggishnesse of Spirit have you been unable to rule over your Spirits Now put on the Spirit of Kings over-rule your passions and corruptions rule your Families be as Priests to offer up sacrifices of prayer and praise and alms to offer up body and soul to Gods service every work do it in obedience to Gods Commandment do it with chearfullnesse and meeknesse do it to Gods glory and if you be called to suffer suffer Innocently not for any sinful carriage not for murther or theft c. but for Righteousnesse sake and then suffer patiently and meekly and whatever you suffer be sure that you profit by it by temptation by crosses by persecution c. learn obedience and so you shall walk as Christ hath walked be stirred up to walk in imitation of Christ 1 Cor. 11.1 set this pattern before you to imitate him both now and all the year look upon Christ aime at him work as he did suffer as he did and so for Ministers walk faithfully help the weak bring back the stray comfort the distressed walk as Christ hath walked 1 JOHN 1.7 Brethren I write not a new Commandment unto you but an old Commandment which you have had from the beginning the old Commandment is the Word which ye have heard from the beginning FRom the 6th Verse the Apostle had taught It is the duty of all Christians to walk as Christ hath walked now this Commandment the Apostle amplifies verse 7.8 1 By denying the newnesse of it it is no new Commandment to presse upon all that will be saved it is no new Commandment 2 He admits it may be called new in some respects verse 8. In the seventh Verse we have these parts 1 A loving compellation Brethren 2 A denyal of the newnesse of this Commandment I write no◠〈◊〉 you a new Commandment 3 The antiquity of it 4 A declaration how it shall appear not to be new all the Doctrin which you have heard from the beginning is no other but this that all must walk as Christ hath walked Doct. The Ministers of Christ are to acknowledge even their little Children as their Brethren Compare this Verse with the first there he calls them little Children and here Brethren so Paul doth expresse himself thus Rom. 15.14 1 Cor. 2.1 2 Cor. 3.1 Reas Because he and they do partake in all things wherein Natural Brethren partake 1 They have the same God and Father that begets them Ephes 4.6 Jam. 1.17 18. 2 They have one Mother the Church Gal. 4.26 and he speaks of Jerusalem on earth though he calls it Jerusalem which is from above because it is above an earthly condition and John himself was a little Childe to some as they were to him Gal. 4.19 And so sometimes private Christians they do labour and travel in begetting children to God it is a wonder to see many times how some are put to pangs to beget their friends to God sometimes by Prayer by exhortation by reproof by all means they use much pains therefore the Church is called The Mother of us all because some in the Church beget us 3 They all partake in one Immortal Seed by which they are begotten unto God 1 Pet. 1.23 this immortal Seed for the Materiall part it is the Word for the Spiritual part it is the Spirit of God Joh. 3.5 so it is not so much the Letter of the Word as the Spirit of God whereby all are begot to God 4 They are all begotten to the same eternal inheritance 1 Pet. 1.3 and so they are all both Ministers and People called Brethren Vse 1. To teach Ministers so to look at their Spiritual Fatherhood as not to forget their Spiritual Brotherhood ver 1. he calls them little children not that Ministers should shew dominion over them as Lords over them 2 Cor. 1. ult 1 Pet. 5.2 3 4. so then their Fatherhood must not make them Lords but the name of Brotherhood must binde them to communion they have indeed a kinde of power but not to subdue their Spirits to them not to believe as they do or walk as they do only so far as they are like unto Christ 1 Cor. 11.1 otherwise Christians are not to be led by them Vse 2 This must teach both Ministers and People to maintain brotherly love and affection if you be Brethren Let brotherly love continue Heb. 13.1 1 Pet. 2.17 therefore what kinde of desire and comfort there is in brotherly Communion what mutual joy when they meet the same should be in Christian Ministers and People Now the fruits of Brotherly love are chiefly three 1 Unity that they should keep the unity of the Spirit in the bond of peace Col. 3.14 Ephes 4.3 2 Equality not to take away different respects but to make our selves equal to others in affection to conceive that though we have more gifts yet they may have lesse corruption they may not have so much grace but they may make better use of it Phil. 3.13 we should always conceive of others as equal or better than our selves 3 Spiritual Communion that is mutual dispensing of help one to
of the Covenant of Grace Gen. 17.7 8. therefore capable of the righteousnesse of faith Rom. 4.11 so that we see little children may know God as their Father Q. How soon doe children come to be capable of this grace to know God as their Father 1. They are capable of the habits and gifts of grace from their first Conception Luke 1.15 he was sanctified from his Mothers womb and the reason is as soon as capable of sin capable of grace 2. They are capable of the acts of grace as soon as they are capable of the use of reason yea Grace is subject to work more silently than Reason though there be no act of grace but it is from reason yea they are capable of exercising grace and reason with it sooner then we discern it even as soon as they can discern their Naturall Father so soon may they discern God to be their Father you see Children sooner than they can well use reason they content themselves much with looking on the light and Looking glasses and other toyes so these little Children something they have in their hearts which pleaseth them though they know not what it is and as you can still a Childe sometimes by some gesture so can God refresh the spirit of a Childe by some silent consolation which pleaseth the Childe though it cannot expâ—esse it but so soon as they begin to know their Naturall Parents so soon they begin to know God their Father nay no object so easily known as God seeing he infuseth some light into all especially to know that there is a God and if the Holy Ghost strike in they may discern that he is their Father Q. But how doe these expresse their knowledge of God to be their Father A. 1. They expresse it in their silent thoughts in some inward comfort which they cannot well expresse but something they feel which chears their spirits 2. In their affections they will shew you some love of God joy in God fear of God 1. Love of God so that they are not averse or froward to good duties but listen to them though they know not the meaning and have some delight in them and some fear of God that tell them of God and his Judgements they will be broken off from evill courses and they will be well pleased in God and delight in his way and fear him these things may be found in a Childe I call them Children till they be grown up to young men and as a Child soon discovers that he knows his Parents by smiling on them by crying after them and joying in them so they will shew you their knowledge of God by delighting in him longing after him and fearing his name Vse 1. To reprove the sinfull vanity that is in that Proverb A young Saint and an old Devil for if St. John acknowledge it as a great matter I write unto you Babes because you know the Father then surely it is no ill presage of their future miscarriage because they begin to have the knowledge of God no it is a sign that in old age they will know him that was from the beginning nay rather on the contrary if he be a young Devill it is likely he will prove worse a young Devill an old Belzebub but a young Saint an old Angel you doe not use to think that it will make a vessell fusty if you