A practicall commentary, or an exposition with observations, reasons, and vses upon the first Epistle generall of John by ... John Cotton ...

A COMMENTARY UPON The First Epistle general OF JOHN .

1 JOHN 1.1 , 2 , 3 , 4.

That which was from the beginning , which we have heard , which we have seen with our eyes , which we have looked upon , and our hands have handled of the Word of Life , &c.

THE Children of God , as in the whole course of their lives they are exercised with many conflicts of Conscience , so with this Doubt especially , at their beginning to enter into a course of Christianity , Whether they indeed doe belong to the election of Grace , and are indeed amongst the number of those that belong unto God .

And because Faith is very weak then in them for the most part , it cometh to passe , that their doubtings are strong , they doubt much of this their Estate : And from doubtings , ariseth trouble of mind , and terror of conscience . When the Sun is in its full strength , and shineth brightly , there are no Clouds , or Vapors , or Mists arise , but onely when it is low , at rising or setting : so is it with Faith and Doubting ; for the removall of which , and for the setling of our souls , in the assurance of Gods love , and for the pacifying of our consciences with the Peace of God , and filling our hearts with joy in the Holy Ghost , St. John moved by the Holy Ghost penned this Epistle , as Chap. 1. v. 4.

And because our joy cannot be full , except we injoy union with him , and communion with his Children ; Therefore that end also he openeth , verse 3. And because these are both begun and preserved by , First , Receiving of the truth of Doctrine ; Secondly , Walking in holinesse of life .

And Contrariwise hindered and interrupted , First , By Error in Doctrine ; Secondly , Wickednesse and uncleannesse of life ; Therefore he every where inserteth instructions , both for , First , Inlightning our minds with truth of Doctrine ; Secondly , directing our steps with precepts of holinesse of life .

And from both he teacheth us to gather marks to our selves of 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 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 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 . It is many times an exercise to Faith , to be commanded , to believe what we see not , but to see what we belive not , is a great strengthning to a weak Faith . Again , a greater measure of knowledge , is a notable means of a greater measure of Faith . And if you object against this , Heb. 11.2 .

I answer , That the meaning of the place is this , that though things be not seen , yet Faith maketh them evident ; not that whatsoever we believe by Faith is not seen , Stephan saw and believed the same , Acts 7.55 . There is a threefold light , of Sense , of Reason , of Faith , when a thing is obscure to both the former , Faith will make it evident .

Thirdly , Their Peace of Conscience also , hereby was more setled and established , Luke 2.29 , 30. for he saw now Christ was come to accomplish that work of reconciliation , which before was promised , and to make up our Peace with God ; In these regards the glory of the second Temple was greater than that of the former , Hag. 2.10 . the second Temple wanted five things of the former , Aarons Rod , the Pot of Manna , Vrim and Thummim , fire from Heaven , and yet it was greater than the former , because these three , Knowledge , Faith , and Peace of Conscience , were so much increased , not to a few , as it was before , but generally , even to the simple .

Vse 1. Hence we have just occasion to meditate of our blessednesse also , above that of the old Church , for all those grounds of the Apostles blessednesse , by seeing and hearing Christ , remaine to us , as , 1 Means of Knowledge clearer to us than to the old Church , by the Apostles preachings and writings , we even see Christ crucified , Gal. 3. 2 Means of stronger Faith . 1. Because of greater means of Knowledge . 2. Because that is already accomplished to us , which they hoped for . 3. Means of setling greater Peace , seeing Christ is not onely come to make our Peace ( as he was to Simeon ) but hath already done it ; And therefore a shame it were for us to be more Ignorant , Faithlesse , perplexed in conscience , than they were , and therefore for

1. Knowledge , let us be no longer babes , 1 Cor 14.20 . the times require it , Heb. 5.12 . Isa. 11.9 . 2 Faith , let us strengthen it ,

First , For Promises past , we have not now received them .

Secondly , For Promises to come of the resurrection he so long foretold , was at last seen , and then belongs to us , that

1. Blessings , John 20.29 . 2 Joy , 1 Pet. 1.8 3 Peace , let that possesse and rule us , Col. 3.15 . in life and death , as it did Simeon .

Vse 2. To Stir us up to pity the Estates of such poor people , as sit still in darknesse and in the shadow of death , having no means of Knowledge , of Faith , of Peace , John 7.49 .

Vse 3. How great then is that blessednesse prepared for us in Heaven ? where we shall see Christ as he is , and then

1. Our Knowledge shall be perfect , 1 Cor. 13.12 . 2. Our Faith shall be joyned with Fruition , yea we shall see what we believe , 1 Cor. 12.12 . 3. Our Peace shall be passing understanding , Phil. 4.7 . unspeakable and glorious , 1 Pet. 1.8 . ( á fortiori . )

It is good to feed on these spirituall joyes , and then these carnall delights will soon grow out of tast and relish .

Doct. Christ in himselfe , and to us , is the word of life .

Here is to be shewed in what respects he is called

1 A word , 2 A word of life .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Here is a metaphor , and every metaphor is a short similitude , and it must not be expected that any similitude should agree in all poynts .

But Christ is called the word of God in four respects , as he is the wisdome , image , interpreter , and promise of the Father .

First , The wisedome of the Father ; as reason floweth from the soul , or minde of man , and is not any accident to it , but of the same nature with it , ( though there is an accidentall wisdome in us , which is habituall , yet there is also an essentiall wisdome in us , namely , our Reason which is naturall ) so Christ ( who is the reason and wisdome of the Father ) flowed from the Father , was begotten of him , and is of the same nature with him , hence he is called the wisdome that dwelleth with God , Prov. 8.1 , 22 , 24 , 25. 1 Cor. 1.24 . and the Holy Ghost may seem to have reference to this place , John 1.1 , 2 , 3 , 4 , 5. because the description which he maketh of the world , it seemeth he took from that description of wisdome , if you compare these places . Prov. 8.1 . with John 1.1 . Prov. 8.3 . with John 1.2 . Prov. 24. to 30. with John 1.3 . Pro. 8.34 . with John 1.4 . Prov. 8.35 . with John 1.5 . and chap. 1.22 , 24 , &c.

Secondly , As the words or speech of the man , is a character of his minde , for out of the abundance of the heart the mouth speaketh , a rotten heart begetteth and streameth forth unsavoury speeches , an holy heart breatheth out gracious words , so is Christ the character , or engraven forme of the Fathers person , Heb. 1.3 .

Thirdly , As the speech or word of a man doth declare the will and meaning , and Counsell of the speaker , so doth Christ of the Father , John 1.18 . Mat. 11.27 .

Fourthly , Christ may very well be called the word of God , or the speech of God , because he it was of whom the Lord spake from the beginning , that is , the word of promise which he made to Adam , to Abraham , to Isaac , to Jacob , to David , &c. hence Christ is called the Promise , Heb. 11. hence he who is called a Servant , 1 Chron. 17.19 . is called the word , 2 Sam. 7.21 . that is , a servant spoken of or promised .

Secondly , Christ is called a word of life .

1. Because he hath especiall life in himselfe , John 1.4 . John 5.6 .

2. Because he communicateth life , and he communicates , 1 Naturall life , which to us men is the light of Reason , Joh. 1.4 . this former we have from him as an author , these following as an head or root .

2 He communicates spirituall life , and that he doth , 1. By dying for us , for his death is our life ; as by his wounds we are healed , Isa. 53.5 . so by his life we live , now the life we live by Christs death , is

1 Justification , that is forgivenesse of sins , Col. 1.14 . Ephes. 1.7 . therefore he is called the justification of life , Rom. 5.18 . we without his death were dead , meer Children of death , as condemned persons , and Christs death procuring us pardon , procured us life .

2 Mortification ; it is the first part of spirituall life ( inherent in us ) to die to sin ; and that was procured by Christs death , Rom. 6.6 . Gal. 2.19 .

2. He communicates spirituall life to us , by rising for us , for as we have been like him in dying to sin by his death , so doe we live to God by his life , Rom. 6.5 , 10 , 11. now the life we live by his Resurrection , is

1 Vivification , or newnesse of life , Christ now living in us by his Spirit , Gal. 2.20 . 1 Cor. 6.17 . Hence as living trees of Righteousnesse we bring forth fruit unto God , 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 li●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. Th●●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. F●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 because they are out of Christ .

4. Why some for a time make a faire Profession , yet hold not out , their life of grace is some Land-floud , a torrent for a time , but not fed by any living spring , John 4.14 .

5. Why the Children of God forsake all for him , Matthew 19.27 . Job 2.4 .

6. Why the Children of God live for ever , John 14.19 . why hath he that believeth Everlasting life ? Because to believe is to lay hold , he that believeth on the Son then , layeth hold on Everlasting life .

Vse 3. This teacheth every one to labour to finde Christ , for in finding him we finde Eternal life , Prov. 8.34 .

Proposit . 2. The Eternall Life , Christ , was with the Father .

1. He was with the Father as a nourisher to the Creature .

1 Sustaining all , Heb. 1.3 .

2 His Church especially , preserving unto us that Spirituall life which he conveyed unto us . Hence Ephes. 1.3 . all Blessings , as Election , verse 4. Adoption , verse 5. but when were these ? before the World was made , 2 Tim. 1.9 . hence Isa. 9.6 . he is called , The everlasting Father .

2. He was with the Father as a delight ,

1 To the Father , hence Joh. 17.24 . For thou hast loved , &c. Mat. 3. ult.

2 To the Creature , Prov. 8.31 . ( rightly translated , Vid. Jun. 〈◊〉 ) If the Creature can fill and ravish us with servile delights , how much more can the Persons of the blessed Trinity one another , yea and us also ? seeing the severall delights which are scattered in the Creatures , as in Meats , Drinks , Company , Recreation , &c. are not so delightfull as Christ , Psal. 4.6 , 7. Psal. 16. ult.

Vse 1. Hence we learn ,

1. Our Saviour Christs Conjunction with the Father .

2. His Distinction from him .

If this life was with the Father , then they were together from all Eternity , and because there cannot be two Eternals , but one Eternal , therefore they must needs be conjoyned and united in the same Essence .

And yet because the one was with the other , there must needs be some distinction between them , which because it cannot be essentiall , for their Essence is one , neither can it be accidentall , for no Accidents are in God , it must needs be Personall .

Vse 2. If Christ was with the Father in the manner before declared as a Nourisher , and Delight , then here is an answer to that vain cavelling question of Atheists .

Obj. If the World be but five thousand and odde years old , what did God so many years before ?

Ans. 1. They nourished , delighted , and solaced each other .

2. God ordained Christ to be a nourisher , and solacer of his Church , 1 Pet. 1.20 . compared with places above mentioned .

Vse 3. If Christ was with the Father , in whose presence is fulnesse of joy , and pleasure for evermore , as Psal. 16. ult. then how unspeakable was the love of Christ to such wretches as we are , who for our sakes would leave his Father , to take part of our miseries , that we might be partakers of his pleasures ? Would a man think that he whose delight was so unspeakable and glorious with his Father , would say that which he doth , Psal. 16.3 . for that whole Psalm is meant of him , or of the whole Church , but principally of him ; O where are our hearts , that they can delight no more in him ? our fool sh hearts can delight in any thing more than him .

Vse 4. If Christ was with the Father , then the Children of God may comfort themselves in assurance of this point , that we shall also be with God too , to behold the glory which Christ hath with the Father ; Christ is now where from Eternity he was , John 16.28 . and where he now is , he hath prayed that we also may be , John 17.24 . and doth so pray to this day , Rom. 8.34 , 35. now him the Father heareth always , John 11.42 .

Proposit . 3. This eternall life which was with the Father , appeared unto the Apostles and Disciples .

What is meant by appeared , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 was made manifest , how was he made manifest ? in the flesh , 1 Tim. 3. ult.

True it is , that Christ was made manifest before the Apostles time unto the Patriarchs , and that three ways .

1. By Apparition , in the similitude and shape of flesh , Gen. 18.17 . and there he is called Jehovah , and he afterwards prayed unto him , Gen. 27.25 . to Hagar , Gen. 16.7.13 . to Jacob , to Moses , Exod. 3.2.4.6 . to whom Moses prayed , Deut. 33.16 .

2. By Preaching , Gen. 3.15 .

3. By Faith , which maketh things appear which appear not , which maketh things evident which are not seen , Heb. 11.1 . John 8.16 . Gen. 17.17 .

But not in the flesh , not by Incarnation , till the fulnesse of time was come , which was the Apostles times , Gal. 4.4 . Gen. 17.17 .

Doct. 1. He who was from the beginning with the Father eternall living God , became in the fulnesse of time truly man .

But of this we have spoken at large before , v. 1. and that upon the Feast of the Nativity ; now at this time , onely such things are to be spoken of as appertain to his Incarnation , so far forth as it was a manifestation of him .

Doct. 2. The Incarnation of Christ , and his conversation in the World , was the manifestation of him to the Apostles and Church of God .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is here called his 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in 2 Tim. 1.10 . it is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which is a Metaphor , as if it were the breaking forth of the Sun from under a Cloud ; hence also , John 12.46 .

For the Reason of the Point , this incarnation of Christ , &c. was the manifestation of him to the Apostles and Church of God .

First , To the outward man .

1. Because his Divine Person before that time invisible and sensible , by his incarnation became sensible and palpable , John 1.18 .

2. Because that person , though before he was known to the Church of God , yet but obscurely .

Secondly , It was the manifestation of him to the inward man ; for though they knew him to be God , Psal. 110.1 . mark our Saviours urging that place , Mat. 22 44 , 45. and Man , Gen. 3.15 . to be of his Church , the King , Psal. 2.8 9. the Priest , Psal. 110.4 . Dan. 9.17 . the Prophet , Deut. 18.18 . John 4.25 . yet how these things should be , they knew not , Luke 1.24 . hence Luke 10.22 , 23 , 24. though they knew his benefits before , yet but obscurely , and darkly , as wrapped up in a shadow , 2 Cor. 3.13 . as things seen afar off , Heb. 11.13 . but now are brought to light by his incarnation , and coming into the World , 2 Tim. 1.10 .

Vse 1. For Knowledge , and 2 for Practice . 1. For Knowledge , and hence we learn , 1 The meaning of that difficult place , Heb. 9.7 , 8. why was that way into the most Holy place shut up from the sight of Gods people ? because the way into Heaven was not manifested , that being a type of this ; but what was that way into Heaven ? Christ , incarnate , living and dying amongst us , Heb. 10.19 , 20. hence at Christs death the veile of the Temple was rent in twain , and so the way into the most Holy place was opened , M●t. 27.51 .

2. The reason why the 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 that make us more sufficient , but we above all things are to desire , and strive with God , for the annointment of his Spirit , mentioned 1 John 2.27 . And Again , the Apostles being such simple men , were fitted to deliver it so as might be most for Gods glory , not in excellency of words , but in evidence of the Spirit , 1 Cor. 4.5 . and therefore Paul , ( though otherwise a learned man ) imitated their simplicity , 1 Cor. 2.12 , 13. And here Chemnitius his modesty is to be commended , who when he cometh to speak of some points of Divinity , carved out by the School-men too curiously , is wont to say , Hac non sapiunt Piscatoriam sapientiam .

Vse 1. Behold then the great and fearfull unthankfulnesse of the World , who put most of these men to death , who did declare unto them Eternall Life .

Vse 2. If the Apostles shew unto us Eternall Life , it is easie to discern how far they be from Eternall Life , who doe not receive their Witnesse ; alas , how many poor souls through the greatest part of the World , Jewes , Turks , all the rest of the Pagans and Infidells are by this means cut off from all hope of Eternal Life ? how true alas is that speech of our Saviour , Mat. 7.13 , 14. many there be who go in the broad way to destruction ?

Vse 3. Then how much to blame are the Wolves ( rather than Shepheards ) of the Church of Rome , who shut and lock up from the people in a strange Tongue the Writings of the Prophets and Apostles ? is not this one way to barre them from Eternall Life ? how truly upon them is that verified ? Luke 11.32 .

Vse 4. Then we all of us are to be exhorted diligently to be conversant in the Writings of the Apostles , John 5.39 . where what our Saviour spake of the Writings of the Prophets , my Text speaketh the very same of the Writings of the Apostles , they bear witnesse of Christ , and shew unto us Eternall Life ; and as the Apostle spake unto our Saviour , so may we to them , John 6.68 . Ministers most of all are to be conversant in their Writings , because they succeed the Apostles in bearing witnesse unto Christ , and declaring of him , so little differing from that of theirs , else we bring a curse upon our own heads , Gal. 1.8 . which if the Church of Rome had remembred , they would never have thrust out the Apostles from the Chairs of their Professors , and brought in the Sentences of Peter Lombard ; but we are to follow Timothies example , 2 Tim. 3.15 , 16 , 17. and all Christians are to imitate the forwardnesse of Christians in Chrysostoms time .

Vse 5. Then we are to praise the Lords goodnesse unto us , who hath granted unto us their Writings . Consider the like example , Psal. 147.12 , 19 , 20. It was a great preferment to the Jewes to have the Writings of the Prophets , Rom. 3.1 , 2. but their witnesse of Christ is much more dark and obscure than this of the Apostles ; without their Writings , we should but have groped after God , Acts 17.27 . and as for Christ , this Eternall Life , we should never have dreamed of him : the Lord make us more thankfull , and more carefull to walk more worthy of them , lest he take them from us .

1 JOHN 1.3 , 4.

That , I say , which we have seen and heard , declare we unto you , &c.

IN these two Verses we have of the Apostles Doctrine ,

1. The subject repeated , That which we have seen and heard .

2. And declared .

3. The end .

1 Subordinate , fellowship with the Apostles .

2 Supream , fulnesse of joy .

The subject is repeated ,

1. For Explication or plainness sake , for the Parenthesis of the second verse would otherwise , by interrupting the course of speech , have obscured the sentence .

2. For confirmation of what he had said before , he thrice repeateth , that which we have seen , and doubleth , that which we have heard , to shew , that he doubted not of what he spake , but was most confident and resolute therein .

Obs. Observe hence the certainty and undoubted truth of the Doctrine of the Apostles .

Reas. 1. The Apostles taught nothing but what was manifest to their senses . See 2 Pet. 1.16 . Compare with him his Successor , who seeing great sums of Money brought in by Indulgences , Pardons , &c. said to one of his Cardinalls , O quantum fabula ista de Christo nobis proficit ! Again , sense took away doubting even from unbelieving Thomas , John 20.25 , 27 , 28.

2. The Apostle again and again ingeminates here , that what they taught was manifest to their sense ; now ingeminations are for confirmations , Gen. 41.32 . Gal. 1.8 , 9. Ezek. 7.6 . this therefore doth shew again , how confident he was of it himselfe , i. e. therefore no marvell of that speech , John 21. penult. We know , &c. For ,

3. The efficacy of that Doctrin , or the power of it , argueth the certainty of it ; for that Doctrine which giveth us union with God , communion with the Saints of God , fulnesse of joy in our selves , must needs be a most certaine Doctrin of heavenly truth , there is no perswasion to settle a mans own Conscience answerable to this .

4. And for a fourth Reason , consider another Branch of the power of this Doctrine , the Apostles that declared it were for the most part poor and simple men , and unlearned men , the Doctrine taught was but of a Crucified Saviour , harsh to carnall ears , 1 Cor. 1.23 . the times were such , wherein it was not onely every where spoken against , Acts 28.22 . but also grievously persecuted throughout the Roman Empire , and that with exquisite Torments , and yet it did so powerfully work , Plut in Apop . Pris . Regum . that in Tertullians time ( which was the next Age after Christ ) there were more Christians every where , than of all other Professions besides . Cyrus indeed allured many to be his followers ; but he sent out great men to make another kinde of Proclamation , Whosoever will come and follow after me , if he be a Foot-man , I will make him a Hors-man ; if he be a Hors-man , I will make him a Rider in a Coach ; if a Farmer , a Gentleman ; if he posesse a Cottage , I will give him a Village ; if he have a Village , I will give him a City ; and if he be Lord of a City , I will make him Prince of a Region , or Country ; and as for Gold , I will pour it out to him by weight and heaps , and not by number : But Christs Proclamation is contrary , Luke 9.23 . & 14.26 . and yet had he infinitely more followers .

All other Reasons , as the testimony of the Church , &c. are but like the woman of Samaria , preparing us to believe , John 4.29 . this convinceth us so strongly , that in comparison we reject other Reasons moving us to believe , as they did , John 4.41 , 42. How true is that of Picus in his Conclusions ? as Faith , which is but a bare credulity , is in a degree of perfection inferior to science , so that Faith which is wrought in us by the work of the Holy Ghost is greater , and more certain , than any science , gotten by demonstration .

Vse 1 If the Apostles Doctrin were so certain , that 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 Saints of God .

The communion of the Saints is a Spiritual conjunction of the Saints with Jesus Christ , and one another , wherein Christ partaketh of our infirmities , and we in common partake of benefits , and communicate them one to another .

1 I call it [ a Spiritual Conjunction , ] to distinguish it from ,

1 A Natural , as the three Persons of the Trinity are joyned in one nature and essence .

2 Personal , as the two Natures of Christ are in one Person .

3 Moral , as Man and Wife are in Law one flesh by Gods Ordinance .

For this is a Conjunction of mens Persons , not by an outward bond ( such as Gods Ordinance is to Marriage ) but by an inward bond , one Spirit resting in Christ above measure , and in the Saints according to their measure , 1 Cor. 6.17 . 1 Joh. 4.13 . Rom. 8.9 . Hence it is that the same minde is in us which was in Christ , Phil. 2.5 . and all the members are alike affected , and disposed towards God , Christ , their own sins , good duties , one to another .

2 I say [ of the Saints with Christ , and one another ] where by Saints I do not mean only Saints Canonized by the Pope , nor only the Saints departed , but the Saints also on earth , whose conjunction with Christ , and one with another , is mentioned , 2 Cor. 1.2 . Col. 1.2 . Joh. 15 5. Ephes. 5.30 . 1 Cor. 12.13 . Joh. 17.20 , 21.

3 I adde [ wherein Christ partaketh of our infirmities . ] And infirmities wherein he partaketh with us are of three sorts ;

1 Of Nature , Flesh , and Blood , Heb. 2.14 . Phil. 2.7 .

2 Of Corruption , all our sins imputed , 2 Cor. 5.21 . 1 Pet. 2.24 .

3 Of Condition , all our afflictions and miseries , Acts 9 4. Col. 1.24 .

4 I adde [ we in this communion partake of Christs benefits ] which are Six .

1 Adoption , Gal. 4.4 , 5 , 6. hence we are said to have fellowship with God in the text , the greatnesse of this benefit ; See 1 Sam. 18.23 .

2 Righteousnesse of Christ imputed , 2 Cor. 5.21 . Papists do deride this , thinking it all one to say , A man may be wise or learned by another mans wisdom and learning , but Christ was not another man to us .

3 Holinesse , 1 Cor. 1. penult. which stands in Mortification , Rom. 6.6 . and in Vivification , or fruitfulnesse , Joh. 15.5 . Worms that are dead all Winter , live again , lying in the Sun at the Spring .

4 Protection of Angels , Psal. 91.11 , 12. Heb. 1. ult.

5 Dominion over the Creatures , Heb. 2.7 , 8. 1 Cor. 3.22 , 23. they hold in capite .

6 Right to a glorious Inheritance , Gal. 4.7 . Col. 1.12 .

The means of further conveying and confirming these benefits unto us , ( besides the Doctrin of the Prophets and Apostles ) are the Sacraments ; hence 1 Cor. 12.13 . 1 Cor. 10.16 , 17.

5 I say [ we communicate them one to another ] and that .

1 In heart , mutually praying for one another , Ephes. 6.18 . Hence a Christian man , as a rich Merchant , hath Factors dealing for him with God , in every Country .

2 In voice , by

1 Mutual instruction , 2 Tim. 2.25 , 26. Act. 18.25 , 26.

2 Mutual reproof , Gal. 6.1 , 2. Levit. 19.17 .

3 Mutual consolation , 1 Thes. 5.14 .

3 For Action , by

1 Good example of Christian life , Matth. 5.16 . good example edifieth much , Phil. 2.15 . see Peter Martyrs testimony of Bucers Family in Epist. ad Ecclesiam .

2 Liberal bestowing of outward things upon them , Gal. 6.10 .

In regard that this Communion is .

1 A Spiritual conjunction of the Saints with Christ , and one with another , it is compared to the Conjunctions , Ephes. 5.23.30 . Joh. 15.5 .

2 This his partaking of our infirmities , and ours of his benefits , it is compared to a Marriage , Hos. 2.19 , 20.

3 A communicating of our goods one to another , it is a Brother-hood , Coloss. 1.3 .

2 How doth the Apostles Doctrine procure and preserve this union and communion ? By these means ;

Means 1 1 By making known to us , that by nature we were strangers and enemies to God , Col. 1.21 . Acts 26.18 . Ephes. 2.2 . 2 Tim. 2.26 . This fellowship which all natural men have with Satan ( to omit the fellowship which Conjurers have with him by League , Psal. 85.5 . and that which Witches have with him by carnal copulation ) standing in three things .

1 In resemblance , both sin with one continued Act , 1 Joh. 3.8 . ( sinneth ) Joh. 8.44 . Acts 13.10 . and so all 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , have a fellowship one with another .

2 In subjection of the Natural man to the government and guidance of Satan , Ephes. 2.2 . 2 Tim. 2. ult. all Gods children are led by his Spirit , Rom. 8.14 . so are Natural men by that wicked Spirit , he first worketh upon the mind , deluding and blinding them , 2 Cor. 4.4 . John 13.2 . and then he carrieth the heart and affections whither it pleaseth him , John 13.27 . Ephes. 2.2 .

3. In under-going the same punishment , Mat. 25.41 .

Means 2 2 By working upon our hearts a remorse of Conscience , with the sense of this , Acts 2.37 ( this word is used in a contrary sense , Rom. 11.8 . where it signifies not compunction , but the deep slumber wherein Natural men feel no compunction ) Rom. 7.9 , 10. this is called a wounding , or the spirit thus afflicted is called wounded , Prov. 18.14 . broken-hearted , weary , Psalm 51.17 . Matth. 11.28 . This remorse is not alike to all , to some it is more terrible , and maketh a deeper impression , Job . 6.2 , 3 , 4 , & cap. 13.24 . to others it is not so grievous , as in Lydia , Acts 16.14 , 15. her readinesse to entertain them , sheweth that the Wound was made and healed in the Sermon-time . I conceive Lydia's Conversion to be like the Thiefs upon the Crosse , he first had fear of God , Luke 23.40 . yet assured of Salvation soon after , vers. 43. In the Jews , Acts 2.37 . to 42. at the next Exhortation . In John Glover , not for many years , five in all , yet it is found in all , Rom. 8.15 . all do receive the Spirit of bondage to fear , though they receive it not to fear again , Luke 4.18 .

The Reasons of this are three .

1 To make us like unto Christ , he was so , Mat. 26.37 . Luke 22.44 . Mat. 27.46 . and we must be like him , Rom. 8 29.

2 To make us value Christ and his benefits , at an higher rate , Mat. 9.12 . ( need not ) Prov. 27.7 . the want of this is the reason why Christ is so little esteemed of the most .

3 To tame our wanton hearts , and make us more pliable and tractable to the yoke of Christ , and any course of obedience he shall shew us , Acts 9.6 . & 16.30 . & 2.37 . Our Saviour can soon perswade heavie laden , and weary souls , to think that his yoke and burthen is light , when they have felt the burthen of sin ; which how heavie it is , see Psal. 38.4 . but an hard matter it is to perswade others to think so .

Means 3 3 By revealing Christ unto us , and working in our harts a sound and earnest nest desire to seek and enjoy him , Mat. 5.6 . and because Christ is not ours but by faith , John 3.16 . and Faith is not ours but by the Holy Ghost ; therefore we rest not , till by pouring out our earnest desires to God , we have obtained him , Luke 11.13 .

Means 4 4 The same Doctrin worketh faith , whereby we are united unto Christ , Rom. 10.17 , Gal. 3.7 .

The Consectaries , or the Uses are three ,

Vse 1. Hence then it is easie to discern what estate Natural men be in , out of fellowship with God and his Saints ; If by nature we had fellowship with them , what needeth the Apostles Doctrin to bring us unto it , they who defie the Devil , and cannot abide to hear that they have had any fellowship with him , have as yet none with God .

Vse 2 Then fellowship with God and his Saints is a thing that may be attained .

The conceit of the contrary , Satan useth as an effectual means to keep men from seeking it . See Fol. praeced .

Vse 3 Then all have great cause with diligence to attend on the Apostles Doctrin , it is Gods power to salvation . Rom. 1.16 .

1 JOHN 1.4 .

And these things write we unto you , that your joy may be full .

FOr the meaning of these word , we must shew you

1 What is here meant by Joy : 2 How this joy is said to be full .

1 Some by Joy understand that glorious Estate full of delight and pleasure which the Saints in Heaven enjoy , and we our selves hope for after this life , according to that Psalm 16. ult. but here I suppose ( though that be not excluded , but followeth upon the other ) to be meant that joy in the Holy Ghost , which such as have fellowship with Christ enjoy in this life ,

The Reasons why I think so are two .

1 Because though in Heaven be fullnesse of joy , yet in Scripture phrase , Heaven ( to my remembrance ) is no where called full of joy , nay in St. Johns course of speech there is another on this side Heaven which is called full joy , 2 Joh. 11. Joh. 16.24 . & 15.11 .

2 What St. John meaneth by this end of his writing , fullnesse of joy , we may easily conjecture by the means he useth to procure it to us , now if you mark it , the whole course of his writing is in a manner nothing else but a laying down of certain marks , whereby we may examin our selves ; and discern whether we have fellowship with God or no , whether we be in the Estate of Grace or no , See one , verse 6 , 7. another , 8 , 9. another , Chap. 2. verse 3. now these marks do not so directly tend to procure us fullnesse of joy in Heaven , as to settle our hearts in the assurance of this point , that we are in the Estate of Grace , and so may reap and receive , true and sound Peace of conscience , and full joy in the Holy Ghost .

So that by full joy , I here understand joy in the Holy Ghost .

For the better and more profitable handling whereof there is to be shewn .

1 What this Joy is . 2 How it is said to be full . 3 Some Corolaries from thence . For the first , What this Joy is .

Joy in the Holy Ghost , is a spiritual affection arising from peace of conscience , whereby we rejoyce in our union with Christ , with joy unspeakable and glorious . Or joy in the Holy Ghost is a spiritual affection , whereby the heart is unspeakably and gloriously enlarged and ravished upon the solid apprehension of union and communion with Christ .

1 It is a spiritual joy ] not only because the objects of it are spiritual good things , union with Christ , and the benefits which we reap from it . ( Adoption , Righteousnesse , Holinesse , protection of Angels , dominion over the Creatures , right to a glorious inheritance ) but also and that more principally , because it is wrought in us by the holy Spirit , hence it is called Joy in the Holy Ghost , Rom. 14.17 . hence he is called the Comforter John 15. penult. when God and Christ are said to dwell in the hearts of faithfull men , nothing else is meant ; but the Holy Ghost dwelling in them , and working this joy ( John 14.23 . Rev. 3.20 . ) John 14.18 . compared with John 16.7 . & 22.

2 Arising from Peace of Conscience ] Rom. 14.17 . Rom. 5.1 , 2 , 3. now peace of conscience is a work of the Holy Ghost , which ariseth from feeling of our righteousnesse , or our justification before God , for to be justified before God , is not enough to pacifie the the conscience , unlesse it be felt . See Davids example , Psalm 51.8 , 12. Hence ariseth that distinction of four sorts of consciences , 1 Quiet , but not good , Luke 11.21 . 2 Good , but not quiet , Psal. 51.17 . 3 Neither good nor quiet , Gen. 4.13 , 14. 4 Both quiet and good , Luke 1.47 .

Hence is that also , Prov. 15.15 . it is a cause of continual joy in the Holy Ghost , as a continual feast is of continual mirth .

3 Whereby we rejoyce in our union with Christ ] 1 Pet. 1.8 . in whom we do believe and rejoyce , yea rejoyce in him whose by faith you are ; Gal. 6.4 . this is shewn also , in that it ariseth from peace , and peace from righteousnesse , but by union with Christ .

4 With joy unspeakable and glorious ] these words may seem to expresse some accidental things to this joy , but because the nature of it cannot be well declared in it self , these words shadow out the nature of it , 1 Pet. 1.8 . This Joy is .

1 Unspeakable , because it is better felt than expressed , Prov. 14.10 . like to bodily health . 2 Glorious , both because it is a glimps of the Glory , and the Joys of Heaven ; hence the Spirit that works it , is called The earnest of our inheritance , Ephes. 1.14 . and because it triumphs gloriously against all causes of grief and sorrow , Rom. 5.3 . Acts 20.23 , 24.

2 How is this joy said to be full ?

1 In opposition to that joy which ariseth from the things of this life , this is more full than that Psal. 4.6 , 7. those are empty joys to this , witnesse ,

1 The variety of them , if there were full joy to be had by them , what need we to seek for variety ? Wherefore doth the Bee suck so many Flowers , if she could finde Hony enough in one ?

2 The mixture in them of sorrow , Prov. 12.13 .

3 The shortnesse of them , that which must be full joy to an eternal Soul must be eternal , whereas these are not , Job 2.5 .

2 In opposition to that joy which Christians have in Christ Jesus too , but yet is often eclipsed , and in the wain , as I may so say , through manifold doubtings of our estate , 1 Pet. 1.6 .

Vse 1. If by the Apostles Doctrin full joy may be had , then there is no need of Traditions , if joy may be full by the Word written , what then can they adde ?

Vse 2. Then they embrace an empty shadow of joy , that seek joy in earthly things , which are like empty Pits , Jer. 2.13 . though the stars should shine always to us , yet if we should have no greater light , we should have a continual night .

Vse 3. Then the hearts embracings of the Apostles Writings , and finding the fruits of them , bringeth not melancholy , and dumpishnesse , as the World thinks , but fulnesse of joy .

Vse 4. Then let us search the Apostles Writings , and enquire for full joy out of them ; but of that in the next ,

1 JOH. 1.4 .

This last Use our Saviour teacheth 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 , underta●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 .

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 , H●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 spring from common Graces , such as may be in Hypocrites , Matth. 7.22 , 23. they wondered why they were not received , because they had done many good works , and Prophesied in his Name , and cast out Devils , &c. therefore they doubted not of acceptance , so from these common Gifts it often falls out , that we have a good conceit of our selves , that God will accept us .

And for carriage , a man may so carry himself , as if he were a good Christian .

1 A man may professe Religion for worldly respects , as many became Jewes , H●st. 8.17 . it may be for fear of the Lawes , or Friends , many love Christ for Loaves , for Profit , because there is fullnesse in Christ , Joh. 6.16 .

2 Common Graces may make us professe Religion ; as a man that hath been enlarged at the word , he is willing to come to it , as those Joh. 5.35 . and yet were but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Joh. 4.20 . and the stony ground .

3 Some are drawn on through meer compulsion of conscience , and yet live in darknesse ; some have gifts in prayer , and preaching , and zeal , as Jehu had , and joy in the word , as Herod , yet because they walked in darknesse , they had no Fellowship with God .

Vse 1 A ground of comfort to such as are afraid that they are Hypocrites , and are much discouraged , and think they have no fellowship with God , why this may comfort them ; if there be some that say ▪ they hav Fellowship with God , and have not , so contra , some may think and say they have no Fellowship with him , and yet may have .

Vse 2 It confutes the Papists , that say we teach that mens opinion is Faith , and a man is justified by persuasion ; but we do not say that every opinion and persuasion is a good argument of justifying Faith , but that kind of persuasion and opinion , that is built upon Gods Testimony , upon the Testimony of the Word and Spirit , that is a divine justifying Faith , otherwise we say many a mans persuasion is built on self-love , or some Common Graces .

Vse 3 It may exhort such as have a good opinion of their own estate , and make a profession of it , it may teach all such , seriously to consider whether they be well grounded , for a man may be deceived in it ; if we say we have fellowship , and yet walk in darnesse , we lye ; a man would be loath to be cozened in a piece of gold ; why , what are thousands of gold and silver , to have all his estate and body current , and strong , and to have his heart unsound and counterfeit , all current but his own soul ? what greater confusion than the cutting off a mans hopes ? for a man to live all his dayes in a good hope , and at death to have his hopes to fail him , this confounds his Spirit ; therefore take not all for gold that glisters .

Vse 4 It teacheth us not forthwith to be deluded with the opinion of others , but consider whether they be not deceived that hee takes for good , or they be not sound whom he takes for Hypocrites , do not easily take them for our Brethren and Sisters that carry a shew , the Church had never more wrong than by false Brethren that have spyed out their liberty , and informed against them ; take not every Professor for a Brother ; men may say they have fellowship with God , and yet walk in darknesse , therefore take heed of entertaining such into thy good opinion and fellowship .

1 It will dishonour God , when such have been imbraced by such and such people of God , and now what is become of them ?

2 It will bring prejudice to Gods Saints many times ; they are more wronged by them ( than any ) that carry it closely , and at length break out , 2 Cor. 11.26 . so David complains Psal. 55.12 , 13 , 14. it was a commendable practice of the Apostles , Acts 9.26 . they would not easily admit of Paul , and it is commonly said , if a man or woman carry a Bible , or come to good duties , why they begin to be esteemed , but others that make not such a shew are lesse respected .

Doct. A life led in ignorance and uncleannesse is a certain signe of Hypocrysie , to live so and professe Religion , or profession of Religion , joyned with a life led in ignorance and ungodlynesse , is a sure signe of Hypocrisie .

Darknesse implyes both ignorance and ungodlinesse ; darknesse hath a four-fold signification , sometimes it is put for Ignorance , the people that sat● in darknesse , &c. Mat. 4.16 .

2 It is put Prophanenesse and Ungodliness , every sin is called darkness , 2 Cor. 6.14 . Ephes. 5 8.

3. Sometimes it is put for horror of conscience and confusion of Spirit , Isa. 50.10 .

4. For obscurity and dishonour , confusion and desolation , Pro. 20.12 . for as light is took four wayes , so is darknesse .

Light is put sometimes for Knowledge , sometimes for Grace , sometimes for Comfort , sometimes for Glory , Col. 1.12 , 13. so contrary , darknesse is sometimes put for darknesse of ignorance of ungodlinesse , of discomfort , and of dishonour and obscurity .

The two last are not here meant ; a man may walk in much discomfort , and yet have fellowship with God , Isa. 50.10 . Matth. 12.20 . the bruised reed will he not break , &c. a man in such a condition walks in darknesse , and yet God will not break and quench fuch .

2 Many a Child of God walks in much dishonour and basenesse , and yet have fellowship with God , 1 Cor. 4.13 , Psal. 22.6 . David complains he was a worm and no man , a reproach and scorn of men , and yet was a good man , and had fellowship with God , therefore it cannot be meant of these two , for those that are in such a condition , are ordinarily most sound and sincere , whereas others having more comfort , walk more loosely and carelessely , but if we live in Uncleannesse or Ignorance , we have no Fellowship with God , Prov. 19.2 . God is a God of Light , omniscient , and how can he have fellowship with God , that hath no light in him ? Hos. 4.6 . my people perish for want of Knowledge ; Ignorance is a certain note of destruction , Prov. 29.18 . where no vision is , the people perish , that is , where there is no means of seeing , Matth. 15.14 .

Reas. Why Ignorance cannot stand with the fellowship of God , because where there is no knowledge , the light of the Word is wanting , the Word is a light and a lanthorn , now as one in an house cannot do work without light , especially a stranger , he knowes not what to do , so a man is a stranger within himself that hath no light , and how can he order himself , tell what to do , if he hath no light in him ? He that knowes neither himself , nor Christ , nor the way to him , how shall he be saved by him ? many do think their estate good , but if they had light , they would not think so ; others think their estate bad , but cannot get out of this , they have no light to get out of it , and therefore cannot have fellowship with God .

2 For Uncleannesse and Ungodlinesse , that cannot stand with Fellowship with God , 2 Cor. 6.14 . implying an impossibility , Psal. 94. ult. Psal. 5.4 . Heb. 1.13 .

Reas. 1 God is of pure eyes and cannot endure to behold any iniquity .

2 From the power of all saving Graces , they do purifie and cleanse the heart , so Faith purifies the heart , Acts 15.9 . so hope , 1 Joh. 3.3 . so love , ye that love God depart from iniquity .

3 From the power of the Spirit in him that hath fellowship with God , 1 Cor. 6.17 . Ezek. 36.27 .

Vse 1 It shewes that Ignorance is no Mother of Devotion , for what is Devotion but a stricter and nearer fellowship with God ? it shewes therefore the dangerous Estate of wicked Ignorant men , they think their Ignorance will plead for them , but they are deceived , through want of knowledge my people perish , God takes no pleasure in Fools , you may think you have Fellowship with God , and yet live in Ignorance and Darknesse , but you deceive your selves , can a man live in the Sun , and have neither light nor heat ? So what Fellowship hath that man with God , that hath neither light of Knowledge , nor warmth of Grace from him ?

Vse 2 It may be a Tryal of our Estate , if wee have no Knowledge of God , we have no Fellowship with him , if you delight in Ignorance , and be unwilling to be taught , as many Servants and Children are , how can these have any Fellowship with God , that have no knowledge nor desire after it ? it is true , many there are that desire Knowledge , and cannot attain it , and such , God will accept of their desire , or give them Knowledge , but such as please themselves in their ignorance , have no Fellowship with God , 2 Tim. 3.11 . they are sealed up to damnation ; if a man live in darknesse of sin and ungodlinesse , and is convinced of it , and yet will live in it , in idlenesse , and wantonnesse , and Sabbath-breaking , &c. be not deceived , if you make a shew of Religion you deceive your own soul , if a man walketh in darknesse , and saith he hath Fellowship with God , he lyes .

Quest. Who can say his heart is clean ? have not the best of Gods Children their failings ?

Answ. It is true , they have their failings , but do they walk therein ? It is one thing to step into a way , and another thing to walk in that way , David stept into the way of Adultery and Murther . but he walked not in it ; a man that walketh in a good way , may be turned out of it by a wilde Beast , or a Storm , or Carelessenesse , but when he sees he is wrong , he turns into the right path again ; so is it with a godly heart , he may be carried out of the way , by the violence of Temptation , &c. but he returns again as soon as he sees his error .

Vse 3 To teach men , as ever they desire to have fellowship with God , to cleanse themselves from Ignorance and Ungodlinesse ; if you desire to have Fellowship with God , you must , 1 Avoyd Ignorance , and labour for Knowledge , desire to know his will , and they that love light , God loves them .

2 Turn not aside to any dark crooked wayes , Psal. 125 6. the Israel of God have no crooked wayes to walk in , 2 Cor. 6.17 , 18. with chap. 7.1 . shewing us , if we would have fellowship with God , that God might ackowledge us for Sons , and we him for our Father , we must look into all dark corners , and cast out all uncleanesse , and if you do thus strive to reform your selves , you are not in darknesse ; if you cleanse your selves from dark , and crooked , and unclean wayes , you may assure your selves you have fellowship with God .

1 JOHN 1.7 .

But if we walk in the light as he is in the light , we have Fellowship one with another , and the blood of Jesus Christ cleanseth us from all our sins .

THe scope of the Apostle St. John was to deliver what he had heard and seen from Christ , and to this end , that their joy might bee full .

His first Message was , that God is light , verse 5. and from thence hee descends to gather a certain sine of our fellowship with God , or want of it , a signe of the want of it hee layes down , verse , 6. he that walketh in darkness hath no Fellowship with him ; now in the 7th verse , hee layes down a signe of our injoying this Fellowship with God .

In the Verse wee have two parts , 1 A certain signe of our Fellowship with God , namely if wee walk in the light .

2 The priviledge of such an estate , the blood of Christ cleanseth us from our sins ; so that here is the mark of a true Christian 〈◊〉 priviledge .

Doct. To walk in the light , is a certain mark o● true Fellowship with God , one with another , that is . God with us , and wee with him .

Light is sometimes taken for light of Knowledge , Holynesse , Comfort , Glory .

1 It is taken for light of Knowledge , Mark . 4.16 . Light is clear , and so is Knowledge .

2 For Light of Holynesse , Ephes. 5.8 . Light is clean , so is Holinesse .

3 For Comfort , Psalm 97.11 .

4 For Glory ; now Darknesse is contrary to all these ; now therefore to walk in the light , is to walk in the waies of Knowledge , Purity , Comfort , and Glory : But what is it to walk ?

It is commonly took for the whole course of a Christian life , but in borrowed speech there are some significations therein .

1 It implies , That a Christian course is a voluntary motion , a man is not said to walk that is pulled and haled , no motion more voluntary than walking .

2 It is a continued motion , not a step or two that makes a walk .

3 Walking gets ground , its motus progressivus , standing still rids no ground , but walking doth ; so a Christian , he goes about Christian duties , not only voluntarily and continually , but he growes up therein from time to time ; so that this sense of the Doctrin is thus much ; To lead a Christian course , voluntarily , continually , and increasingly , is a signe of fellowship with God ; now that such as thus walk have undoubted fellowship with God , appears , Ephes , 5.8 . Ye were sometimes darknesse , but now are ye light in the Lord , walk therefore as children of light , that is , children of God , for God is light , those that walk in truth and not in error and heresie , and in holy wayes , they are children of God , Psalm 1.1 , 2. the Law of God is the way of holinesse and truth , and if he that walks in the way be blessed , then he hath fellowship with God ( for in his fellowship stands all blessednesse , Psal. 119.1 , 2. )

Reas. 1. From the insufficiency of our nature to walk in these wayes , without the Spirit of God in us , and directing of us , Ezek. 36.27 . Joh. 15.5 . without Christ we can do nothing , Hos. 14.8 . if any good fruit be growing in a Ch istan it is from the Spirit of God , otherwise the fruit of a carnal heart is carnal , Joh. 3.6 . we cannot be holy without Gods Spirit , nor bring forth any good fruit .

2 As we cannot be good without his Spirit , so we cannot do good without him , 2 Cor. 3.5 . and Christ thinks it an impossible thing for a Carnal man to speak well , Mat. 12.34 .

Reas. 2. Such as do walk in the light have recovered the Image of God , now his Image stood in light Joh. 1.4 . light of Knowledge and Holinesse , Col. 3.10 . Ephes 4.24 . what fellowship Adam had with God in Paradise , the same have all such as walk in the waies of truth and holinesse .

Q Do you not see many true Christians that have true grace , and yet walk in much darknesse , how then have they fellowship with God ? Isa. 50.10 . he that feareth the Lord , and hearkens to the voyce of his Servants , that walks in darknesse , and seeth no light , &c. which shews that a man may fear the Lord , and hearken to the voyce of his Servants , and yet walk in darknesse ?

Ans. Such a one walks not in any grosse ignorance , or error , and heresie , or in darnesse of uncleannesse , and prophanesse , but hee may walk in darknesse of discomfort , and dishonour , and yet have true fellowship with God ; no Christian walks more in light than they that walk most in darknesse , those that walk most discouraged , they walk more carefully and fearfully , whereas many that walk in more comfort , walk more loosely , and scandalously .

Q. What need they walk in discomfort if they walk in the light ? doth not all discomfort arise from ignorance , that they do not know their own estate , and Gods nature and love towards them , & c ?

Ans. It is true , they walk in darknesse , and that is the reason why they walk so uncomfortably , for if they were truly enlightned in the Nature of God and their own estate , they would have more comfort ; but yet this is no affected ignorance , but of infirmity and weaknesse , and want of experience , it is one thing to be in a way , and another thing to walk in that way , such a man doth not walk in that darknesse because it is not voluntary , he doth not desire to walk in darknesse ; neither is it continual , but he at length grows to be further enlightened .

Vse 1. Of refutation of the Papists , that say we deny Works , and maintain the Doctrin of the Solifidians .

Answ. We disclaime all Works as any cause or merit of Justification , Psalm 130.3 . but we do not disclaim good Works in themselves , we do not discourage any from good Works , but encourage them thereunto ; is this no encouragement to walk in the light , when we say such shall have fellowship with God , and be cleansed by the blood of Christ ? these are strong motives to good works ; we maintain good works ( as the Apostle saith ) for necessary uses , Tit. 3.13 . What are these necessary uses ?

1 For our own parts , that we may have fellowship with God .

2 To glorifie God , Matthew 5.16 . Let your Works so shine before men , &c.

3 To stop slanders of vain men , 2 Pet. 2.5 .

4 That by our good Works others may bee led on to a Christian course ; a good conversation is a good means of the conversion of others .

We further say , That good Works justifie us , in St. James his sense , Jam. 2 14. There is a double Justification .

1 A justification of a man from sin in the sight of God .

2 Of a Christian from Hypocrisie in the sight of both God and Man ; the first way a man is justified onely by the blood of Christ ; the second way by good Works ; for we must know a mans Conscience hath two burthens .

1 My Sins are great , and liable to Damnation , how shall I be acquit of that ? From this our own works cannot justifie us , it is done onely by the blood of Christ .

2 I , but the blood of Christ cleanseth only true Christians that are in Christ , and have true grace , but you are an Hypocrite , how shall I now be quit from the imputation of Hypocrisie ? In that I am justified by my works let it appear to my self and others , that I have lived in all uprightnesse , 2 Cor. 1.12 . so that justification from Hypocrisie before God an Man , is from the witnesse of my upright and unblameable life , so that I am justified from a double accusation , from the one by one way , from the other by another way . I am a sinner , that I cannot deny , my best works are sinful , therefore from that I am justified only by the blood of Christ .

But Christs blood belongs not to you , you are an Hypocrite , now how shall I know the sincerity of Faith but from the fruits , which is an holy and righteous life , so that if I walk so , I justifie my self from that imputation . How doth Hezekiah help himself , when God spake bitter things ? Remember how I have waled before thee with an upright heart , 2 Joh. 3. Isa. 53.11 . how do I know that I know him ? Why if I keep his Commandments ; therefore we say , that an holy life is an evident sign of our fellowship with God , it glorifies God , it stops slanders , and brings on others ; and besides all this , a godly life will justifie us from hypocrisie .

Vse 2 For trial , whether we have fellowship with God or no : why if we walk in the light we have fellowship with him , Col. 3.3 . Isa. 50.10 . if a man walk in light of truth and holinesse , in knowledge of Gods Will , and obedience to it , if a man walk in such a way ( I say ) that is , if he do willingly give up himself to the knowledge and obedience of the Will of God , if he continue therein , and grow in grace , and go forward from step to step , from strength to strength , Psal. 84. it is a true signe of fellowship with God , there is no corrupt nature that can have such desires , at least not continue and grow up in them .

Q. May not a Christian be carried out of his way as David into Adultery , Noah into Drunkennesse , Peter into Denial of Christ ?

Ans. They were indeed wayes of Darknesse , but they did not turn into them voluntarily , but through violence of Temptation and corruption , 2 They continued not in them , 3 They grew not up in them , they took no pleasure in them .

A man is not judged by a step or two , but according to his walk , what is his course ; a man may take a step or two out of the way , but yet if he recover himself , we say that is his way , God judgeth not of a mans Spirit by a step or two , for then who could be justified ? No Christian , but sometimes he steps a wry , and it may be three or four steps , as David , 1 Into Idlenesse , 2 Into Adultery , 3 Drunkennesse , 4 Murther , 2 Sam. 11. he went into four wicked steps , foul steps , but you must not judge a man for two or three or four steps , for so on the contrary , a wicked man may take a step or two into a godly course , he may read some good Book , pray , hear the Word , this is to bring about some end of his , he hath another way to go , only he is turned out of his way for some conveniency as he thinks , so that there is no judging of a man , on either part by a step or two , but we must judge of men by their walks ; will you judge a man to be good , that is good in good company ? Many a man for company sake , will go out of his way , so we must not judge what they do by a start , but what is their constant voluntary growing course , what way they hold to , that is their way , a good man in evil company , his heart is not quiet , it is no voluntary motion , and so contra , we often fail in judging some men by some few steps , but observe what is his voluntary constant course , ad what doth he thrive and grow upon , if a mans Christian course be voluntary , constant , and growing , it is not the going out a step or two that will condemn us , the wise men they came a long journey to seek Christ , and they went out of their way to Jerusalem to enquire , but then the Star left them , but they staid not there , but went into their way again , and then the Star appeared to them again , so a godly man goes to seek Christ , and God gives him the light of his Word , yet upon some error , he may turn out of the way , and then they leave Gods Word , but they stay not there , but go into the way again , and then they have the light of Gods Word to direct them .

Vse 3 May teach men not to content themselves in any Ignorance , or Uncleannesse , or Wicked course , you cannot walk in Darknesse and have Fellowship with God , therefore as you would claim Fellowship with God , disclaime Fellowship with sin , you cannot continue and grow up in any sin voluntarily , but you disclaim Fellowship with God , yea and with the blood of Christ , no Fellowship with Christ as long as you have any Fellowship with sin .

Vse 4 To teach Christians , that it is not enough to be holy and true , but God requires you should walk in Light and holinesse , Ephes. 5 8. Gal. 5.25 . if you would be men of Knowledge and Piety , it is needful that you walk in that course , it is not enough to set an instrument in tune , but it must sound forth , it is not enough to have our hearts in a good frame , but we must walk in that frame , Psal. 119. Thy Word is a light unto my feet , and a Lanthern to my pathes ; Gods Word was a light to his feet ; what , to look on ? No , but to be a guide to his steps ; we should order our steps according to his Word ; the Church is compared to a Garden , Cant. 4.14 . full of spices and flowers ; is she content that she hath these ? No , but verse 16. awake O North-wind , and blow upon my Garden , that my spices may flow forth , and yeild a fragrant smell ; a Christian must not only have gifts and Graces , but walk accordingly , a Christian that hath good parts and gifts , if he doth not walk according thereunto , what good doth he ? It is a gouty foot that dares not walk , so he is a distempered Christian , that hath the feet of a Christian , and yet walks not , he is only the image of a Christian , an image hath the exact parts of a man , but makes no use of them , it hath eyes and sees not , ears and hears not , feet and walks not , Psal. 115.4 . so he is but the image of a Christian , that hath parts and gifts , and walks not accordingly , therefore whatsoever Spirit God hath given thee , walk in it , if thou hast a Spirit of Meeknesse use it , if a Spirit of Humility , Patience , &c. use it , if a Spirit of Prayer , use it , walk in it , else you are but images and no true Christians . The more you walk in good duties and a Christian conversation , the more you feel Fellowship with God , otherwise if you go out of the way , you lose the Light , the Star , as the wise men did ; when you walk in the wayes of Pride , and Impatience , and Covetousnesse , and Uncleannesse , you lose your way and your light too , which should direct you ; therefore what gifts you have , walk in them .

Vse 5. Of comfort to such Christians , as are walking and doing , though they cannot go on so fast as they would ; a man that walks , goes not so fast as he that gallops , but yet if you do but walk in a good way , you make a progress , and shall come to your journeys end at last .

What if Judas gallop faster than the rest of the Apostles , as it is likely , because they did least suspect him , he gallopped , but he soon stopped his course , and turned into the way of perdition : Therefore it is no discouragement , if in a Christian course you be but going on , though you go on but slowly , yet if you rid ground and stand not at a stay , nor go backward , that is comfort , for you surely have Fellowship with God .

1 JOHN 1.7 .

THe main Scope of this Epistle , is to comfort tender consciences , that their joy may be full , for this end he tells them certain messages which he heard from Christ , the first message is , verse 5. whereupon he inferres a note of Fellowship with God , Negatively , verse 6. Affirmatively , verse 7. If we walk in the light , &c.

Doct. Such as walk in the light , the blood of Christ purgeth them from all their sins .

The Verse sets down two Priviledges of them that walk in the light , they have not onely Fellowship with God , but with Christ , and that in his mediation , and that in cleansing them from all their sins .

Quest. 1. What is meant by the blood of Christ ?

A. The blood of Christ , is here put , not onely for that blood shed on the Crosse , but for his whole death , set out by blood , which was the effect of his death , for blood powred out after his death , John 19.33 , 34. for it is said of the death of Christ , Rom. 5.8 . And the death of Christ is not all , for he suffered many things beside , so that it comprehends all his sufferings , 1 Pet. 3.18 . yet there is a further Synecdoche , sometimes his passion is put for his whole obedience , Rom. 5.18 , 19. Luke 22.44 . for that is attributed to his obedience , that it makes us righteous , that is , free from sin ; all his Spirituall desertions , were sufferings of Christ , tending to cleanse u● from sin ; bloud includes all his sufferings and obedience ; And indeed the very bloud of Christ , had it not been done in obedience and humility , it would have done no good , for the promise is to him that doth something , Doe this and live , John 10.18 . his passion was done in obedience , Phil. 2.7 , 8.

Quest. Why is our cleansing from sin ascribed most to his blood , seeing it reached to his whole death , and passion , and obedience ? why is his bloud most instanced in , Mat. 26.28 . Rom. 3.35.5.9 . Heb. 9.14 . 1 Pet. 1.19 . why is it most attributed to his bloud ?

Ans. It was meet ,

1. Because death was the wages of Sin , Rom. 6. ult. Gen. 3.17 . therefore we must satisfie that or our Surety for us .

2. His death is most stood on , because the whole Covenant stands in that ; the Legacy is of no force , without the death of the Testator , Heb. 9.17 .

3. Bloud is most mentioned , because it is an evident Testimony of death , because in bloud is life ; 2 because it accomplished all the legall types , Heb. 9.22 .

Quest. 2. Why is it called the blood of Jesus Christ his Son ?

Ans. Because that Christ that shed his bloud , was the Son of God , and that added efficacy to it , Heb. 10.4 . not the bloud of sinfull man , Heb. 2.26 , 27. it must be therefore the bloud of an infinite power , Acts 20.28 .

Quest. 3. How is this blovd said to cleanse ?

Ans. 1 As it Justifies ; 2 As it Sanctifies .

1. As it Justifies us , by his bloud are we cleansed , Rom. 5.9 . Ephes. 1.7 . we are justified by it , because it frees us from the guilt and punishment of sin .

1 From the guilt of Sinne , guilt is that whereby we are liable to the Curse .

2 It frees us from the punishment of sin , so that now there is no condemnation to us , Rom. 8.1 . Rom. 4. ult. 1 Pet. 2.24 .

2. We are cleansed from Sin by a sactifying power in the death of Christ , that is it whereby our Consciences being sprinkled , we are freed from the stain and lust of sin , Heb. 10.29 . and are endued with supernaturall grace , so that we are afraid to commit any sin .

Q. What is meant by all Sin ?

A. That is , from original , and actual sins , from sins of Omission , and Commission , it cleanseth us from the sins of our Birth , and of our Life , of Youth , and of riper years , Rom. 5.9 . now we could not be justified , if any sin were unpardoned , Heb. 9.14 . if it be a dead work , or sin of Omission , our Conscience is purged from it , for if the bloud of Bulls and Goats cleansed from all sins of the flesh , much more the bloud of Christ from all sin ; no sin but we are cleansed from by Christs bloud , except the sin against the Holy Ghost , Heb. 10.26 . because , v. 29. they tread under foot the bloud of the Covenant . For the proof of this point , see Rom. 8.1 , 2. Rom. 6.6 .

Reas. 1. From the wonderfull efficacy of Christs bloud , in respect of the Divinity of his Person ; the reason why it is so effectuall is , because it is the bloud of the Son of God , Heb. 9.14 .

Reas. 2. Because he stood in our Persons on the Crosse , through the acceptation of God , God accepted him as a Surety for us , Heb. 7.22 . Isa. 5. ult. 1 Pet. 2.24 . therefore it is as much as if we had done it in our own persons , John 10.11 . He had no need to shed his Blood for himselfe , for he had never sinned .

Vse 1. To reprove the Papists , who teach that the Masse , being celebrated for the dead and living , justifies from sin , but if the bloud of Christ cleanse us from all sin , there is no need of the Masse to cleanse us from any sin ; and they teach that the Masse is an unbloudy Sacrifice ; now it must be a bloudy Sacrifice that must cleanse , Heb. 10.10 . & 14. but if it be often offered , it doth not exceed the Sacrifices of the Law , Heb. 10.1 . to 5.

Vse 2. To refute the Popish Purgatory , if Christs bloud cleanse us from all sin , what need a Purgatory to expiate any sin ? This is a Blasphemy against Christs bloud .

Q. Do not Temptation , and Affliction , and Word , and Sacraments , and Faith , and other Graces , purge us from sin , and purifie us ? It is said of Afflictions , Heb. 12.11 .

A. It is true , there are many means to purge us from sin , but no efficacy in any of them , except by virtue of Christs Blood ; therefore those in Hell have no benefit , because Christs bloud reacheth not thither , so that if any be bettered by Afflictions , or Word , or Sacraments , it is from the virtue of Christs bloud , and if Christs bloud be sprinkled on Purgatory , we will not reject it .

Vse 3. Of refutation of the opinion of many godly Divines , that hold we are purified from the sinne of our Birth by the purity of Christs Birth ; from Sinnes of Omission by his active obedience , from Sinnes of Commission by his passive obedience , but we must know there is thus much in the purity of his Birth , in his Obedience , in his Passion , that it makes us fit to be cleansed , but yet we must hold the Bloud of Christ cleanseth us from all sin , that brings this fitnesse to perfection . A Lamb defiled in the old Law was never accepted , though it were slain for a Sacrifice , and if it had been without spot and blemish , yet if it had not been slain it would not have been accepted neither ; so had not Christ been a Lambe spotlesse and undefiled , his death would not have cleansed us from our sins , and though he were spotlesse and undefiled , yet he must be slain , or else we could not be cleansed neither , the purity of Christs Nature doth not cleanse us from sin ; but we must take all joyntly together , all his active obedience was passive , and all his passive obedience was active , Gal. 4.4 , 5. that he was obedient to the Law was part of his Passion , and by the obedience of Christ to the death , we are cleansed from all sin .

Vse 4. To refute some that say we are justified by faith , as it is a work in us , they say we are justified not by the works of the Law , but by faith , Rom. 11.5 , 6. but if we be justified by faith , as it is a work in us , how doth the bloud of Christ cleanse us from sin ? but it is faith as it lays hold on the bloud of Christ .

Vse 5. For comfort to all such as walk in the light , let them not be discomforted ; you will say , your hearts are full of impatience , and coveteousness , and uncleannesse , these are great sins indeed , but the bloud of Christ cleanseth from all sin ▪ there is no number nor measure limited .

Object . He cleanseth not all men , how shall I know whether my sinnes be cleansed ?

A. Why , do you walk in the light as God is in the light ? if you do , then his Bloud cleanseth you from all sin ; therefore if a man would have comfort , he must consider whether he live in any sin voluntarily , and walk in darknesse , if he doe , he hath no part in Christs Bloud ; but if there be no sin , but he is willing to avoyd it ; no duty , but he desires to perform it , and amend all , it is a signe he walks in light ; if you see what is amisse and labour to mend it , then you walk in the light , and then assure your selves the bloud of Christ will cleanse you from all your sins .

Vse 6. For instruction , if Christs bloud cleanseth from all sin , then no sin is venial , is that sin venial that cannot be cleansed but by Christs bloud ?

Vse 7. To shew us the reason why the bloud of Christ is called precious , 1 Pet. 1.19 . it is more precious than the bloud of Bulls and Goats , &c. so all silver and gold in the world cannot remit one sin , or save one soul from Hell , Psal. 49.6 , 7 , 8. Heb. 12.24 .

Vse 8. To teach Christians notwithstanding all former sins , to walk boldly in a Christian course ; we are much troubled in our spirits by reason of our sins , the multitude and greatnesse of them ; why in consideration of this , let us be bold , Heb. 10.19 . to 23. we may be bold to approach to Gods Throne , bold to enter into Heaven , let no sin discourage us , for his bloud cleanseth from all sin .

Vse 9. If his bloud cleanse from all sin , let us make use of his bloud , Zech. 13.1 . it is even this Fountain of Christs bloud , let us therefore bath our selves often in this Bloud , that we may be thorowly purged from all sin , from the stain and guilt of sin .

Vse 10. All Ordinances , Word , Prayer , Sacrament , Communion of Saints , all holy duties will doe no good without his bloud , therefore desire God that every Ordinance may be sprinkled by his bloud ; as Water alone cleanseth not without Sope , so it is not all the waters of Jordan that can cleanse us from dead works without the bloud of Christ strike in with it ; let us not rest in any Ordinance or performance , in any Prayer , or Fast , or in all of them ; if you would spend your bloud to cleanse your Souls from sin , all will be in vain , except it be mixt with Christs bloud , therefore pray that the Word and Sacrament , and every Ordinance may be sprinkled with Christs bloud to justifie , and sanctifie : the bloud of Christ hath procured sentence of absolution from God , and vertue from the Spirit of Grace , to wash away all our sins , therefore lay hold on it : this is to lay hold on the Horns of the Altar , therefore in all Christian consideration and duties , look chiefly and principally to him , or else all will be in vain .

1 JOHN 1.8 , 9.

If we say that we have no sin , we deceive our selves , and the truth is not in us , &c.

FRom the former Verse S. John gathers a two-fold mark of our estate ; First in this verse , If the bloud of Christ cleanseth us from all sin , then they are lyars that say they have no sin , If we say we have no sin we deceive our selves , &c. The second mark is verse 9. If we acknowledge our sins , &c.

The first in this Verse , It is a dangerous signe of an evill estate , if we say we have no sin , for we deceive our selves , and the truth is not in us .

Doct. Opinion , and Profession of perfect Holinesse , is an error wilfull , pernicious and dangerous .

If we say , 1. In heart , Psal. 14.1 . where such a thought is .

2. To speak such a thing , to say , is to professe so , to carry our selves so , as may manifest our opinion , Rom. 1.22 .

That we have no sin , that is , that we are perfectly holy and righteous ,

1 It is an errour ; And

2 Wilfull errour , for he saith so himselfe .

3 It is a pernicious and dangerous errour , it roots out all grace .

First , It is an errour , and delusion , for it is contrary to Gods expresse Word , Prov. 20.9 . Who can say he is clean ? Eccl. 7.22 . 1 Kings 8.46 . James 3.2 . In many things we sin all , both in matter and manner .

Secondly , It is a wilfull errour , a man doth not learn it from others , but he perswades himselfe so .

1. Because if any read the Scriptures , he shall find it contrary , Psal. 130.3 . Psal. 143.2 .

2. Though a man never read the Scriptures , he shall meet with daily crosses , now a mans own heart will tell him it is for his sin , Job 14.1 .

3. None but findes he hath need of craving pardon for sin , Zech. 11.4 . John 16.9 . he shall convince the world of sin , not a man in the world but he is convinced to be a sinner , therefore none can say he hath no sin , but it must be wilfull Errour .

Thirdly , It is a dangerous Errour ,

1. Because it evacuates all truth of Grace , where this conceit is , there can be no truth of grace , because all truth of grace expresseth it selfe in Three things ;

1 In something about sin , every godly man first renounceth all his own righteousnesse , Phil. 3.7 , 8.

2 He complains bitterly of sin , Rom. 7.24 .

3 He fights against sin to the death , Heb. 12.4 . Now if every godly man doe thus , how can any truth of grace be , where a man either thinks or professeth he hath no sin ?

2. Where there is truth of Grace , it expresseth it selfe in some things that respect the bloud of Christ .

1 He prizes it above all blessings in the World , Gal. 6.14 . 1 Cor. 2.2 . now what need he prize it so much , if he have no sin ?

2 Every godly man desires to bath himselfe daily in that bloud , Zech. 13.1 . now what need that , if he had not sin ?

3 Take a Christian mans carriage towards perfection of holiness . He strives after perfection earnestly every day , Phil. 3.12 , 13 , 14. what need Mortification , if there were no sin , or vivification ?

Vse 1. It convinceth many sorts of people to be in a dangerous estate , devoyd of grace .

1 Such were the Pharisees , that counted themselves just and holy . Such were the Essaeans , that counted themselves strict observers of the Law of Moses . Such a one was that young man that came to Christ , Mat. 19.20 . but Christ convinces him that he was not perfect . Such were the Catharists of old , a sect in the Church that thought themselves pure from all sin .

It reproves likewise the Libertines , that counted themselves perfect keepers of the Law .

Such are the Papists , that say the Virgin Mary was without sin , she doth not say it her selfe , she acknowledgeth a Saviour , and therefore had sin .

And so all they are deceivers of themselves , that so live as if they were free from sin , that conceive well of themselves in a carnall Estate ; and such is the body of the World , they will , it may be , say they are sinners , but why then doe they not repent and mourn for sin ? why , they see no need of that , I have lived honestly all my life , and I hope my Estate is good , and so deceive themselves .

Vse 2. Hence we see a necessity laid on Ministers , to peeach the Law , or else how shall people see their sins ? by the the Law comes sin to be revived , Rom. 7.7 .

Vse 3. If it be so wilfull and dangerous an Errour , then it behoves contrary judgements , to carry themselves as those that are of another opinion ; doe you believe you are guilty indeed of many sins , why then professe it , and carry your selves so , and that by an inward renouncing of all your sins , mourn for them , strive against them , otherwise you do not professe your selves to be sinners , unlesse your hearts prize the bloud of Christ , desire to be bathed in it ; and if you doe think your selves to be sinners , daily get more hold of Grace , you are yet sinfull and miscrable , therefore need more Grace .

Vse 4. If we be all sinners , then let us learn to bear Gods hand patiently , Micah 7.9 . is any froward and impatient in affliction ? he professeth he is no sinner , he that practiseth Impatience , professeth Innocency ; for if a man be Innocent , he will be ready to storm , if a man takes crosses impatienly , he thinks they fall on him undeservedly .

Vse 5. Learn not to be censorius , reject not others for sin ; we ought not to do so , but for wallowing and walking in sin , but despise them not for sin , for in many things we sin all , and truly if we be over censorius , we profess our selves to be no sinners , for if we were , we would pitty them , and look most to our selves , Mat. 7.5 , 6.

If we say we have no sin , we have no truth in us .

Now on the contrary , Verse 9. we have a note of a good estate , If we acknowledge our sins , he is faithfull and just to forgive us our sins , and to cleanse us from all unrighteousnesse .

Doct. Vnfaigned confession of our sins to God , is the ready way to the pardon and healing of them .

Confession is the ready way to Justification and Sanctification , pardoning of sin , and cleansing from sin .

This place is stood upon by Bellarmine for auricular confession , he saith , it is meant of confession , not to God , but to the Priest , and what is his ground but this ? to the confession here spoken of , is a promise made of pardon , but no word of promise in Scripture to confession to God , but to confession to the Apostles and Ministers of Christ , John 20.23 . But

1. It is a notorious Falshood to say , that no promise is made to him that confesseth to God . Prov. 28.13 . we understand it of confession to God ; he denies it , because he speaks it of confession to him from whom sin may be hid , which cannot be from God . But yet many a man hides his sin from himselfe , and will not search into his own heart , and labours to hide it from God , Isa. 29.15 . Ps. 32.3 , 4 , 5. And that that place in the Proverbs is meant of confession to God , appears , in that he speaks it of confessing to him of whom he might finde mercy , but confession to man often brings ruine . I would yet further ask them , if there be no place that expresseth pardon to him that confesseth his sins towards the Temple ? see Psal. 32.5 , 6. Job 33.27 . and that whole prayer of Solomon , 1 Kings 8. runs on promise of Pardon to him that confesseth to God , and God answers to that Petition , Chap. 9.3 . and now that Solomons Temple is destroyed , we have a greater than the Temple , whereof that was but a type ; if we confesse our Sins , and put up our Prayers in the name of Christ , our Sins shall be pardoned and healed , and for that place , John 20.23 . we say there is no mention of Confession , but they have a power to remit them without confession , according to Acts 9.17 . Ananias comes to him without hearing a word from him , Acts 22.16 . his Sins were not remitted by confessing them to Ananias , but by calling on the Name of the Lord ; indeed if a man be burthened in Conscience , it is meet he should confesse his faults to the faithfull Ministers of God , and request their help and prayers , James 5.16 . which is meant of Ministers , as well as Lay-men ; of Christians in general , Mal. 2.7 .

Q. But what difference will you make between Ministers and Lay-men , if you say we may confesse our faults to Lay-men in private ?

A. When Christ saith , those sins you remit are remitted , it is not me●●t that they have judicial power to absolve them , and say , Ego absolvo te , in nemine Patris , filii , & spiritus sancti : but he hath given them a Ministerial power to declare remission of sins to them that are penitent , if they see them penitent and humble , they may declare some promise whereto pardon is annexed .

Obj. But common Christians may doe thus , and is there no difference between Ministers and them ?

Ans. God is wont more usually to blesse a Ministers discerning of the estate of a man , and applying comfort than other common Christians , Rom. 10.14.15 . the ordinary way of faith , and to get comfort by faith , is by the Ministry of the Gospel , If we confesse our sins , he is faithfull and just to forgive us our sins ; faithfull and just , expressing the truth and righteousnesse of God , in making good his promise to those that confesse their sins .

To forgive Sin , is to free a man from Sin , and Punishment , and to remit it , Jer. 31.33 .

To cleanse from Sin , is to mortifie Sin , and quicken Grace .

Reas. 1. In respect of God ;

1. From the great Honour confession of Sin doth to Gods Justice , no man confesseth his Sin to God , but he glorifies Gods Justice , though he should deal never so hardly with him , yet his Justice should be magnified , Psal. 51. Neh. 9.33 . Dan. 9.7 .

2. It sanctifies the name of Gods grace ; why doth the Apostle so set out the sinfulnes of all , in Cap. 2. & 3. ad Rom. but that he might magnifie the riches of Gods grace ? it shews , that if they have any mercy it is from Free Grace .

Reas. 2. In respect of our selves ;

1. It exceedingly humbles us , and makes us willing to accept any hand of God , Lev. 26.41 , 42. how doe these men come to be humbled ? if they confesse their sins , and the sins of their Fathers , this will humble them .

2. Confession of sin to God , doth restrain us from Commission of sin , for a man considers he must come before God , and break his heart for it , and an ingenuous heart is more ashamed of his sin before God , than before men , Ps. 51. Against thee , against thee onely have I sinned , that most affected him .

3. Confession of Sin makes us examine our selves , and that is very profitable when a man comes and considers the frame of his heart and life , it afflicts him much , as the searching of a Wound doth anguish the Body , so examination of our selves doth much afflict our souls .

Now for the properties of this Confession , it must be serious and sincere , and with a resolution to doe so no more , when a man confesseth his sins with griefe of heart that he hath offended God , and resolves never to doe the like again , this is very effectuall .

Vse 1. It serves to teach us , that in Scripture phrase the repentance of an humble Sinner goes before Justification , and Sanctification ; many a man comes to be humbled , and yet is confident his sinne is neither forgiven nor his heart sanctified : if Confession be the way to Pardon , what need a man confesse his Sins , if he be truly perswaded they be forgiven ? we grant therefore that Repentance is the way to Pardon , to the sence of it at least . It is a question whether Repentance go before Faith , or Faith before Repentance . I answer , if you take it practically , there is no man that either believes his sin pardonned , or healed , till he brought to Humiliation , contrition , and sorrow .

Vse 2. To teach all that stand either in need of pardon of Sin , or cleansing from Sin , what course to take ; the best have need to increase it ; but didst thou not finde pardon at all , or cleansing here is a plaine Promise , If we confesse our sins , he is faithfull and just to forgive us our sins ; as if he should say , If we should confesse our Sins truly , and yet finde no pardon , it would violate the faithfulnesse and righteousnesse of God .