season it well at the fi st so if a Childe be well seasoned at the first he will keep a good savour to his old age a straight twig makes a straight tree so if a Childe be well set and straight in Childe-hood he will grow more strong and compact when he is elder Our Saviour was much moved when they forbad little Children to be brought unto him and when the chiefe Priests and the Scribes took it ill that the Children cryed out after Christ Hosannah thou Son of David he told them it was written Out of the mouthes of babes and sucklings hast thou perfected praise Mat. 21.15 therefore let not such a Proverb passe if they prove old Devills they were never young Saints but young Hypocrites it may be 2 It refutes an error of the Papists that think it a point of presumption to say that a man knows his state in grace why St. John writes it to all sorts to old men to young men to Babes that they know their Father If it were extraordinary it would not be so common and this indeed may justly discourage us from Religion that woman that holds it impossible that her Childe should know his Father is a Strumpet so that Church that holds her children cannot know their Father is an Harlot because they worship so many gods they know not of what seed they be for if they were begotten of the Seed of the Word hereby we might conclude we know that we know him because we keep his Word neither let them put it off and say We have a conjecturall knowledge but not a certain knowledge for when we say we know such a thing we doe not say we think it Opinion breeds conjecture but Knowledge breeds certainty Contingentium est opinio necessariorum certorum est scientia whether it be à causis or effectis But say they This Doctrin breeds presumption I answer No Doctrine makes us more circumspect than to know that God is our Father and if we grow secure God will shew he is a Father as well to correct as to shew indulgence Vse 3. To confute the Anabaptists that exclude Infants from Original sin and so from capability of Grace and so from Baptism therefore they rebaptise men because say they till then they are neither capable of Sin nor Grace how doth David then say that he was conceived in sin how is it here said of Babes that they know their Father and why were infants Circumcised under the Law the eighth day if they did but as well know God as some of these little Children they would not hold such an opinion so contrary to Scripture 4. It reproves elder people if they doe not know God to be their Father if even Babes may know God to be their Father if they know him so soon why doe we neglect it St. John writes it as an ornament to Children that they know their Father and it may shame elder people if Children in this point go beyond them Heb. 5.12 5. It may teach little Children that God looks at it as their duty to know God their Father you have known your Naturall Fathers thus long and why should you not know God the Father of Eternity you might hereby honour God and confute elder men you have entred into Covenant therefore fly not back you have received the Seals of the Covenant therefore give up your selves unto God and labour to know him to be your Father 6. For Parents and Governours of Children if little Children may know God their Father then learn them to know him to be their
now is the last time and look to it there are many Antichrists come These words afford these Points 1 These times were the last times 2 That the Church was then warned before-hand of Antichrist 3 That many Antichrists were already come in that time 4 That the Prophecy of the Antichrist to come was partly fulfilled in the Antichrists that were then come 5. Such is the condition of the last ages of the church that the Church cannot be long without some Antichrist for so be makes the last Times reciprocal with Antichrists there are many Antichrist whereby we know that it is the last Time For the first Doct. 1. The dayes under the New Testament are the last Times The times one thousand six hundred years since have been called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the last seasons and this is no singular Phrase of St. Johns but common with other places of Scripture 1 Pet. 4 7. Acts 2.17 1 Cor. 10 11. as if he lookt at himself as living in the very last Age of the World Heb. 9.26 Jam. 5.8 9. Phil. 4.5 It may be wondred that the Spirit and inditer of the Scripture should give out that these were the very last dayes when there have been so many changes since the ten persecutions the flourishing of the church under Constantine and after it a great mist of Ignorance and since the light of the Gospel how then did he call them the last times since there have been so many changes since There is a double reason of this in regard of the Apostles sence and scope that they aimed at for they did not mean that the last judgment should presently come for whereas some Christians began to grow slack in their callings because they thought it would be in vain the last judgement being so near he seriously diswades them from such suddain expectation of it 2 Thes 2.1 2 3. so that though he had said that day is at hand yet he would not have them conceive that it should presently come upon them for first there must be an Apostacy therefore we see they were not deceived or spake uncertainly 1 Therefore they are called the last times because they are the last period of time before the last Judgment The first period was from Adam to Moses 2450 years Rom. 5.4 the second period of time was from Moset to Christ Luk. 16.16 Mat. 11.13 for in the first age the Church was not national nor any writings of the word only they delivered the law and promises from Family to Family many years after Moses time he collected a Nationall Church of the Jews and excluded the nations by a partition wall of cetemonies which the Gentiles would not conform to then did he give them the Law written and this continued till Christs time The third Period of time or third age is from Christs time to the end of the World Heb. 1.1 in these last dayes c. It is the last time of the Revelation of Gods Will and we must expect no further Revelation to the end for though the Church hath seen many differences yet there is but one uniform Doctrin that God hath set up for all that will be saved Heb. 9.16 17. now whilst Christ lived that is before he was crucified he might change the forme of the Testament but now there is no more opportunity of changing he hath delivered his last will which shall not be reversed if now there comes any and declares a new Doctrine let him be accursed he is an Antichrist 2 The Apostle had some respect to their particular Estate stirring them up to many duties on this ground because the end drew near 1 Pet. 4. and this would not be an argument of patience unlesse be had some respect of their particular Jam. 5.8 9. Phil. 4 5. Q. In what sence shall we understand that the coming of Christ was near in the Apostles times 1 In opposition to former ages which were far off 2 In Gods account a thousand years are but as one day 2 Pet 3.8 9. yet God will come so that when the day of accomplishment is come he will not stay a day longer for that were as much to him as a thousand years 3 Such is the Faith of many christians that what they see in a promise it is as much as if it were presently fulfilled Joh. 8.36 Vse 1. If this time of the Gospel he the last time then hence we may certainly conclude that not so much time by much shall passe from Christ to the end of the World as was from Adam to Christ for then how can they be called the last times and if it were the last time then what is it now Vse 2. If these be the last dayes we must not wonder if we meet with perilous times for such should they be 1 Tim. 3.1 now are the dreggs of the last times wonder not therefore if you see haters