Obj. You will say , you have confessed your sins oft before God , and yet have found no pardon ?

Answ. Have you confessed your chief sins , by which you have most dishonoured God ? if you hold back any , no wonder if God hold back comfort ; he that hides his sin shall not prosper , Prov. 28.13 .

Obj. You will say , you have dealt plainly with God , as far as you can tell ?

Answ. I ask you , hath your Confession been serious , heartily grieving for dishonouring of God , giving him the praise of his Justice , that you have deserved nothing but Hell , and doe you magnifie his Mercy , and humble your Souls ? why in this case God may suspend the feeling of pardon , but you are in the way to pardon : would you commit those sins again you confesse ? do you hate and abhor them ? then you are cleansed from them ; if sin be your greatest burthen , then it is pardoned : and you could not be cleansed from sin unless sin were pardoned ; for the same bloud of Christ mortifies Sin , that justifies us : Therefore as ever you desire to finde pardon , go to God , confesse your Sins , deal plainly and seriously , that your hearts may be humbled , and you shall finde pardon ; he doth not indeed limit the time , he may make good this promise , to some sooner , to some later ; but there is none but he will make it good to them , if they wait upon him .

Vse 3. Of consolation to every Soul that doth confess Sin to God , that doth truely and seriously confesse , and grieve , and mourn for his Sins : that confesseth those Sins whereby he hath most dishonoured God and wounded his own soul , 1 Sam. 12.19 . if you doe thus , God will certainly passe by all your transgressions ; God that hath pawned his Faith , and Truth , and Justice on it , will certainly doe it : an honest man will not fail in such a case , therefore we may build on Gods Promise , for it is as impossible he should deny pardon to such a one as it is for him to be unfaithfull or untrue ; and though you shall finde many corruptions , yet you may conclude you are in the way to further comfort and cleansing , therefore let every one , that desires to finde comfort in the pardon of his Sin and cleansing from it , confesse his Sin to God ; God hath promised to doe it , therefore if you desire to finde pardon and cleansing increased , you must look up to him , that so you may have your Sins pardoned and cleansed through Christ .

And cleanse us from all unrighteousnesse .

Doct. It is a filthy thing to lie in Sin unpardoned , or sin unpardoned is filthinesse and uncleannesse , it is an unclean and filthy thing .

Ezek. 36.25 . Zech. 13.1 . There is a Fountain set open for Sin , and for uncleannesse , 2 Cor. 7.1 . where we see he calls Sin , filthinesse and uncleannesse ; there are many other expressions in this kinde , God is willing to possesse men with this truth , therefore he compares it to most filthy things .

1. To mire and dirt , which the Sea casts out , Isa. 57.20 . which is meant of casting forth sinfulnesse , 2 Pet. 2. ult. it is compared to a vomit , and a Sows wallowing in the mire , which is loathsome , Ezek. 24.6 . it is compared to scum which is cast into the fire , or into ashes , Jer. 16.17 . it is called the carkasse of detestable and abominable things ; hence it is that our best duties are sometimes compared to a menstruous cloath , Isa. 64.6 . so it is called uncircumcision , Col. 2.14 . and therefore wicked men are compared to dung , Psal. 83.10 . & Mal. 2.3 . God saith he will cast the dung of their solemn Feasts upon their faces , that is , their sinfull carriage of holy Ordinances , so that God counts sin , mire , and scum , and dung , &c. he would have us to look at sin as a congeries of all filthinesse , if you would put it all together sin would comprehend all .

Hence it is , that the best performances of wicked men are unclean , Titus . 1.15 . the sacrifices of the wicked are an abomination , Prov. 28.9 . why is sin so loathsome ?

1. Because it is that which comes naturally from man corrupt , it is the naturall issue of corrupt nature , therefore loathsome ; the excrement of a clean person is loathsome , much more of a corrupt , now this is but the issue of a corrupt nature , Lev. 15.8 . That which is born of the flesh , is flesh , John 3.6 . Job 25.5 . Job 14.4 .

Vse 1. A ground of reproof to any that boast in sin , if it be as mire , or scum , or dung , or a vomit , how vainly doe they glory , that glory in sin , they glory in their shame , Phil. 3.19 . they glory in dung , in their vomit , in their base filthinesse , Isa. 3.9 . it is a wofull case to professe filthiness openly ; if men doe thus , woe be to them .

Vse 2. It should stir us up not to lie in sin , one day to an end ; if a child should lie in its dung , or if we should , we would think we were unfit for civill company , yet such are we , as long as we lie in sin unpardoned ; it should therefore spur us on to repentance , and not to rest , till we get sin pardoned , we shall then be washed from our filthinesse .

Vse 3. To move us to help one another out of sin , we should count it beastly and sluttish , if we should let a Child lie in its filth , so are we , if we let any that we can help , lie in their own defilements of sin ; and were our mindes as quick to smell as our bodies , we should as much loath the smell or presence of sin , as of filthy dung : it is for want of spirituall sence , that we are no more affected with it .

Vse 4. To provoke us to more earnest wrestling for cleansing from sin ; when we have defiled our selves with sin , none can help us out but God , others may help the work forward , but none can effectually cleanse us but God , therefore we should come before God as the Saints of God have done , Ezra 9.6 . Jer. 31.18 , 19. Dan. 9.7 . we must not come before God with extenuation , like Adam ; we should be ashamed to come into company with defiled bodies , we should not say it is our infirmity or a loosenesse we are subject to , we have our spirituall loosenesse from God , from prayer , from our callings , from holy duties , this is a loathsome thing to pretend loosnesse or infirmity in filthy things , therefore let us take shame to our selves , and strive for cleansing , Psal. 51.7 . he would be thorughly cleansed .

Vse 5. It may stir us up to take heed of evill company without , and corruption within ; a man should loath to keep company with base filthy unclean fellows , Drunkards , Swearers , &c. 2 Cor. 6.17 . and the same Apostle exhorts to cleanse our selves from all filthinesse within , 2 Cor. 7.1 . we would be loath to have any filthy unclean thing about us , so we should cleanse our selves from all sin , because it is a remnant of filthinesse .

Vse 6. It may shew us the wonderfull preciousnesse of the bloud of Christ , and the no lesse wonderfull favour and love of God towards us ; were not Christs bloud of wonderfull efficacy , it could not cleanse such base filthy sinfull lusts , so Gods favour , were it not wonderfull , he would not take upon him such an homely office : Women , if they were not Mothers , would not take such homely offices up , as to cleanse their Children from their filth ; why if God were not of the like affection to us , he would not cleanse us from our filthinesse , we count it an homely office , to sweep sincks , and scum pots , &c , this is Gods office , if he did not sweep the Sinck , and scum off the scum of our hearts , it would never be done ; and therefore it shews the tender affection of God towards us , in that he is willing to take such an office upon him , to cleanse us from our filthinesse , he poures clean water upon us ; all other means will doe no good without him ; it is with us as it is with young Infants that would lie in their defilements , if their Mothers did not make them clean , and so would we even wallow in the defilements of sin , if God did not cleanse us , therefore admire Gods love and mercy towards us .

Vse 7. It is a good help to mortification , if we consider what a loathsome thing sin is , and what pure eyes God is of , it would be an antidote against sin , shall we commit such filthinesse in Gods sight , to make our selves so base and loathsome before him ?

Doct. All sin is unrighteousnesse , ( and cleanse us from all unrighteousnesse , that is , from all sin . )

Sin and unrighteousnesse , the one explains the other , Rom. 6.13 . yeild not your Members weapons of Unrighteousnesse , that is , weapons of sin ; sometimes Unrightnesse is properly confined to the sins of the second Table , as unholinesse to the first , but sometimes righteousnesse comprehends the whole course of a Christian , and Unrighteousness comprehends all sins . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

Reas. Because every sin doth either God wrong , or others , or our selves ; Righteousnesse gives every one his due ; if we sin in temperance , we debase and defile our selves , if we sin in theft or slander , we wrong others in their goods or good names , if we worship not God as God , if we keep not his Sabbaths , or prophane his name , we wrong God .

Vse 1. Shews the Error of those , who think if they pay every man his own , they are righteous men ; why , doe you no wrong ? are you not sinners ? yes they will say , why then you are not righteous , for every sin doth wrong to God , our selves , or others .

Others say , if they wrong any , it is themselves ; why , it is unrighteousnesse to wrong your selves .

2. As you love innocency , live righteously ; doe God no wrong , others no wrong , your selves no wrong , otherwise you are unrighteous .

3. For Comfort to any that have their souls cleansed by the bloud of Christ from all filthinesse , we are holy , set at liberty from all filthinesse , and all unrighteousnesse .

Doct. Sin pardoned is ever cleansed , sin pardoned is sin cleansed , what sin God pardons , the same sin he cleanseth .

Heb. 9.14 . The same bloud that pardons , cleanseth us from sin .

Reas. From the power of the death of Christ , which serves not onely to procure pardon of sin , but likewise healing of sin , for his bloud is offered up as a ransome for sin , well then it is pardoned , but it is not onely so , but it is a means to kill and mortifie sin , Rom. 6.6 . there is a destructive power to kill sin , as well as meritorious power to pardon sin ; now his death is said to mortifie sin in us .

1. Exemplariter , For if Christ be dead , we also shall die with him to sin , Rom. 6.9 . & 11.

2. It hath a natural Efficacy , as it is an object for us to look at as fearful and formidable ; when sin presents it selfe , we look at it as crucifying Christ , and shall we look on it without mourning , Zech. 12.10 . shall we wrong him so much as to crucifie him again ?

3. His bloud cleanseth sin , in obtaining at Gods hand a Spirit of Sanctification , which makes the death of the Head , reach to the lowest Members of the body , as when the head dies , all the Members die , so the death of Christ having obtained the Spirit of God from him , if he our head die , then we shall die to sin : as the resurrection of Christ procures vivification , so the death of Christ , mortification , Gal. 4.4 , 5.

Obj: If sin be always mortified where it is pardoned , how comes it to passe that godly men fall so often into the same sin ? Doth not David confesse that there was a way of lying in him , Psal. 119.29 : Remove from me the way of lying ; which implies it was not one act , but a way , a course that he walked in sometimes ; so Isaac , Gen. 26. told the same Lye , both to the Philistims , and Abimelech ; so it was with Jonah , he was froward before he went to Niniveh , and froward afterward ; how is it then , that sin may be cleansed and yet renewed , and if renewed how cleansed ?

Ans. It is with Sin in this respect as with Sampsons Hair , it may be cut , but it will grow again ; Sin may be mortified in some kinde , and yet renewed again , because Sin in this Life is mortified but in part ; Pride , Wantonnesse , Coveteousnesse in part are mortified , but in part alive , and if we neglect the practise of mortification , that sin we had got some mastery of , we shall fall into again : if Sin break out again it is because we neglect those means we should mortifie Sin by ; he doth not say , the bloud of Christ hath cleansed us , but cleanseth ; Doth cleanse , implying that cleansing is a continued Act , the bloud of Christ is a notable Medicine to heal Sin , and purge from filthinesse , but if a man neglect to apply this Plaister to his Soul , it may not be so effectuall as it would .

Vse 1. For tryall , whether our Sins be pardoned or no , would you know whether your Sin be pardoned ? why then it is also cleansed , if your Sin be not cleansed in some measure , it is not pardoned at all ; therefore look at your Sins if they be healed , then they are certainly pardoned , for it is the same bloud of Christ that both heals and pardons Sin , Hos. 14.4 . God doth not onely love freely , and pardon graciously , but he heals them also ; therefore consider , doe you finde your Sins healed , that is , that they have not that power they had before , doe they seem loathsome to you , whereas before you delighted in them , now in heart you hate them , and in practise avoyd them , then those Sins are pardoned , and if he pardons one Sin he pardons all , his pardons are universall ; but if a man live in Sin still , and love it as well , and is no more ashamed than formerly he had been , but goes on in the same Sin , truly it is not healed , and then not pardoned .

Obj. I feel my sin so far from being mortified , that it grows more strong and vigorous , therefore what shall I think of my selfe ?

Ans. It may grow stronger in our feeling , when it is not so in it self , it is not because Sin is stronger , but our sense is more quick , a man that is in extemity of Sicknesse , he feels no pain , but when be begins to recover , he feels more pain , why then the Disease is not stronger , but he is more sensible .

2. Doe you not find that Sin is more loathsome and bitter to you ? then it is in some measure mortified , for mortifying is a borrowed specch from a Surgions mortifying a Wound : they use to binde the joynt , and stop all spirit and bloud , so that it is made insensible of pain ; so if we have stopt the freenesse of our spirits to Sin , we are not so lively and frolick to Sin , it is a signe corruption is mortified , but if you see you are as lively , and ready , and delight as much in Sin as before , Sin is not mortified , but if it grow loathsome and bitter to us , it is a signe of mortification .

Vse 2. Directs us how to make good use of the bloud of Christ , not onely to pardon our Sins , but to heal them ; we are not wont to make use of it for pardon , but we must make use of it as well for healing , for else we take the bloud of Christ in vain , if we make use of it to pardon and not to cleanse , for his bloud was sent as well to pardon as to heal , therefore pray not to God to pardon your sins through Christs bloud onely , but lay his bloud warm to your hearts every day , that so you may have your hearts and ways cleansed ; it is a continued act , not of one day or two , but throughout our whole life we should make use of Christs bloud to cleanse us .

1. Consider what great things he did for us , the just for the unjust , and the meditation thereof will make us ashamed of sin .

2. Pray to God for the quickning work of his Spirit , that the same bloud of Christ that hath procured pardon , may also procure healing for us .

Vse 3. It may teach us all to labour to grow in cleannesse of heart and life , for the bloud of Christ cleanseth us , Zech. 13.1 . a Fountain that runs into a Channel that is muddy , it will by continuall running cleanse it ; so though Christ finde our spirits muddy and defiled , yet we should let it run daily on us , and be ever rincing of our hearts at the fountain .

Vse 4. Comfort to all Gods Servants , that have had any experience of the pardon of their sins ; you shall certainly in time feel and finde healing and cleansing from your sins ; if you see a clear Fountain running into a filthy Channel it is very muddy and the worse for the present , the mud being stirred , but afterwards it is cleansed and made pure and clean ; so Christs bloud may run into muddy spirits , and that bloud at first may make corruption more stirring , you finde more pride , and vanity , and uncleannesse ; but will it hold so ? no truely , in cleansing it will cleanse , and go on till it hath purged all corruption .

1 JOHN 1.10 .

If we say that we have not sinned , we make him a lyar , and his Word is not in us .

THese words are a repetition of the former , v. 8. but with some addition , he aggravates this sin ; they doe not onely make themselves lyars , but they make God a Lyar , which is not onely Blasphemous , but Heretical , it extirpates all the truth of the Word .

Doct. Opinion and Profession of perfect righteousnesse even in those that are cleansed by the bloud of Christ , is not onely an Errour , but a blasphemous and heretical Errour , it is Sacrilegious and Heretical .

For having told us before , that if we confess our sins , God is faithful and just to forgive us our sins , and that the bloud of Christ cleanseth us from all unrighteousnesse , yet if after this we say we have no sin , we doe not onely make our selves lyars , but God a lyar , for if he be not a true God he is no God , and his word is not in us ; that is , no part of the Word is in such a man .

Q. But why doth St. John repeat this thing , had he not said enough before , that he repeats it ?

Ans. 1. Before it might be thought that he spake of Carnal men , therefore to make it manifest , that even those that had confessed their sins , and were cleansed from unrighteousnesse , yet even those if they should say they had no sin should make not onely themselves lyars , but God a Lyar ; therefore he repeats it .

2. He saw that men were ready to cleanse themselves from sin sinfully ; if we can by any pretence , we will be ready to free our selves from such opinion of sinfulnesse , therefore he presses it , that indeed we are so foul that if we say the contrary we have no spark of Religion in us , not one spark of the Word dwells in us .

3. Because it is a point of great necessity to believe the contrary truth , therefore he takes up this conclusion again ; To say , is either In Heart , In Word , In Carriage :

Well , to say thus , is to make God a Lyar , and so no God , for if he be not a God of Truth , he is no God ; for , Verum & bonum convertuntur .

Q. Why doth he make God a Lyar ?

A. 1. Because God hath given his Son Christ to cleanse us from all sin , and to what end should he send Christ to cleanse sin , if we had no sin ; he that saith he hath no sin , overthrows the coming of Christ , and the cleansing virtue his bloud .

2. God hath often said , all men are Sinners , in his Word , Rom. 3.23 . Gal. 3 , 22. Job 15.14 . What is man that he should be clean ? Job 7.20 . David an holy man , yet professeth , Psal. 130.3 . Psal. 143.2 . the perfectest of Gods Servants have testified of themselves , that they are Sinners , therefore if we say we have not sinned , we make God a Lyar.

Q. What is meant , when he saith , the Word is not in him ?

A. 1. It is not in his judgement , when he is not perswaded of it .

2. It is not in his heart , when he trusts not in it , and receives it not in love , and the saving efficacy of it ; he that saith he hath no sin receives not the word ; he speaks of the Word here , as Verbum salutiferum , Acts 20.32 . 1 Thes. 2.13 . 2 Tim. 3.15 . Now the Word is said not to be in a man when there is not so much Word as will save ; a man may be ignorant of some Divine truths , and yet the Word of God may be in him , but if he want the Knowledge and Faith of such Points , without which he cannot be saved , the Word dwells not in him ; now he that denies sin to be in him , there is not onely a denial of that truth , but he is empty of all other saving truths .

All 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 Objection to encourage men to sin ; thus it ariseth , If Confession of sins be a means to have them pardoned , and if the bloud of Christ cleanse us from all unrighteousnesse , then it is but going to God , and confessing our sins after we have sinned , and we shall be pardoned .

2. Whereas he saith , If we say we have no sin we deceive our selves , and there is no truth in us , it might be Objected , To what end then should we strive against sin , seeing doe we what we can we shall still sin ?

Against both these Objections he shews them in the Text , that he writes not these things to embolden them in sin , but to discourage them from sin ; These things I write unto you , that ye sin not .

The Parts of these words are Three ; 1. A loving compellation , My little Children ; 2. A declariton of the end of his writing , viz. their innocency , that they sin not . 3. A consolation to them , who notwithstanding fall into sin , for this he tells them , Christ was both an Advocate and an Attonement .

1. For the Compellation , My little children ; he speaks not of Natural , but Spiritual Children , such as are justified and sanctified ; justified , as appears v. 12. sanctified , as appears v. 13. when he calls them , My little Children ; it implies therein such as his Ministry helped to beget to God .

Doct. Such as are the Instruments under God of our Conversion , Justification and Sanctification , they are to us as Spiritual Fathers , and we to them as little Children .

It is a speech often used by the Apostle , 1 Cor. 4.15 . where he prefers himselfe before all other Teachers they had , he begat them ; so he calls Timothy , 1 Tim. 2.2 . Tit. 1.4 . so he calls Onesimus in Philemon , Phil. 2.22 .

Reas. From the resemblance betwixt them and Natural Parents , as they beget Children of that seed they infuse , so Ministers beget Children of the Immortal Seed of the Word , 1 Pet. 1.23 , 24 , 25. as in Natural Seed , so in Spiritual , there is a more Material , and a more Spiritual part , the Material part is the Letter of the Word , the more Spiritual part is the Spirit conveyed in it ; now because Ministers together with the Word convey the Spirit , therefore they begetting Children of such a Word , they are called Fathers , and those so begotten , Children .

Obj. Mat. 23.9 . Call no man Father , &c.

Ans. He doth not forbid to call such Ministers Spiritual Fathers , but he forbids the affectation of such Titles , many affect to be called Fathers of the Church , that never begat any to God , as the Pharises did ; Non appellatio , sed affectatio prohibetur .

2. Non appellatio , sed denominatio prohibetur ; If any one will be the Father of such a Sect or Faction , to draw Disciples after them , 1 Cor. 1.12 . as if any affected to be called Calvinists , or Lutherans , because they affected their Doctrin , the domination of Factions and Sects is forbid , but we should look at all as Members of one Christ , and Ministers are but all Servants of the same Christ , 1 Cor. 3.5 . to 9. if men will be divided , and some will be of Paul , and some of Apollo , &c. this is forbidden .

3. Non appellatio , sed fiducia interdicitur , not the call of such , but the confidence on them , as when we trust more to their sayings , because they are ancient ; then to the Scripture , or to others of equall Grace and Gifts .

2. Ministers are not to affect such Titles , to be called Rabbi , or Master , &c. this is forbidden , so then we see Christ did not simply forbid such Titles .

Vse 1. Of direction to Ministers , or such as intend the Ministery , what is it about which they are most to bend their endeavours ? to be fruitfull , to beget Children to God : it is meet for a Minister to look at the good respect of the people , and living , and maintenance , but he is chiefly to desire and bend his endeavours to beget Children to God , to beget such to God whom he may respect as Children , with like care and diligence ; for a man to look at preferment , or credit , or wealth , these are but husks of his imployment , the true end of his Calling is to beget Children .

How may that be done ?

1. He is to look that he grow strong himselfe , for weak men in nature are not prolifici , therefore Ministers must labour to grow strong in grace , a man without grace seldome begets any to God , therefore they must first mortifie sin , and then increase in grace , Prov. 11.13 .

2. There may be strength in Ministers , yet there may be a disproportion betwixt them , and their people , therefore Ministers and people must strive to keep a proportion and correspondence , he must see how he may accommodate himself to the temper of his people , they must with Paul , become all to all , that they may beget some : in any thing that is lawfull he must acommodate , but he must by no means comply to the evill humours of his people , Jer. 15.19 . for then he brings contempt upon his Life and Doctrine .

3. Look that your Seed be Spirituall , that is , the pure Word dispensed in the Spirit and Power , mingle no Traditions or Tricks of your wit with it , if you doe , your Seed is corrupt , and wants vigour , a velvet scabbard dulls the edge of the Sword , so the Word deckt over with Human eloquence is like a Sword in a velvet scabbard , it hinders the power of it , what hath the Chaffe to doe with the Wheat ? Jer. 23.28 , 29. you must not mingle the Word with the dreams and fancies of men , but dispence the Word in the power and evidence of the Spirit , and labour to have the Word sealed in your hearts , that you may speak out of the heart and inward affection ; that Word which comes from the heart , sooner goes to the heart .

Vse 2. It may teach Hearers how to hear the Word of God aright , if Ministers are so to dispense the Seed of the Word that they may beget Children to God , then Hearers must learn how to apply themselves towards their Ministers , not to content themselves in having gotten good Ministers , and their respect to them ( though these be very good ) till you be Children to him whom he hath begot if you were not so before , or if you were , yet Children to be nursed by him ; suck nourishment from him , grow in grace under him , labour to receive stronger meat from him , that you may become Fathers to others , Heb. 5.12 . it yeelds much comfort to the spirit of a man , when he can say , the seed of such and such a Sermon converted him , it often fills a man with many doubts , because he hath not discerned the power of the Word .

Vse 3. It may teach both Ministers and people so to carry themselves one towards another , as Fathers and Children ; as many times a Marriner carries a King over Sea , but though he be a Prince , yet in that case he must be ruled by the Marriner ; so a Minister may teach Princes and great men , and they in this case must be as Children to him .

1. People are to give their Teachers such kinde of respect as Children owe to Parents , Gal. 4.14 , 15.

2. Children owe to Parents imitation in any good carriage , and the more they see the Image of God in them , the more they are to imitate them ; so people are to follow their Ministers in any good counsell or carriage , that is the duty of Children to their Spirituall Fathers , 1 Cor. 4.15 , 16. it will lie upon the Consciences of people to imitate any vertues they see in their Teachers , because they are their Fathers , as Children doe imitate their Parents .

3. Obedience in the Lord is required of Hearers , Phil. 2.22 . speaking of Timothy , saith he , Ye know the proof of him , how as a Son with the Father he served with me in the Gospel , he makes it his commendation , he never commanded any duty to him , but he readily obeyed him as a Childe his Father , he shewed professed obedience to the Gospel of Christ ; so people are to yeeld obedience to the Gospell of Christ , which they receive from their Ministers .

Now on the other side , it also teacheth Ministers wherein to shew their Fatherhood to their people , not onely in begetting Children , for that is the least part of Paternity , but they are not then to leave them , for still there are some Corruptions cleaving to Children from the Wombe , which if they be not helped against , they will perish , Ezek. 16.4 . so Ministers will be but Murtherers , if when they have begotten Children by the Seed of the Word , they leave them to their rawnesse , and corruptions of their own hearts , and doe not help them against them , and help them to grow in grace , and make progresse in Christianity .

2. Parents train up their Children in all knowledge , they can help them to , either in Learning , or Trades ; Isa. 6.18 . so Ministers are to adorn their people with such Graces and Ornaments that they may give them up to Christ , as Brides fitted for him , 2 Cor. 11.2 , 3.

3. Ministers are to provide for them an eternall Inheritance , 2 Cor. 12.14 . Parents lay up for their Children , they labour to get an Estate to leave to their Posterity ; so Ministers are to lay up an eternall weight of glory for their people , not onely to get them into Heaven , but to load them with an eternall weight of glory , fill them with patience and Humility , &c. and all the graces of Gods Spirit , for the Spirit of glory rests upon such , he should help them to grow in grace , that they might be filled with glory .

1. And first , labour to help them to grow in Humility , a man must lay down all ambitious thoughts , or else he will never come to Heaven , Matth. 18.2 , 3. David could not get a Kingdome till he had learned to be like a weaned childe , Psal. 131. Jer. 45. ult. however we shall get but a poor piece of glory ; the means to be exalted in Heaven , is to be humble here on Earth , an humble spirit shall be a glorious Soul ; before Honour goes Humility .

2. Labour to help them with patience and constancy , for if with well-doing they grow patient in suffering , and be ready to run through all conditions for Christs Cause , and the Gospel , great is their reward in Heaven , Mat. 5.10 , 11. rest not when you have begotten them , and see some truth of grace wrought in them , but lay up for them a plentifull treasure in Heaven ; help them to be rich in grace , that they may be rich in glory at length .

Three Graces especially goe to the attaining of the excellency of Glory , Zeal in doing Gods Will , Patience in suffering , and Humility in both ; and Zeal breeds fruitfulnesse , Luke 19.17 . & 19. what was the reason , why he that gained more had a greater reward ? because he was more fruitfull with his Tallents , therefore it should be the care of Ministers to help their people ( what in them lyes ) to grow in these Graces .

We come now to the second part , viz. the Declaration of the end of his writing , These things I write that ye sin not ; now from this Declaration observe this Point .

Doct. 2. The end of dispencing any promise or convincement of our sinfull estate , is not to give liberty to sin , but to prevent sin in us .

For here the Apostle answers an Objection which might arise , If the blood of Christ cleanseth us from all sin , then we may be bold to sin , it is but running to Christs blood and we shall be cleansed from our sins ; but he saith ; I write these things that ye sin not , therefore it implies that neither Law nor Gospel should encourage us to sin , but restrain us .

The Law , that shews us the impossibility of not sinning , but doth not teach us how to sin , Rom. 3.20 . it shews us sin , and to shew sin , is not to learne us how to sin , but how to avoyd it .

2 It shews us not only the nature of sin , but also convinceth us of sin , and the danger of it , Rom. 7.14 . Gal. 3.10 .

And for the Gospel , that teacheth that the blood of Christ cleanseth us from all our sins .

1 It shews a remedy against sin , the blood of Christ , and the meanes , If we confesse our sins , &c. but it shewes withall that if we shall hereupon willingly commit sin , we doe most ingratefully , and prophanely tread underfoot the blood of Christ , Heb. 10.29 . we account it prodigality to despise precious things , how much more desperate is it to despise the most precious blood of Christ .

2 The Gospel teacheth us so to use the blood of Christ , as that we may mortifie sin , and not only get it pardoned , but cleansed , for the use of the Gospel is to mortifie sin , therefore it leads us not to the commission of sin .

3 The Gospel begets those graces that cleanse us from sin ;

First , It begets faith , which purifies the heart , Act. 15.9 .

Secondly , It begets hope , and that also purifies , 1 Joh. 3.3 . he that hath this hope purifies himselfe , as he is pure .

Thirdly , It begets love , and that love constraines us to good , and restrains us from evill , 2 Cor. 5.14 . so that both Law and Gospel dehort us from sin .

Vse 1. Of direction to Ministers what course to take .

Two points of Wisdome are hence to be learned .

First , If any misconstruction may arise from your Doctrine , wisely to prevent it , St. John saw there would arise an encouragement to sin , from one Doctrine he had delivered , and a discouragement from fighting against sin from another , therefore he tells them , These things I write , that ye sin not , but if any man sin , &c.

Secondly , Another direction is , to frame your selves to dispence Milk to Babes ; Saint John was a Son of Thunder , and a Pillar among the Apostles , Gal. 2.9 . yet he writing to little Babes , tells them thus , My little Children ; these things I write unto you , that you sin not ; it seemes a weake line for such a man , but he tempers his Doctrine according to their strength ; we should be ready to thinke it poor homely stuffe to say thus , who could not have said as much ?

Vse 2. Of reproofe to the Papists , who lock up St. Johns writings from the people , they may not be suffered to read them ; why if he write them for this end that they might not sin , then they give the reins to sin that deny leave and liberty to read them .

Vse 3. To teach us the poysonful corruption of our natures , that out of the purest soundest Doctrine gathers poyson , Saint John fore-saw that from his Doctrine they would be ready to gather false conclusions . So Rom. 5.20 . when St. Paul had delivered the free Doctrine of Justification , see what use they make of it , he had taught that as sin abounded , so did grace much more abound , now he saw that they would be ready to gather false conclusions from this , therefore he prevents it , Chap. 6.1 . shall we then sin that Grace may abound ? God forbid ; therefore it must make us out of love with our selves ; the commonest meats are most nourishing and good , other rare meats commonly breed distempers , but some stomach will corrupt any meat , so the plainest points of Religion , are the soundest and best , but such is the corruption of our nature , that it is ready to gather poyson out of them .

Vse 4. To teach us when we have made a good use of the Apostles writings , viz. when they divert us from sin if you be restained and kept back from any sin by them , you make good use of them , St. John wrote this Epistle that they might not sin , labour therefore by reading thereof , to be made more cautelous against sin .

1. If we can , to doe no sin .

2. If we doe , to disallow it , and hate it , and so it will be as no sin to us .

We come now to the third point , viz. the consolation , If any man sin , we have an Advocate with the Father , &c. as if he had said , how can it be that we should not sin ? he had taught the contrary , and told them he wrote those things , that they might not sin , but yet for all that , notwithstanding their best care and indeavour , it could not be but they would sin ; but here is the comfort , if any man sin we have an Advocate with the Father , &c. he doth not say any man hath an Advocate with the Father , but I , and you , and such as we are , we have an Advocate with the Father ; now what is an Advocate ? sometimes it is applyed to the Holy Ghost , somtimes to the Son ; to the Holy Ghost , John 14.16 . he is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , both because he is a Comforter , and because he is an Advocate , how ? not in pleading our case before the Father , but by pleading in our hearts , in giving us the Spirit of Grace and Supplication , as the Apostle saith , Rom. 8.26 . as in Law , he may be said to be our Advocate that draws our petitions for us ; the Holy Ghost doth not plead for us in heaven , but he draws our petitions for us , so that they are accepted in heaven , Rom. 8.27 . he doth speak good things from God to us , and good things from us to God , 1 Cor. 2.3 . he tells us of our peace with God , and our comfort , and helps us to plead with God .

But properly it is the office of the Son , to be Advocate ; an Advocate in Court , is a more speciall pleader in the behalfe of another , whose person and cause is there to be judged of , and so Christ is our Advocate in speciall manner with the Father .

Doct. Every sinner hath Enemies , that before the Father in heaven plead against him .

If any man sin , &c. there were no use of an Advocate to plead for us , if we had none to accuse us , and plead against us ; we no sooner sin , but we have accusations put up in heaven against us , and so our Advocate puts in for us ; what be these adversaries ?

1 Our own sins , they plead against us , and accuse us day and night , some sins doe in a speciall manner plead against us , and those are crying sins , Gen. 4.10 . the murther of Abel was a crying sin , Gen. 18.20 . the sins of Sodom cried , and Ezek. 16.49 . there are four things of Sodom mentioned , which cryed to heaven for Vengeance , Pride , Idlenesse , Intemperance , Unmercifulnesse to the poor ; so sometimes detaining the labourers wages , James 5.4 . so also oppression , Exod. 22.22.27 . these are speciall crying sins , because they will give God no rest , till he hath revenged them in this World , they will not stay till the last judgment , but call for present judgment ; but all sins doe speake in the Lords ear , and call for vengeance against us .

2 Another Adversary that accuseth us , is the righteous Law of God , which we have broken , that the word may not be in vain , Joh. 5.45 .

3 The third Enemy is Satan , that accuseth us night and day , Rev. 12.10 . so he did , Job Chap. 1.9 , 10 , 11. he accused him of hypocrisie , because he had no reall reason to accuse him , therefore he surmiseth one .

4 Our own conscience accuseth us , and that is as a thousand witnesses , Rom. 2.15 .

Vse 1 To take heed how we make bold with any sin , you may put upon them a pretence of pleasure , or profit , or credit , but there is no sin we commit , but pleads against us , yea and stirs up the Law and Satan , and our own consciences to plead against us too .

2 It teacheth us the miserable Estate of a poor sinner that goes on in sin , and never takes any care to get Christ to be an Advocate for him , he may hope that Christ pleads for him in Heaven , but this is a vaine hope , so long as he goes on in sin , but he may be sure that sin , and Satan , and the Law , and his conscience accuseth him , and he having none to plead for him , what a wofull case is he in ?

3 It may stir us up to get an Advocate that may plead for us against our accusers .

Doct. Every Child of God hath the Lord Jesus Christ in Heaven to plead his cause for him .

If any man sin we have an Advocate with the Father , Jesus Christ the Righteous , he doth not say every man that sins hath an Advocate , but we have an Advocate , that is , I and you , and such as we are ; the children of God , Rom. 8.34 . he makes intercession for us 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 interpellat pro nobis , he interrupts the accusation , and strikes in for us , Heb. 7.25 . because he hath not only dyed for us , and risen for us , but he follows the buisinesse to the utmost , till it be accomplished .

How doth he make intercession for us ?

1 He doth not fall down at his Fathers feet ▪ but he acts the part of an Advocate by his presence , at the Throne of Grace , so that his presence cuts off many accusations , it being known he is our friend , and stands for us , they dare not be so bold , Heb. 9 , 24.

2 He not only pleads for us by his presence , but he intercedes for us by the merit of his blood , and that pleads more powerfully for us , than either sin , or the Law , or Satan , or our own consciences can plead against us , Heb. 12.24 . His blood speakes better things then the blood of Abel ; that cryed for condemnation , this for absolution .

3 He pleads for us , in giving us leave to use his name for our helpe , and his Spirit to plead for our selves , he sends his Spirit to draw our petitions for us , and helpe us in his name ro plead for our selves , he is our chiefe Advocate , he sends the Spirit , Joh. 16.23 , 24. and he promises , Zach. 12.10 . so that though the Spirit be an Advocate , yet he is sent by Christ , Joh. 14.16 , 17.

4 He plays the Advocate in our behalf , by expressing his good will towards us , to his Father , he declares his will to be , that we may be cleared from all doubts and be where he is , to behold his glory , this he did upon earth , Joh. 17.24 . and this very same doth he expresse for us in Heaven , and the reason of it is from Rom. 8.34 . where his mediation is made a distinct worke from his death , and resurrection , and ascention , and sitting at his Fathers right hand ; besides all these , he makes requests for us in his own person , pleading to God for us for good things , as Moses did oft for the people , Exod. 32.31 , 32. and as it was with Moses , so it is said it should be with Christ , Deut. 18.18 . as Moses being a Mediatour , put in a word of Peace for the people , so doth Christ .

But doth he thus intercede for every sinner ? no , he doth not say every man hath an Advocate , but we have , he did not intercede for all when he was upon the Earth , I pray not for the World , Joh. 17.9.20 . for if Christ should have prayed for all men , God would have heard him for all men , and then his death had been effectuall for all men , for he saith thou hearest me alwayes , Joh. 11.42 . Christ is not an Advocate for all , but only for the Children of God .

Vse 1 Of direction to a Christian that doth sin , what course to take for his peace and pardon , to look up to Heaven for an Advocate that may stand to plead for him , when sin , and when Sathan and the Law , and conscience plead against him ; many a poor soul hath his conscience pleading horror against him , that he is proud and uncleane , and Hypocritical , &c. why , look up to Heaven now for an Advocate to plead for rhee ; first , get into the estate of the children of God , My little Children , if we sin , we have an Advocate ; it is not any man , but we that are as little children , lay down all pride , and emulation , and labour to frame our selves to holy obedience , If we sin , we have an Advocate , &c. therefore labour to become little children , begotten to God by the Ministers of his Word , 2 Cor. 8.5 . give up your selves to God , and to his Ministers , to be taught of them according to his Will , and if we be such , we have an Advocate .

Vse 2. Of consolation to all whose consciences strike and gall them , and they are disquieted with the bitternesse of their sins , when sin accuseth , and the Law accuseth , and Sathan and conscience accuseth , what should comfort a poor soule in this case ? why , consider we have an Advocate with the Father , so that though the Law , and conscience tell us we have been disobedient , yet Christ our Advocate hath fulfilled all obedience , though we sin , and our sins plead against us , yet Christ pleads for us , his blood cries for us , and speaks better things than the blood of Abel , and he sends his Spirit to helpe us to put up our petitions , and he himselfe puts in for us , and performs our prayers for us , Rev. 8.3 . by the Angel there is chiefly meant Christ , he sweetens them , takes all the corruption out of them , so that they are a sweet smelling savour to God ; let us accuse our selves to the lowest acknowledgment of our own unworthinesse , and then let us with comfort look up to our Advocate that pleads for us .