and scorners in these last times when men once grow aged they grow cold and distempered and if they have any spirit it is a spirit of morosity such is the spirit of these times froward against good teasty and malignant wonder not at it these are the last times Vse 3. If these be the last times then how vain is it to deliver or expect any new kind of revelation if any teach any other Doctrin than Christ hath already revealed he is Antichrist Vse 4. Of exhortation first to patience Jam. 5.7 8. on this ground for the coming of the Lord draweth nigh He exhorts to a double patience to be patient in bearing evill and patient in forbearing revenge be patient a while the Judge stands at the door that will right all Obj. This is a cold encouragement to patience to say The day of the Lord is at band how long hath that been promised and yet it is farre enough off A. When his Will is accomplished he will not stay a day and get you but faith and you shall look at it as present so that you dare doe no injury no more than if Christ were presently to come 3 There is another patience required on this ground and that is patience to expect the promises God hath made we have need of patience for this end Heb. 10.37 therefore Heb. 11.1 he saith Faith is the evidence of things not seen faith sees things afarre off and so did all the Patriarchs 2 It exhorts us to watchfulnesse 2 Pet. 4.7 and there is a double watchfulnesse required 1 Watchfulnesse against false Teachers that you may stand fast against all Errours be sober minded look narrowly to your wayes the last times are perilous and dangerous 2 Watch unto Prayer that is because the times are the last times and the dayes are perilous watch unto Prayer that is watch every occasion that you may stand fast in evill times and walk safely in dangerous dayes you will have need of Prayer in regard of many perils and evils in these dayes Doct. That the Church of
now if sin have once dominion over grace it should be superiour which cannot be 2 As they never depart from Christ so they never depart from the Fellowship of the Church Q. What may be the ground of it A. 1. From the sweetnesse of that grace life and power they have felt in the society of the Saints sweeter than which they shall not find in any other company or in a solitary condition that sweetnesse which they have found in Christ and his Ordinances and his Members will make them cleave close to them and not depart from them Joh. 6.66 67. Whither shall we goe thou hast the words of eternal life where can we mend our selves this is the House of God and the Gate of Heaven so that they intend to dwell here for ever Psal 84.1 2 3 4. 8 9 10. they find such sweetness and fulnesse in Gods House that they had rather to be Door-keepers in Gods House than to dwell in the Courts of Princes without Heb. 11.26 27. he that hath once seen Gods face in his Church he regards not the wrath of men and for the pleasure of the World he accounts the very reproaches of the people of God to be sweeter and if they be better and sweeter what are the consolations and Promises and Hopes of Gods people the true Church of Christ that have found conjugal society with Christ what should move them to turne aside to other companions Cant. 1.6 7 8. therefore up to Jerusalem and rest there there you may find me Psal 16.3 My delight is in the Saints Q. If Christians cannot fall off what needs there so many exhortations and threatnings to back-sliders 1 Cor. 5.1 2. 1 Cor. 10. Rom. 8.13 A. These are not Arguments of Apostacy but means of perseverance they are as means to keep us from Apostacy for he that hath appointed the end hath appointed the means 2 Though true Members cannot fall off yet there are many Hypocrites that seem to have fellowship with the Church and they may fall away Obj. This Doctrine breeds security seeing they cannot fall off what need they care how they live A This is no doctrin of security but only to carnal men for we shall find that no Christian is more careful to please God and fearful to offend him than those that have got most assurance of Gods love and fellowship with Christ and his members 2 Cor. 5.4 Gen. 39.19 2 If Gods Children doe wax wanton yet he hath means to scourge them soundly though he doth not take away his loving kindnesse and we say though he cannot loose grace wholly yet he may loose the strength of his grace And Secondly Corruption may grow strong and Thirdly He may loose all the comfort of his grace Fourthly he can make them meet with such afflictions from men as David did though he cast him not out of Heaven yet out of his Kingdome after he had committed murther and Adultery he raised up his own Son to rebel against him so that David saw the bitternesse of his wantonness against Gods grace As if a Phisitian should give a man such a Drugg and say it will not only free you from your sicknesse but also preserve you that you shall never dye therefore should he say What need I care what enemies I meet with or what dyet I use no it implieth that he must have a care of such things so though God give us a Wel-spring of eternal life yet if you look not to your selves but rush into danger you may be so wounded and unsetled and so terrifie your Consciences that you shall feel the smart of your wantonnesse all your dayes Obj. Did not Lot depart from the fellowship of Abraham and pitch his Tents in Sodom Gen. 13.9 to 13. A. 1. This was dangerous to Lot 2 It was not without the consent of Abraham and there was some necessity of it for they could not well live together they had such great estates 3 The church was not then in Congregations but in Families c. Obj. But what say you to the Ten Tribes did not they renounce fellowship with the Church 2 King 12.16 A. Herein they did reject the Covenant of Grace and so had no fellowship with the church Obj. Were there no good people there A. The good people of the Land left their possessions and went to Jerusalem with the Priests and Levites 2 Chron. 11.13 to 17. so that rather then they would leave the Fellowship of the church they would sell all that they had to purchase such a Pearl Vse 1. To reprove the errour of the Pelagians and Papists that doe teach that the true Members of the church may fall away not onely for a time but finally and for ever contrary to this Doctrine for though they may be as ornaments or supports yet they are no true members for if they had been of us they would have continued with us Vse 2. May shew us the wonderfull eminency of that Grace and that Covenant that we have in Christ above that grace and Covenant that Adam had Adam had that Grace which he might keep and he might loose and that Covenant which he might breake or not breake but we have such grace as we cannot loose and such a Covenant as we cannot break so that true christians have no cause to complain of Adams fall for they have a more sure Covenant such a Covenant as we can no more hreak than we can Noahs Rain-bow and according to the state of the Covenant God hath given several Sacraments to confirme it he had a Sacrament of Death but we have no Sacrament of Death but both are for our confirmation in Life therefore had there been a possibility of Death he would have given us a Sacrament to put us in minde of it Vse 3. Be not offended because of all these Antichrists and Back-sliders there are thousands fallen away within these few years why understand this they were not of us but as noysome Humours and the body is better without them such as have true fellowship never depart such as doe depart never had true fellowship 2 Tim. 4.15 Demas forsook Paul an evident sign he was an Hypocrite if his heart had been right he would not have left Paul for the whole world Vse 4. Would you have good company as most men desire to have why as you desire company that may be for your perpetuall comfort then use this fellowship of the church there was never any that once got into true society of the Saints that would ever be puld from them Whither should we goe thou hast the words of eternall life what company so sweet as christian communion Moses that had trial of Princes courts yet he found the sourest bit of christian communion sweeter then the sweetest pleasures of Egypt you that delight in the company of Drunkards and Whoremongers and Harlots at length when you are consumed and your estate spent you must be glad to leave them
upon thy Brother Gen. 13.8 When Abraham and Lot's Heardsmen were ready to fall out this message from heaven was sent by Abraham a Prophet we are brethren This continued to Moses Lev. 19.18 Our Saviour is instant in preaching this love John 13.34 Paul is earnest in this Rom. 13.8 10. 1 Cor. 1.6.14 1 Pet. 1.21 22. 18.4 8. Reas 1. From Gods love to us He walks in tender love to us and therefore he never writes a letter to us but he bids us love one another Gen. 45.24 See that ye fall not out by the way 1 Joh. 4 8. It is an argument we are born of God if we love one another 2. From the great use of this grace It is necessary above all graces it is the band of perfection knits all together in a family in a congregation Psal 133.1 2 3. 2. Love covers a multitude of sins both in me and thee 1 Pet. 4.8 Cant 8.7 8. 3. The excellency of love it is the fulfilling of the Law Rom. 13.20 When a man walks in love there is no good duty but love will carry him through with cheerfulnesse and comfort Vse 1. Reproves all strangenesse and enmity amongst members of a family or congregation If God ever send this message and we receive it not there is no fellowship between him and uâ— a spirit of strangenesse or the breach of the whole Law If a man come not to Church in love all is lost he never profits by any thing neither Word nor Sacraments 2. This exhorts us whatsoever we learn let us learn this lesson so anciently taught us so often pressed upon us If we should see a childe that hath not learned a lesson which he hath been a long time plodding upon we would say he were a Non-proficient If love have this efficacy that it covers a multitude of sins that it is the fulfilling of the Law we shall have this comfort to our selves that we are born of God and not of the devil 1 JOHN 3.12 Not as Cain who was of that wicked one and slew his Brother and wherefore slew he him because his own works were evill and his Brothers righteous IN the tenth verse the Apostle makes it a manifest difference between the childe of God and of the Devil want of love to the Brethren This he proves First because to love our Brother is the message os God 2. Because he that wants love is of the Devil This he proves by the pattern of the eldest Son of the devil as he did so will his younger Brethren do Here is a pattern of hatred of our Brother Cain he is described by his spirituall originall of the Devill 3. By the clause of his hatred Because his Brothers works were good and his evill Doct. The example of any not loving his Brother should be an effectuall motive to us to love every Brother Consider what was the hatred of Cain to his Brother 1. It was causelesse Gen. 4.7 John 15.15 They hated Christ without a cause So Cain Abel Psal 69.4 2. It was impious and wicked he had just cause to love and against that just cause he hated him for his righteousnesse 3. It was a deadly hatred such as would not be slacked but with blood 4. It was implacable Gen. 4.8 for no counsell would abate the mood of his malice God parlyes with Cain Why is thy countenance cast down c. The good counsell God gave him was as bellowes to blow up his wrath 5. It was an hypocritall hatred for it is likely upon Gods speech he had smoothed over his countenance and speech yet when he gets him in the field and had opportunity he slew him Vse 1. This disswades us from the hatred of any one Christian soul If there be but one Abel whom we hate it will translate us into the Brothrhood of Cain Therefore either love your Brethren or be as Cain Obj. But we do not slay our brother though we hate him Answ That is no thank to you that is because your malice is curbed and restrained Vse 2. To teach us all as ever we desire to be free from hating our Brethren to love goodnesse for goodnesse sake Rom. 16.4 5. Aquilla and Priscilla would lay down their necks for Paul 2 Pet. 1.7 If we say a man loves the light well it is a sign of good eyes So if we love to see many lights about us it is a sign our eyes are good Acts 11.22 23. If we were evill we could not but wink and shut our eyes 1 JOHN 3.13 Marvell not my Brethren if the world hate you THe Apostle having told us of Cain's hatred to his Brother he takes away an objection It might be said It was a wonder there were but two Brethren and Abel so innocent it is a wonder he should slay him But he bids them not wonder at it Doct. The world is given to hate Gods children By world he means worldly men 1. Because their originall is the world John 8.23 15.19 2. Because they are the greater part of the world 1 John 5.19 3. Because they are wholly conversant about the world minds hearts speeches actions Phil. 3.19 Col. 1.3 4. They serve the god of this world 1 Cor. 4.4 5. They have their portion in this world Psal 17.14 such men hate Gods children Mar. 13.13 Luke 6.22 Reas 1. Ignorance of them 1 John 3.1 The world knows you not For a man to be discourteously used when he is unknown though he be a Prince it is no great matter John 16.2 2. The separation of Gods people from the world John 15.19 I have chosen you out of the world 3. Because Gods servants are desirous to draw others out of the world which they cannot endure whan a man will be saving all that he can Vse 1. To reprove the unthankfulnesse of the world that will requite evill for good and hatred for good-will They run not with the world into the same excesse of ryot Heb. 11.38 2 Pet. 3.9 1 Cor. 3.22 The world hath its standing for their sakes 2 Kings 3.14 Acts 18.9.10 11. If your worldly estates prosper it is for the sakes of Gods people Gen. 30.27 39.5 Psalm 106.23 Gen. 19.22 God would have poured out his wrath had not Moses stood in the gap 2. To teach us not to enter upon Christianity if we cannot swallow bitter pills the hatred of the world if it be too churlish for your stomachs keep your hearts and hands from it Luke 14.26 3. Comforts to Gods people that though the world hate them yet they are but the world they have no higher breath then the world Marvell not Doct Gods people are wont to marvell at this Reas Three causes of marvell 1. Ignorance of the cause 2. Some eminent and good thing Mat. 8.10 3. Some rare and new thing 2 Sam. 26 Mat. 1.27 And so Gods people are apt to marvell at this 1. Because they know not the cause Psal 69.4 2. The hatred sometimes is