How shall I know that he prays and pleads for me ?

1 If you be little children to God , give up your selves to him , and to his Ministers , to be obedient to his Ordinances .

2 If he send his Spirit into your hearts , and that helps you to draw your Petitions , it is a sign that he himselfe is about the work , by our sins we dampe his Spirit , but if God renew his Spirit in us , it is a sign that Christ hath our cause in hand .

1 JOHN 2.2 :

And he is the propitiation for our sins , and not for ours only , but also for the sins of the whole World .

IN these words we have Christ described by his function external , 1. Advocate , 2. Propitiation for our sin ; and secondly by his inward qualification , righteous ; Jesus Christ the righteous .

We have done with his office of Advocation , we come now to the second , He is the propitiation for our sins , and not ours only , but the sins of the whole World .

Doct. Jesus Christ is the propitiation for the sins not only of beleeving Jewes , but likewise of beleeving Christians all the World over .

He is the Reconciliation as some translations render it , but that expresseth not the full meaning , we must know therefore that Propitiation 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 includes Three things .

1 That he should expiate our sins , that is , make satisfaction for our Sins , a man may be a means of Reconciliation without satisfaction , but he cannot be Propitiation without offering satisfaction for the wrong done ; now Christ did make satisfaction for our sins , Heb. 2.17 . and to make satisfaction , he did offer a satisfactory sacrifice for our sins , 1 Pet. 2.24 . he bearing the sin and punishment due thereunto , it is as much as if we had done it .

2 To be a Propitiation it is required , that he make peace and reconciliation , for though a man sometimes recompence and satisfie a wrong , yet the Party wronged will not be at peace with him , and reconciled to him , but Christ hath taken upon him to reconcile God to us , so as that his wrath is turned from us , and favour restored to us , Col. 1.21 . now this reconciling implies Three things .

1 That sometimes we were friends with God .

2 That we fell out with God .

3 Being fallen out , we are reconciled again , and made at peace with him ; Now this is procured by Christ , whereas we were once friends with God in Paradise and fell from him and his favour , Christ hath come and made up that breach , and reconciled us again .

Thirdly , When Christ is said to be a Propitiation for our sins , it implies , that he hath procured the manifestation of Gods favour to us , for suppose a Friend make satisfaction for another , and reconcilement with another with whom he is fallen out , yet if he know it not , his heart is as loose as ever , but Christ hath not only procured us Gods favour , but he tells us , his Father is reconciled with us , and at peace with us , Job . 33.23 . and 26. there is the effect of Christs propitiation , that we shall see Gods face with joy , we shall pray to him with comfort , Joh. 14.21 . He that loveth me shall be loved of my Father , &c. which shews , that he will bring them together , and there shall be a mutuall expression of love to one another , and ref●●shment in one another , God shall take comfort in us , and we in him , Rev. 3.20 . for that Christ goes further in this case than any man can .

Absolom had offended his Father , in slaying his brother Ammon , well , he flyes away from his Fathers Court , Joab procures a Reconcilement , but yet he could not satisfie for the blood he had shed ; he procured indeed so much that he was sent for home by the King but yet saith the King , Let him returne to his own house , he shall not see my face , 2 Sam. 14.24 . Joab could not satisfie for his blood , and the King would not see his face , so there wanted satisfaction and manifestation of the Kings favour ; well , afterwards manifestation was procured , but yet there wanted Propitiation , because satisfaction could not be made ; but Christ hath not only procured favour , but satisfaction , and hath declared his favour towards us . Now further , Christ hath done this , not only for the believing Jewes , but all Christians all the World over , for to whom doth he speake here ? why to little Children , and what were they ? why they were Jewes , as appears , vers. 7. who from the first giving of the Law were commanded to love one another ; now besides these weak Jewes , the Apostle saith , He is our propitiation , including the Ministers of the Gospel , and not only so , but for the sins of the whole World . Now the World is diversly taken in Scripture ;

1 World is sometimes put for the frame of Nature , as Act. 17.24 .

2 It is sometimes taken for the pleasure and profits of the World , as 1 Joh. 2.16 .

3 It is sometimes put for the wicked of the World , Joh. 15.19 .

4 It is sometimes taken for the Gentiles in opposition to the Jewes , Rom. 11.12 .

5 It is sometimes taken for the Believers of the World , 2 Cor. 5.19 . though it may have further extent , but here it is taken in opposition to Christian Jewes , he is not only a propitiation for the Jewes , but also for the believing Gentiles .

But further , Christ is not only a Propitiation for his children , but for the whole World , that is , the whole body of the Creation , for as by Adams fall the whole World was cursed , Christ by his death renewed the blessing to the World again . the whole body of the Creation , Rom. 8.20 . therefore it is said , the whole body of the Creation waites for the liberty which the Sons of God have . A type of this we have in Noah , Gen. 8.20 , 21. Noah being a Type of Christ , and making attonement for the World by Sacrifice , God smelt a sweet favour , and doth promise that he would no more curse the earth for mans sake , and that which was done by Type in him , is perfectly procured by Christ , all the creatures are encouraged to rejoyce in his Redemption , because they are Redeemed in him , Isa. 44.23 . All the creatures are become the servants of Christ , subject to the dominion of Christ , he hath bought them all , Rom. 14.9 . Christ is now Lord of all , he hath bought not only us , but our Ground , and Cattle , and Houses , and our Children , and he hath so purchased it , that the world shall be a blessing to the Church , the Tumults , and Agitations , and Disorders , shall be for the good of his people .

Quest. Whether hath Christ made any propitiation for the wicked ? for Reprobates ? how else for all the World ?

Ans. You must distinguish between such and the rest of the World , in this they all agree , that Christ is Lord over all , wicked and good , he hath bought all , 2 Pet. 2.5 . so that they are vassalls to be ruled by Christs Dominion , he hath bought them for the Churches service to doe them good .

2 I say that Christ hath laid down a sufficient price for all , and thus much he hath procured Gods patience to forbeare them , and his bounty to lead them to Repentance , Rom. 2.45 . yea he hath procured for them , not only gifts fitting them for Magistracy and Ministry , and the common Gifts and Graces of his Spirit , but many sanctifying Gifts , see Heb. 10.29 .

Quest. Is Chri●● then a propitiation for them ?

Ans. To make● propitiation is required , not only that such a satisfaction and reconciliation be propounded , but that they lay hold on it , as the sacrifices in the old Law , who are they that had an attonement made by the sacrifice they offered ? only those that laid their hands on the head of the sacrifice , Lev. 1.4 . so then this is nothing for the propitiation of the Wicked , they do not lay hold on the head of Christ , they doe not take hold on him as an Advocate and propitiation ; therefore they are left inexcusable . This point is likewise handled by Paul , Rom. 3.25 . 2 Cor. 5.19 . the whole world was out with God , he purchased something for all .

Vse 2. It shews that it is a wicked opinion of the Papists that say , the bread in the Sacrament is a propitiatory sacrifice for the sins of the World , as they wrong Christ in his Advocation , so also in his propitiation , Heb. 10.10 . if there had been need of another propitiation , his had been insufficient , but they ascribe this to the sacramentall bread , to purgatory , and they say afflictions are satisfactions for our sins , and their own voluntary devotions are satisfactory , as whippings , and pilgrimages , and fastings , why if Christ be the propitiation , there needs no more but him .

So also they wrong him , in adding other Advocates , as Angels , and Saints , especially the Virgin Mary .

Object . You will say you allow one friend to pray for another here on Earth , and to intreat God for him , and may not Saints in heaven pray for us , as well as Saints on Earth ?

Ans. 1. We have both commands and examples for the one , Jam. 5. and Paul often desires the prayers of the church , but we have none for the other .

2 We desire none but such as know our cases to pray for us , but it is uncertaine whether the Angells , or Saints in Heaven knows us or our wants ; it is cartain they know not our thoughts .

3 And when we desire other men here on Earth to pray for us , we doe not make them Advocates as they do Angels and Saints .

1 We do not desire them to pray in their own merits and name , as they doe the Angels and Saints in Heaven .

2 They pray to the Virgin Mary for graces , miserere peecati , &c. and command thy Son to grant such and such things , so they ask spirituall gifts of the Saints , which is peculiar to God .

3 They doe herein ascribe to them certain proper works , make them Patrons of severall Countryes , and part among them severall offices , they pray to one for healing of one disease , and to another for another .

Vse 2 If Christ be our reconciliation , then it shews us what we are without Christ , enemies to God , and such enemies , then if all the Angells and Saints in heaven should put in for us , they could not make propitiation for us , it is only Christs Prerogative , Col. 1.21 . Rom. 5.20 . Ephes. 2.3 . we are enemies and strangers to God , and all our imaginations of our hearts wholly evill continually , we are ready to delude our selves , I hope I am not so farre out with God , I am not an enemy , but we are all so by nature .

Vse 3. It should teach us , when we doe find and feele that we are sinners , to consider of Christs Reconciliation , and Propitiation .

Q. I doe believe that Christ hath made an Attonement for sinners , and reconciled all Beleevers , but how shall I know that I am of that number or no ?

Ans. 1. Hath Christ ever brought you to see Gods face with comfort ? if you have at any time beheld Gods face with joy and comfort , know that this could not be , unlesse Christ had been a Propitiation for you .

Obj. I , but that comfort is all gone again ?

Ans. No man that is brought into the Kings presence stands alwayes before him , but there is a time for the King to sequester himselfe from him , so there is no Christian that stands alwayes in the presence of Gods face , it is enough if thou hast been brought to kiss Gods hand , and taste of his favour .

Obj. But I have never felt any comfort or joy in Prayer , and other Ordinances ?

Ans. 1. I would ask you , Are you fallen out with your sins ? if you be , you love God , and are beloved of him , Psal. 97.10 .

2 Doe you finde that you love God much , for you have been a great sinner , and yet God hath had mercy on you , if so , it is a sign much is forgiven you .

3 Do you finde your hearts compassionate over other mens sins ? it is a sign yours are forgiven , Matth. 17.23 . to . 33. Eph. 4. ult.

Vse 4. If we find that we are enemies to God , and our peace is not made with him , it is our wisdome to pacifie God , doe as Adoniah did when he had offended King Solomon , he ran and tooke hold of the hornes of the Altar , 1 King . 1.15 . so we should run and lay hold on Christ , as he that had any benefit by a Sacrifice , was to lay his hands on his head , so , would you have any benefit by Christ ? lay hold on him , confesse your sins over him , intreat him to make your peace with God .

Q. But how shall I know whether I lay hold on Christ ?

A. 1. No man layes hold on Christ , but he takes him for better , for worse , he takes him to be a Ruler , as well as a Saviour , you must give up your selves to be guided by his will , as well as to receive any benefit by him .

2 If you finde your hearts wholly resting on Christ , and none but him , if this be the frame of your heart , that there is none in Heaven or Earth that you desire in comparison of him , Psal. 73.25 . then you have laid hold upon him .

Vse 5. For Christians that have their sins pardoned , and are in Christ , though it be thus with you , yet you are not to think that you have no need of Christ , for were you as St. John , and the Apostles Pillars , yet you have need of an Advocate , and Propitiation still , for in many things you sin daily , and fall out with God , so that if God should fall out with us as often as we with him , we should never have peace , therefore still goe to Christ , intreat him to be your Attonement from day to day , Christ is not only a Peace-maker , but a Peace-keeper ; we daily offend God , or others , or our selves , and therefore stand daily in need of Christs mediation .

We have much need of Christs Spirit to helpe us in our prayers .

Vse 6. Of consolation to every Christian soul , to consider in the midst of our sins , that we have Christ for our propitiation , to keep our peace with God , there is not a day passeth over our heads wherein we fall not out with God , and if Christ should not put in , what would become of us ? but here is the comfort , Christ is our propitiation , and therefore it is certaine and sure that he is more able to keep our peace than we are to breake it ; and besides , he hath taken it upon him , he hath made it his Office to be an Attonement between God and us ; and here is also further comfort , that he hath not only been a means of reconciliation , but he hath manifested it unto us , he hath brought us to see Gods face with comfort .

But this is not all , but here is matter of further comfort , in that he being made a propitiation for the whole world , the whole World shall be at peace with us , there is a reconciliation betwixt me and all the Creatures , I have comfort from every blessing , from Christs Propitiation , Job 5.19 . and 23. so that whatsoever a Christian meets with , whether good deeds or bad , persecution , &c. why this is his comfort , that the whole world shall be for his good , though I meet with crosses and afflictions it shall be for my good , from this ground , that Christ is a propitiation for the whole world .

Vse 7. Seeing God hath made so large an Attonement for all , let us draw one another to take heed of sin , to run to Christ , make use of Christs Attonement , and take he●d of sin ; this use old Eli made , 1 Sam. 2.25 . If one man sin against another , t●● Judge shall judge it , but if a man sin against the Lord , who shall plead for him ? If you fall out with God , and walke in sin , who shall make your peace with him ; that is a work no friend you have can doe , no meanes you can procure can make up that breach , none but Christ , and you must not presume upon Christs mediation , he will not be a baud to any ones sin that is a sign of Reprobation to turn Gods grace into wantonnesse , Jude 4. and take heed we doe not offend Christ ; it is notable counsell God gives to Moses to deliver to the people , Exod. 23.20 , 21.22 . Behold I send an Angel before thee ( that is , Christ , the Angell of the Covenant ) beware of him , provoke him not , he will not spare your misdeeds , for my name is in him ; if you doe willingly sin against him he will not pardon you , therefore encourage all the friends you have to make use of Christs Reconciliation , he is a propitiation for little children , vers. 1. for young men , for old men , in the following verses , for all that are willing to lay hold on him , this use Paul makes , 2 Cor. 5.19 , 20 , 21. this is the chiefe point of the Gospel , that God hath made Christ a propitiation for sin , therefore we beseech you to make use of it , take not Christs blood in vain , beware to offend his grace and mercy , and labour to bring on all to Christ , since the propitiation is so generall , seeing there is such a Fountaine set open , let us draw at it for our selves , and for our children , let us teach our children that Christ is made a propitiation for their sins .

We have heard Christ described from his externall Offices .

1 He is an Advocate .

2 A Propitiation .

We come now to his internal vertue , or qualification ; Jesus Christ the righteous .

Doct. Jesus Christ is the righteous Lord , or , Jesus Christ , either in his Office of an Advocate , or Reconciler , is Jesus Christ the righteous .

The Scripture much testifies this , Heb. 4.15 . 1 Pet. 3.8 . 1 Pet. 2.22 . and Pilate that condemned him gave him this testimony , I am innocent from the blood of this just man , Mat. 27.24 . yea from his birth he had this testimony , that holy thing , Luke 1.33 . in opposition to all others , who are sinners from the very Wombe , he was holy in his Birth , in his Life , in his Death , 2 Cor. 5. ult. He knew no sin ; that is , he had experience of none , but the Father made him sinfull by imputation , that we might be just by imputation .

It was meet that he should be righteous without sin ; 1. That he might be our Reconciler . 2 That he might be our Advocate , if he had had any sin , he could have been neither of these .

1 For the first , had he been sinful himself , he could not have made attonement for sin , it was required that all the Sacrifices should be without blemish , Lev. 3. and 10 else it had not been accepted , as the Lord tells them , Mal. 1.8 . all things defiled with sin are abominable to God , Heb. 7.25 , 26. unlesse some attonement be made , now had he been sinfull , he had stood in need of Sacrifice for himself , and could not have been an attonnment for our sins , 2 Cor. 5. ult. he that knew no sin , was imputed a sinner for us , that we might be imputed righteous for his sake .

2 It was meet that he should be righteous , that he might be our Advocate , God hears not sinners , Joh. 9.31 . the blind man was not so blind , but he could say so much , but God hears Christ alwaies , and we should have such an Advocate , as should continually prevail with God , look at all the parts of his advocation for us , and it is meet that he should be righteous .

1 He appears for us in the sight of God ; and had he been a sinner , his person would have been odious in Gods sight .

2 He Advocates by pleading the merits of his own death , now how could it have been meritorious , had he dyed as a malefactor .

3 He gives us his name and his Spirit to use in our Prayers , now to use his name had been of no effect , if he had been a sinner .

4 He prayes for us , makes known his will to his Father concerning us , but this would do no good , had he been a sinner .

3 It is meet he should be righteous , that he might be our justifier , our justification is by his obedience , his righteousnesse is imputed to us , now his righteousnesse could not have been imputed to us , had it been imperfect , 1 Cor. 2.3 .

Vse 1 It is a ground of much consolation to such as lay hold on Christ , and have him for their Advocate and Reconciler , for he is one that is just and righteous , and therefore fit to prevail for us , what hinders the joy of a Christian ?

Object. 1 I much doubt the pardon of my sins , if I could be sure of that , I should be joyfull .

Ans. You have such a Reconciles as is Just and Righteous , and therefore will procure pardon for you .

Object. 2 But I am still unjust and unrighteous .

Ans. But your Reconciler is Just and Righteous , and it is not required that the reconciled should be righteous , but he that reconciles us , it is meet that he be righteous .

Object. 3 I cannot pray , my prayers are heartlesse and faithlesse , &c.

Ans. Well , but we have an advocate that is holy and just , and that prayes and intercedes for us , and we shall find the benefit of his Righteousnesse , though we fall daily into much unrighteousnesse , yet Jesus Christ our Mediator is righteous .

Vse 2 To teach us to be Righteous , as he is Righteous , God would have us conformable to the image of his Son , Rom. 8.29 . and that consists in Holinesse and Righteousnesse , God would have us so to walk , that our Sir-name may be Justus , Righteous towards God , to give him his due , Righteous to others , to give them their due , and Righteous to our selves .

To be called Christians , and yet not to be righteous , is to be called Christians , and yet to be no Christians . Why are we called Christians , but because we are anoynted with the Unction of Christ ? If a man professe himself to be a Christian , and is not Righteous , he is not a Christian , for he hath not the Spirit of Christ , and therefore is none of Christs ; not but that we may fail , but it is required that the stream and bent of our hearts and wayes be to walk Righteously ; we aim at Righteousnesse , though sometimes we misse the mark .

Vse 3 May quiet us , if we fear evil in well doing , why ? Because Christ was most Righteous , yet he suffered much unrighteous dealing in a Righteous cause , we think we have much wrong , if for righteous dealing we meet with unrighteous dealing , if in innocency we meet with crosses and Fire and Faggot , we cry out , O tempora , O mores , but it was the case of Christ , and therefore we must not think it strange to suffer ill for well-doing , not only to be reviled , but to loose our goods and our lives , if we should meet with them , it is no more than Christ suffered , it was the ground of Atheists in old time , if they did see Bona maelis , & maela bonis evenire , why is there a God that doth govern the earth ? But we must consider God is patient as well as just , and therefore many times forbears punishment .

1 JOHN 2.3 .

And hereby we know that we know him , if we keep his Commandments .

THe Apostle St. John having shewed in the former Verses that Christ is our Advocate , and Propitiation , here might his little Children reason , But how shall I know that Christ is my Advocate , and Reconciler ? though he be both , yet how shall it appear that it is so to me ? Why , hereby we know that we know him , if we keep his Commandments .

Saint John here speaks of such a knowledge as we call acquaintance , and familiarity ; and fellowship , I know you not , Matth. 7.23 . that is , I have no acquaintance and fellowship with you , hereby we know we have fellowship with Christ , if we keep his Commandments , you may know whether you have fellowship with Christ or no by this . This third Verse therefore shews our fellowship with Christ in his mediation .

Doct. 1. A man that knows Christ , may , and ought to come to know that he doth know him , or hath fellowship and communion with him .

Doct. 2. Such as do keep his Commandments may ceme to know that they do know Christ , that they have true fellowship with him .

1 For the First , a man that knows Christ , may , and ought to come to know that he knows him , or hath fellowship and communion with him ; hereby we know that we know him , here is actio reflexa , the Senses they do not reflect themselves , the eye sees other mens faces , not its own , but by reflection in a Glasse , but in our Spiritual knowledge we may more sensibly discern our Spiritual estate , than our faces in a Glasse , for we see not that , but in another Me●lium , but a man knows his knowledge of Spiritual things directly , he not onely knows , but knows that he knows what is meant by these .

To know Christ , is not only to know his Nature , and Person , and Offices , that he is God man , and that he is our Advocate , and Reconciler , and Propitiation , the Devil knows thus much ; so that a Spiritual knowledge is not superficial , but such a knowledge as is opprative , not dead , but lively , not naked , but such a knowledge as is joyned with acquaintance , such a knowledge as works us to obedience , Psal. 9.10 . Isa. 53.11 . and that works us to Mortification , Gal. 6.14 . such a knowledge as makes all the World dead to us ; As a man that hath set his affections on a woman , it deads his affections to all others , 1 Sam. 2.12 . the Sons of Eli knew not the Lord ; and Exod. 5.2 . Who is the Lord , saith Pharaoh , I know not the Lord , neither will I let Israel go ; they knew not the Lord , that is , they had not this lively operative knowledge joyned with obedience , so then true knowledge is operative , begets trust , and confidence , and joy in God , Jer. 10.23 . and is likewise joyned with obedience , 1 Chron. 28.9 . so then we see it is such a knowledge as makes us trust in him , fear him , honour him , serve him , cleave to him , and yeild obedience unto him ; and no wonder , for verba sensus accipienda sunt cum effectu & affectu ; I have seen the oppression wherewith the Egyptians oppresse my people Israel , Exod. 3.9 . I have seen , that is , not only looked on it , but have compassion , and intend to deliver them ; so , Remember thy Creator , &c. that is , bend thy affections to him , and honour him , so to know Christ is to affect him , to honour him , to cleave to him , to obey him , to acquaint our selves with him , for by knowledge is here meant acquaintance , and familiarity .

What is this Knowledge , to know that we know him ?

It is an Act of Understanding , by which , upon good ground , he doth discern that he doth know God , and hath fellowship with him , no man calls that Knowledge which is only a Conjecture , nay this Knowledge is more than a true faith , for they are two distinct things though they stand together , 1 John 4.16 . We have known and believed , &c. so that this Knowledge is more than a true faith , for faith is a persuasion or trust a man takes upon the credit of Divine testimony , if I take it upon mans testimony , it is credulity , but when I take things on Gods authority , that is faith ; but here is something more , we know and believe , and we know that we know , which is an Actus judicii , and more than opinion , or faith ; Knowledge is such an acknowledgement as ariseth Ex principiis scientificis , such as proceeds from certain Principles , as I know that Fire burns from the light and heat , so then I know it by experience , all knowledge ariseth either from causes or Effects , such effects as cannot delude us , if it may , it is but conjecture , but what we know , it is upon sure grounds and experience , that is Knowledge . So then we know that we know him , this implies , that a man that knows Christ may not only think so , and have such an opinion , and believe so , but he may know he knows Christ , and that by two effects .

1 By feeling in his own heart , that having been oppressed with sinne , hee finds his soul comfortably pacified , if hee find Christ pacifying his soul , he knows that he knowes Christ , such a man whose spirit hath been oppressed with the consciousnesse of sin , if this mans soul be comforted and pacified , then he knows that he knows Christ , he is now acquainted with Christ , one that was never troubled with sin , knows not the worth and vertue of Christ , but a man that hath been afflicted in conscience for sin , and is now pacified , now he knows that he knows Christ , he had hold of him before , but he now plainly sees him , Job 42.5 . I have heard of thee , by the hearing of the Ear , but now mine Eyes see thee , as if all his knowledge before , had been but as the hearing of him ; but now he comfortably finds Christs presence , he now sees his worth and excellency , Cant. 5.10 . a man knows that this is Christ , because he knows that nothing in Heaven or Earth could pacifie him but Christ .

2 He knows that he knows Christ , not only by the pacifying of his conscience , but by the purifying of his conscience , Act. 15.9 . purifying it from the lusts of sin , whereas before we were covetous ; we are now heavenly minded ; whereas before vain , now serious in serio , and look at Trifles as Trifles ; before unclean , now holy and chaste ; before intemperate , now temperate ; before disordered , now our hearts are cast into another mould and frame , both the inward man is purified , and the outward , the words and actions are purified ; thus we know that we know him , if we keep his Commandments , so that they that know Christ , may say , I know that I know him .

Vse 1. To refute that Popish Doctrin that teacheth , that none can be certain of his Salvation , nay they say it is Heretical presumption , and many worldly men think it is impossible , and others think it is needlesse to be attained , but such may be convinced from this Doctrin , and what saith the Apostle Peter , Give all diligence to make your calling and election sure , 2 Pet. 1.10 . how shall we make it sure , if we know that we know it ? 1. Cor. 2.12 . God gives us his Spirit , that we may see the grace he hath given us , Joh. 3. ult. St. John speaks it here of little Children , that they may know it , so that this Knowledge is both possible , necessary , and may be certain .

They say , we may have a conjectural Knowledge , but no certainty of faith ; it is a speech which implies a contradiction , if it be conjectural it is no Knowledge , that which I only conjecture , I know not ; we do not know that we onely conjecture , if I ask you if you know such a one ? If you say you think you know him , you do not know him ; so that when they say , we cannot have knowledge of faith , we do not say they may only believe it , but they may have certainty of feeling , Faith may admit much doubting , but Knowledge excludes much doubting .

Vse 2 To consider whether we can say thus , we know that we know him ; do you know that you have acquaintance and fellowship with Christ ? do you believe it ? How do you believe it , on what ground ?

1 Have you found Christ purifying your Consciences by his blood ? If you have found that , then you know that you know him , Phil. 4.7 .

2 Do you finde your Consciences purified ? Do you finde your Corruptions mortified ? Do your Lusts grow abominable ? Do you finde your hearts cleansed from wrath and impatience ? &c. certainly then you know that you know Christ , for none else could have pacified and and purified your hearts ? If it be so that you dare not sin , you seek peace and ensue it , then you may know that you have Christ , but if these signs be wanting , especially purifying , then you know him not .

Vse 3 To exhort us never to rest till you know that you have acquaintance with Christ , if a man had all the knowledge in the World , what comfort would it afford him , if he knew not that he had fellowship with Christ , never count you know any thing if you know not Christ , Si Christum discis , satis est , &c. and yet rest not there till you know that you know him ; Beasts see , and hear , but they know not that they do so , because they are irrational , and want the faculty of reflection , and in sprituals a carnal heart is blinde ; but it is for a Christian to know Christ , and not only so , but to know that he knows him , we must not rest either in mens good perswasions , that they hope and are perswaded well of us , or that they speak well of us , but we must never rest till we know that Christ dwels in us , and we in him , which we may know by his pacifying and purifying of our consciences .

Vse 4 Of Consolation to such as do sin , and fall daily , and find their own emptinesse , their knowledge is but small , their experience little , their outward comforts shallow , yet this is a mans comfort , that he knows Christ , and not only so , but knows that he knows Christ ; God never gives us a blessing but he is willing that we should know it , if he set up a light in our minds he would have us discern that light , and walk in the light thereof ; therefore let us thankfully acknowledge it , and comfort our selves therein .

We come now to the Evidence whereby we come to know that we know Christ , hereby we know that we know him , if we keep his Commandments ; for the understanding of this , we must know that there is a perfect keeping the Commandments without sin , and that St. John disclaimed before , Cap. 1. Vers. 8.10 .

2 There is another keeping the Commandments , that is , not perfect without sin , yet perfect without dissimulation or hypocrisie , and that is here meant .

Doct. Sincere obedience , or keeping the Commandments of Christ , is a scientifical argument , and sign of our undoubted and known fellowship with Christ .

Q. What is it to keep his Commandments ?

A. The keeping of his Commandments is usually in Scripture exprest by divers comparisons .

1 Sometimes it is exprest by keeping his Commandments , as a man would keep his way , turning neither to the right hand , nor to the left , Josh. 1.7 . and then we must look at the Commandments as our way , as a Travellor doth not go out of his way , if he doth , it is besides his intention .

2 Sometimes it is exprest by keeping Jewels , we should keep them as our Treasure , set our hearts on them , Prov. 6.20 , 21. binde them about thy heart . Which implies , they are to be lookt at as our greatest treasure , and worne about our neck , he would have us look at them as our Ornaments ; many men would be rich , but they would not always have it known , but a Christian is not only to look at Christs Commandments as his Treasure , but as his ornaments and credit ; a man is then said to keep the Commandments ; when he looks at them as his Treasure and Ornaments , he fears not to shew himself , and let it appear that he keeps Christs Commandments , he is not ashamed to wear them about him openly .

3 It is compared to the keeping of the apple of a mans eye , Prov. 7.1 , 2. keep them as the apple of thine eye ; a man keeps the apple of his eye very tenderly , every moat is ready to trouble him , therefore he would not have the least moat come into his eye ; so , that is true keeping of Gods Commandments when the least offence or scruple against Gods Commandments is b●tter and noysome to him , as moats to the apple of his eye , he cares not what the World thinks of it , if it be against the the Law of God it is noysome unto him .

4 It is exprest by keeping the Commandments as a man would keep his Soul , Prov. 19.16 . as if it come to this pinch , either keep the Commandments or lose your life ; a Christian will lose his life , and keep the Commandments , nay of the two , he would rather lose his Soul , Luke 14.26 . a man must be willing to sit loose from his life for Christ ; now if we thus keep his Commandments , it is an evident signe that we know that we know him .

Obj. But such a keeping is very strict , and hardly to be attained , who can do this ? in many things we offend all , and who is it that goes not astray ?

Ans. A Christian may keep the Commandments as his way , when he intends to go on , and if he be out it is besides his intention , he may keep them as his treasure , though sometimes upon some temptation he may part with something thereof , yet after he knows it he mourns for it , and it is the grief of his heart ; and though a Christian may sometimes be ashamed of his Profession , yet afterwards he is ashamed of his Fact , as Peter , and though a Christian may sometimes offend the Commandment , yet he is never well till he hath got out this moat ; sometimes a man may rather chuse his life as Peter , but afterwards he grieves , and weeps bitterly , and would rather part with his life than the Commandment ; and if it be thus with thee , it is a signe thy keeping is sincere .

Quest. How is such obedience a certain signe of our acquaintance with Christ ?

Ans. 1 This sincere keeping of the Commandments our Saviour looks at it , as an act of friendship in him , Joh. 15.14 . then are ye my friends , if ye do whatsoever I command you , as we take it for a point of special friendship when a man is ready at our command , and willing to do what we would have him ; nay , Joh. 15.10 . our Saviour takes it not only as love , but as abiding constant love , and if it spring from our love to Christ , it must needs spring from Christs love to us , for we could not have loved him except he loved us first , 1 Joh. 4.19 . 1 Joh. 5.3 . no man keeps any thing that is grievous , a man may have fire about his house , or a moat in his eye , but he keeps it not , it is grievous ; a man may be out of the way , but it is grievous , but when he keeps the Commandments as his way , his treasure , his eye , his life , this is not grievous to him ; every Office , be it never so bad , it seems easie , because he loves Christ dearly ; as Jacobs seven years service for Rachel seemed but a little space , because he loved her , Gen. 29.20 . if there be such mutual love , it is a certain sign of acquaintance .

2 This keeping of his Commandments is a sign of our abiding in Christ , and so of our acquaintance with him , Joh. 15.1 . Hos. 14.8 . upon me is thy fruit found , otherwise we are barren , it is Christ that puts forth any fruit in us , Ezek. 36.27 . how comes it to passe ; a man keeps Gods Laws and Judgements , but because he hath his Spirit within him ; he keeps us , and then we keep his Commandments ?

Vse 1 To refute that Popish Error , that a man may keep the Commandments perfectly without sin .

2 That though he can thus keep them , yet he cannot be sure of his Salvation . But this is contradictory , hereby we know that we know him , if we keep his Commandments ; so that it is either certain they keep not his Commandments , or if they do , they may be certain of their fellowship with Christ , and so of Salvation by him .

2 It refutes them in this , in that they say we are wont to discourage men from good works ; we say indeed , none can be justified by the works of the Law , but we do not discourage them from good works ; for we say thus , if men keep Gods Commandments , which is to perform good works , hereby we say we may come to know that we know Christ ; we say more , not only a perfect keeping , but a sincere keeping of them , though imperfectly , with respect and care , though this doth not justifie us , yet we say , it doth justifie the truth of our Estate , and that is no small matter ; we challenge them for discouraging of men from good works , for they will not grant that hereby we know that we know him , but still leave a man in doubt , but we grant much comfort from good works , for though they do not justifie us , yet hereby we know that we are justified .

Vse 2 To confute the Arrians , this shews a certain ground of the divinity of Christ , because by keeping his Commandments we may come to know him ; now this would not hold , if he had not the same authority to command with God himself , Iam. 4.12 . there is but one Law-giver : therefore if Christ be our Law-giver , he is one God with the Father , his Commandments are of like benefit and use with the Fathers Commandments .

Vse 3 Shews the cause why many men do not know that they know Christ , none can know Christ but such as keep his Commandments .

1 Therefore such cannot know Christ that do not know his Commandments , for if they do not know them , how can they keep them ? Gods ways are too hard to be found in the night , in Ignorance or Darknesse .

2 Though a man do know them , yet if he divide them , some he will keep ; and some he will not keep : if he do thus , he cannot come to know that he knows Christ , because he doth not keep his Commandments : there are some Commandments he doth not keep , if you take liberty to break the Sabbath , and will not keep it , though you know it is Gods Commandment , it is impossible you should come to a saving Knowledge of your Estate in Christ : if you be content to live in the least known sin , if you do not as gladly root out any sin as you would pull a moat out of your eye , you cannot know Christ , or come to know that you know him .

3 There are others that know Christ , and yet do not know that they know him why ? because thy do not keep his Commandments as their way , do not look at them as their Treasure , as their Ornaments , do not keep them as the Apple of their Eye , but swallow many moats , this doth very much hinder their souls : many would do much for Religion , but would not have it come to life , then no wonder if we see not our Estates , if moats be in our Eyes , we cannot see as otherwise we might , so if sin lye on our souls , no wonder if we be so blinded , that we cannot see our Estate in Christ , nor know that we know him .

Vse 4 It shews a ready way to peace of conscience , would we have our consciences pacified ? Why , labour to know that we know Christ , and that will pacifie the conscience when we come to know that wee are acquainted with Christ , this being peace of conscience : but how shall we know that ? Why , keep the Commandments of Christ , as our Way , as our Treasure , as the Apple of our Eye , as our Life , then we may know that we know him , that we have Fellowship with him , and then our consciences will be at quiet both in life and death , if we keep the Commandments as our way , and if wee bee out of the way it troubles us : if wee keep it as our Treasure , and if we loose any it grieves us , when we grieve for the losse of it , as for the losse of our Ornaments ; if we cannot suffer any sin to be in our souls , but it afflicts us , then our consciences will be at peace ; if we keep the Commandements carelesly , we keep the peace of our consciences loosely , as we keep the Commandements , so we keep the comforts of our souls ; it may be we walke in Gods wayes , but not so closely and charily as we should , this hinders our own peace ; it was a speech of Jonah when he was now in a good temper and dissembled not , Jonah 2.8 . they that follow lying vanities , forsake their own mercies ; they that follow lying vanities , any comfort of the World , if there be any way , any Treasure , any Ornament , any life that we prize above the Commandements of God , these are lying vanities , deluding things , and then we forsake our own mercies , that is , the portion of mercy which God hath appointed us , and he spake it by wofull experience , he clave to his credit , a lying vanity , and thought he would prevent his discredit , but God found him out , and he found it by experience that they that stick to any pleasure more than God they forsake their own mercies , he might have had mercy if he had been obedient , but now he saw no hope of mercy , in this world at least ; therefore it may teach us to take heed of trusting to any deluding vanity .

Vse 5. Of consolation to constant keepers of Gods Commandements , sometimes a man may keep them , and yet be in feare and doubts of his Estate , why , goe on in that way still , keep them as your Way , your Tresaure , and Apple of your Eye , your life , that is the way to comfort : be it known unto you if you doe thus that you doe know Christ , for did you not love God , you would never go on in a constant course of keeping his Commandments , and you could not love him except he loved you first , and you could not keep his Commandments but by his 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. 13.10 . 1 Tim. 1.5 . and so hope , 1 Joh. 3.3 . patience is joyned with obedience , and meeknesse springs from obedience ; and from the spiritual experience of a mans weaknesse and experience of Christs power , in him springs humility ; so that all graces either spring from obedience , or serve to it , or accompany it ; so that even these very graces that are more in the understanding and speculation , they either spring from obedience , or help to obedience ; the Knowledge of a Christian is not unfruitful , 2 Pet. 1.8 . which shews that a Christians Knowledge brings forth fruits of obedience ; no gift a Christian hath but he considers what good he may do with it , and if he see it not serviceable he regards it not ; so that if every grace do breed , or nurse , or accompany obedience , then whosoever professes he knows God and doth not keep his Commandments , there is no truth in such a man , no true grace .

Vse 1 For tryal of the truth of our profession , would you know the truth of your Grace , of your Repentance ; of your Faith , of your Humility ? You shall know it by your fruitfullnesse ; what use do you make of your Graces ? would you know whether your Repentance bee sound ? or your Love , &c. sound ? would you know this ? Why consider , do they make you obedient and carefull to keep Gods Commandments ? as your Way , your Treasure , your Ornaments , your Eye , your Life ; if any grace bee fruitfull , make you conscionable in the keeping of Gods Commandments , that is a witnesse of the truth of that Grace : a painted Tree , bee it never so fair , yet it bears no fruit , but a living Tree brings forth fruit , you have cause to suspect your Grace , if it make you not fruitfull and carefull to please God ; if Grace make you obedient , it is sincere , but if a man hath never so many Gifts and Graces ; if they lead him not to obedience , truly they are but counterfeit , and there is no true Grace in him , Isa. 47.10 . if they caused them to rebell , there is no truth in them , if any Grace leave you more corrupt , or lesse fruitfull , there is no truth in you .

Vse 2 It exhorts us to a conscionable diligent keeping of Gods Commandments , hereby we shall keep our profession true , our Consciences void of offence , and shall have an evidence that we know Christ ; if a man say he knows God and yet keep not his Commandments , his profession is not true , but he that both saith so , and doth so , his profession is sincere .

2 It will keep your Consciences in Peace ; when your Conscience checks you not , but bears you witnesse that you desire to do Gods will in truth , this brings great Peace .

3 It keeps your Grace sound , the more fruitfull , and the more obedient ; the more doth Grace increase ; a Christian that lets his Grace lye at rest , it grows rusty , and hee may doubt of the truth of his Grace ; if any mettal lye up and rust , we may suspect whether it be right or no ; but if it be kept with continual use , we suspect it not ; take a Christian that doth not exercise himself in Grace , he grows so rusty , that he suspects the truth of his Grace , but put thy grace to employment , let it be in continual use , and thou shalt easily see it is good metal and currant ; the employment of Graces proves the truth of them , therefore as we desire to keep our profession true , or our conscience clean , or our graces sound , keep in a daily course of obedience , always be doing good , and that from Gods Commandment .

Vse 3 Of Consolation to all such as take a good course , and labour to keep Gods Commandments , who may sometimes suspect all their grace is counterfeit , and there is no sincerity in them ; why if there be no sincerity in you , you do not keep Gods Commandments as your way , but you cannot say , but you would gladly finde your hearts keeping them as your way , and you endeavour it , and it is the grief of your souls when you go out of the way ; do you keep them as your treasure , and ornament , and apple of your eye , and life ? Why then there is truth of grace in you , truth of sincerity , though not of Perfection ; you must not look to keep them without sin , but if you desire to keep them as the most precious thing , as your treasure , your ornament , your life , the apple of your eye , though a man may sometimes have a moat fall into his eye ; but in this case do not say , your Graces are counterfeit , for if they were counterfeit you would not keep Gods Commandments , Psalm 36.1 . Wickednesse saith to the wicked , there is no fear of God before his eyes ; how doth that appear to David ? vers. 4. he sets himself in no good way , he is in a bad way , and goes on therein , and such a one , it is plain , he hath no fear of God before his eyes , by their fruits he knows them ; if you set your selves in no good way , your profession cannot be true , but if the way you take be good , and if not thou dost not take it up ; why if it be thus , your profession is true , and your grace sound ; it is a question whether Solomon fell finally , or his graces were true or no ; you may know his repentance was true , because he found his lust to women as bitter as death , Eccles. 7.6 , 7. well then , if an Adulterous , or Idolatrous Wife were as bitter as death to him , then it is an evident sign , if he looked at his transgression as death , he looked at the Commandment as life , and therefore his repentance was sincere ; so then if a man finde his sin as as bitter as death , it is a sign his repentance is true . But yet we must here distinguish between the horror of sin , and sin it self , the horror of sin may be as bitter to us as death , but not the sin it self , as Judas , the horror of sin was so bitter to him that for it he hanged himself ; but had Judas been troubled with the sin of his conscience , as he was with the horror of his conscience , he would not have gone about to help one sin by another ; had he hated sin for it self , he would have hated Murther as sin . So would you know whether it be horror of sin , or sin that troubles you ? If it be horror , you will seek to drive it away by sin , as some do by merry company and merry Books , this is a plain signe that sin troubles them not , for then they would not seek to help one sin by another : but if a man look at the breach of the Law as the losse of his way , it troubles him as much as the losing of his Treasure , it is as a moat in his eye , he had as lieve part with his life , if it bee thus with thee thou mayest have comfort , thy profession is true , thy conscience clear , thy profession sound and sincere .

1 JOHN 2.5 , 6.

But he that keepeth his Word , in him is the love of God perfect indeed , &c.

THe words do declare a double comfort that betides all those that keep the Commandments of Christ Jesus .

1 The perfection of Gods love in such , In him is the love of God perfect .

2 The knowledge of their fellowship or abode in Christ , Hereby we know that we are in him . So , that he that keeps his Commandments , if he look within him , his love is perfect : if he look without him , he is in Christ : yea and more , he knows it too : whence he concludes , vers. 16. that he that saith he is in Christ , ought so to walk as Christ hath walked .

To keep his Word , or his Commandments ( as I told you ) is a borrowed speech from many things which we keep with great care ; as our way , our treasure , our ornaments , the apple of our eye , our life . What is such a mans benefit ? Why ,

1 The love of God is perfected in him .

2 He knows he is in Christ .

The love here spoken of , is not the love whereby God loves him , but the love whereby he loves God , and that is perfected in him .

Doct. The keeping of Gods Commandments is undoubtedly , and truly the perfection of our love to God .

Q. What is here meant by perfection ?

A. 1. There is a double perfection one compleat without all want or imperfection , and that is denied to any man in this World , Philp. 3.12 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that is , not exempt from all weaknesses , our knowledge is imperfect , and our love is imperfect , there is a continual reluctance , Gal. 3.17 .

2 There is a perfection without falshood , hypocrisie , dissimulation , or guile , and such a perfection is found in all true Believers that keep Gods Commandments , the love of God is perfected in them ; that is , without hypocrisie , dissimulation , or guile . Gen. 6.9 . Noah was a perfect man , and Asa 1 King . 15 his heart was perfect ; that is , sincere , though he had many and great failings ; 1 King . 20 3. Remember , saith Hezekiah , how I have walked before thee with a perfect heart . This phrase is usual in Scripture , to call that perfect which is sincere and true .

Reas. 1. Sincerity of obedience is called perfection , because whatsoever is wanting is covered in the blood of Christ , and if a mans sin be covered , it is as if he had no sin , Psal. 32.1 , 2. Blessed is the man whose wickednesse is forgiven , and whose sin is covered ; blessed is the man to whom the Lord imputeth not iniquity , and in whose spirit there is no guile ; when there is so much uprightnesse in a mans heart that he walks without any guile , to him the Lord imputes no sin .

Q. Is there any in whose heart there is no guile ?

A. There is none that they tollerate or justifie , none that they nourish or maintain , if they have any they strive against it , are not well till they be rid of it , no guile but what their judgments disallow , and their wills consent not to , blessed are such to whom no sin is imputed , in whose spirit there is no guile .

2 Such are said to be perfect , because they strive after perfection , and if they have a willing mind the Lord accepts of it , according to that a man hath , and not according to that a man hath not , 2 Cor. 8.12 . See how Christ approved the two Mites of the poor Widow , because she had an heart to give all her estate , Christ saith , She gave more than they all ; so if a man gives all his heart to God , and if he had more he would give more , why , God accounts it as perfect .

3 God accounts of any sincere truth of grace as perfect , because in time it will be so , and he looks at things to come as present , he that hath begun a good work will also perfect it , Phil. 1.6 . 1 Thes. 5.23 , 24.

Q. But how comes it to passe , that such a keeping of the Commandments argues love to be perfect ?

A. A thing is said to be perfect three ways ,

1 When there is Perfectio partium , a perfection of all parts , none wanting , Gen. 2.1 .

2 A man is called perfect , that is ready , and skilful , and nimble at any businesse .

3 A thing is said to be perfect that will hold , that is constant , as wee call them perfect colours that will hold their hue in every weather , now such a true perfection of love to God is in all keepers of Gods Commandments .

1 There is a perfection of all the parts of love in all such men , there is none of the parts wanting ; and the parts of love are ,

1 An affection unto fellowship with Christ .

2 An affection to be doing good to him .

What we love compleatly , First , We desire communion with it .

Secondly , We desire communication of good thereunto ; if we have it we rejoyce in it , if we want it we earnestly desire it ; how doth a man know his love to his friend , but by desire of communion with him , and communication of good to him , now such a man as keeps Christs Commandments thus loves Christ .

1 He is broken off from the love of all other things , and he hath an unfeigned affection to have fellowship with him , and to get that , he keeps his Commandments , and so dwells in him , and he in him , Joh. 14.21 , 22.

2 For communication of good to him , our works cannot profit God , yet if we be willing to do God any service , to be at his command at any time , then the love of God is perfect in us , when we desire fellowship with him , and desire to do him the best service we can .

2 Again in perfection there is a readinesse to a work ; so such a man as keeps Gods Commandments , his love is ready , he is forward to every good duty , because it is a Commandment of God . He is a willing person , Psal. 110.3 . 2 Cor. 8.12 . you need not stand urging him , he is willing to do Gods Will , His tongue is the pen of a ready writer , Psal. 46.1 .

3 There is perfect love in him , because it is constant and durable , and will not change , such a mans love is the same in health and sicknesse , in the Church and at home , in prosperity and adversity , and if it be any way disturbed at any time , yet it will return again to its former constant course .

Q. But how may I know , wherein doth it appear , that if I keep Gods Commandment , my love is perfect ?

A. 1. From the contrariety of our tempers naturally to any Commandment , so thnt if you see any one willing and ready to be at Gods command , you may say , certainly the love of God hath overcome him , the Commandments of God do crosse his will , crosse his affections , crosse h●s profit and pleasure , so that if you see any one give himself up to keep Gods Commandments and crosse himself , it is an undoubted sign that there is the love of God in him , which constrains him to do what Nature would not do .

2 You may know such a mans love to be perfect that keeps his Commandments , because whatsoever weak beginnings of love you finde in such as keep Gods Commandments , that mans love grows perfecter every day , such a man still grows in fruitfulnesse , he grows ready to every good work , Joh. 15.2 . so that the love of God is perfected in him by obedience ; As a fruitfull Tree , the more it sticks his root downward into the ground , the faster it grows , so a Christian , the more he sticks his root on Christ , the faster it grows . And so the Husbandman will have more care of a fruitful Tree to prune it , he hath no such care of a sower barren Tree , but if a Tree be fruitful , he cuts off all superfluous Boughs that hinder the increase of such a Tree , so a man that is fruitful in Gods Commandments , he doth not only stick his root , his faith and hope deeper in Christ , but the Lord himself is willing to cut down all those noysome Lusts that suck away the sap of grace ; if God see a man set himself fully to follow God , and keep his Commandments , the Lord will cut off all cumberances , all corruptions , all things that hinder the growth of grace .

Vse 1. For trial of our love to God , whether it be perfect or no , whether sincere or counterfeit ; how dost thou finde thy heart affected to Gods Commandments ? Dost thou look at them as thy way ? it grieves thee to be out , dost thou look at them as thy treasure , as most profitable to theee ? Dost thou look at them as thy ornaments , as most honourable to thee ? Dost thou look at them as the apple of thine eye , as thy life , most near , and dear , and precious to thee ? If thou dost , thou hast that love in thee that is perfect without guile , perfect in every part of love , and in regard of readinesse and constancie ; but if a man looks at Gods Commandments as a by-path , as if he were out of the way ; if he looks at them as unprofitable , and dishonourable , if he can break them without any scruple , if he would rather part with them all than his life , verily the love of God is not perfect in such .

Vse 2. For direction to all such as desire perfection of love to Christ ; do any desire to love the Lord Jesus in perfection , not only of truth , but parts , and degrees , if he could ? Why this is the way , keep his Commandments , take heed of breaking any one of them . What is the reason we deceive our selves in our love to Christ ? We think it is love to Christ , if we keep a solemn Feast to him at this time of the year in memory of his Nativity , but is there no better Argument , nor furtherance of thy love to Christ than this ? Take heed of it , if Christ hath commanded us to deck our bodies and houses , if Christ hath commanded us to feast and be liberal , you will finde that a great help to further your love to Christ , and an evidence thereof ; but if you go on in any course without a Commandment , if you keep such Feasts , which end in all excesse and ryot , and gaming and playing , they begin it may be , pretty well , but we fall from Religion to civility , from civility to intemperance , and wantonnesse , &c. and what is the reason ? Because we have the custom of our Fathers for it , not the Commandment of Christ ; the Apostle doth not say , he that keeps customs his love is perfect , but he that keeps Christs Commandments , therefore if you would get your love to Christ perfected , it must not be by keeping of old customs , but by keeping his Commandments : what is the reason why the most are so ready to keep such Feasts , is it because it is Christs Commandment ? if it were , the more you would find your love perfected , you would be more forward to good , your spirits grow from one grace to another , but because men look at customs , they begin in the Spirit and end in the Flesh . Take a Christian at the beginning of the Sabbath , he findes his heart unlifty to holy Dutie , but before it be ended , he is so enlarged , that he is sorry it is done ? Why , because he obeys a command , but if we do any thing out of custom , it grows from better to worse , so that Christ hath not more dishonour the rest of the twelve Months than he hath these twelve days ; but would you have your love perfected , then frame your lives and courses according to Gods Commandments , and then the more you practise the more you may , you shall finde your grace growing , and your love perfected to every good work ; be doing Gods will , and the Lord will be with you , blessed is that soul whom the Lord shall finde doing his Commandments ; be doing , and your doing shall multiply your strength and growth in grace .

Vse 3 Of Consolation to all such as apply themselves to be doing of Gods Commandments ; doth a man find himself ordering his ways according to a Commandment ? if you finde it delightful to you , that you would still walk in it , you look at it as your way , your treasure , your ornament , &c. why this is your comfort , the love of God is perfect in you , and will grow more perfect , so perfect that God covers all your infirmities , so perfect , that it grows up high to perfection , even to all the parts thereof , so perfect , that God sees you willing and ready to be doing his will ; so perfect , that you resolve to hold on and be constant , and if God see you thus moulded to a Commandment , and not to customs ; God will uphold you , and help you , and strengthen you , till he make you perfect , which is no small comfort to a soul .

1 JOH. 2.5 , 6.

Hereby we know that we are in him . He that saith he abideth in him , ought even so to walk as he hath walked .

IN Verse 5. you have an obedient Christian set out .

1 By his practice , he keeps Christs Commandments .

2 By his priviledge , which is double .

1 His love is perfected .

2 He knows that he is in Christ .

3 Verse 6. here is a duty enjoyned to all men that would professe Fellowship with Christ , namely , imitation of Christ ; they ought to walk , as he hath walked .

From the former part of the 5 Verse , we have observed ,

Doct. The observation of Christs Commandments , is the perfection of our love to Christ .

Those next words shew the right honouring of Christ and your selves together ; so as we may honour God , and he honour us ; that is by Knowledge of our Fellowship with Christ , and by our duty so to walk , as hee hath walked .

Hereby we know that we are in him .

By what ? By the love in us ? No , by keeping his Commandments , wee know that we have Fellowship with him , though both be coincident ; so then here is a promise , not only of their b●ing in Christ , but their knowing that they are in Christ ,

Doct. Sincere obedience to the Word of Christ , is both a certain and evident sign of our blessed Estate in Christ .

Hereby , that is by keeping his Commandments , we know that we are in Christ .

Quest. 1 What is it to be in Christ ?

Ans. We are said to be in Christ , in Scripture-phrase by three degrees .

1 They are said to be in Christ , that do submit themselves to the ordinances of God , hear the Word , receive the Sacrament , use prayer and other good duties , and live unblameably before his people , 1 Cor. 7.39 . where he gives liberty to any Christian woman that makes profession of Religion , if her Husband be dead , to marry with whom she will , but in the Lord , and 1 Tim. 5.11 . he forbids Timothy to receive younger widdows ; because when they begin to wax wanton against Christ , they will marry ; this is not here meant , though it be a part of it .

2 There is a further being in Christ by a participation of some Graces , though not sanctifying Graces ; yet such as may fit them for many Christian Offices , as may fit for Magistry , as Jehu , Ministry , as Judas , Joh. 15.2 . Every branch that beareth not fruit in me , he taketh away ; as who should say there may be a branch in Christ , and yet bring forth no fruit , but no man can bee thus in Christ , but he must suck some sap and juice from Christ ; but this is not here meant of common Graces , as Jehues zeal , Felix his trembling , Herods joy , &c.

3 Men are said to be in Christ , when they participate of such Graces as accompany salvation ; such as make them true Members of Christ , as Faith , and Humility , and Hope , and Patience ; and of such St. John here speaks , by such fruits we know that we are in Christ .

And thus we are said to be in Christ , partly from all eternity , in the purpose of God , Ephes. 1.4 . not actually , but vertually , non actuali inexistentia , sed virtuali continentia , God looked at us as Members , in time to be in Christ , and notwithstanding this decree , yet these may not live in obedience to any Commandment , have as yet no Fellowship with Christ .

2 There is another being in Christ , which is actuall , namely , of such , who being called out of the estate of Nature , bring forth the fruits of new obedience , Rom. 16.7 . who were in Christ before me , not elected before him , but called before him , he was a Persecutor when they were Professors ; thus we are said to be in Christ , when by faith we lay hold on him , John 1.12 .

Q. 2. What is it to know we are in Christ ?

A. It is more than opinion , or thinking so , for we are never said in any speech to know that which we only think to be so , no man knows this to be gold or silver , if he but think it to be so . No man grounds his knowledge upon conjecture , and indeed opinion flows from contingencie , it may be so , or otherwise , but Knowledge is on sure grounds ; what then , is it Faith ? No , they go together , yet they differ much , there is as much difference between them as between hearing and seeing , Faith comes by hearing , when we assent to any thing upon Divine testimony , as if God hath given us some word , we believe it , but if we see a thing by sense , or by experience , or by some certain Arguments of Gods dealing with us , that we do not now only believe it from Gods Word , but we plainly see it by experience in our hearts from some love of God , from some obedience and humility , &c. if we have found our consciences pacified after much horrour : Again , we finde that our hearts have been proud and unclean , but now down falls pride and uncleannesse , and we begin to conform our selves to Gods will , now we know that Christ is in us , or else we could not have turned our selves to any good thing .

Q. 3. What is the reason that such obedience is a certain sign and evidence of our good estate in Christ , that we know that we are in Christ ?

Reas. 1. From the wonderful insufficiency of our natures to keep any Commandment of God without this , 2 Cor. 3.5 . Matth. 12.34 , 35. Rom. 3.12 . we of our selves are altogether fruitlesse in the works of righteousnesse , till Christs love dwell in us , Ezek. 36.25 . to 27. How come men to keep Gods Law but from the Spirit of God which dwels in them ? Look on men in the state of Nature , and their fairest fruits are but the Vines of Sodom , and Grapes of Gomorrah , Deut. 32.32 , 33. they seem as fair as any , but their clusters are bitter , and so the best fruits of all Natural men are bitter , our very Honey is like Gall , and Wormwood , and our best actions full of corruption and bitter , so that if a man finde his Grapes savoury , his words , thoughts , and actions gracious and sweet , so that now he is fruitful in obedience , it is an evident sign we are in Christ , else we could not be enabled to any thing which is good .

2 Were it not for the love of Christ that constraineth us , we should never be willing to deny our selves ; Do you see a man willing to submit himself to Christ , to his Ordinances , it could not be but by the love of Christ , that constrains us to deny our selves .

Vse 1 Of refutation of that Popish Error , that think it impossible that any should know his estate in Christ , or that he shall be saved ; it is one of their Canons . Why doth the Apostle speak to little Children Babes in Christ thus , they may know that they are in Christ , and that by keeping his Commandments in sincerity , if it were impossible to be known ? for them therefore to conclude an impossibility for a man to know that he is in Christ , is against the Doctrin of the Apostles , and against Christ , ; if ( I say ) any man preach another Gospel than this that St. John delivered , let him bee accursed Gal. 6.7 .

Aquinas concludes , that we cannot know we are in the state of grace , certainly , but upon conjecture , which implies a contradiction , for opinion is contingentium , scientia necessariorum & certorum , yet he makes some Objections against himself .

Obj. Is it not said , Gen. 22.12 . Now I know that thou fearest me , &c. that is , as he expounds it , Cognovi , i. e. Cognoscere te feci , I have made thee to know that thou fearest me , therefore saith he , he might know that he was in the state of Grace , because he was willing to deny his dearest Son for Christ . He answers , it may be it was special Revelation , but it was not special Revelation , to resolve to kill his Son at Gods command , he knew his own heart well enough .

Obj. 2. 1 Cor. 2.12 . Now we have received not the Spirit of the World but the Spirit of God , that we might know the things that are given us of God ; so then saith he , if we may know things that are given us by the Spirit of God , then it is more than conjecture , it is a certain Knowledge . His answer to this is , it is spoken of a state of Glory but it is manifest to be meant of a state in this life ; for he speaks of Princes that persecuted the truth , and that they knew not these things , but we know it by the Spirit of God .

Obj. 3. If men may discern they are in darknesse , when they are in darknesse ; much more may we know we are in light , when we are in light , of the two , it is the easier : now he that is in the state of darknesse , knows it , Ephes. 5.13 . Gal. 5.19 . the works of the flesh are manifest .

4 He saith those things which are in a man essentially , he knows they are in him : now Graces are essential in a regenerate man , that is , the essence of them is there , therefore he may know that Repentance and Faith , &c. is there : if they be there , what is in a man , is known to be in him : if he have a judgment , he knows he hath it : if he hath a will , he knows he wills : so if a man hath Graces in him , he may know that he hath them , as a Woman with child , doth know that she is with child , Gal. 4.1 . and takes it not upon others report , but upon her own sure Knowledge : so if Christ be conceived in us , the stirring motions of Gods Graces be in us , we may know it , thus Aquinas confutes himself .

Vse 2 Refutation of an unjust complaint they do make against us , they say that we discourage men from good works , this complaint is unjust , for though we do not say they justifie us , yet thereby we know that we are justified , and that is no small encouragement ; my good works do not justifie me , but yet they justifie my justification , nay further , we say to them that they discourage men from good works , who say , when a man hath done what he can , and fullfilled the whole law , yet he cannot certainly know that he is in Christ ; and so what profit will it be for a man to take pains , and do much , and suffer much , and yet knows not whether God loves him or not ? but we on the contrary say , if a man walk in a constant course of obedience to Gods Commandments , he may thereby know that he is in Christ , and this must needs be an encouragement to good works .

Vse 3 For tryal , 1 Whether we keep Gods Commandments .

2 Whether we be in Christ or no.

1 Wouldest thou know whether thou keepest Gods Commandments as thou shouldest ? dost thou keep them as thy Way , as thy Treasure ? &c. if thou dost , I declare to thee , thou art in Christ , and thou either dost , or shalt know Christ . And if thou wouldest know whether thou be in Christ , why , thou maist know it , if thou keep Gods Commandments .

Vse 4 Of Consolation , to every such soul as keeps Gods Commandments ; there is a double benefit to such .

1 Thou art in Christ , 2 Thou knowest thou art in Christ , and this is fullnesse of joy ; for if thou be in Christ , thou hast no condemnation belonging to thee , Rom 8.1 . and thou maist also know it ; how ill then do they deal with their own souls , who know they are in Christ , and yet every discouragement puts them off from comfort ? it is a shame that Christians that have such a priviledge as to be in Christ , and know it , should be so discouraged ; therefore those that would keep a continual festival unto Christ , let them get into Christ , and learn to know that they are in Christ , and this may be a comfort unto them against all discouragements .

Doct. It is the duty of all such as professe Fellowship with Christ , to walk as Christ walked ; or the profession of Fellowship with Christ , ought to be joyned with imitation of Christ .

Q. What is it to walk as Christ walked ?

A. Christ hath walked in some wayes as God , in some wayes , as Meadiator , God and man , and in some wayes , as man .

1 Then he wrought some works as God , he fasted forty dayes and forty nights , he fed five thousand with five loaves and two fishes , he walked on the water , &c. God never calls us to imitate him in these works , but he calls , learn of me for I am meek and lowly .

Q. 2. Doth he call us to walk in those ways which he walked in as Mediator ?

A. He doth not call us to walk in the same kind , but in resemblance to them , as hee dyed for us and rose again , so in resemblance hee calls us to dye unto sin , and to rise again to the life of Grace , so to dye to the World as he dyed to nature , and to rise to newnesse of life as he arose from the dead , Rom. 6.16 .

2 As he was a King , Priest , and Prophet unto God , so he would have us Kings to over-rule our temptations , to rule over our families , to rule over our Tongues , to rule over our Hearts ; he hath called us likewise to be Priests , to offer up sacrifices of prayer and praise , and alms , and to offer up our bodies and souls , an acceptable sacrifice unto him , Hos. 14.3 . Heb. 13.16 , 17. Rom. 12.1 , 2. and to be as Prophets to teach our Children , and Servants , and Families , and instruct them , Act. 2.17 .

3 Some works he wrought as man , and so he was either a Minister of Circumcision , or as a Servant of God , a good man ; and in these we are to imitate him , 1 As a Minister , so Ministers should follow him .

1 In undertaking his Calling from him , as he did his from God , he saw Gods call , he was sent by his Father , so we should see his call , otherwise to undertake it without a call from him , is the way to bring a curse upon our selves .

2 In his Calling he performed his Ministry with all Faithfulnesse , he did bring in the stray , heal the sick , instruct the Ignorant , &c. Ezek. 34.16 . and his inward care was , that they might have life , and have it more abundantly , Joh. 10.10 , 11. so should Ministers dispence the word of life , strive to beget the life of Grace in the hearts of their people , to help the weak , comfort the distressed , inform the Ignorant , &c.

2 As a private Christian , a good man , we must imitate him in his doing and suffering .

1 For the matter of his doing , it was alwayes Gods command , Joh. 14. ult.

2 The manner of his doing , 1 It was in obedience to Gods command , Joh. 5.30 .

2 He did it with chearfullnesse , it was his meat and drink to do Gods will .

3 The end of his work was Gods Glory , Joh. 17.4 .

1 So for his suffcrings , 1 They were all in Innocency , 1 Pet. 2.21 .

2 With much patience , 2 Pet. 2.23 .

3 He suffered with much profit , he learned obedience by his temptations and sufferings , Heb. 5.8 . he profited by his Agony , by his despising , by his buffettings , by his crucifying , and in these things we should labour to imitate and follow him .

Q. Why should we be like him ?

A. 1 From Gods predestination , Rom. 8.29 . he hath decreed that we should be like him .

2 From the near Fellowship we have with him ; it is meet the Members should be conformable to the Head , the Branch to the Root .

Vse 1 An evident conviction of that Popish Doctrin of the merit of works , and satisfaction , and super-errogation ; if so bee when we have done all that we can , and walked as Christ 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 another , of Exhortation , Admonition , Consolation , and Reproof , Levit. 19.17 . 1 Thes. 5.14 . and for temporal things we should be helpful one to another , take up quarrels , 1 Cor. 6.5 , 6. pardon one anothers failings , be helpful to the poor brethren , Rom. 15.15 . we must not neglect , or despise one another , or carry our selves as strangers one to another , is this brotherly love , to carry our selves strangely towards them , or not care for their communion or company , never to help them ? this is not brotherly love . And indeed the Sacrament invites us to brotherly love , for we are moulded as it were up into one Loaf , and drink of the same Cup , 1 Cor. 10.17 . therefore if there be any strangeness , or quarrelling , or contempt between us , it is to sin against this Ordinance ; if God be the God of peace , then Satan is the author of discord ; how comely a thing is it for brethren to live together in unity ? Psal. 133.1 , 2 , 3. he compares it to the most precious Oyntment that was poured on the head , and ran down upon Aarons beard , and the skirts of his garments ; and so what grace is poured on the eminentest Christian , must run down to the lowest , and as the Mountains let the drops of Dew which fall upon them to fall down upon the Vallies , so where God hath mounted any blessing , where God hath bestowed eminent Gifts , every one should so use his Gifts , as the lower Vallies may be the more fruitful , they the more helpful .

Vse 3. It reproves Ministers that dishearten , and make sad those that God would not have made sad , many times Ministers are most bitter against their best Hearers , Ezek. 13.22 . nor let people make sad the hearts of their Ministers , brethren should not thus carry themselves , but rather comfort one another .

It also reproves the aptnesse of many to affect natural carnal men , their only delight is in them , and they only hate the Seed of the Woman , that is contrary to St. Johns precept .

I write no new Commandment , &c.

Doct. The Ministers of Christ are carefully to avoyd all suspicion of novelty in all the Doctrines they teach , whether of faith or manners .

Thus St. John , he seeing that it might seem a new Commandment , to walk as Christ hath walked , he tells them ; It is no new Commandment that I write unto you , Jer. 6.16 . Job 8.8 , 9 , 10. and Moses sharply reproved the Israelites for serving new gods , Deut. 32.17 . Act. 26.22 . he continued witnessing no other truth but what Moses and the Prophets had delivered before him .

Obj. Is it not said , Mat. 13.52 . is it not the part of a good Scribe to bring forth things both new and old ?

Ans. True , he is to bring forth new things ; but ,

1. Such as may be new to the people , not new to the Word , such as they never heard of , yet not new to the Word , for it is their duty to bring their sheep to new fresh green Pastures , Psal. 23.2 . but it must not be new in it self , but anciently delivered by the Prophets and Apostles .

2 A Minister that delivers an old Doctrin , and known to the people , yet he must bring it in in a new manner , that it may affect them the more , being drest after a new manner ; the appetite desires new dishes more , as for our Saviour , he taught no new Doctrin , but he spake it in such a manner , in such Parables , that it seemd strange to them .

3 He should have so much respect to newnesse , as to bring out all old Doctrin with a new vigour of Spirit , not with the old Spirit , but with a new affection and vigour , that so the people may be more affected therewith , hee must deliver the same matter with a new Spirt , he must drink a new draught of the Wine of the Sanctuary , but a Minister must not teach any thing that is new to the Scripture .

Reas. From the perfection of the Scripture , Psal. 19.7 . Gods perfection is more seen in this than in any other works , the World is perfect in its kinde , vers. 6. but vers. 7. How perfect is the Law of God ? Now , as it were a Frantique thing to go about to create new Creatures , so to come with Nova dogmata , and new Opinions ; it is as if a man should come with new Creatures , there is not any new Creature in the World , so let a man survey all Doctrins , he shall finde them to be the same which were from the Creation .

Vse 1. To mortifie a new-fangled trick of Ministers and People , when the Minister fits their itching ears with New-fangled Doctrin , and the people affect new Doctrin , this is against the Apostles practice here , 2 Tim. 4.2 , 3. Act. 17.19 , 20 , 21. they thought Paul came in with new matters , and they were affected with news , but though this Doctrin was new to them , yet it was not new to the Word .

Vse 2. To reprove the Popish-Religion , it is new , some are Franciscans , and some Dominicans ; these are new , we never read of them in the Scripture , neither do we read of Jesuits , or Monks , or Abbots , they never had any footsteps in Scripture ; some of them confesse that in their matters of difference from us , they have no ground in Scripture for purgatory , or prayer for the dead ; but what saith St. John , I write unto you no new Commandment .

Vse 3 To Assemblies and Synods to take heed what they impose on the Church , no new traditions must be thrust on us , if it be not from God , let it be abandoned .

But that which you have had from the beginning .

Doct. True Antiquity in all Doctrines of the Apostles or Ministers , is that which fetches its original from the beginning .

1 That which hath had its original from old times , is not alwayes safe , as we see , Mat. 5.27 . & 35. and yet this doth not make it true Antiquity , because it was not from the beginning , Joh. 8.44 . the Devil had his lying from the beginning , but it was not from the first beginning , for he was not created a lyar , but he made himself so .

But the true Antiquity is twofold .

1 From the first Institution or Creation of a thing , Mat. 19.8 . and that is a good Antiquity , that is fetcht from the first Institution .

2 That which fetcheth its beginning from God , though it were of later times , for hee is Alpha and Omega , Rev. 1.8 . the beginning and end of all things .

Rea. 1 From the nature of all evill , which is an aberration from the first good Estate , if any corruption be in marriage , as polygamy , or adultery ; from the beginning it was not so , if the Devill be a lyar , from the beginning he was not so .

2 From the nature of Truth and good things that come from God , they have the nature of God stamped on them , and as he is the ancient of dayes , so is that good ; as Baptisme and the Lords Supper , though they were not in the World before Christs coming in the flesh , yet being from God , they have true Antiquity , they are derived from the ancient of dayes .

Vse 1 It discovers the vanity of the Popish allegation of Antiquity , they will bring you a thousand years alas , many errors concerning circumcision , and the denyall of the Resurrection , have been of six thousand years standing , yet that is nothing ; it was not from the beginning ; that is true Doctrin which was from the beginning , or else from God immediately , all other Antiquity is but vain ; therefore when the Papists pretend Antiquity , truly if it be not as ancient as the Ancient of dayes , if it come not from him , it is not true Antiquity ; they will tell you that these Feasts that we celebrate in memory of Christs Nativity have great Antiquity , some four hundred years after Christs time , but it is but as yesterday , if it come not from Christ or the Apostles , for he hath revealed his whole minde in Christ , Heb. 1 , 2. so that what comes not from Christ is vain ; Ignatius saith , my Antiquity is Christ .

Vse 2 To shew the ungrounded confidence of Schollars in the Fathers , if it come from the Fathers , it sinks deeply , truly if it have no higher rise than the Fathers , it is too young a device , no other writings besides the Scripture can plead true Antiquity ; what ever it be , if it come not from Christ , or the first Institution , it is too late , because it is not the same we have had from the beginning , and indeed there is just cause to suspect them .

1 Many of them had no skill in the original , and therefore must see by other mens eyes , by translations , for few knew the meaning of the Scripture in the original , none knew the Hebrew , but Jerom and Origen .

2 Most of them were converted from heathenisme , and so brought in many errors , as purgatory , and festivals , &c. which the Papists take from them .

3 They lived in such times , wherein many said they had their Doctrin from the Apostles mouth , as one said , Antichrist should be a Jew , and live at Jerusalem , and saith he , was Johns Disciple , a grosse error , and from him came Peters supremacy .

4 They lived in those days when Popery came in , when the bottomlesse Pit was opened , and Froggs arose ; but later Writers lived when these were dispelled , therefore take heed of them , not but that many spake very well , yet there is a great difference .

5 Observe generally , God did not give them the Spirit of Interpretation , but weakly , and if they wanted such a spirit , how could they open the Scriptures ? whereas later Writers had a clearer discerning , therefore it will bee of more use to read wholsome later Writers .

Vse 3 To teach Christians what kinde of life and manners to take up ; you will say you love not new-fanglednesse , why then , Vive moribus antiquis , utere verbis presentibus ; live antient lives ; your obedience must be swayed by an old rule , walk in the old way , walk not in ways of Superstition , of Covetousnesse , of vanity , of uncleannesse , every sin is a novelty , though it be never so old a custom .

This Old Commandment is the Word that they had from the beginning .

Doct. The Commandment to walk after Christs example is the old Doctrin that was taught to the Church in all Ages from the beginning of the World .

He tells them , this was no new Doctrin , but such as they had from the beginning , for in the time of innocencie Adam was made after the Image of God , and Christ is the Image of God , Col. 1.15 . After he fell , the first Sermon that he had was , That the Seed of the Woman should break the Serpents head , Gen. 3.15 . and this Promise was renewed to Abraham , Gen. 22.18 .

In after times , when the Lord led Israel out of Egypt , he sent the Angel of the Covenant to go before them , Exod. 23.20 , 21. Deut. 18.18 . from the beginning it was thus dispenced , to walk after the Lord , and whatever Pattern they had from God , it was from Christ , the second Person in the Trinity ; so Joh. 1.18 . Levit. 19.17 . and he charged them to be holy as he was , that is the same with this of St. John here , to walk as Christ hath walked , Heb. 13.8 . the same before and under the Law , to day in the time of the Gospel , and the same for ever , 1 Corinth. 10.1 . to 5. Acts 15.10 , 11. they held to be saved by faith , and by faith lived all the Saints of old , Hebr. 11. Hebr. 12.1 , 2 , 3.

Vse 1 To justifie the antiquity of Christian Religion , there is nothing in Christian Religion but we have it either from Commandment , or Promise , or Pattern of Christ , the death of Christ that was shadowed in the Sacrifices in the Old Law , and promised in Paradice , and when Christ would convince them , he doth it from hence , Luke 24.26 , 27. all our fore-fathers believed , and dyed in the same Religion that we do .

Vse 2 If the imitation of Christ be of so great antiquity , then it convinces them that blame Christian Religion of new-fanglednesse ▪ why there is no Christian that walks as Christ did , but he walks as Abel , and Noah , and Abraham did , therefore it is not a novelty , but from the Ancient of days , even from the beginning .

Vse 3 It may encourage every Christian to walk as Christ did , when they consider all the Patriarks , and Prophets , and Apostles since the world began , have gone before them in the same steps , and in the same faith ; if we cannot shew an higher ground , and longer antiquity for our Doctrin , than the Papists for any Popish tradition , we will renounce it , but we take up no other Religion but that which came from the Ancient of days , and was from the first institution . The care that any Christian takes to prepare himself for the receiving of the Sacrament hath been of old , the Apostle reproved the want thereof in his time , 1 Cor. 11. and they set the Lamb aside three days before the Passeover , to prepare themselves , Exod. 12.3.14 . so that this kinde of preparation hath been of old , 2 Chron. 35.5 . therefore let every one of us examine our failings , humble our selves , entreat for pa●don and cleansing , for strength of grace to walk as Christ walked .

1 JOHN 2.8 .

Again , a new Commandment I write unto you , that which is true in him , and also in you , for the darknesse is past , and the true light now shineth .

IN this Verse he amplifies his Doctrin by a contrary Argument of newnesse .

1 He describes the Old Commandment by another adjunct of newnesse .

2 He sets down in what respect it is new , and in a double respect the Old Commandment may be called new : 1 In respect of Christ . 2 In respect of them . 3 He propounds the reason of it , because Christ hath scattered Light among them , and Darknesse 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , abigitur , is a driving away .

Doct. The Commandment and Doctrine of the imitation of Christ is a new Commandment , both in regard of Christ , and Believers the Members of Christ .

1 It is new in respect of Christ .

2 Christ hath expresly commanded it : Whenever Christ converted any to Grace , this was his common speech , Follow me , Matth. 4.19 . ( which if it were not a word of Conversion , yet at least of new Conversion , Mat. 9.9 . ) and it is a general rule , Luke 9.23 . where by following of Christ in the last place is meant imitating Christ , thus it is new in respect of Christs Commandment .