his principle being given to Adam Doe this and live this still cleaves to us by nature and this is the Religion of all the Nations to look to be saved by the works either of the naturall or morall Law 2. Suppose you convince flesh and bloud that all his righteousnesse is unclean why yet far off was it from men in St. Johns time to look for salvation in a crucified Saviour this was a stumbling block to the Jewes and to the Greeks foolishnesse 1 Cor. 1.23 3. Suppose you prevail so far with flesh and bloud as to convince them their righteousnesse is unclean and that there is no salvation but onely in Christ yet nature will not be perswaded that Christ did all this for him but in anguish of soule nature runs to merry company to the world to the gallowes rather then it will come to Christ for help and wait on him and cleave to him if therefore a man be brought to believe on him as his Saviour and by his Priestly Kingly and Propheticall Office to look for salvation and trust on him for it is an evidence of our Regeneration Reas 1. From the mighty power of lively faith for St. John here â—oth not speak of a cold dead faith but of a lively powerfull faith now where such faith is it makes us live by our faith Heb. 2.4 The just shall by his faith live a life of justification and sanctification faith looks not at his own works for satisfaction but to him that justifies the ungodly Rom. 4.4 5 6. And so by faith we live a life of sanctification wâ—ether Gods will be to be done or suffered he lives by faith that is he will have a commandement for his rule no duty he takes in hand but he will have his warrent for it 2. Faith looks to the promise for strength when he goes about any Christian duty he goes not about it in his own strength but he derives strength from Christ Without me ye can doe nothing from him is thy fruit found Hos 14.8 9. he relies on the promise for help for comfort for acceptance he doth all in the name of Christ that is in his life and power and looks for acceptance in the name of Christ onely 3. If he suffers the will of God and lies under heavy temptations and afflictions why he waits on God he lives by his faith he knowes that he that will come shall come and will not tarry Heb. 10.36 37. in the mean time the just lives by faith that is quiets himselfe in dependence on Christ and expectation of his promise Vse 1. To refute a Popish Doctrine that teacheth That faith may be common to Gods people with Hypocrites and they professe no other faith then what may be common to Hypocrites and Devills and therefore they disclaim justification by faith because if faith justifie then the Devills and Hypocrites may be justified But the Apostle speaks of a faith that flesh and bloud cannot attain unto therefore that which they call Catholique faith to believe those Doctrines mala fide propounded by their Church is a fiction the Devill believes better then they he believes the word of God to be true but to believe this to be true by a true and lively faith is such a beliefe as whereby we are born of God Vse 2. Of tryall whereby we may take an estimate of our faith thou saist thou believest that Jesus is the Christ Why try that hath thy faith regenerated thee hath it brought thee into subjection to Gods will Dost thou live by thy faith that is if thou beest to doe any part of Gods will dost thou walk by a Commandement for thy rule and dost thou depend upon some Promise for strength if thou beest to suffer Gods will dost thou wait patiently on Christ and quiet thy selfe in him then thy faith is a regenerating faith Contrary if a man say he believes in Christ and yet makes no conscience to live according to Gods commandements relies not on him for strength in his performances is not patient under his hand such a beliefe as this is far from that which the Text speaks of Vse 3. Of direction what course he must take that would become a son of God born of him Why faith is the door wereby we are to enter into this happy estate there is a power in faith not onely to justifie but to sanctifie If therefore thou be convinced of thy filthy unclean state by nature and lookest up to Christ for cleansing if thou findest thy heart submitting to Gods will carefull to walk by a rule going out of thy selfe depending upon him for strength and if God hide his face thou canst waite patiently on him why this is the way to regeneration To believe on Christ and not to make use of him is to say we believe in him and yet believe him not If thou were told that in such a corner of a field there lay abundance of treasure and yet thou livest in penury and want and never goest about to dig it up every man would think thou wert not perswaded of the truth of it but that thou lookest at it as a fable So for a man to say that he believes on Christ and yet to let Christ lie by him as a refused commodity and never look to him for salvation and help who will believe that we are perswaded that Jesus is the Christ the anointed of God Vse 4. Of consolation to every believing soul we are ready to call in question our regeneration and adoption why if God gives us hearts believing that Jesus is the Christ and therefore thou goest about to dig up this treasure in him and therefore art resolved not to leave off till thou hast found him and trustest upon him daily for help and comfort dependest on him seekest him with all thy heart Why be of good comfort thy faith is a sufficient testimony to thee that thou art born of God 1 JOHN 5.1 latter part And every one that loveth him that begat loveth him also that is begotten of him Doct. EVery Christian that is affected with the love of God as a father is inlarged also with love to his brethren as those that are begotten of him This Doctrine is not delivered in these expresse termes any where else but something like is found John 20.17 I ascend to my Father and your Father He acknowledgeth his Father to be their Father reconciled in him and he looks at them as his bre hren therefore tell my Brethren He therefore that acknowledgeth God as his father and bears a child-like love to him by the same affection is he carried to love his brethren as those that are begotten of God Reas 1. Because he takes them all to be his Brethren And 2. Because he looks at God as their father as well as his so that he that looks at God as his Father and yet respects not his children as his brethren is a lyer he that loves his
is the Son of God Gal. 2.19 20. Let Christians observe when we walk in the strength of our own spirits and graces we shall grow so dry and barren that not one good fruit comes from us and this is because we suck from our owne graces and so spend on the stock and so soon draw our selves dry for want of living by faith in the Son of God but a Christian that hath the water of Sanctification let him doe all in the Name of Christ and suck life from him daily and he shall be sufficiently inabled to every duty that God requires we never found this water till we believed on Christ and this water no longer runs fresh and full then we renew our dayly dependence on him and if we did so dayly we should alwayes find it full Sea in our hearts 3 Bloud is a third witnesse on earth and that is the bloud of his sufferings that doth bear witnesse to our souls that Jesus is the Son of God And it bears witnesse to us 1. by pacifying our conscience Heb. 12.24 There is a louder cry in the bloud of Christ to pacifie our souls then in the guilt of sin to bring wrath upon us and this is so lively a testimony that a Christian knows were it not for the bloud of Christ all the things in the world would not have quieted his conscience 2 The bloud of Christ purchaseth us to become his Acts 20.28 Now when we can find our selves the purchased ones of God the peculiar people of God this bloud of purchase witnesseth that it was the Son of God that redeemed us from the world and our own corrupt hearts 3 The same bloud doth therefore bear witnesse that Jesus is the Son of God because it 's a bloud of purity sprinkled upon every Ordinance and creature every thing was purified by bloud Heb. 9.19 to 23. this bloud of Christ on every thing makes it pure To the pure all things are pure so that to such a one his calling and company his meat and drink doe not insnare him as they doe other men set further off from God but by this bloud it is and the blessing of God that we are made more fruitful and serviceable to God yea were it not for the bloud of Christ our very graces would corrupt us it 's the bloud of Christ that makes them all usefull and savory and turn to our good Doct. These three witnesses the Spirit the Water and the bloud are in one Not only in this witnesse but they are all one for one work in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is they all consent to one truth And 2. they all goe an end and conspire in