2 In respect of Christs efficacy and power working in our hearts , vers. 9. it is wrought and stampt in us by a new work of Christ , in the spirits of his followers , that they do indeed set their hearts to follow Christ .

2 It is new in respect of us Believers .

1 In regard of the outward hearing of the ear it is new , never so plainly spoken before , Follow me , in all the Old Testament there is not such an expresse letter as follow Christ , imitate Christ , walk as Christ hath walked .

2 In regard of that new work wrought in the hearts of Christians , Ephes. 4.24 . that is , but on such a frame of holinesse and righteousnesse , wherein you may lively resemble the new Adam , the new man Christ .

Vse 1 As we ought not to affect new-fanglednesse , so we ought not to loathe and reject newnesse ; before St. John carefully avoided new fanglednesse , now he commends newnesse .

The ground of this difference is ;

1 Look whatever comes from God ( the Ancient of days ) is always new , and never waxeth old , and as it is new , so it is always old , yea old enough if it come from God , Eccles. 1.9 .

2 If it come from God , the newer it is the better it is , because our old Natures , and Corruptions , and Courses should alwayes be abhorred of us , but grace , and that new man , and new wayes of holinesse should be acceptable to us .

3 If it be new , and come from God , it is a greater manifestation of God , we may see a greater light in it than ever before .

Vse 2 Never look to fullfill this Commandment of imitating Christ , untill you become new men , for it is a new Commandment , and a new Commandment requires new obedience , and new obedience requires new spirits , and a new man , do not therefore think to follow Christ with old spirits ; thus much of the quality ; now follows the reason , For the darknesse is past , &c.

Doct. The state of the Children of God in this Life , is as darknesse passing , and true light now shining .

It is an excellent description of a godly mans Estate from his first Conversion forward , the word in the Original signifies passing , or a driving away 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , it is not so well translated , past , For the opening of the point consider , there is a threefold darknesse , and a threefold light .

1 Darknesse of 1 Ignorance , Mat. 4.16 . 2 Uncleannesse , 2 Cor. 6.16 . 3 Affliction or discomfort , Psal. 112.4 .

2 Light of 1 Knowledge , Mat. 4.16 . 2 Holinesse , 2 Cor. 6.16 . Ephes. 5 8. 3 Comfort , Psal. 92.11 .

It may be spoken of all here , but chiefly of the two former , darknesse of ignorance and uncleannesse is passing away in a Christian , and light of Knowledge and Holinesse is shining forth daily more and more in his heart , Rom. 13.12 . the day is at hand , i. e. not yet come , yet near at hand , and the night far spent , i. e. almost gone and spent , yet not so spent as wholly gone , the shadows of the night still remain , but the day begins to dawn , 2 Pet. 1.19 . the dawning of the day , is when the shaddows of darknesse are not yet clearly vanished ; and he doth not say the Sun , but the day star , which riseth ●efore the Sun a good while ; he there describes the State of the Church till the day of resurrection , the light of the Gospel doth not yet clearly and fully shine , but is only dawning , Christ is in his Children , as a day Star , gives them comfortable light , but the Sun is not yet in his strength , Prov. 4.18 . it is not yet perfect day with us , no , not with the best Christians under Heaven , but it grows by degrees , till it be perfect day with them , which is at the day of their dissolution , like to the earthen Pitchers of Gideons men , Judg. 7.16.20 . when they brake their Pitchers , the Lamps gloriously shone forth , and dazled their eyes , thus it is with a Christian when these earthen Pitchers , and carkasses are broken , his light will shine forth gloriously , in the mean time we have light , we have lamps , but they are in Pitchers , shining very dimly .

Q. If we had been perfected the first day , and the light had shined gloriously forth at the first , had it not been better ?

A. Yes , if God had been pleased so to have done , but God would not have it so , and therefore it were not better , God rather sees it fit that we should carry our light in earthen Vessels , wherein there is partly darknesse , and partly light , 2 Cor. 4.7 . and that for these reasons .

Reas. 1 That God might shew his power in our weaknesse , 2 Cor. 12 9 , 10. we should never have known Christs vetrue , the power of Grace , or the depth of our corruptions , if wee had been perfected the first day of our conversion , as God made the world by degrees , and described it so , because he would have us discern his power , so God doth display the power of his grace , by perfecting us by degrees and not all at once .

Reas. 2 That God might teach us to war with spirituall enemies , as God left Canaanites among those Isralites , that had not known , and were untaught in the wars of Canaan , to prove them , and to know , if they would hearken to Gods Commandements , Judg. 3.3 . so God leaves his Children some imbred enemies still in their soules , to humble us , and to prove us , and try if wee will cleave to him ; besides Jesus Christ loves and takes delight in ruling especially at home , in the midst of his enemies ( Psal. 110.2 . ) in the midst of our corruptions ; in the midst of unbelief ; Faith rules in the midst of pride ; Humility rules ; in the midst of anger ; Meeknesse rules ; &c. Grace gets ground in the midst of corruptions , which is to the glory of Jesus Christ .

Reas. 3 To prevent the multiplication of the Beasts of the Field amongst us , as God left Canaanites among the Israelites , to that end , Exod. 23.29.30 . if there were not weaknesses in us , it were impossible for Gods people to live in the World , 1 The World would not bear with us , you know it would not bear with Christ who walked as meekly as might bee , Joh. 14.30 . i. e. Satan found no weaknesse in him , no corruption in Christ for him to work upon ; if christians had a full and cleare light of grace breaking forth at once , all would cry , away with them , they are not worthy to live .

Vse 1. See here a ground of the great difference between christians and christians , differing in Faith , differing in manners , some are comfortably perswaded of their own Estates , but others full of fears and doubts , how comes this about ? truly it is with christians as it is with mornings of the day , some mornings are a great deale more bright than others , and some more dusky and dark ; you will say , why should not a soul come to some setled peace ? true , but it will never be perfect day with us . St. John was an old christian , and yet you see what he saith , the darknesse was but going , and the light coming , so that we by degrees get hold of God , and strength against corruption ; you have some Summer mornings more lightsome than all the dayes of the year besides , so it is with some christians in this morning of their first conversion , they see more clearly their own Estates by far , than others in their whole conversation , and though all have partly darknesse , and partly light , yet some get more light in one thing , some in another , such a christian it may be , though he doe not get such hold of Peace , yet some corruptions , as Wantonnesse , Pride , Covetousnesse , he subdues and gets greater hold of the contrary Graces ; as it was with the pillar of the Cloud , Exod. 14.20 . unto which the Apostle alludes , Heb. 12.1 . just so is it with the spirits of Gods servants , something there is in them that is cloudy , something in them that is lightsome ; old Peter , John 21.18 . would not have gone to Martyrdome , and yet he would , partly willing , and partly unwilling , thus it is with the Spirit even of the best christian , he hath some unwillingnesse to some good duty that God calls him unto .

Vse 2. To teach us somewhat the more to bear with one anothers infirmities and eclipses , Jam. 3.1 , 2. be not of an unruly , imperious , and censorious spirit , over piercingly , and censoriously judging others ; as we have streams of light , so streams of darknesse , vapours , therefore bear with , and succour one another , and helpe one another out of this darknesse , as in a Lanthorn there is a pane of light , and a pane of darknesse ; so in every good quality , we have all some darknesse , Rev. 12.1 . the church is compared to the Moon , which when she is at the full , is fullest of spots ; and yet we do not neglect the Moon because she hath spots , but make use of the Moon because she hath light : so neglect not any christian because of his spots , but make use of his light , of that good he hath , also be something forbearing of carnal men , for ye were sometimes darknesse as they are , Tit. 3.1 , 2 , 3.

Vse 3. Let no mans life be an absolute patrern to you to follow ; but so far as they are light in the Lord , 1 Cor. 11.1 . see how this in the Text proves what the Apostle speaks of , follow Christ , why ? because our perfection is but imperfect , we are but darknesse passing , if you follow us in all things , you may take us on the blind side , and so fall .

Vse 4. To teach us to be driving away darknesse , and to be trudging out of it ; as it is with a Candle , the least snuffe in a Candle doth not onely dim the light , but doth waste the Candle ; so it is with our spirits , the least snuffe of Corruption doth waste that oyl of Grace which is in our hearts , and dim and damp the light which is in us , therefore snuffe we our hearts often , take we the Thief out of the Candle , let us shew forth the vertues of him that hath called us out of darknesse into his marvelous light , 1 Pet. 2.9 . Ephes. 5.8 . Rom. 13.12 . away with darknesse , all darknesse of doubtings , of unbelief , of pride , &c. this darknesse is passing away from us , we must not call it back again , doe not again draw the curtains of darknesse about us ; when the Sun is risen , and a man begins to sleep , and draw the curtains about him again , it is a sign he means to slug it out ; so when new light shines in our hearts , and we draw our old corruptions about us again , it is a shame for us , Gal. 3.12 . 2 Pet. 3.18 . helpe one another out of darknesse , helpe thy Wife , and children , and Servants , and Friends , and Neighbours out of it , 1 Cor. 13.9.12 . we cannot practise better than we know , but we know but in part , therefore pray , admonish , exort , cleanse thy self , and cleanse others from the mist and shaddow of darknesse , as much at may be .

Vse 5. Of comfort to a Christian ; 1. Against troubles which many undergo in regard of darknesse of Spirituall estate ; it is a common thing for Christians to complain of darkness , of pride , of unbeliefe , of dulnesse ; fear lies upon us , with what should we comfort our selves ? we think no body is so , yes , here is some comfort for thee , all are so in some measure , it is so with the best , they have but a mixed estate , one crossing and thwarting another ; the fairest day hath dark Clouds .

2 Is our darknesse deeper than others ? but doe you not yet find it passing away ? doe you not finde more faith , more obedience ? doe you not make more conscience of your thoughts , words , and actions ? this is a comfort , your darknesse is going away , it wasts apace .

3 Here is a comfort against death ; the time will come when all darknesse shall vanish away , Death will be but the breaking of our earthen Pitchers , and our light shall breake forth . Epictetus came forth one day , and saw a Woman mourning for breaking her pitcher , the next day he came forth , and saw another weeping for her Son , and he said , Yesterday an earthen pitcher broken , and to day a mortall body dead ; as if it were the same to have a Pitcher broken , and to dye .

Vse 6. Of tryall of our estates ; would you know whether your grace be true or no ? whether doe you finde your darknesse passing away , and light shining ? a man may walke in a condition of darknesse , and see no light , viz. of peace and comfort , Isa. 50.10 I , but doe you not then walke in a greater light of innocency , and watchfulnesse and obedience ? When a man is in the dark , he goes slowly , and warily , and lifts up his feet high every step , Prov. 14.16 . a godly man is afraid of something in the way , but a wicked man goes on boysterously ; and confidently , he knows his way as well as you can tell him , but he is but a foole for his labour .

1 JOHN 2.9 , 10 , 11.

He that saith that he is in light and hateth his brother is in darknesse untill this time .

He that loveth his brother abideth in the light , and there is none occasion of evill in him .

But he that hateth his brother is in darknesse , and walketh in darknesse , and knows not whither he goeth , because that darknesse hath blinded his eyes .

THe custom of this Apostle St. John , is , after he hath delivered any Doctrin to make some application of it , for the joy of Gods children , for the end of his writing to them was , that their joy might be full , cap. 1.4 . and so he doth here , for having in the former verse said , that in the Children of God darknesse is passing , and true light now shining , here he gathers a sign whereby he may know whether our darknesse be passing , and our light springing , and that is from brotherly love , in this ninth verse , and tenth , where you have a description of him that hates his Brother , and of him that loves his Brother : the first he describes by four things .

1 He is in darknesse ; He that saith he is in the light , and hateth his brother , is us darknesse .

2 He ever was in darknesse ; he is in darknesse even untill now ; that is , as yet he never was out of darknesse .

3 He walketh in darknesse , vers. 11.

4 He knows not whither he goes ; and that is amplified from the cause of it , because that darknesse hath blinded his eyes .

Doct. He that hateth his brother , whether he professe the light or no , he is in darknesse , and ever was in darknesse , and knows not where he is , nor whither he goes .

By Brother is here meant chiefly a Christian Brother , as vers. 7. it is chiefly meant of Spiritual brethren , but there is a truth in it , even towards naturall brethren ; such as are of the same Parents , as likewise those of one Kindred , or of the same Country .

To hate here , is opposed to love , which stands in two things , desire of communion , and communication of good to him whom we love ; hatred therefore desires neither of these , but consists in strangnesse and enmity ; in strangeness , when they desire not communion with them , and enmity , when they are not willing to communicate good to them ; although for the most part it goes further , to doe ev●ll to one ; yet , Levit. 19.17 . Thou shalt not hate thy Brother ; there hatred is not to communicate good to our brother , viz. wholsome reproof ; now he that thus hates these brethren , or his brother , any Brother , though not all ( for if a man should hate all that were Spirituall brethren , it were manifest that he were in darknesse ; as it were strange for a man to hate all his naturall brethren ) but if there be but one brother whom he hates , he is yet in darknesse , both of ignorance , and wickednesse .

2 Such a one was alwayes in darknesse , He is in darknesse even untill now .

3 He walks in darknesse , i. e. there is no action of his but is a work of darkness , a sinfull action ; he makes not one good prayer , or one good Sermon , &c.

4 He knows not whither he goes , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , where he is , nor whither he goes , i. e. he knows not what estate he is in before God , nor whither he goes , whether to Heaven or Hell , nor what his end will be , whethet comfort or wo ; now for the proof of the poynt you may see it , 1 Joh. 4.7 , 8.

Reas. 1. Because God is love , 1 Joh. 4.16 . and therefore he that is not in love is not in God ; God is not only loving , but love it selfe , Psalm 145.9 . God communicates good to every creature according to his condition .

Reas. 2. From the distempet which hatred puts both upon our judgments , and affections in every action , vers. 11. because darknesse hath blinded his eyes ; it blinds us that we cannot see that good which is in our brother , wherefore we should love him , and it puts false opinions and furmises upon every thing we see him doe .

3 Hatred makes every duty we performe to God abominable to him , and therefore such a man walks in darknesse , Matthew 5.23 , 24. James . 1.20 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 non perficit , he cannot bring a good work to an end , Gen. 4.4 . Cain , because he hated his Brother , his Sacrifice would not burn , it would not enter into Gods acceptation .

Vse 1. To refute an opinion of the Popish Doctors ; they say , men may fall away from Grace , and they prove it by the example of Saul and Judas , who they say were in the estate of grace ; this will be easily decided whether they ever were in the estate of grace yea or no ? for Saul , did not he hate his brother , did not he hate David ? if he did , then St. John gives here his judgement , he was ever in darknesse , and of Judas you may see Psal. 109.5.8 . which is applyed to Judas , Act. 1.20 .

Vse 2 From hence every one may take a scantling of his own Estate ; whether doe we hate our Brother , any brother , whether spiritual or naturall , or any other man ? then we are in darknesse .

Object . But may not a man hate those that hate God , with a perfect hatred ? Psal. 139.22 . David makes it a sign of a Citizen in heaven , Psal. 15.4 .

Ans. If a man hates God , and malign goodnesse , we must consider two things , 1 Whether he doth it of ignorance , or 2 Whether he doth it of malice ; if he doth it of malice , we may , and ought to hate him , Mat. 15.12 , 13.14 . and of these did David speak ; but if they sin of Ignorance , I must not hate them with a perfect hatred , but so far as not to affect fellowship , and communion with them , but yet to communicate good to them , that I may and must doe upon all occasions ; I must pray for them ; and admonish them ; Luke . 23.34 . Christ prayed for those that crucified him , so did Stephen , Act. 7.60 . and it is thought by learned Divines , that prayer was a means of Souls conversion ; and for admonishing such an one , read 1 Thes. 3.14 , 15. but if a man sin of malice , we are neither to pray for him , nor admonish him .

Vse 3. This teacheth us , that as we would have a sign of our good Estate in Christ , so to love every Brother , every Brother in Christ , every Brother in nature , or civill society , Gal. 6.10 .

Object . May not good men sometimes be bitter against some Brother ?

Ans. It may be so , but first , they know them not to be Brethren .

2 They doe not hate them with the whole heart , but partly , as far as they are unregenerate , and they will repent of it when they know it ; but howsoever , if we doe not hate any brother , hereby we shall certainly know that we are in a good Estate .

Vse 4 This is a ground of comfort to Gods servants , God will not have one of them ill beloved , the World hates them , Joh. 15.18 . and if God should suffer his servants to hate them , who should love them ? nay , God would have every man love his Brethren , for as verse 9. the Apostle speaks of professors , he that saith he is in the light , &c. so verse 11. he restrains it not , but he that hateth his Brother is in darknesse , whosoever he be , whether he profess the light or no ? now therefore this should be out comfort , and this should make us carefull to walke so as to be beloved .

Doct. He that loves his Brother , walks constantly , and inoffensively in the state of Grace .

That they walke constantly , and persevere , you may see , 1 Joh. 3.14 . Joh. 13.35 . Heb. 6.9 , 10. that they walk inoffensively appears , in that love covers a multitude of sins , 1 Pet. 4.8 .

Reas. 1 Is the contrary to the first reason of the former Doctrin , God is love , therefore such as dwell in love , dwell in God , and God in them , 1 Joh. 4.16 . now if God dwell in them , and they in God , they must needs walke on constantly , and inoffensively .

Reas. 2 There is a power in love , to fit us to dispence Gods ordinances willingly , and likewise willingly to have them dispenced to us , which doth exceedingly help us to walk constantly , and inoffensively , 1 Thes. 3.12 , 13. love is apt to interpret all things well , 1 Cor. 13.7 . and for want of this it is , that men withdraw themselves one from another , and so exort not one another , and therefore are they subject to fall away , Heb. 10.24 , 25 , 26. every good duty establisheth us in grace , now love is strong in good duties , and therefore it is , that he that loves his Brother , walks constantly and inoffensively , in the state of Grace .

Reas. 3 Because there is an holy light that shines about love , now in the light one may see , and avoyd all stumbling blocks .

Vse 1. To remove a false slander cast upon godly men , that they are the most bitter envious , and malicious men , the veryest cut-throats that are : you see that they that are in the light , are of another temper ; such envious and malicious men may say that they are in the light , but if they were they would love their Brethren ; therefore these you speak of , either are not so uncharitable as you say , or if they be , they are not as yet the children of light .

Vse 2. This shews us a way to helpe forward the setlednesse , and inoffensivenesse of our Estate ; if we be unsetled or offensive , it is for want of love , Prov. 13.20 . if we keep love and communion with Gods Children , we shall find Grace secretly increase to establishment , if we ever were in the light , and now find our selves as it were in darknesse , we are at a losse , we know not where we are ; let us consider the first rise of it , and we shall find it was want of love , Rom. 13.10 .

Vse 3. Of comfort to those that love God and his Children , if we cannot discern any other Grace in our selves , yet if we know certainly there is never a brother but we love him with all our hearts , this is an evident sign we are in the light , and that we shall walke constantly and inoffensively in the state of grace , we shall abide in the light .

1 JOHN 2.12 .

I write unto you little children , because your sins are forgiven you for his names sake .

BEcause your sins are forgiven you for his sake , for whose sake ? there is no name mentioned either before , or after , till we come to the sixth Verse , this Verse therefore hath reference to vers. 6. I write unto you , because your sins are forgiven you for his names sake , that is , for Christs sake , so that the Commandement of walking after Christ , to walke as he hath walked , he now amplifies by the motive to stir them up to it , and that is taken from pardon of sin , Little Children , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 not Babes , as vers. 13. he calls Babes , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 so that this word , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is of three sorts , some Fathers , some Young-men , some Babes .

1 In the Verse we have , First , a loving compellation , Little Children .

2 An office of love , I write unto you .

3 A reason of his former exhortation , ( Walke as Christ hath walked ) because he hath forgiven you your sins .

Doct The Children of God , of what growth or strength soever they be in Christ , they must be as little Children , whither 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉

As this benefit reacheth to all , your sins are forgiven you , so this title also .

Why as little Children ?

1 You must be like them in modesty ; Children are free from ambition , therefore our Saviour to wean his Disciples from ambition , tells them , they must be as little Children , or else they should never inherit the Kingdome of God .

2 We must be like them in innocency , free from malice and revenge , 1 Cor. 14.9 . vex a childe never so , and he tell you , I will tell my Father , and will not do so without great cause , but if he doe , that is all ; so should it be with christians , they should not easily complain , if they doe , let this be all , make known your wrongs ; we see children , though they be angry , yet they will not seek to revenge themselves .

3 Like them in simplicity , affecting simple plain meat , Milk , 1 Pet. 2.1 . so a Christian should not affect varnishing , but the sincere Milk of the Word .

4 Like them in weanednesse from the World , Psal. 131.1 , 2. he could be content to be without his Kingdome which before he had affected ; so should we be .

5 They are content with promises and hopes ; tell a childe of some thing ; let but his Father say , he will buy him such a thing at London , or he hath it laid up for him , he rests well pleased ; so would God have us contented with promises and hopes ; when we cry to God for this and that blessing , or grace , he tells us , we shall have it when he sees fit , it is laid up for us in heaven , and in the mean time we should sit down content , Psal. 131.2.3 .

Vse 1. Of examination of our own estates , whether we be children of God or no , if we be , we are as little children , for outward honour , not ambitious of it , more carefull how to use it , than how to get it , and if we have not honour we will not contend for it ; and for innocency , we will be like 〈◊〉 children ; for revenge , we will lay it down ; and be without malice ; till you be thus framed you cannot enter into Gods Kingdome ; if you be covetous , or ambitious , or malicious , if you rise up either with ambition , or malice , you shall never enter into Gods Kingdome ; and for simplicity , doe you not affect curiosity ? so for weanednesse , is your heart murm●ring and repining ? if you cannot get such a thing ? why then truly you are not as little Children ; Can you be content with promises , and hopes , and that is laid up in Heaven for us , or in Christ , our life is hid in him , Col. 3.3 . if we can be thus content , it is a good sign we are Gods children .

Vse 2. If Saints be as little children , then take heed how you offend them . Parents will be more offended if you hurt their little children , than if you hurt their bigger , because a little hurt doth them more harm , Mat. 18.6 . to 11. the Angels are ready to come from Heaven presently to help them .

I write unto you , &c. it was the greatest desire of the Apostles to be present if they could , but if absent , they helped them by writing , Gal. 4.20 .

Doct. The Apostles of Christ , when they could not be present with the Children of God , they were willing to advertise them by writing of things behoveful .

So Paul writ his epistles when he was absent , and Peter , and James , and Christ himself to the seven Churches .

1 They write first to help their knowledge , to make them wise , 1 Tim. 3.15 . to know their duties , 2 Tim. 3.15 .

2 They wrote to them to help their memories , 2 Pet. 1.12 , 13.14 .

3 To establish them in knowledge received , and to confirm them .

4 To stir them up to practise those things they knew , and remembred , and were established in , 2 Pet. 1.12 , 13.

5 Moses gives the reason , Deut. 17.19 , 20. he would have the King to read the book of the Law , that he might learn to fear God , and keep his Commandements , &c.

6 That by this means their joy might be full ; when they thus understood and remembred , and practised , it would increase their joy , which was the end of St. Johns writing this Epistle .

Vse 1. To refute the Papists , who with-hold these writings from the Common-people ; to what end did they write them , if little children might not read them ? Fathers , Young-men , Babes , St. John wrote to all , and would have all read them .

Vse 2. To stir us up to constant reading of the Scripture daily ; how often ? why the greatest man in the Kingdome must read them once a day at the least , Deut. 17.19 . it will help our knowledge , our memories , establish us , stir us up to practise , help us to fear God , to grow in joy , and fulnesse of consolation ; what an help was it to the Bereans , that they read daily ? it wonderfully helped their faith and comfort , therefore many of them believed , and were confirmed in Grace ; what if we be in a Journey , or Sick , what then ? why in this case we must mediate in the Law of God , Psal. 1.2 .

I write unto you because your sins are forgiven .

Doct. All the children of God have their sins forgiven them .

Acts 10.43 . Ephes. 1.7 . sometimes remission of sin is called the covering of sin , Psalm 32.1 , 2. if sin be forgiven it is covered , it is not imputed unto us .

Sometimes it is called the throwing of them into the bottome of the Sea , Micha 7.18 , 19. God when he forgives iniquity and sin , drowns them as deep out of sight , as things in the bottom of the Sea .

Sometimes it is called a changing of them , Isa. 1.18 . Come let us reason together , though your sins were as scarlet , they shall be as white as snow ; they are quite changed , though they were deep scarlet sins , yet they shall be made as white as snow .

Sometimes it is called , a washing away of sin , Psal. 51.8 . Sprinkle me with Hysop , it is an allusion to the Bloud in the Law sprinkled with Hysop ; so when we are sprinkled with Christs bloud , our sins are washed away .

Sometimes it is called , a blotting out of sin , as a thick Cloud have I blotted out your sins , Isa. 44.22 . As when the Sun appears in its brightnesse , the Cloud is suddainly vanished , and cleared , so our sins when they are forgiven , Isa. 43.25 . Jer. 31.34 . I will remember your sins no more , Jer. 50.20 . when God pardons sin , he doth so utterly blot it out , and it so vanisheth , that it is no more to be found , there is no such thing extant .

Q. How comes it , that when your sins are forgiven , they are so througly purged ?

Reas. Because all are washed away in Christ , our sins are imputed to him , and his righteousnesse is imputed to us , Isa. 53.5 . 2 Cor. 5. ult. our sins are his , and his righteousnesse ours .

Vse 1. To reprove the Popish opinion , who teach , That the sins of the godly , though they be forgiven , yet they are not utterly forgiven , but with reservation of a Temporall punishment , partly here , and partly in purgatory : but it is a false Doctrin ; for if he cover them , if he wash them away , if he throw them into the bottom of the Sea , if he blot them out as a thick Cloud , if he remember them no more , they are throughly forgiven , without any reservation of punishment .

Vse 2. It reproves their Doctrin that say , The afflictions of Gods children are punishments for sin ; but we must know , if sins be not accounted ours , punishments are of another nature , if sins be changed then punishments also ; all the sins of Gods Children are not accounted as sins , but diseases of the soul ; and so all the afflictions of Gods servants are not as punishments , but as medicines and purges to root out distempers , Dan. 11.35 . so that now afflictions doe not come out of Gods justice in way of revenge , but in mercy , in way of cure .

3 It confutes purgatory ; If God pardon sins so as he remembers them no more , then what need of purgatory , to punish the reliques of sin in Gods Children ?

Vse 4. It may teach all that desire to have their sins forgiven , to be of Child-like dispositions , free from ambition , and malice , and revenge , to frame themselves to humility , and innocency , and meeknesse , and simplicity , and contentment , and resting on promises and hopes ; if it be thus with us , God will forgive us our sins ; what is the reason why we doubt of Remission , but because we faile in this condition ?

5 It may comfort all Gods Children , they have this white stone , that is , Absolution for sin , and in that a new name written , that is , Adoption ; and if we be of a meek , humble , innocent , simple frame of heart , we have this comfort .

Vse 6. Of exhortation , and 1. If God hath thus freely forgiven us , let it teach us freely to forgive others , and it is an argument of our own remission , Mat. 6.11 , 12.

2 It must stirre us up to be carefull that we offend God no more ; if God when he pardons our sins remembers them no more ▪ let us be carefull not to offend him any more , 1 Joh. 5.18 . As a woman when her cloaths are washed very white , she would be loath that they should be spotted , or mired ; so after God hath made us white like snow , let us take heed of polluting our Consciences any more ; it is a good argument our consciences are pure , when we are afraid to spot them .

3 It must teach us to walke fruitfully , and be aboundant in Gods service , Luke . 7.47 .

Lastly , It must teach us to be exceedingly thankfull to God , that hath thus forgiven us , Psal. 103.

Doct. God forgives the iniquity of his Saints for his name sake , Isa. 43.25 .

For his own sake he blots out our sins :

1 For his own glory , that his name may be magnified and feared , Psal. 130.4 . Psal. 103.1 , 2 , 3.

2 For the honour of Christ , he doth it , that he may be honoured through Christ , Ephes. 1.6 , 7.

3 For his own sake , that is , without any desert of ours , yea sometimes without any desire of ours , Isa. 43 , 22 , 23 , 24 , 25. Thou hast not called upon me , nor offered sacrifices unto me , &c. yet I , even I am he , that for mine own names sake putteth away thine iniquities , and will remember thy sins no more .

Vse 1. To teach us to be aboundantly the more thankfull to God , to feare him the more , to serve him the more , to honour and praise him the more , that for his own sake hath blotted out our iniquities ; if we had run further into a mans debt than we were ever able to get out , and he freely forgave it , we would be loath to offend him , we would honour him , and be ready to doe him the best service we could ; so we should be carefull , seeing God hath forgiven us so great a debt , to take heed that we run not into further Arrerages , that we dishonour not , nor offend that God who hath so freely for his own sake forgiven us .

Vse 2. It must teach us all that have any comfortable experience of the forgivenesse of our sins , to walke even as Christ hath walked , for even upon this ground doth St. John here press it , it should be our meat and drinke to doe his will , to glorifie him in all our course , as it was Christs care , Joh. 17.4 . and that is the end that God ayms at in forgiving our sins , that we should walke as Christ walked .

Vse 3. For Consolation ; If our sins be forgiven for Christ name sake , then we need not fear the continuance of them , for had he forgiven us for our own sake , we might justly have feared that he might yet afterwards through our defaults lay them again to our charge , but he hath forgiven us for Christs sake , he doth not forgive for thy Prayers sake , but thy sins were pardoned before thou calledst on him , Isa. 65.24 . God was answering before , and your prayers grew so zealous because your sins were forgiven , Isa. 43.22 . and therefore God will cancel our acquittance , because he did it for his names sake , for the glory of his own grace .

1 JOHN 2.13

I write unto you Fathers , because you have known him which is from the beginning , &c.

VErse sixth , he commended this duty to all Christians , to walke even as Christ walked ; which duty and Commandement , vers. 7. he amplifies by the antiquity of it , vers. 8. from the newnesse of it . Thirdly , instanceth in one speciall duty of it , that is , love of our Brethren , vers. 9 , 10 , 11. vers. 12. he amplifies it by a benefit or motive to walke as he hath walked ; and that is from the pardon of sin generally granted to all christians , therefore walke as Christ hath walked , because he hath forgiven you your sins ; now vers. 13. these 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or little children , he distinguisheth into three sorts , Fathers , Young-men , and Babes ; little children is the quality of all christians , but Babes are newly born to Christ ; now all these should walke as Christ hath walked .

In the Verse we have these three parts .

1 An Enumeration , or distribution of the severall ages of christians , to whom he commends this duty .

2 A Ministerial duty of love he tenders to them , that is , he writes unto them .

3 He propounds to every one of them a severall Reason why he urges this duty upon them , I write unto you Fathers , because ye have known him that is from the beginning ; I write unto you Young-men , because you have overcome the wicked one ; I write unto you Babes , because ye have known the Father .

What is meant here by Fathers , Young-men , and Babes ? some thinke it is meant of the severall statures of Grace that Christians grow to , some are Fathers , some Young-men , some Babes , but we never read these distinct ; but that an old man in Christ is a strong man in Christ , for grace doth not grow weaker but stronger , and the eld●r in Grace the more wise , the more fruitfull ; the more gracious ; therefore I think by Fathers he means ancient Christians , yet old men too ; he therefore hath respect to their natural age , and by young-men he understands men young in years , yet stronger in Grace : By Babes , such as are tender in years , and so Babes in Christ too ; therefore it may well be understood of the naturall difference of ages , and this interpretation may be confirmed from the reason he gives , taken from the severall inclinations in Natural ages : take old age , that takes pleasure in study , and rehearsal of old things that have been long past ; so , you have known the ancient of dayes , you have known how Christ hath been dispenced from the beginning , so that your naturall desire of old things you have turned to the antiquity of Christ .

And for young-men , they have naturall strength , and strive to put it forth in Fightings , or Combates : why , I write unto you young men , because you have overcome the wicked one , because you have turned your strength to fightings against Sin , Satan , and the World , and have overcome them ; and for Babes , though they know little , yet they first discern their Parents , and express their joy in them ; so , I write unto you Bahes , you that are very young in years and young in Christ , because you have learned to know the Father ; First , in that he writes to all sorts of Christians , Fathers , Young men , and Babes , and all well seasoned with Grace , Obedience , Knowledge , &c. observe thus much .

Doct. God hath his children among all sorts of Ages of men , some of them are aged , some young , some Babes in Nature , and in Grace .

He hath his Children out of old age , Youth , and Child-hood , out of all he hath elected some to doe him service : these old men , he doth not tell you when they came on , but whensoever they came they had strength of grace ; so Young men , he tells you not when they came on , whether in Child-hood or no , but they had strength of grace , sure they had overcome the wicked one ; and for Babes they came on in child-hood , and yet had strength of grace , and it may be some old men might in their old age come on to the knowledge of the ancient of days , so that there is strong grace found in all sorts of men , Wisdome in Old men , Spiritual vigour in young men ; and he speaks of Babes , as knowing their Father in heaven , as well as their Parents on earth ; God hath a company of all ages calling on him , justified , and sanctified : Amongst old men and women we read of Abraham and Sarah , an old couple stricken in years , of Isaac and Rebecca , an old couple also , and knowing the promises made of Christ , Joh. 8.56 . Your Father Abraham saw my day and rejoyced ; so did Sarah rejoyce in the promised Seed . We have also the examples of Moses , and David , and Zachary , and Elizabeth , that continued till they were old both in age and grace ; there were some such among the Priests , as Aharon , and Hojadah 2 Cron. 24.15 . some among the Souldiers , there were some old Souldiers of Christ , old Kings , old Nobles , &c. which knew him which was from the beginning .

For young men , famous is the example of Phineas , Numb. 25. in his youth he was full of zeal ; such was Josiah , 2 Chron. 34.1 , 2 , 3. we read that at sixteen years of age he sought the Lord God of his Fathers , and at twenty years he grew so strong that he wholly carried before him the whole State , though they were then strongly corrupted , and given to Idolatry , yet being strong in the Spirit , he carryed them on to Justice , and reformation strongly , he cleansed the Land from Dan to Beersheba ; a notable encouragement to youth , to be vigorous in zeal and grace .

And for Children , Samuel , when he was but a child ministred to the Lord , 1 Sam. 2. so John the Baptist was filled with the holy Ghost from his Mothers wombe , Luke 1.15 . and of Timothy it is said , that he knew the Scripture from a childe , 2 Tim. 3.15 . & 2 Tim. 1.5 . so that in this Family there were in degrees , his grand-mother Lois , an old woman , his mother Eunice , a young woman , and Timothy almost a child , Lois teacheth Eunice , and both teach Timothy , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 from a very Babe he knew the Scripture .

But why will God have some of all sorts to be servants to him , old men , young men , and children ?

Reas. 1. That the grace of Christ might be as largely extended to all sorts of men , as the sin of Adam was extended to all degrees and ages , Rom. 5.12 . to 18. if Adam had defiled all sorts and Christ had restored but some sort of men , only young men , then Adams sin had been more powerful to destroy , than Christs righteousnesse to save ; it was meet therefore that as Adam defiled all Ages , all conditions , so Christ should restore all Ages , all conditions , and sanctifie them : as there are of all sorts that are defiled , Jer. 7.17 , 18. all Ages wholly corrupted , the Father kindles the Fire , the Women kneads the Dough , and the children gather sticks , to make cakes to the Queen of Heaven ; now as there are of all sorts thus corrupted , so it is meet there should be of all sorts sanctified ; why should not God have all sorts to serve him , as well as the Queen of Heaven ?

Reas. 2. From the honour that is returned to God by the several ages .

1 For old men , they bring this honour to God , whether they be called in old age , or before , and hold on .

1 Herein God glorifies the truth of his promise , that length of dayes is in the right hand of Wisdom ( by Wisdom is meant the fear of the Lord ) on this ground he encourageth his Son to Wisdom , that it will be a means to lengthen his dayes , Prov. 3.16 . therefore that God might justifie this promise , he will have some old men stand up before him , it doth not make them so melancholly that they shorten their days , Religion distempers no man , godly sorrow never wasted our days , but worldly sorrow : Haman the Ezrahite , was wonderfully addicted to godly sorrow , yet he grew up to his old age , Psal. 88.8 . Riches , and honour , and long life are the reward of godlinesse , Prov. 22.4 . Wealth and credit , and length of dayes happen oft to them .

2 When you see old men continue in their profession to their old age , they put an honour on Religion ; if young men and children only should professe Religion , you would take it as indiscretion and hotnesse of Spirit , but doe you see any grave wise old man take up a Christian course ? none doe it but young Punies that know not what they doe , this would be a great disparagement , but that God may make it known , that wisdom and discretion is to be found in the wayes of grace , therefore he will have some old men walke in those ways , Prov. 16.31 . that grey hairs may honour Religion , and Religion may be a crown to them ; Eighty six years , said old Ignatius , have I served God , and yet never found him a hard master ; so when Christians can say , so many years have I served God , and if it had been such a wearisome course they would have shaken it off , but when we see they hold out in it , it implies they find some comfort and joy therein , and if old men come on , it will be said , they now see by experience the vanity of all other courses , they see it is best dying a christian , and spending our last days in christianity , old men would never fall into it , unlesse they saw there is no way so comfortable and peaceable as that is .