one work of our Redemption so that one would be of small use without the other Vse 1. To establish our hearts in this testimony that Jesus is the Son of God and so to believe it that we may overcome the world In the mouth of two or three witnesses every truth shall stand how much more when three in heaven and three on earth testifie the truth and it 's not enough to believe this upon the authority of the State or thy Parents or upon the universal consent of all men for this is no part of divine testimony and this beliefe will never help thee to overcome the world and yet this is the testimony of the Church of Rome but these humane testimonies will beget but humane credulity Vse 2. For tryall whether you believe this truth aright or no if your faith be built upon the testimony of the Father the Word and the Spirit upon the testimony of the Spirit breathing in the Scripture and in your own conscience upon the water of Sanctification and bloud of Redemption if your faith be built on these principles it will stand Vse 3. Reproves that Popish doctrine that maintains a Christian can never attain to any certain assurance Why if a Christian have six such strong witnesses and divine as these will they not breed more then probable conjecture Six be â—est mens testimonies would breed more then probability And doe not God the Father Son and holy Ghost breed assurance in their testimonies It 's a dishonourable thing to think otherwise Vse 4. Of consolation to every one that hath found this witnesse in him it is a ground of singular comfort to them that that Jesus on whom they have believed will help them to overcome the world Vse 5. Since these three the Spirit the water and bloud doe bear witnesse to the Sonship of Christ it should teach us to keep our hearts and ears always open to these testimonies Two things hinder this testimony the noyse and tumults of worldly businesses so fill our hearts and hands that we cannot hear what the Spirit speaks Secondly the noyse of our lusts doth so fill our souls that we cannot listen to the peace Christs bloud speaks which speaks better things then our lusts therefore we should alwayes keep our hearts and ears open and free from tumults of the world or the noyse of our own lusts that so we might hear what Gods Spirit testifies to our own hearts 1 JOHN 5.9 10. If we receive the witnesse of men the witnesse of God is greater for this is the witnesse of God which he hath testified of his Son c. HAving spoken in the former verse of the manner of Christs coming and of the witnesse born to it three in Heaven and three on earth in these verses he excites us to receive the testimony of those witnesses by four arguments 1 A minori If we receive the witnesse of men how much the more ought we to receive the witnesse of God 2 From the divinity of this testimony whatsoever any of these fix witnesses speak their testimony is not from the earth but from God verse 9. 3 From the nearnesse of this testimony in the heart and conscience of every believer and therefore the rather to be credited because it is an inward testimony that we feel in our own hearts 4 From the dangerous condition that such fall into that doe not believe this truth they do no lesse then make God a lyaâ— for all these bear witnesse from God and therefore if we believe them not we make God a lyar Doct. The three witnesses in heaven and the three witnesses on earth are all of them divine and inward testimonies in the hearts of believers and therefore far more to be credited then the witnesse of all men in the world 1 That the Father Son and Spirit are divine witnesses is no question for they are the three Persons in the Trinity and yet are but one God Deut. 6 4. Therefore their testimony must needs be divine But the question is How doe these hear witnesse in our hearts to this truth he that believeth hath all these witnesses in himselfe 1 The Father as he is the Fountain of the God head so his work is a work of Almighty power and that is
Preach being read in their Synagogues every Sabbath Doth not that imply that reading is preaching Answ No it implyes that when he is read he is also preached for they used with the reading to expound and lay open the law to them Amos 8.11 12 13. God threatneth a famine of hearing his Word never was there a famine of reading since the Church was in any measure established but it 's threatned as a grievous curse to want the word preached Hos 4.6 My people perish for want of knowledge because thou hast rejected knowledge I will also reject thee Now wherein they did refuse knowledge did they refuse to read That cannot be conceived but because they refused knowledge to instruct and comfort the souls of the people Vse 3. May teach all that are believers diligently to be conversant in the reading of the writings of Saint John and the other Apostles Shall the holy Ghost have an hand to write and shall not we have an hand to receive or an eye to read To us were those Epistles written even to all that believe to the end of the world Rom. 15.4 How much then is the Church of Rome to blame that lock up those writings from the people that they may not hear them but in an unknown tongue which they understand not nay sometimes the Priests understand not the Latine they read much lesse are they able to expound it Vse 4. Of direction to carnal men what will you say they have no benefit or profit by reading the Word Yea surely 1 By hearing the Word expounded they may be brought on to faith 2 The very reading it self is useful to beget knowledge to stir up their memory to quicken their desires 3 They serve to discover to the people what sin is what moral works be so that they have a power to keep men in civil conformity so that there is good use of them to morall men but they were chiefly directed to believers But yet for unbelievers how should this stir them up to be diligent in hearing the Word preached for may I read much two or three times a day and yet little the nearer salvation How should it provoke them then to give diligent heed to hearing that so wherein reading prevails not hearing may Vse 5. To teach all those that are believers not only to read but to expect and look for in reading those benefits before mentioned if you do not find those benefits by reading you read unprofitably and take Gods Ordinance in vain Now for the ends of his writings which were two 1 That they might know that they had eternal life 2 That they might believe on the Name of the Son of God Doct. 2. Such as doe believe on the Name of Jesus Christ by reading the Epistles of John may come to know they have eternal life 1 Because he sets before them where eternal life is to be found and that is in Jesus Christ as vers 12. 2 He directs them to certain means whereby they may attain eternal life As 1 Confession of sins 1 John 1.9 2. By looking up to Christ as our Propitiation and Advocate cap. 2.1 2. 3. By walking in the light cap. 1.8 9. 3 He gives certain signs whereby we may know whether we be in an estate of eternal life As 1 Walking in the light cap. 1.7 2 Keeping his Commandements cap. 2.3 3 Purifying our selves from sin cap. 3.3 4 Love of our brethren cap. 3.14 5 Boldnesse towards God cap. 3.21 Vse 1. This may be a just refutation of the Popish Doctrine that saith we cannot know that we have eternal life but if that be true then St. Johns end in writing these Epistles is disappointed and not onely St. John but the holy Ghost himself is deceived Whereas they tell us we cannot have a certain but conjectural knowledge only there is a contradiction for if a man saith he knows such a thing it implyes he is certain of it or else he speaks safely and were it for nothing else this doctrine of doubtings were a sufficient discouragement against their Religion that Church that trains up her selfe and children to be ignorant of their Father is not the true Spouse of Christ but an Harlot a sign the Church of Rome hath mixt her selfe with so many false gods that she knows not of whom her children are begot Vse 2. It condemns their excluding the vulgar sort from reading the Scriptures for if by them we may come to know Christ and that we have eternal life then take away them and you take away a principal means of salvation Vse 3. For such Christians as are doubtful of their estate above all the writings of the Apostle read this Epstile it was the main scope of St. John in this Epistle that their joy might be full and that they might know they had eternal life here you shall finde a good ground-work of your good estate Vse 4. To teach all believers to know what they have profited by reading it 's an usual thing to content our selves if we do but read a chapter and pray every morning and our conscience is not satisfied if we omit it but a man may read and pray and yet get no good but if you would read profitably so read that you may know that you have eternal life when you have so read then you have read to purpose therefore in reading learn to search out diligently the knowledge of your estates This verse declares a double end of St. Johns writing this Epistle one was that believers might know they have eternal life of which before the second end was That they might believe on the Name of the Son of God Doct. 3. It 's one of the holy ends and scope of the holy Scripture that believers might belive St. John when he wrote his Gospel it was for this end That they might believe John 20.31 For though believing be already wrought yet they that do believe had need to believe more the Word is the mighty power of God to lead believers from faith to faith Rom. 1.17 that is from one degree of faith to another Phil 1.25 as that is not only faith but increase of faith so 1 Thess 3.10 there is not any of Gods servants even the most exemplary Christians but there is some defect in their faith which had need to be supplyed and this may be the first reason Reas 1. Taken from the defects that are found in believers the supply whereof they had need to increase and grow up to 1 They had need to grow up to the belief of some principles which they believed not before and this is a defect in the objects of faith many of the Apostles believed not the Resurrection of Christ nay Thomas said he should not believe except he should see the print of his nayles John 20.25 So many of the Corinths believed not the Resurrection from the dead a main Article of Faith the Thessalonians lacked this in their Faith they
formerly been a professor of the truth who afterward made shipwrack of faith and a good conscience and withstood Paul and therefore Paul prays against him Some think he did it as discerning by extraordinary revelation that he was in a state of reprobation but that is not likely he leaving his prayer as exemplary to all after comers Gal. 5.12 I would that even those were cut off that trouble you that subvert or unddermine you those he wisht they were utterly cut off from Church and Common-wealth Those false Apostles they would have overthrown the Gospel of Christ and brought in another Gospel and because those false Apostles were all alike the Apostle discerned them to be in a state of damnation as being enemies to the Crosse of Christ Phil. 3.18 19. At the first they preached the Gospel but afterwards turning aside to earthly things they began to magnifie themselves and vilifie the Apostles and so hindered the preaching of the Gospel and therefore he looks at them as deserving to be cut off he looks at them as dogs Phil. 3.2 1 Cor. 16.22 If any man love not the Lord Jesus Christ let him be anathema maranatha that is the greatest curse that can befall a man There was a threefold Excommunication in the primitive Church 1 A mere restraint from the Sacrament of the Lords Supper of such as were ignorant till they were better instructed 2 There was Excommunicatio major when they cut them off from all fellowship with the Church from the Word and Sacraments and Christian communion and from eating with them This ought to be inflicted upon notorious scandalous sinners 3 Let him be Anathema Maranatha was a greater curse then any of those for in the former Excommunication though they excluded them from their fellowship yet they ought not to count them as enemies but might admonish them and bring them on to repentance that they might recover themselves 2 Thess 3.14 15. There was hope of such for they did therefore excommunicate them that they might be saved 1 Cor. 5.5 And when it was rightly dispensed it was a notable means to humble them when they considered that if the Church saw cause to banish them from their society God might see much more cause to banish them from heaven But yet there was a greater Excommunication Let him be Anathema Maranatha that is let him be accursed untill the coming of the Lord surely then their sin is a sin against the holy Ghost Obj. Some will say Paul loved not Christ at first Answ True He speaks not of men without the Church but within the Church Obj. Why are there not many carnall men in the Church that love not Christ that desire him not that never look towards him Answ I take it to be a kind of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this slender expression he intends much more then he expresseth If any man love not that is if any man hate the Lord Jesus Christ if he have partaken in the gifts and graces of Christ if he have received nor onely Baptisme but tasted of the sweetnesse and goodnesse of his grace if after he come to oppose and maligne Christ and his wayes Let such a man be Anathema Maranatha Reas 1. From the despight such persons doe to the chiefe means and help of prayer one is the Spirit of grace for the Spirit of grace is the Spirit of supplication Zech. 12.10 Now they that despight the Spirit of grace the Spirit is so grieved that it will not assist us in any prayer we make for such Heb. 10.29 Reas 2. From the like despight they offer to the other principall help of prayer that is asking in the name of Christ upon those two wings our prayers fly up to heaven viz. upon the mediation of Christ and the Spirit of grace with these two they prevail now these men that sin against the holy Ghost they make a scorn of Christ Heb. 10.29 They trample under foot his blood and put him to open shame Heb. 6.6 that is they put him to open and exemplary punishment as the most notorious malefactor Now if a man shall know Christ and afterwards hate him what doth he but shew that Christ was a notorious malefactor and suffered not for other mens sins but his own Therefore there is no hope Christ should lend his Name to be a Mediator Reas 3. Where Christ is not a sacrifice of propitiation for sins there be cannot be expected to be an intercessor for such Now there remains no more sacrifice for such Heb. 10.27 If the sacrifice of Christ reach not to such then he will never make intercession for them 4. From the incouragement God is wont to give his servants in their prayers He will fulfill the desires of them that fear him Psal 145.19 And this is their confidence that whatsoever they ask in the Name of Christ they shall receive and therefore God will not so much dishonor his promise nor discourage us as to give us hearts not to pray when we shal be answered we may pray for wicked men whom we know not in what condition they are but then our prayers shall return into our own bosomes Psal 35.13 But if men be profest enemies to Christ then we doe not shew our selves to be Gods friends if we shew friendship to them or pray for them and therefore our prayers will doe them no good and our selves harm Vse 1. To teach us that sin unto death may be discerned even of common Christians for else why doth he write to common