2 For young men , it is a great bonour to Religion if they come on , they make the power of Christs grace manifest , that is able to overcome the heat and violence of youthful lusts , no age so violent and boysterous in corruption , so head-strong , so indiscreet and rash , so that what for unrulinesse , stubbornesse , vanity , pleasure , they are most indisposed to grace , and will not hold on : if God therefore take hold of their Spirits , and stablish their Spirits , when they by Gods Grace shall be able to rule their Spirits , their lusts , to rule their hearts , this argues the strength of grace , in that , when neither wise counsel , nor Magistrate can rule them , yet the grace of Christ can rule them , rule their passions , so that they can put forth their strength against the enemy , either against their own corruptions , or abuses of others , so that when the Elders sit still , sometimes a young Phineas rises up , and shews his zeal for Christ , what an honour is this to Christs grace ? Psal. 119.9 . Eccles. 11. ult. Childehood and youth are vanity , so that if Gods grace can lay hold on them , and restrain them , the power of Gods grace is hereby magnified , Psal. 110.2 , 3. 2 Cor. 12.7 . youth is only strong in weakness , if Gods grace therefore shall be so strong as to subdue all these , and make them like unto Josiah , who at sixteen years of age set himselfe to seek God , and compelled the whole Land to do so , 2 Chron. 34.33 . ( he compelled them at least to outward Reformation ) it is a great glory to God , when young men thus give up their young dayes to God

2 Another Honour they bring to God , is by their boldnesse and courage in a good cause ; old men sometimes , though wise yet are too cautelous and backward , but young men , what is wanting in experience they have in zeale , they are forward in any service for God .

3 And for Babes and Children , if they be brought to grace , God hereby casts shame on elder men , Psal. 8.7 . when they see Bahes come off with more savoury words than old men , sometimes God confounds the folly of ancient men by the wisdome and grace in Children ; when Christ came riding to Jerusalem , the Children cried out , Hosanna , and praised him , the High Priests disdained it ; but , Mat. 21.16 , 17. Christ told them , have ye not read , that out of the mouthes of Babes and sucklings thou hast perfected thy praise ? This is to still the enemy and revenger ; they shame you that are Elders and Priests ; in regard of your backwardnesse . Thus we see , God will have of all sorts and ages of men stand up to doe him service .

Vse 1. May serve to teach all sorts of men .

1 Old men ; If God hath his number among all ages and conditions of men , then God looks to have his number amongst you that are old men ; say not , I have now long lived in another course , but come on to a Christian course , or if you began before , goe on ; I write unto you Fathers ▪ because you have known him that was from the beginning ; it may well beseem you to talke of the ancient Promises and Mercy of God ; God looks that you should take away the reproach of Religion , that they may not say , none but young he●ds take up this course ; doe you this , remember that Religion is no poynt of indiscretion ; no , an hoary head is a crown of glory if it be found in a way of righteousnesse ; would you not think it a great misery if it should befall a Mariner after all Tempests , to suffer Shipwrack in the very havens mouth ? so is it with old men , when you have run on through all the difficulties of this Life , in your last days , when you should arrive at the Haven of Peace , and Hope , and eternall Happinesse , if you should sink and faile , what a misery were it ? Tit. 2.1 , 2. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Paul did consider that old age was an old crazy time ; their he●ds unhealthfull , their stomacks unhealthfull , their hearts unhealthful , how should old age get healthful hearts again ? why get an healthfull spirit , a sound heart , an upright spirit ; what a staffe would this be to weake age ? to have sound faith , to be sound in love , sound in meeknesse and patience ? what a support will it be to them , to uphold all diseases and distempers ? how will they be able to bear al● the Sicknesses of this age , when their spirits are lively , and their hearts comfortable , and Gods Spirit upholding them ? that will be the staffe and crown of old age ; as therefore you desire to honour God , to support your old age , as you desire to goe to the Grave with a Crown , give up your selves to God , that so the Apostles and Elders may acknowledge you as Fathers in Christ .

Vse 2. For young men , think it not too soon for you to enter on a Christian course , and if you have begun , grow up in grace ; what an honour will it be , As you have been strong in outward strength , so now to be strong in Grace , strong in the Spirit ? what an honour will it be to see you strong , to subdue your corruptions ? what an honour will it be to see your zeale and courage , stirring up old mens discretion , so that what is wanting in them , may be supplied by you ? how many strong temptations are incident to young men , from evill company , from beauty , from pleasure , &c. what an honour will it be to Gods grace , to see your strength turned against sin and lust ; to see you sober , and temperate , and chast ; to see you zealous and quickned in Grace ? I write unto you young men , because you have overcome the wicked one . Remember thy Creator in the dayes of thy youth , Eccle. 12.1 . God takes pleasure then in thy service ; if you remember him then , he will be most ready to remember you in your old age .

Vse 3. And for little children , if God have his number amongst Babes , then you that are Parents say not , it is too soon to learn them any thing , they are too young , they cannot understand , why , cannot you learn them to know their Father ? you learn them nothing , till you learn them to know you , and express joy in you , but teach them to know what an happy thing it is to have God for their father ; tell them , that he is able to doe more for them ; and give them better things than you can do . Levit. 23.10 . to 15. take no comfort in them , till they take comfort in God ; train them up to know God , to know his ways , that they may be able to rejoyce , and solace themselves in God and good things , that the first fruits of their age may be consecrated to God ; and if you do so , you consecrate the whole lumpe , if the first fruits be holy , so will the whole Vintage be , if the root be holy so will the branches ; consider , these Babes are flexible and easily bowed ; it is far more easie to train them up to good things now , than in their youth and riper years ; therefore labour now to incline them unto God and good things ; take speciall care to train them up to know God their Father , train them up to come to the ordinances with reverence and diligence , and this will be their honour , God will make them instruments to confound elder , stronger men .

Thus we see God hath among all sorts and ages of men , some that belong unto him , whose sins are remitted , whose spirits are sanctified .

2 Now in that St. John applies himself to all their conditions and ages , observe ,

Doct. That Ministers of Jesus Christ , are to apply themselves and their Doctrine to several sorts and ages of men that they have to deale with .

So St. John here carves out several portions for Fathers , for young men , and for Babes , so Paul , Tit. 2.1 . to 10. so when John the Baptist had prest a necessity of Repentance , first came the people and askt , Master , what shall we do , and then the Publicans , and Souldiers , what shall we doe ? and he answered them ; according to their several conditions , Luk. 3.10 . to 14.

Reas. From those offices God hath put Ministers in ; he looks that they should be as Stewards to give every one his own portion , Luk. 12.42 . they are to be Physicians , Jer. 8.22 . now they must not dispence one salve to several sores ; so sometimes he calls them Shepheards , now they are to dispence themselves according to the Estate of the sheep .

Vse 1. To teach Ministers , in all their studies , to provide a several portion , for the several conditions of mens souls ; one thing may be fit for Fathers which will not be fit for young men and Babes ; they should therefore labour to provide every one a portion ; Ministers should look at their people , not as if they were all of one mould and frame ; people come to the Congregation , as men to a market , they come not to buy all things that are good , but what may be most for their use ; so Ministers may set down many good things before people , but if they do not seem to belong to them , they regard them not , but in a special wise will retain that which particularly belongs to them ; therefore let Ministers be exhorted , to cast such Precepts , Exhortations , Admonitions , Reproofs , before the people , as may suit with their severall conditions .

Vse 2 To teach all hearers , as to listen to all , so especially to listen and attend to those things , which more especially concern them , and belong unto them , old men to what belongs to them , young men to what is their portion ; it is true , no Doctrin but may fit every one present ; as a young man may become an old man , and so have use of what belongs now to old men , but especially attend to those things which for the present belong unto you ; and you must not think it too much , if Ministers come to particularize , it is your Crowne to be particularized , you take it kindly when you are bidden to a Feast , and the master of the Feast , not only sets on the whole lumpe before you , but carves out a particular piece for you , so you ought to take it kindly , and as a careful part in the Minister , if he dispence a particular portion to you ; yea , you ought to make known your estate unto him , or else you fall in your duty .

3 From the duty he tenders unto them , he writes unto them all , I write unto you Fathers , I write unto you young men , I write unto you Babes ; from hence observe this poynt of Doctrin .

Doct. It is the duty of all sorts , and ages of Christians , to be conversant in reading of the Scripture .

To what end doth he write to old men , if old men do not read what he writes ? and so young men and Babes , it was the charge put upon the very Kings of Israel , Deut. 17.19 . that they should read the book of the Law all the dayes of their lives , and when they have not opportunity to read , then let them meditate on the word , Psal. 1.2 .

Reas. There is great use of reading of the Scriptures .

1 It helps Knowledge much , 1 Tim. 3.15 .

2 It helps to make a right use of what we hear ; yea it sets such an edge on the Word heard , that though the preaching did not so throughly affect , yet by reading , they come to quicken Faith , Act. 17.11 , 12. though the Word prepared their hearts , and made them attentive ; yet till againe they read , and revised , and meditated on what they had heard , their Faith was in suspence , but after they saw the agreement of his publick Doctrin with the word , then many of them beleeved , not that God doth ordinarily beget Faith by reading , without hearing ; but when we have heard , reading exceedingly quickens our spirits and Faith .

3 There is a further benefit from reading the Word , Deut. 17.19.20 . a man shall find himselfe thereby framed to the fear of God , to humility , &c. that day a man neglects reading of the Word of God , he shall find his spirit more loose and unbridled , lesse conscionable , he doth not stand in awe so much .

4 It is a means to confirm us , and establish and help our memories , and stir us up to holy dutyes .

5 It makes the Word more ready in times of temptation , what a marvellous use our Saviour made of the Word , when Satan tempted him ? Ephes. 5.17 . a man in temptation , will find need of many passages of Scripture .

6 Lastly , another use of reading the Scriptures is , that our joy may be full , 1 John 1.4 . reading doth fill our hearts with comfort and consolation , not that reading is sufficient to salvation , no ordinance roots out another , Rom. 10.17 . Faith comes by hearing , but though that especially begets faith , yet for sundry other Graces , reading is of speciall use , at least to quicken and stir up grace ; we do not read that God ever blessed reading alone to beget Faith , for God doth not usually blesse it alone , but when it is joyned with hearing the Word preached ; in any congregation where there is only reading of the Word , what one soul is begot to God , comes on to Faith , to Gods fear , to humility , to patience , &c. not but that in such places be found good Christians , but it is , because they goe abroad , otherwise it fares with reading , as with the Eunuch , that knew not what he read , Act. 8.30 , 31. till Philip declared the interpretation . But yet I say , you old men read , and you young men read , and you Children read , and it is a great fault to neglect it , and put it over wholly to little Children , as a petty childish exercise ; but what , doth St. John write only to Babes ? no , but he writes to young men , and therefore they are to read what he writes ; and to old men , and therefore they are to read what he writes , when God laid the charge upon the Kings of Israel , Deu. 17.19 . he did not impose it only upon Babes , but whatsoever their imployment be , whether they be in war , or sitting in the seat of Judgment , they must let no day passe without reading the Law ; no person , but let him read ; we shall understand the Word better , and the better remember it , we shall be more stirred up to fear God , to keep his Law , we shall be the better furnished against many temptations , which otherwise will prevail against us ; In a word , seeing he wrote to them that they might learn to walke as Christ walked , hence you may comfortably expect , by reading the Word , by laying it up , by praying for a blessing , you may be helped to walke even as Christ walked .

I write unto you Fathers , because you have known him that was from the beginning . Who are these Fathers ? they are such as are opposed to young men and Babes ; therefore he speaks of old men , 1 Tim. 5.2 , 3. why doth he call them Fathers ? not that they were his Fathers to beget him to God : for before he had called them Brethren ; neither is it meant of his natural Father , but he calls them so , even out of very reverence to their age .

Doct. It is the duty of all Christians , yea even of Ministers , to carry themselves to old men as their Fathers .

For this duty belongs to all christians , as well as Ministers ; God hath speciall care to the reverence of old age , for he would have ministers to rebuke with all authority , and yet he would not have them easily rebuke an Elder , Tit. 2 , 15. much lesse is a private person that hath lesse authority and commission , to deale roundly with elder years , Levit. 19.32 . he gives speciall Commandement to all men to rise up before the hoary head , and reverence the person of the old-man , and dread thy God ; implying , that the fear of God requires this duty , as who should say , there is no fear of God in such men as doe not reverence the persons of old men .

Reas. God hath stampt on old men the image of his Eternity , as on Magistrates the image of his Soveraingty , God himselfe is called the ancient of dayes , so that an old man bears a blush of the image of God ; rich men carry the image of Gods Allsufficiency , Magistrates of his Soveraignty , old men of his Eternity .

Vse 1. To teach us to honour old men as our Fathers .

2 It proves the rudenesse of some young men that look at old men as base and contemptible , he speaks of it as a sign of confusion , ( Isa. 3.5 . ) to those persons , when they see the hoary head passe by , rise not up , nor reverence him .

3 It may stirre up all young men to reverence old age , and that by a threefold respect .

1 In rising up before them , Levit. 19.32 .

2 You must shew them reverence in speech , as St. John here calls them Fathers .

3 In silence , in their presence not to put forth your selves , Job 32.6 , 7. but to be silent , till at least they have spoken .

Vse 4. This should teach old men , seeing God hath put such honour and respect upon them , how much the more should they think themselves bound to God ? Shall he be so respective to thy honour , and wilt not thou honour the ancient of dayes ? would you have all to rise up , and expresse reverence in speech and carriage to you , and ought not you then to come before God with reverence , and speake reverently of his name ? would he have others be silent in your presence , much more should you subject your best gifts to God , and take heed that you put no dishonour upon your selves , by any unseemly carriage ; old Noah had no sooner committed that shamefull sin of drunkennesse , but his own child mocked him , Gen. 19.17 . Prov. 6.11 .

Doct. It is the honour of aged men , of fathers , when they know him which was from the beginning .

When they know the Father of eternity , the Antient of dayes , this is that which is an honour to old men , both before God and man , viz. the knowledg of Christ dispensed from the beginning , as 1 Joh. 1.1 .

From the beginning is not to be understood in relation to time , but Eternity , he doth not say , That was with the beginning , but from the beginning , before the beginning , Joh. 8. Before Abraham was , I am ; he was before the World ; now the knowledge of Christ is the honour of aged persons .

There is a two-fold knowledge of Christ .

1 A Speculative Historical Knowledge , only of the understanding , Act. 9.15 .

2 There is a practical saving Knowledg of Christ , and there is a threefold difference , between that knowledg that rests in the understanding , and this practical and saving kno●ledg of Christ .

1 The knowledge that rests in the understanding , is only by hearing or reading , but the other is got by the Spirit of Christ infused into us , 1 Cor. 2.9 . partly by inlightning our minds , partly by feeling the work of Grace in our hearts , Phil. 3.10 . hence it is , that this experimentall knowledge excells the best knowledge that is got by reading , or hearing , he knows the worth and vertue of Christ .

2 They differ in their effects , that knowledge that rests in the understanding breeds pride and carnall confidence , Isa. 47.10 . and scandall and offence to the weak , 1 Cor , 8.12 . but this saving knowledge breeds .

1 Prayer , Joh. 4.10 .

2 Faith , Psal. 8.10 . They that know thy name will trust in thee .

3 Justification , 1 Joh. 2.2 .

4 Obedience .

5 Innocency towards our brethren , Isa. 11.6 . to 9.

6 It works eternall life , John 17.3 .

3 They differ in the adjuncts ; saving knowledge is joyned with an high esteeme of Christ , Phil. 3.7 , 8. yea a man hath liberty to rejoyce in this knowledge , which he may not in any other , Jer. 9.24 , 25.

There are two things in the knowledge of Christ , which old men have more than other men , Jacob expresses them both , Gen. 48.6 , 7. he did now by much experience know the goodnesse of God , that he had provided for him at home , in Labans house , in his journey , he had supplyed him in all his wants , and delivered him out of all his dangers ; a young man cannot say so much ; it seemes not so savoury in a young mans mouth , but when an old man comes out with a recitall of Gods favour , this is the honour of old age .

Vse 1. Of direction to old men , to take notice of their own Estate , whether they know him that was from the beginning ; hath Gods Spirit brought you to pray , to humble your selves , to obedience , to innocency , &c. if it be so , happy are you , you are truly honourable .

Vse 2. Not to satisfie your selves with any knowledge , till you know him that was from the beginning ; the study of antiquity is pleasing to many , especially to old men ; no knowledge like this , when you are able to speake of Gods old mercies to you , that he hath fed you all your life , when you are able to tell your children of their duty to God ; could you tell of all Antiquities , it is nothing , till you know him that was from the beginning .

1 JOHN 1.13 . The middle Part.

I write unto you young men , because you have overcome the Wicked one .

WHy doth he call them young men , and not Brethren , as before he called old men Fathers ?

Ans. Because then he had not distinguished them from others , for all Christians are brethren one to another .

1 Observe here , First , their Adversary , the wicked one .

2 Their Victory , They have overcome the wicked one . This wicked one is Satan , 1 Joh. 5.18 . Mark 5.37 . Mat. 13.19 . Mar. 4.15 . he is called Satan , he being once one of the noblest creatures , nobler than man .

Doct. The chiefest of the glorious Creatures of God , may become the chiefest wicked one .

He is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that wicked one , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and it implies .

1 That he excells in wickednesse , his Understanding most blind , his will most rebellious , his affections most corrupt .

2 It implies , he is the Father of all sin , Mat. 5.37 . Joh. 13.2 . Joh. 8.44 . he is called the Father of Lyars .

3 It implies , That Satan takes pains to doe evill , is industrious to doe evill , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , labour , he traverseth the World , goes about continually doing evill , 1 Pet. 5.8 . Job 1.7 . he is insigniter improbus .

But how comes it to passe , that he that was a glorious Angel is now become that wicked one ? The causes of his deprivation were partly accidentall and outward , partly inward ; accidental , as

1 God did not elect him to stand , as he did ordain some Angels , 1 Tim. 5.21 . so that he was left to a possibility of falling , though not to a necessity .

2 His condition being a creature gave occasion to his fall . God being infinitely good , his will is the rule of good ; now he being a creature , Gods Will is his rule , and he may not attend to the rule , and then he doth evil .

3 But thirdly , There was an inward cause that led him to sin , and that was the pride of his nature , not made so , but he exalted himself , 1 Tim. 3.6 . which implies ; that he saw man made after the Image of God , and he was a glorious creature attending on God himself , and was puft up with his glorious condition , and despised man , that was to live on the earth , and dresse the Garden .

Vse 1. May teach young Scholars , not to please themselves in any gifts of Nature though never so excellent , for even an Angel that excelled in Wisdome hath fallen away , and become that wicked one .

Vse 2. It may teach them to take heed how they enter into the calling of the Ministry in their young years , especially before they be humbled , it was the cause of Satans fall , that he was puft up with his office ; it is a wonder to see , when Scholars are admitted into the Ministery in their young times , how they despise the people , think themselves unmeet to condescend to Peasants , but they will rather exercise their Gifts in the University , and so fall into the condemnation of Satan .

3. Hence you may see part of the Image of Satan , why was he called that wicked one ? because he excells in wickednesse , and is the Father of sin , and takes pains to doe evill ; so , do you see men excell in wickednesse , lead on others to sin , take pains in mischiefe ? such a one bears the Image of Satan upon him . When Paul saw Elimas hardned in mischief , leading on others , and taking pains to keep the Deputy from the faith , he calls him , the childe of the Devil , Act. 13.10 .

4 Hence we learn , If the Devil have got this Name by excelling in wickednesse , and drawing on others to sin , and taking pains to doe mischief ; then on the contrary , b● how much the more any excell in goodnesse , strive to draw on others to God , and take pains in it , they are the more like God their Father .

Because ye have overcome the wicked one .

All overcoming implies a fight , so that when you read of their overcoming , it implies that young men have strong wrestlings with Satan .

Doct. Satan , as he is an enemy to all mankind so especially to young men .

He doth not write to Fathers or Babes , that they have overcome the wicked one , as if it were not so proper to them , but he chiefly incourages young men , I write unto you young men , implying , it was a proper work for them . Observe all the temptations of Satan in Scripture , and where you shall read of one old man tempted by Satan , you shall read of ten young men ; when did Satan set upon Eve , was it not presently after her first creation ? our Saviour was not above thirty years old when Satan tempted him ; Peter when he was tempted was young : we shall finde few falls of Gods Saints , but it was in their young dayes , except two , Noah and Solomon , who fell in their old dayes ; and lesse shall we read of Children , 2 Kings 2.22 . but Satan , chiefest assaults have alwayes been against young men .

Reas. 1. Why Satan chiefly sets upon young men , it is from the vigour of their nature and parts which God gives them , their courage , their strength , and fervency ; therefore Satan strives to draw them on , and he knows , that if they get loose from him , they will doe him least and doe God most service , more than either old men or Children ; therefore he strives chiefly to draw them on ; indeed God sometimes makes use of the weakest , but Satan alwayes makes use of the stirring , quickest spirits among men .

2. Because he hath most advantage to surprize them ; no age so subject to temptation , 2 Tim. 2.22 . Fly youthfull lusts , yet he was not more subj●ct to lusts than others , nay , he was of a weak abstemious natu●e , 1 Tim. 5.23 . yet Paul charges him to take heed of youthfull lusts ; if such a weak abstemious nature was subject to youthfull lusts , then it implies , that no age is so subject to be led into lusts , as youth .

3. From the counsel of God , whose purpose it is then to magnifie his Grace when corruption is strongest , therefore God himselfe , who is that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to magnifie his Grace , le ts loose Satan upon young men ; so it was with our Saviour , Mat. 4. It is the purpose of God , that where sin abounds , Grace should much more abound , Rom. 5.20 . therefore it is , that young men are most strongly assaulted , that God may magnifie his Grace .

But why doe the temptations of young men exceed all other ages ?

Why , Children are not yet come to the lusts of youth , and old men are past them , so that young men are most liable to temptations and discouragements .

Vse 1. It may therefore teach young men to fear their Estates ; if they have not strong temptations , it is a sign the Devill hath strong hold already , and so is in peace , but otherwise they are subject to spirituall assaults .

Three Temptations Satan commonly assaults the Sons of men with .

1. Against their effectual Callings ; their repentance , he perswades them it is yet too soon to look towards repentance ; and they are more liable to evill company , given more to pleasures and delights than old men , and impatient of Counsell ; and if God break through this ,

2. Then he puts them to question their Faith and Adoption , whether they be Gods Children or no ? their strong lusts make them doubt of it , and if Gods Grace break through this ,

3. He tempts them about their sanctification , he will fill their hearts with unclean lusts ; and if a man break through these , he hath much cause to magnifie Gods Grace .

Vse 2. To teach young men , seeing Satans aime is chiefly at them , to strive to grow strong against him , watch warily against him , that the evill one touch you not .

And there are three especiall Graces to help young men against the assaults of Satan .

1. Sobriety ; watch to Sobriety , be sober and vigilant , 1 Pet. 5.8 . take heed of intemperancy , and inconstancy .

2. Stand stedfast in the faith , 1 Pet. 5.9 . not trusting to your own strength or courage , but relie upon God ; while young men are confident of themselves , as Peter , they fall , but if you stay your selves upon God , he will support you .

3. Treasure up the grace of Humility , that you think not highly of your selves , which is the folly of youth ; God resists the proud , and gives grace to the humble .

And there are three Duties which I commend to young men .

1. Diligence in your Callings : the want of which overthrew David ; when he was idle , Satan took advantage to tempt him to uncleannes , 2 Sam. 11.12 .

2. Frequency in Gods ordinances , in reading and hearing the Word , v. 14. the more you treasure up the Word , the more power and strength you have against Satan , and the more you receive the Sacrament , the more strength you get , for this is the end of receiving the Sacrament , to get strength against your lusts .

3. Be frequent in Prayer , and that will help you much , James 4.7 , 8. Draw near to God , complain of the slipperinesse of your nature , of your weaknesse to withstand Satans assaults , and intreat God to give you strength that you may hold out .

Doct. Satan may be overcome , and is often-times overcome , and disappointed of his hold , even by young men , against whom he had most advantage .

I write unto you young men , because you have overcome the wicked one .

Q. 1. What is it to overcome Satan ?

A. It is a borrowed speech from the Victory of Souldiers in War , and Souldiers overcome either by killing their enemy , or spoyling , or captivating , or putting to flight their enemies , now Satan cannot be put to death , he is a Spirit , and so is not capable of death , onely of the second death .

And to lead him captive , that Victory is onely peculiar unto Christ , Eph. 4.8 . He led captivity captive .

But for the two last , so young-men may overcome Satan , they may spoile him , and put him to flight , for spoyling , Christ hath done the worst , Col. 1.15 . he hath spoyled Satan . But ,

1. For putting him to flight , Young men may doe this , James 4.7 . which implies , that there is a possibility in young men , and a power to stand , and not to yield to his temptations ; for though he hath a power to delude our Sences , and may hurry a mans body about , yet he cannot captivate our Wills , therefore stand , resist , give no place , and if you doe so , he will fly from you for shame , he hath no power longer to hold out , when he sees a man stand out against him ; God hath not given him liberty to pursue us unto death , but if we stand out against him , he will fly from us . So it was with our Saviour , first he tempted him about his Son-ship , If thou be the Son of God command that these stones be made bread ; then he tempted him to presumption , to cast himselfe down from the Pinacle of the Temple ; and then he tempted him with the glory of the World , All these will I give thee , if thou wilt fall down and worship me ; but because our Saviour still resisted his temptations , and Satan could not prevail , he departed ; if a man stand out strongly , Satan flies indeed , if a man yield never so little , he makes use of the least advantage , and will presse it ; but if you stand fast , and yield not , he will be gone from you , his very pride and insolency makes him scorne to trouble himselfe with any Creature , he disdains to be overcome by him , therefore he will depart . Thus Joseph was strongly assaulted , Gen. 39.9 . but he resists and answers with much affection , How can I doe this great wickednesse and sin against God ? He had long resisted and stood out against the temptations of his Mistresse , and therefore she no more solicites him with that thing , but takes another course , falsly to accuse him to his Master , and so caused him to be cast into prison .

2. A Young-man may not onely put him to flight , but he may also spoyl Satan , that is , he may take advantage by his assaults , to grow more wary , more holy , more obedient , more fruitfull , and so he spoils Satan ; if a Christian enrich his spirit by the temptations he meets with , he makes a spoile of Satan ; the riches of the Souldier is the spoil of the Enemy : when young men stand fast , and make a spoil of Satan , and grow more humble , and meek , and obedient , they shall so much the more overcome Satan ; Job was strongly tempted by Satan to blaspheme God , but yet he stands fast , and not onely so , but takes occasion to blesse God , Job 1.21 . so when Satan tempts him by his wife , see how he answers , Job 2.10 . Michal tempts David by deriding him , when he danced before the Ark , but he grew more zealous by it , 2 Sam. 6.20 , 21. so John 3.26 . They would have stirred up John to emulate Christ , but that stirred him up to magnifie him more than ever he did before , and give the most honourable Testimony of him .

Q. How come young men to overcome Satan ?

1. By the bloud of the Lamb , his power is queld by the death of Christ .

2. By the power of the Word that dwells in them , v. 14.

3. By the power of the Spirit , that is stronger in them , than he that is in the world , 1 John 4.3 , 4.

Vse 1. Since young men may , and doe so overcome the World , it must teach young men to make this their glory , to be fighting this spiritual battell ; there is no gifts they should so much please themselves in , as in this , Prov. 20.29 . What a shame is it for young men to shew their strength in powring down strong drink , and spend their strength upon women ? what a pittifull thing is it , for young men to strive to overcome one another in drinking and gaming ? &c. nay , were they valiant in war , yet how much more honourable is it to fight the Lords battells , to over-wrestle our lusts ? when a young man shall single out that grand Captain the Devill , and foil him in war , that is truly honourable ; if Satan in a speciall manner strive to overcome you , then strive you most against him , stand out against him , resist him , and yield not to him ; and examine what spirituall battells you have had with Satan , if none , then your case is not good .

Vse 2. May hearten the feeblest Christians not to be discouraged with conflicts ; many a soul saith , my corruptions are so strong , and my lusts so powerfull , I shall never be able to stand out against them , and overcome them , why St. John writes here to young men , whose corruptions were strong and violent , and yet he saith , You have overcome the wicked one .

Vse 3. Of reproof to old men and children , if they doe not overcome ; children are not come to , and old men are past the dints of lusts ; therefore they may be the more ashamed , if they be given to voluptuousnesse , and gluttony , and gaming , and lying , and company-keeping ; Children and old men , their bodies are dead to such lusts .

Vse 4. It exhorts all , though we cannot put Satan to death , or captivate him , yet what we may doe , let us doe ; in every temptation , let us stand fast , and put him to flight , and labour by temptations to spoil him , let his temptations make you more humble , and fruitfull , and obedient : this is the greatest honour of a Christian , thus to put Satan to flight and spoil him .

1 JOHN 2.13 . The latter end .

I write unto you Babes , because you have known the Father .

WE have heard of old men , and young men , now we come to his Apostolical writing to Babes .

Doct. Little Children , even Babes , may know God as their Father .

For the proof of this ,

1. I will shew it by Examples , 1 Sam. 3 1. though at first he knew not , yet from that time forward he knew God , 2 Chron. 34. see it in Josiah ; so Timothy , it is said that he knew the Scripture of a childe , 2 Tim. 2.15 . Luke 1.15 . and our Saviour bears testimony of little children , Suffer little children to come unto me , for to such belongs the Kingdome of Heaven . Mark 10.14 . and that they were little ones , we may see , in that he took them in his armes , as we use to doe infants , and whereas the Anabaptists say , he means not of these , but of such as are of years but little children in grace , this cavill is vain , for otherwise his reason had been in vain ▪ for he might have said it as well of Sheep as little Lambs , for such are Gods Servants , but yet he never mentions such , but onely these little ones , that is , little children .

There are Three grounds of the Regeneration of little children .

1. From the Originall Sin that they are born in , for they that are capable of sin are also capable of grace , for no subject is capable of sin but it is capable of grace , and the greatest part of their sin is the privation of grace , which they are capable of , Luke 1.15 . Psal. 58.3 .

2. From their interest in the Covenant , they enter into a Covenant with God even from their childhood , as we may see , they brought their young Babes to enter into a Covenant with God , Deut. 29.10 . to 14. and so are capab●e of grace , Joel 2.15 , 16. In times of great dangers in the Land , God required little children and B●bes to humble themselves for breach of the Covenant , which implies they were in a Covenant ; indeed the Ninivets made their Beasts fast , and their Children , but they were Heathen , and were not within the Covenant .

3. Children are capable of the seals 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 exp●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 first ; 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 Father , and the Church their Mother ; fill their heads with knowledge of God , learn them to love God , and rejoyce in him , and delight in his ways in some measure .

Motives hereunto .

1. In respect of God .

First , From Gods command , Eph. 6.4 . Deut. 6.7 . take all good occasions , dull them not , a little and often will bring them on ; the water falling drop by drop hollows a Flint , so by dropping now and then a little , you will learn them the knowledge of God .

2. From Gods acknowledgement of it , and his Promise to reveal himselfe to such Parents , Gen. 18.19 .

Secondly , In respect of Children , they are capable either to scoff , as the Children that mockt Elisha , 2 Kings 1. or to cry Hosannah , Matth. 21.15 . though they be not so easily brought on to that which is good , yet they are not so corrupt then , as when they are grown up to more years .

3. In respect of Parents , it is an irrecompensible injury you offer to your Children , if you have begot them into the World sinfull and wicked , as we are by nature , and doe not seek by all means to redresse this evill , they will cry out against you for Judgement ; therefore that they may not curse you at the last day , let it be your care to bring them up in the knowledge and fear of the Lord .

What course may we take thus to redresse young Infants ?

1. Teach them the Principles of Religion , their Baptism , that will teach them they are unclean by Nature , and that they are cleansed by the Bloud of Christ ; they were Baptized into the name of God the Father , Son , and Holy Ghost , therefore learn them to know God the Father , God the Son , and God the Holy Ghost , and that will make them think of it , when they see others baptized , Prov. 22.6 . Train up a Childe in his way wherein he should walk , and he will keep it to the end ; nurture him , or initiate him in the trade of his way , in the original it is , in the mouth of his way , that is , at the beginning of his way , set him right at the first in his way , and he will keep to the end ; if a Travellor be set right in his way at first , it will help him the better to keep his way all his Journey ; so set a Childe in a good way , learn him to cease from evill , and to doe well , and he will the better keep that way in his age , as David teacheth , Psal. 34.11 , to 15.

2. Learn them to read the Scriptures , and be conversant therein , 1 Tim. 1.4 , 5. & 2 Tim. 3.15 . reading brings much benefit to little Children .

3. Bring them to Church , and help them to remember something , and tell them the meaning of it , and take a little in good part , and encourage them , and that will make them delight in it .

4. Give them a good example , let them learn no wickednesse , no disorder , or miscarriage from you , 1 Chro. 29.9 . Know the Lord God of thy Fathers , &c. know him , and serve him , as I have served him .

5. God hath sanctified seasonable and wise correction to Children , Prov. 29.15 . Prov. 22.15 . it is a means to give wisdome , which is the fear of the Lord , and drive away folly , and more , to deliver his soul from Hell , but if you use correction without instruction , it is b●utish , Prov. 6.23 . therefore instruct them also , and withall use Prayer , and still wait on God for a blessing .

1 JOHN 2.14 .

I have written unto you Fathers , because you have known him which is from the beginning ; I have written unto you young men , because you are strong , and the Word of God abideth in you , and ye have overcome the wicked one .

VErse Sixth , the Apostle had exhorted all Christians to walk as Christ had walked , and he amplifies this duty , from the antiquity of it , v 7. and from the newnesse of it , v. 8. and then he instanceth in one speciall duty of loving one another , v. 9 , 10 , 11. and v. 12. lays down a Motive , because their sins were forgiven them , and then v. 13. he distributes those to whom he writes into three sorts , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : now in this fourteenth verse he repeats the same words almost ; some think it a fault of the Copy , it being a vaine tautology , but this is not likely ; Sometimes repetitions in Scriptures imply certainty , but I think this is not here intended chiefly ; but I think the Apostle being to presse them to another duty , v. 15. namely , Not to love the world , he makes this a ground to urge them to it .

Why doth he not reckon Babes too here ? why ? because they were not so easily carried away with the world ; but he writes to old men , and young men , who seeing they knew God , and had overcome the wicked one , they should not love the world ; but to little children he writes , v. 18. to beware of seducements of false Doctrins .

Doct. The saving knowledge of him that is from the beginning , of the Ancient of dayes , or of Jesus Christ , is able to wean even old men from the love of the world .

To know Christ , and his worth , and our need of him , is a sufficient motive to wean old men from the world .

Two things there were which made wise , ancient , cautelous men , not to embrace Christ , and his Gospel .

1. The antiquity of the Heathenish Religion ; Jesus Christ seemed a new God , but of two or three and thirty years , hated of all men , and Crucified , now to commend such a God to them against their ancient Doctrin , and that all must subject themselves to him , seemed strange .

2. The Authority of Heathen Emperours that gain-said it . Now to remove these impediments , the Apostle layes down this as a means , Love not the world , implying , that it was love of the world that made them to embrace that ancient Religion , and reject Christ , therefore he writes unto them , Love not the world ; and that they might doe this , he tells them , that they knew him that was from the beginning , the Ancient of dayes , and all other Religions are but novelties .

Vse . It shews a preservative against deluding our souls , against embracing false Religion , either from grounds of antiquity or authority ; if old men follow it , yet it is no good ground , for St. John writes to them , Love not the world , which you may be kept from , if you know him that was from the beginning ; and if the Authority and Laws of man should go that way , yet if you rightly know Christ , and him that was from the beginning , you will be kept off from the love of the world , and then no worldly things will keep you from embracing Christ and his Gospel ; I have written to you young men , because you are strong and the Word of God dwelleth in you , and you have overcome the wicked one .

Here are two Causes of their Victory over the wicked one , that is , their strength , and the abiding of the Word in them . For the first ,

Doct. Spirituall strength in Young men , it is a grace highly acknowledged of Gods servants .

Prov. 20.29 . The glory of Young-men is their strength ; but the Apostle speaks not here of bodily strength , but such strength whereby they overcome the wicked one , and this he acknowledgeth in them .

Q. 1. What is this strength ?

A. 1. It is the power of Gods Spirit , whereby a Christian is inabled to do all Spirituall duties in the power of Christ .

2. It is a power of Gods Spirit , 2 Tim. 1.17 . 2 Cor. 3.5 . Gal. 6.10 . and hereby he is inabled to doe all spirituall duties , Phil. 4.13 .

A Christian man , younger or elder , is able to perform every Christian duty , he is able to doe all duties , and suffer for Christ , with power .

1. It inables a man to doe every Christian duty with strength , and so to doe implies three things .

1 When a man performes a thing in strength he performes it chearfully , Psal. 19.5 . The Sun rejoyceth to run his course , &c. if a man runs through his work with chearfulnesse it is a sign of strength , John 4.34 . Christ accounted it his meat and drink to doe his Fathers will , he took as much delight in it , and it was his strength that made him doe so .

2 Doing the Will of God with strength implies a spirit of boldnesse and courage , that they are not fearfull , but go on with courage and boldnesse , 1 Tim. 1.7 . Acts 4.13 . & 19.20 . they were strengthened by Christs power .

3 Strength makes a man doe Gods Will diligently , and constantly ; an old man is soon wearied , and slacks , but take a strong man , and he does his businesse diligently and constantly , 1 Cor. 15.10 . and painfully , he doth things with dexterity , and he that hath strength doth things constantly , with constancy and perseverance . Let a Childe shoot an Arrow with a weak hand , it waggles , but if a strong man shoots it , it goes evenly ; so if a weak man take a duty in hand , he begins to lagge , and fail , but a strong Christian he does duties constantly .

2. For Sufferings ; strength of grace appears in bearing all things patiently , and joyfully , Phil. 4.11 , 12 , 13. Col. 1.11 . when a man therefore is able to doe duties with chearfulnesse , and suffer with patience , he is endued with the power of the Spirit .