Christians to all believers in generall Verse 13. That if his Brother sin a sin unto death then he should not pray for him Vse 2. It may therefore teach Gods people to learn the nature of this sin left they pray unawares for such whom their prayers shall doe no good If therefore you see professors that have tasted of the grace of God if afterward they maligne and oppose those wayes and the servants of God in this case save your labour in praying for them your prayers will doe no good but harm But how shall we discern when they are inlightned and convinced We may indeed discern their malignity and opposition but it may be they doe it of ignorance In this case our Saviour and Stephen prayed for their adversaries because they knew not what they did therefore three thousand after they were convinced that it was the Christ whom they had persecuted they were pricked in their hearts and brought on to repentance Therefore if you discern they doe this out of ignorance pray heartily for them But how may we discerne they commit this against the light and knowledge of the truth Answ If they doe expresse in their speech and conversation that they are affected with Christ and the wayes of his grace and convinced that those are the right wayes and yet afterwards they maliciously oppose those wayes then pray not for them Mat. 21.28 The Pharisees knew Christ to be the heir
World his spirit is made carnall and stupid and worldly and can arise no higher therefore when Solomon gave himselfe to seek pleasure Eccl. 2.3 to try what was in them though he did not neglect Wisdome as Eccles 1.8 yet he found by experience deal as wisely as he could in the end they did so stupifie him that he was led away by them to Idolatry 1 King 11.4 then is a man become stupid when he is serious about trifles and trifling about serious things by pursuit of these his judgment was quick in earthly matters but in matters of Religion he began to grow very weak and ignorant how much more then they that wholly give themselves to the lusts and pleasures of the World Reas 3. Ever since the fall of our First Parents there lyes a Curse of God upon all the Creatures Gen. 3.17 18. now in cursing the ground he Cursed all the Creatures with it so that now there is a disproportion and unsuitablenesse betwixt the Creatures and man for whom they were made so that the whole Creature is subject to vanity Rom. 8.19 20. Eccles 1.2 Vanity of vanities all is vanity Now if they be all accursed you shall finde that there is a venemous corruption in them all which with-holds us from that chiefe good for which we were made so that let any man put upon you any Profit or Honour or Credit continually you would think your selfe engaged to him and set your selves to be serviceable to him and should not we deale as kindly with God should not we be more obedient to God for his following us with his blessings one would think we should but what is the reason of it the more we have of Profits and Honours and Credit the more full we are of our selves and the more loose from God so that the more he blesseth us the more we neglect him the more he comforts us the more we grieve him how comes this but from a secret curse that lies upon all the Creatures otherwise it could not be that we should grow so carelesse and stupid as the Moon when it wants light it draws nearer to the Sun but when it is at the full and hath most Light it is furthest from the Sun so when God fils us we sit furthest from God our spirits become empty of grace and regardlesse of God therefore this should move us from affecting the World and the lusts of the World Vse 1. A ground of strong exhortation to both old men and young Love not the World nor the lusts of it for there is no proportion betwixt the World and a Child of God what proportion betwixt transitory and everlasting things fading and permanent these are bodily and carnal your hearts are spirituall and heavenly therefore it is for you to look out for other things that will ab de nay why doe you spend your strength for that which will not profit all will not help your souls why should a man swear and toyle for that which when he hath he may loose his own soul he may get credit in the World and yet may be base in Gods eyes it is that which will not satisfie the soul the immortall soul will not be contented with transitory fading things these are but as dreams they dream of abundance but their souls are all this while empty and starving and if these be so transitory why doe we feed on meats that are so unsuitable to our souls if we have once made the World our Element if we be lifted up out of the World to heavenly and Spirituall things we are like a Fish out of the water we faint and gasp and are weary and must return to our mud again we have no comfort at all is not this a woful disproportion Nay further seeing all the things of this World are vanity and folly even lawfull pleasures I said of mirth it is madnesse and folly Eccl. 2.2 why therefore let us be exhorted to wean our affection from them walke among them as snares take heed you be not trapt by them all the Blessings of this life are but Curses if you use them for themselves and then they weaken your spirits and corrupt your hearts therefore love not the World nor the things of the World for these all fade away there is a disproportion betwixt the cursed things of this World and spirituall Blessings indeed they are not Curses if you receive them as coming from God and use them to him otherwise if you set your hearts on them and use them for themselves they will prove a curse to you Vse 2. Let us be exhorted to lift up our hearts to more heavenly and spirituall things let us lift up our souls to those pleasures and profits that endure for ever Joh. 6.26 labour for those pleasures that may truly satisfie your souls desire God to lift up your hearts from worldly to spititual things and then we shall find the Word of God sweeter than Honey and the Honey-comb therefore feed not on Husks and Chaff but feed on Spiritual things which may nourish you to eternal life and for earthly things use them as helps to Spiritual things to make you more vacant for religious exercises more fruitfull in good works so you shall find them helpfull to you and you shall draw near to God by them when we look not so much at honour or pleasure or profit as Gods hand giving them 1 JOHN 2.18 19 20. Little Children it is the last time and as ye have heard that Antichrist shall come even now are there many Antichrists whereby we know that it is the last time c. SAint John writing to all sorts of Christians Old Young and Children he speaks particularly to them all to Young-men and Old he wrote Vers 14 15. Love not the world but for Babes he writes not to them about the love of the World for they are not easily subject to it but no age so flexible as young Children so that if they be once set in a right way and live under faithful Instructers there is no great danger of them therefore he writes to them here to make them beware of false Teachers and cleave to sound Doctrin First now he describes and sets out these false Teachers 1 By their coming in the last time vers 18. 2 By their Apostacy they went out from us 3 By shewing the cause of it they were never of us vers 19. Secondly he gives them signes whereby they may know them and discern them and that is from their Unction they have received vers 20 21. Thirdly He gives a mark of Antichrist he is a Lyer who denieth Jesus is the Christ is a lyer c. vers 22. Fourthly He layes down some means to help them 1 By looking to their Doctrin Keep close to sound Doctrin 2 Cleave to your holy Unction have a speciall care to live righteously Vers 18. In this verse he plays the Trumpeter and warns the Church Little Children
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