3. There is a strength required for the over-coming and standing out against Satan , when a man is not onely able to doe and suffer valiantly , but is ready and able also to hold out , and resist all temptations , James 4.7 . and makes advantage thereof , 2 Sam. 6.20 . John 3.26 . this argues much strength , when a man can go on in power and vigour , notwithstanding Satans temptations .

Q. 2. Why doth God vouchsafe Young-men this strength , and not old men , and children ?

A. 1. Because they are to wrastle with stronger Lusts , which old men are past , and children are not come to ; young men are sure to be transported with strong lusts , 1 Tim. 5.23 . even those who are of a weak and abstemious nature , much more those that are of a strong constitution , therefore God gives young men such strength to resist against these strong lusts .

2. Their Temptations are stronger from without , they are more apt to be carried away with company , and worldly businesse , and pleasures , old men are not fit , but young men are more strongly carried with profits and pleasures ; therefore that God might shew his might in them , he strengthens them , and indeed the Devil loses more by one young man that breaks off from him , than by six or seven old men , or twenty Children ; for lustfull strong youths to break off , weakens Satan most , and doth God most service , and therefore Satan assaults them most ; therefore the Apostle writes unto them with honour , I write unto you young men , because you are strong .

Vse It may serve to exhort all young men , to labour for this Spiritual strength ; the strength of young men is their honour , to be able to over-run , and out-wrastle others , but what is that , if he be not able to out-run the World , and his Lusts ? what is it to out-wrastle his Adversary , if he cannot out-wrastle Satan , and his Temptations , and his own Corruptions ? for a young man to overcome the world , and himself , is a greater Victory than Alexander the Great could reach unto ; what a comely and honourable thing is it for a young man to out-wrastle Satan , the World , his own Lusts ? and God to this end hath made his Ordinance strong , his Spirit is strong , the Lords Supper is Meat indeed , and Drink indeed to strengthen us , and shall we have such strong means , and shall we be led away , and overcome with every company ? no , it is the honour of young men to be strong against temptation , to do Gods Will , to suffer patiently , to hold out constantly ; what an honour is it for a young man when his Bow abides in his strength , &c. Gen. 49.24 . for a man to suffer valiantly for the Truth , this is a sign of strength .

Means to help a young man to this Spiritual strength , and grow in it .

1 Truth of grace ; no man by any outward performance only can be strong ; a shadow of a man may be like a man , but it hath no strength ; truth of grace and power go together , but where there is no truth there is no power , 2 Tim. 3.5 . therefore as we would be powerful in godlinesse , let us do duties with hearty affection , do all things in obedience to God , and to do him service , and this very truth and sincerity will grow up to such strength , as you may go further conquering and to conquer .

2 To get strength , we must get wholsome and good diet , and feed heartily on it ; so if we would get Spiritual strength , we must feed on the Ordinances of God , the Word of God , 1 Pet. 2.1 , 2. no man that receives the Word and Sacrament with a good heart , but he grows strong thereby , they are meat and drink indeed , and it is not enough to hear , but especially attend to it , and apply that which belongs to you ; this is a means whereby you may grow strong , and put forth your strength to it : water it with Prayer , and look up to God for a Blessing : thus if a young man feed on these wholsome meats he will grow strong ; indeed if a man feed on windy meats he will never grow strong : so if men affect tricks of Elegancy , and Wit , and Speech , such will be fill'd only with vain empty Notions , but he that feeds on wholsome food , on the purity and simplicity of Gods own Ordinances , will grow in strength .

3 Exercise encreaseth strength : let a man daily exercise himself , let a man excercise himself in Grace , and he will grow up in the Lord , and increase in Spiritual strength , Gal. 5.16 . Col. 2.6 , 7. a tree , the more deeply it is rooted , the more fruit it brings forth , and so they that walk daily in a Christian course increase in strength : it is not every duty that will strengthen us , though it be often renewed , but walk in Christ , that is , walk not in your own strength , in your own gifts and parts , Without me you can do nothing : even Paul of himself was not able to think a good thought , 2 Cor. 3.5 . therefore let us exercise our gifts in Christ , that is , to wait on Christ daily for the renewal of strength , according to our daily employments , Isa. 40.30.31 . shall change his strength , renew it according to the necessity of his businesse , that so he may walk in obedience to him , and depend on him for strength , and aim at his glory .

4 Because we often contract Crudities , and ill Humours , therefore if wee would increase strength wee must purge out these , so if we would get Spirituall strength ; we must purge out our corruptions , Rev. 2.3 , 4 , 5. there is need of daily repentance which may cast out all noysome lusts and weaknesses , and make us able to perform duties in strength ; as you desire therefore to be strong , and to have your strength acknowledged by God , and good men ; as you desire to do the will of God chearfully , diligently , laboriously , and constantly ; as you desire to suffer with boldnesse and patience ; as you desire to stand out against all temptations , this God requires of you , to grow true hearted , to feed heartily on every ordinance , to exercise your graces in Christ , to depend on him , to deny your selves ; and if you find you have committed any sin , cast out all before God by confession , and purge it out by repentance , and then you shall find your selves to increase in strength , as becomes young-men .

1 JOHN 2.14 .

The Word of God abideth in you .

WE have heard of the strength of Young-men .

The second cause of their victory is , because The Word of God abideth in them . Verse 12. he had called all 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and he testifies that their sins were forgiven , and of those , the Fathers knew him which was from the beginning , and Young-men had overcome the wicked one , and were strong , and the word of God did abide in them .

Doct. Such Young-men as have their sins forgiven them , have the Word of God abiding in them .

Q. What is meant by the Word of God abiding in them ?

1 He means not part of the Word , but the whole Word abides in them , both Promises , Commands , and Threatnings ; Commands to bind them , Threatning to awe them , Promises to comfort them ; good examples to encourage them , bad examples to discourage them ; therefore for men to be carvers and choosers of the Word , is not to have the Word abiding in them . Herod would have some of Johns words abide in him , hut not all , but this is the commendation of good young men , that not only every kind , but every parcel of the Word abides in them .

2 When he saith , the Word of God , it implyes , that they receive it as the Word of God , and not as the word of man , 1 Thes. 2.13 . and a man then receives the Word , as the Word of God , when he looks at the Commandments , as Gods Commandments , and so the Promises and Threatnings as Gods , he looks at them as of highest authority , so as no word of man shall stand against it , all falls to the ground before it ; it swayes all .

3 When he saith , the Word abideth , it implyes , that this Word did not only flash in suddenly , and continued for a time , but it abideth in them continually , Joh. 5.35 . Heb. 2.1 , 2.

4 ( In you ) that implyes the whole man , in their judgment they understood the word , in their wills they embraced it , in their affections they rejoyced in it , in their lips , the law was in their mouths , in the whole man the word of God abode , and that not for a time , but continually .

Q 2 What is the reason why those that have their sins forgiven them , have the Word of God abiding in them ?

Reas. The ground of this is , because whose sins soever are forgiven them , their eyes have been opened to see the weight and danger of sin , the Word hath opened and affected the heart , and hath made such deep impression , that it cannot be rooted out , Psal. 119.93 . those promise that have comforted his soul , he shall never forget , Psal. 119.129 . and hence he looks at them as sweeter than the honey and the honey combe ; and those threatnings that have awed his soul , he still trembles at them ; because he hath found the Word wonderful to humble him and to comfort him , therefore he still keeps it .

Vse 1 Of tryal unto us , whether our sins be forgiven us or no ; nothing more necessary to know , nor nothing more comfortable ; how then shall I know this ? Why , onsider what place the Word of God takes , if the Word of God abide in you , the whole Word , there is no Commandment but you would obey it , no Threatning , but you humble at it , no Promise , but you look at it as the Word of God ; do you find your whole man submitting to it , your minds understanding it , your wills embracing it , your affections rejoycing and delighting in it , as the Word of God ? it is an evident signe of the remission of your sins ; this could not have been , had not the Word of God been wonderfull to humble you and comfort you .

Obj. I have a brittls memory and cannot retain the Word , therefore how can the Word be said to abide in me ?

Ans. Dost thou remember other things well , and not the Word ? then it is dangerous , but if thy memory bebrittle in other things , then it argues the lesse danger , though the Word do so also ; but though it slip out of thy memory , doth it not abide in thine heart ? dost thou not delight in , and desire more and more after it ? if it be so , it may be said to abide in thee .

Vse 2 Of exhortation to young men , whosoever have found your sins forgiven , this God requires of you , that you give up your hearts to the whole word of God , to be wholly guided by it for ever , if you sit loose from the word , you shall find the pardon of your sins sit loose from your souls , he will take away the comfort of the pardon of your sins ; therefore let the Word of God abide in you richly and plentifully , that so you may have the comfort of such a benefit as pardon of sins .

Doct. Such young men , as have the Word of God abiding in them , are strong young men , they are connexed together .

Reas. 1 They are strong , first , because the Word of God wheresoever it abides , abides not in the letter , but in the power and efficacy , and the Word of God is mighty and powerfull ; and therefore where it dwells , it conveyes strength and power , Rom. 1.16 . 2 Cor. 10.4 . it is mighty to cast down the strong holds of Satan , mighty to overwrestle lusts , mighty to overcome the World , Psal. 119.9 . & 11.

Vse 1 May serve to shew you , what poor weak young men they be , that have not the Word of God abiding in them , if you see such a young man , write on him , he is a weak young man , if if the Word of God abide not in him , every company , every temptation will carry him away .

2 Learn hence , if you desire to be strong indeed , to let the Word abide in you ; thus Joseph , though he was much tempted to uncleannesse , yet he did not consent , but lookt at it as a breach of Gods Word , how can I do this wickednesse , and sinne against God ? none so able to resist temptations , as those that have the Word of God abiding in them ; therefore if you would overcome pride , wantonnesse , &c. let the Word of God dwell in you , receive it in your Judgements , in your wills , memories , affections , do not think it weaknesse for men to have the Word abiding in them , they are strong ; hee that fears God , fears not any Commandment or threatning in respect of Gods , hee that is affected with Gods promises , regards not all the flatteries of the World .

Doct. Such young men as have the word of God abiding in them , they overcome the wicked one , this is one reason of their victory , the abiding of the Word in them .

There are three special temptations of Satan , either against Repentance , or Faith , or Sanctification , now the Word of God is mighty through God to repell all these .

1 Against the temptation of repenting so soon , there is a Word that binds him , Eccl. 12.1 . a Word that threatens the contrary , Eccl. 11.9 . there are promises , Prov. 8.17 . there are comfortable examples , as Josiah , Timothy , and these resist this temptation .

2 If a man do give up his heart to God and will set on a good course , yet he will make him live in pensivenesse , and fears , and doubts ; now against this the Word is powerful , there are Commands to believe , 1 Joh. 3.23 . 1 Joh. 5.1 . Mat. 11.28 . there are Threatnings if a man believes not , Joh. 3. ult. and there are notable Promises to him that believes , Joh. 3. ult. many Examples , Paul believed on God , and he was pardoned , so Mary Magdalen , and others .

3 If a mans heart be satified in the pardon of sin , then Satan will tempt him with some base Lusts that may defile and wound his Conscience , now against this the Word hath .

First , Commands , 1 Thes. 4.3 . 1 Pet. 1. Be ye holy as I am holy , Mat. 5. ult.

Secondly , Promises , Rom. 2.6 , to 8. and Threatnings to discourage him , and Examples to encourage him , as Paul , Act. 24.16 . I exercise my self to keep a good Conscience .

Q But how comes the Word to be thus powerful , to overcome all the enemies of Salvation ?

A. 1 Because it is the sword of the Spirit , to cut asunder all lusts and temptations , Ephes. 6.17 . No man hath more need of a sword to defend himself , or offend his enemy , than young men have of the Word to defend themselves , and resist Satan , and it is not so much the Letter of the Word , as the Spirit of the Word that doth this , the Word cuts off all temptations , there is no place for invasion .

Vse 1 To teach us , as we desire to walk in the World as Masters of the Field , so as not to be beaten out , and kept off either from Repentance , or Faith , or Sanctification , let this be our care , to have the Word of God ingrafted in us , this is all our strength against temptations .

Q. But how shall I get the Word of God to abide in me ?

A. 1. Be sure you keep your hearts broken and clean , and if it be broken and clean , the Word will abide there , and will have the rule and dominion , for the Word of God dwells in a trembling heart , Isa. 66.2 . if we receive it with fear and reverence , this very reverence will over-rule us ; Psal 119.161 . what is the reason why Princes could not prevaile against him ? because his heart stood in awe of Gods Word ; so that is an antidote against all temptations , and persecutions ; What if Princes rise against you , that Prince of Darknesse , Satan , and his Angels ? if the Word dwell in you , it will help you to resist them ; what if evil company come against you ? if the Word dwell in you it will help you ; How shall I do this great wickednesse , &c. the Word of God dwells in broken vessels ; and withall keep the Vessel clean , keep your hearts pure , come to the Word resolved not to keep any Lust , that is the reason why Herod came not on , because he clave to his Lusts , to his Herodias , wherefore lay aside all filthinesse and superfluity , and receive with meeknesse the ingrafted Word of God , Jam. 2.1 . if you come to the Word with a broken and clean heart , it will abide you .

2 Look at the Word as wonderful , as very effectual to do great things , and that will make thee keep the Word in thee ; thus saith David , Psalm 119.129 . the sence of the great efficacy of the Word , to humble you , and cleanse you , &c. will make you keep the Word .

3 Another means is , to look up to God to send his Spirit , that may bring to minde those things which you have need of , and fasten them to your hearts ; though you forget the Word for the present , yet when you are tempred to any Lust , the Spirit will bring it to your remembrance , Isa. 30.21 . You shall hear a voyce behind you , saying , This is the way walk in it .

4 Ponder the Word of God in your hearts , which was Maries practice , Luke 2.19 . and this made her an eminent Christian .

5 Confer of the Word , it is a great help to make it abide in you , teaching it to others , searching the Scripture , Act. 17.11 , 12.

6 If you would have the Word abide in you , give up your souls to a conscionable obedience of whatsoever you hear , if you resolve to keep it , it will mightily keep you against the World , against Satan , against your Lusts ; he that would keep his heart in a good frame , let his heart stick close to the Word , and the Word to it , let them be riveted together , that you may love the Word , and rejoyce in it , this is the very way to have the Word abide in you ; as therefore you desire to be Conquerors , Let the Word dwell richly in you , Col. 3.16 . Isa. 11.9 . that so you may grow up to abundance of knowledge ; look at it as a wonderfull Word , and submit your souls to it ; ponder on it , conferre about it , and this will help you against all Temptations .

1 JOH. 2.15 .

Love not the world , nor the things of the world , &c.

THe Apostle having exhorted to many Duties , as keeping the Commandments , and walking as Christ walked ; here hee removes an impediment which might hinder all , and that is , Love of the world ; and he writes here to young men , and old men chiefly , to little Babes he writes , verse 18. In this verse we have a prohibition of Love in respect of a double Object ; 1 The world . 2 The things of the world . This prohibition is grounded on a three-fold reason ; 1 From the removal of the love of the Father from such . 2 Love not the things of the world ; because whosoever is in the world , is either the lust of the flesh , the lust of the eyes , or the pride of life , and is not of the Father , vers. 16. 3 From the transitoriness of the World , and the contrary permanency of the love of God , v. 17.

Q. 1. What is the World ?

A. The World is taken Four ways , and all incident to this place .

1 For the frame and fabrick of Heaven and Earth , and all the Creatures , Act. 17.24 . So love not the world , that is , not the Creature .

2 The wicked of the world , Joh. 15.19 . and though he doth not here intend them , yet we are to seperate our selves from them .

3 The World is taken for the Fashions and Customs of the world , Be not transformed after the world , Rom. 12.2 .

4 The world is taken for those endowments and benefits the World affords , as Riches , Honours , Profits , and Pleasures , &c. Jam. 4.4 .

These three are chiefly aimed at , Love not the Creature , love not the Fashions and Customs of the world , love not the Profits and Pleasures of the world .

Obj. May not we love the Creature ? are not all the Creatures very good ? Gen. 1. ult. are we not exhorted to do good to all ? must we not then love all ? Gal. 6.10 . what then is the love of the world which is here forbidden ?

A. Love is such an affection of the heart , whereby a man affects communion with the Creature , and communion of good to it , as the love of Money , is when we love it for it self . This love is double ; 1 Amor concupiscentiae , when a man covets the thing for the thing it self , for the gain of it . 2 Amor amicitiae , which is , when I not only desire communion with it , but communication of good to it .

The first is chiefly here forbidden , when I affect the World , or the things of the World for themselves , for its own sake , and not for Gods , that it may be a furtherance to Gods service , when we love the world rather than God , when we desire it though we be without God , and rejoyce in it for it self ; this is the love of the world here forbidden .

Q. What is meant by the things of the World ?

A. 1. Not the Creatures , for that is included in the world , Act. 17.24 . and it appears by verse 16. that by the things of the world , he means the lusts of the world , not only lusting after women , but such an affection whereby we are carried after any Creature inordinately , that is lust , Rom. 7. Gal. 5.17 . and again the Creatures are of the Father , but he speaks of such things as are not of the Father . Love not the World , he writes to old men and young men , such as are most subject to it .

Doct. The World is not to be beloved of young or old .

I write unto you Fathers , love not you the World ; I write unto you young men , love not you the World ; St. James is sharp in this p in t , Jam. 4.3 , 4. where he reproves them as Adulterers that love the World ; those that are friends to the world , are enemies to God .

Obj , Are not all the Creatures of God good , and ought we not to be merciful to our Beasts ?

Ans. Hee doth not forbid mercy or love to Beasts or Creatures , but hee would not have your love terminated in them , bounded in them , he would not have you rejoyce or delight in the Creature , before you have part in the Creator , for if you affect these things for themselves , the love of God is not in you .

Reas. 1 From the enmity that is in the Creature it self , against the Creator , ever since the fall , there lyes this vanity on the Creature , that it emptyes our souls of Grace , and love to the Creator , and from all Gods ordinances .

1 In hearing the word , if it be possible , the world will keep you back ; let God propound a Feast of fat things , One makes an excuse he hath hyred a Farm , and he must go see it ; another hath bought yoaks of Oxen , and he must go try them , a third hath married a Wife , and he cannot come . Luk. 14.19 , 20

2 If a man break through this , and come to the ordinances , hee shall find that the world is a great enemy to him there , Ezek. 33 , 21 , 22. his heart is drawn after profits and pleasures , it may be it will make you despise what you hear , as the Pharisees did , they scoffed at Christ , as a poor man himselfe who had not felt the sweetnesse of the world ; and this is the enmity of the world .

3 If you should hear the Word and attend to it , and delight something in it , yet the World will so damp you , or choak you , that all the seed will be smothered , Mat. 13.22 . while we busie our selves here and there in the World , the Word is gone , and Grace is gone , this is the enmity of the World .

Vse 1 It may serve to teach all , young and old , to take up this exhortation , love not the World ; no man is addicted to the World , but he is in more slavery and bondage , than any gally-slave , whose hands may be bound , and his feet shackled , but his heart is free , and he desires freedome from that slavery ; but a worldly man is imployed and busied in the World , and his body is a slave to it , and not only so , but his very mind and heart is a captive to the World , hee cannot be free to any good and spiritual imployment , neither can he so much as desire freedome from this slavery ; what a miserable thing is it , to see a man imployed altogether for his body and estate , and have no heart at all to that which is good ? O! they may not be suffered to come to sermons , they have other things to attend to ; for men to be thus inthralled it is a misery ; and if they come to the Word , yet the World fills their heads , that either they cannot attend to it , or if they do , after they are gone , the World steals all away ; therefore I say again , love not the World , if riches increase , set not your hearts upon them , nor count them your chiefest good , but be sure first to seek the Kingdom of God , and if God bestow any worldly blessings upon you , take it as a pledge of his love , and be thankfull to him , and acknowledge your own unworthinesse , Gen. 32.10 . as Jacob there did , and make them a means to help you forward in Gods service : as it is with Seamen , the deeper and wider the Sea is , the more free they are , and lesse carefull , so if you have abundance of wealth to swim and wallow in , you must use more liberty in good courses , and take no care for winds and storms , you have Sea-room enough , set not your hearts on them , but go on in a more speedy course of Christianity .

Vse 2 A sign of trial , whether thou love the world or no ; Dost thou love the world for it self ? Dost thou think it well with thee if thou hast the world , and not well if thou hast not the world ? doth all thy content rest in the world , like the rich man in the Gospel ? then thou lovest the world ; but if thou regard the world no further than it may help thee on in a Christian course , then it will never hinder thee in the ways of God , and thou lovest not the world , but the love of God is in thee .

Doct. There is in our corrupt nature not only a love to the world , but also a love to our own lusts .

Love not the world , nor the things of the world , that is , our own Lusts , implying , there is in us by nature a love to the world , and the things of the world , the lusts of the flesh , the lusts of the eye , and the pride of life .

The lust of the flesh is such a corrupt inclination , whereby our bodies do affect sensual lusts , and sensual objects , as meat and drink , that is , intemperancy , or women , that is Incontinencie , or Pastimes and Pleasures ; and that is Voluptuousnesse ; and they are called the Lusts of the flesh because our flesh sets us a work to them , what are the lusts of the eye ? there is a good eye , a bountiful eye , but an evil eye is called a covetous eye , Pro. 23.6 . Deu. 15.7 . so then the lusts of the eye is Covetousnesse , and it is called the lust of the eye , because the eye stirs us up to it ; and that is all he hath to behold them , Eccles. 5.10 , 11. the very beholding satisfies .

The pride of Life , is the affecting of a mans own carnal excellency , when as he doth look at himself only , whether he doth it in heart by high conceit , or worldly boastings , or in outward carriage , now all these we are ready to love , we are ready to love our own wantonnesse , our intemperancy , or to be carried away with the lust of the Eye , the profits of the World , or else to be puft up with our own excellency : whatsoever the heart lusts after , it is either honour , or profit , or pleasure : now , love not the World , nor the lusts of it : why , would you think a man should be so wicked as to love Voluptuousnesse , or Profit , or Honour ? Yes , St. John else would not so carefully have forbidden it .

Reas. 1 Now that this is so , appears , 1. From our aptnesse to take part with our own lusts , when they are either discovered or reproved ; thus Herod loved his lust , his Herodias , which appears in that he took part with his lust against John Baptist , and took it hainously that he should reprove him for it , Matth. 14.3 . he will rather restrain John than restrain his lust , when a man would rather restrain the Ministers than his lust , that is a sign of his love to his lust . So Asa , 2 Chron. 16.10 . he not only affected his security , but he loved his lust , which is manifest , in that he took it so hainously when the Prophet reproved him for it : so for pride of life , it was Jonahs greatest lust , love of his own credit , which appears , in that hee was displeased exceedingly , because he was crost in it , that the City was not destroyed : hee had Prophecied destruction to Niniveh , and God upon their repentance spared them , and he thought he should be counted a false Prophet , and lose his credit , and therefore he was much displeased , yea , he was displeased that God should reprove him for his frowardnesse , Jon. 4. so that he loved this pride and anger in himself , because he pleaded for it , when God askt him , Dost thou well to be angry ? Yea , saith he , I do well to be angry even to the death . If a man plead for his Lust , and stand out against reproof , that is a sign he loves that lust .

Reas. 2 From the slight regard we give to exhortations against our Lusts : if Ministers exhort , Love not the world , nor the things of the world , if we slight them , and search not out our lusts , and put them away , and mortifie them : if we favour our selves therein , it plainly appears wee love them . If a Prince should send to a City , not to harbour such and such Traitors , but to seeke them out and punish them , if they never look after them , never seek them out , is it not a sign of their love to those Traitors ? so if we hear of sinfull lusts , that we should not love them : if yet notwithstanding we go home , and never regard them , it is a manifest sign that we love these lusts .

Vse 1 May shew us the wonderfull depth of the wickednesse that is in our hearts ; one would think it were wickednesse enough to have Voluptuousnesse , and Covetousnesse , and Pride , and vanity in our hearts , but this is nothing in respect of our love to them , we not only have these lusts , but wee love them ; therefore this should learn us to abhor our own carnal estate , that we are not only full of pride , and covetousnesse , and intemperancie , but that we should love these lusts , that is a depth of wickednesse ; that a man should stand out against any friend , or counsel , or reproof , or exhortation , and take part with his lusts , this is a sign that the heart is desperately wicked , Jer. 17.9 . therefore let no man have an high conceit of himself , but labour to see the depth of the wickednesse of his heart by Nature , in that he not only is filled with these lusts but loves them .

Vse 2 May serve to teach us , whensoever we renew our repentance , and finde out any covetousnesse , or pride , or intemperance , go but a little lower , and you shall finde a love of those lusts in your hearts ; and as God said to Ezekiel , Ezek. 8.6 . Turn thee , and thou shalt see greater abominations than these , so shall we finde in our own hearts ; whence else comes all extenuating , and mincing , and hiding of sin ? whence else comes disputing , and pleading for our lusts ? it is made manifest , that rather than we will be acccounted proud , or wanton , or covetous , we will bid defiance to all ; alas , what is this but to love the world , and the the things of the world ?

Doct. The Lusts of the world , young and old are to be weaned from .

The love , of Christians is not to be set on the lusts of the world .

The Holy Ghost dehorts from this by Scriptures that enforce restraint from these lusts , 1 Pet. 2.11 . 2 Tim. 2.22 . Fly youthful lusts , and St. Peter wishes them to abstain from them , as if they were some deadly poyson , that would stain and infect our souls ; it implies some great danger , Rom. 13.14 . fly from them , make no means to accomplish them .

2 There are other words which shew more enmity , as mortifying ; Col. 3.5 . there he calls Lusts the members of the body , implying , there is a body of sin ; now this mortifying is a metaphor taken from Chirurgions , who when they would cut off a Member , they mortifie it , by binding it , and hindering the recourse of the bloud and and spirits , and so benumb it . Secondly , They apply Corrosives to stupifie it , and then cut it off , lest it fret and kill the whole body ; so we ought to mortifie our lusts , by restraining and binding our hearts from delight in any pleasure , Psal. 119.101 . my feet , that is , the inclination of my heart , he had bound up his spirit from them , and restrained it from any fellowship with them .

2 As Chirurgions apply Corrosives , so Christians to mortifie their lusts apply such Corrosives may subdue their lusts , Rom. 8.13 . If ye walk after the flesh ye shall dye , but if ye through the Spirit mortifie the deeds of the body , ye shall live ; either kill your lusts , or else you will kill your souls , therefore mortifie your lusts through the Spirit that you may live ; which is a notable Corrosive to mortifie them by the Spirit of God ; so another Corrosive is , when a man applies the threatnings of God to his soul , and against his Lusts ; if you shall lay to heart all the dangers of your lusts , it will eat out the corruption of the flesh . Another special Corrosive is the Death of Christ , when we consider Christ dyed for us , and we are dead in him , how then should we live any longer to sin , Rom. 6.1 to 6.

3 As Chirurgions cut off that Member that is thus mortified , so Christians , that they may not love their lusts , must cut off those lusts , and cast them away , Matth. 18.8 , 9. were our lusts as near and precious to us as our right eye , were they never so convenient or necessary , even as our right hand , though we should dis-inable our selves in our Callings , yet cut them off , it is better you should be lame in your businesse , better you should goe with reproach and shame in the world , than at length be cast body and soul into Hell fire ; cut off the members of sin , which are as near , and dear , and necessary unto you , as right eyes and hands , in regard of your worldly employments , yet away with them , mortifie them .

Like to this phrase of Mortifying , is the Crucifying of the flesh , with the affections and lusts , Gal. 5.24 . they that are in Christ have crucified the flesh , with the affections and lusts , they have crucified the whole body of sin , partly in the affections , which are not sinful in themselves , but as they are inordinate , but they keep in their affections and passions in such order , that they sinne not in anger , or joy , or love , &c. and partly their lusts of the flesh also , covetousnesse , pride , vanity , wantonnesse , they are crucified ; they look at all their lusts as Crucifying Christ , and they look up to Christ for the pardon of sin , and so also for the healing of sin , for pardoning and healing goes together , Hos. 14.3 , 4. 1 Joh. 1.7 , 8. they that are Christs looking up to the vertue of Christs Death , they find their lusts not only pardoned , but healed ; crucifying of our lusts , hath some resemblance with Christs Death ; as , 1 They attach Christ , seek him out , and are content to give money rather than to find him ; so will a Christian doe in regard of his lusts . 2 He layes them open as enemies to Caesar , to the great God , and desires vengeance on them . 3 He considers that Christ is dead for him , and he is crucified with Christ , therefore what hath he to doe to live to the world , or the lusts thereof ?

Reas. 1. Why , all should be weaned from lusts , from the enmity which these lusts have against God , which is a sufficient motive to weane us from the world , Gal. 5.17 . if they be enemies to God , then a Christian hath reason to hate them as enemies to his best friend , and indeed he cannot love God , and those lusts too , He that loveth the world , the love of the Father is not in him ; he is not fit for any duty , he that loves the world cannot accomplish the will of the Father ; every lust hinders spiritual duties , hearing of the Word , Prayer , receiving of the Sacrament ; any one lust tolerated , or lived in , hinders all Spirituall duties .

Reas. 2. From the enmity they have against our souls , 1 Pet. 2.11 . Dearly beloved , as strangers and pilgrimes abstain from fleshly lusts which fight against your souls ; they fight against your souls , and so fight , that either you must kill them , or they will kill your souls ; either mortifie them , or they will mortifie your souls ; either captivate them , or they will captivate your souls . Therefore seeing they are so contrary to God , and any Spiritual life , and our own souls , as we would not have our lusts hinder our peace with God , and eat out our grace , as we would maintain our communion with God , and the life of our souls , Love not the world , nor the lusts of the world .

Vse 1. To teach us , it is not enough for us to abstaine from outward gross sins , but love not your lusts : thou mayest refrain from the outward acts of sin , but yet thy heart may be strongly affected towards sin , and thou mayest delight therein ; if thou dost , thou lovest the world , and the things of the world ; therefore labour to cleanse your selves from secret lusts . Circumcision was the cutting off the fore-skin of a secret member , and yet God would have another Circumcision more secret , and that is of the heart , we must not content our selves with outward reformation , but circumcise our hearts : Levit. 3.3 , 4. God took speciall care that he might have all the Kidnies and Fat ; the Kidnies and Fat are our strongest desires and lusts , why , when we come to offer Sacrifice , we must bring them before the Lord , and burn them , there is no savour so sweet in Gods nostrils as the burning of our strongest lusts , the more our lusts stink in our nostrils , the more sweet smelling savour it is to God , so long as our lusts smel sweet in our nostrils , so long we are loathsome to God .

Vse 2. It must teach us , it is not enough to cut off some lusts , but those that we love most ; a good husband that hates prodigality , you shall not need to exhort him to frugality ; so prodigality cannot endure covetousnesse , it hates basenesse and pinching , he cannot abide it , it is not his own lust ; so another he cares not for this pride and bravery , so he may ly close at the pot , or an Harlot ; why this is no great matter to cry out against those lusts that are not ours , but it is a Christian duty , not to love our own lusts ; covetousnesse is not thy lust , but if prodigality be thy lust , doe not thou cry out against covetousnesse ; and thou which art covetous , doe not thou stand out against another mans prodigality , but strive against thy own covetousnesse ; there are lusts which are to us , as Eves apple , fair to the eye , such lusts as our souls lust after , Rev. 18.14 . look thou to these lusts which thy soul lusts after , let them depart from thee .

Vse 3. This reproves our aptnesse to cherish and nourish our own lusts ; when we are commanded not to love them , to mortifie them , not to make provision for them , if we then provide for them , we are justly to be reproved , Job 24.15 . Prov. 7. Woe be to them that draw iniquity with the cords of vanity , and sin as it were with Cart-roaps , Isa. 15.18 . that take occasion to fulfill their sins , that draw them on with Cart-roaps , that give way to such reasons , and such intentives as draw on a lust , woe be to them that put away all feare of judgement , and so draw on lusts with the cords of vanity .

Vse 4. To teach us all to wean our selves from these lusts . Young men I write unto you , love not the World , nor the things of the Werld ; and old men have nothing to doe with them , refrain from them , apply such corrosives , such threatnings , such promises , Christs death , and cut off all occasions of sin , root it out , challenge your hearts , arraign them before God , bring them as enemies to your souls , and labour to cut them off utterly .

If any man love ●he world the love of the Father is not in him .

Doct. It is not the having , but the love of the world , that keeps our hearts from the love of the Father .

It is not the having of the World , for Davids mountaine was strong , Joseph had his will in Aegypt , Abraham was rich , but though they had the World , yet they had not the love of the World , Jam. 4.3 , 4. whosoever is a friend to the World , is an enemy to God ; it is not the Lordship of the World , but the friendship of the World , that is enmity against God , for the time shall come , that they that take the Lambs part , shall be Princes of the World ; and Saint James calls the love of the World Adultery ; as a woman that makes her selfe a friend to another man , and bestows that love upon him , which her Husband only should injoy , is an enemy to her Husband , so a man that is a friend to the World , or to the lusts of it , is an enemy to God , alienated from him , and he would have them know , that there is no worldly covetous man , but he knows that his love of the World is enmity against God , it is the World that hinders you from the Word , and Prayer , and good duties .

Reas. 1 From the amplitude of that love which we owe to God , which cannot therefore be divided to others ; Thou shalt love the Lord thy God with all thy heart , and all thy soul , and minde , and strength , Mat. 22.37 . then we must love the World no further than it may help us in his service , and we may imploy it to his advantage , if we love it more we sin against the great Commandement ; if we must love the Lord with all our heart , and mind , and strength , then what sorry weake affection is due to the World ; even an heartless faint love ; all our love and vigour of our spirits is to be set on God , now if a man love the World , he cannot thus love God , for if he love the World , his first and chiefest care is for wealth and riches , and then it may be he will a little look towards God ; first let me bury my Father ; first let me stock my Farm , and try my Oxen , and then if I have any time , I will come to the Feast .

2 A covetous , or a lustfull , or a proud man , when he hath the World , and the lusts thereof , he is fully satisfied with his portion , without God , Psal. 17.8 . so Luk. 12.19 . Soul take thine ease , thou hast goods laid up for many years ; he wraps up the comforts of his soul in these outward things ; if he have wealth , or pleasure , he is content without God , the more he hath of the World , the lesse he cares for God ; as the Moon when it is at the full , it is most opposite to the Sun , so is it with a worldly man .

3 The love of the World , will make a man part with God , rather than with the World , he will rather part with Grace and Heaven too than leave the World , he will rather part with eternal life than his wealth ; as the young man in the Gospel , Mat. 19. from 16. to 22. he had rather part with Christ , and an expresse promise of heaven than part with his possessions ; so we see how the love of the World keeps us from the love of God . Notable is that speech of Christ , Mat. 6.24 . No man can serve two Masters , &c. God and this World are as two Masters , such is the amplitude of Gods service , that he that serves God as he ought , hath no time to serve the World . No man that hath a servant but he looks that his whole time should be spent in his service ; so if we spend any time in the service of the World , we cannot be servants to God . Indeed if services be subordinate , we may serve many , so we may seek and take pains for the World , but be sure it be in subordination to Gods service , look that it may make you more free to Gods service .

Vse 1. To discourage any man from the love of the World ; there is no greater discouragement than to say , If we love the World , the love of the Father is not in us . As if a Father come to a childe and say , if you love such a young man or woman , you cannot love me , and I shall take you for my utter enemy , and you shall never make it up againe , would not any ingenuous childe rather than he would be an enemy to his Father , part with any ? so when God saith , If you love the World , you cannot love me , I shall look at you as my enemies , were not this enough to make any christian out of love with the World ? therefore chuse whether you will love God , or the World , if you love the one , you cannot love the other ; therefore it is not a matter of frugality or providence to love the World , for I say , If any man loves the World , he makes the World his God : therefore covetousnesse is called Idolatry , Col. 3.5 . a mans belly may be his God , the love of the World is directly against God , the love of God requires all your hearts , souls , and strength , therefore no part to be set on the World .

Vse 2. It may exhort Christians to mortifie their love to the World , you must either crucifie your love to the World , or to God , If you love the world , you cannot love God ; if you love God , you cannot love the world , you cannot serve God and Mammon . Motives .

1 If a man can but withdraw his mind from the World , he may be Master of the field in any temptation , that befals him ; what is the World ? all that is in the world , is either profit , or pleasure , or credit , and we regard the World no further ; so that if thou beest weaned from thy profit or pleasure , in meat or drink , or Pastime ; if thou beest weaned from credit thou shalt bereave Satan of the weapons he fights against thee with , for how doth he keep men back from Religion , but that it will not stand with his credit , and applause in the World ? what hinders them from holy duties , but love to their profits and pleasures ? therefore could but a man wean himself from them , he might easily overcome the wicked one ; how did Josephs Mr. work on him ? was it not from pleasure ? and if Joseph be content to leave the lusts of the flesh , he over-masters that temptation ; what made David fall , but the lust of the flesh ? what made Peter deny his Master ? was it not fear of death ? what made D●mas forsake Paul ? was it not love of the World ? so that there is no temptation , but it is headed with the World : if it be not pointed with the World , it can doe little , so that if the Prince of the World come and find nothing of the world in us , or love to profit , or pleasure , or credit , he can doe nothing : as Christ when he saw he had no love to these things , he had nothing to doe with him .

Vse 3 Of consolation to every soul , who though he be busie in the World , yet loves not the World , it is not the having of the World , nor the having of the lusts of the World , that makes you enemies to God , but the love of them , so that you may have the World , and the lusts thereof , and yet have God too , so that you love them not , but desire to mortifie them , and crucifie them , let God see that your heart , and strength , and the vigour of your spirits be towards God , not for your own lusts , but for Gods service , and then though a man have the World , and many lusts in him against his will , these doe not seperate him from the love of the Father .

1 JOHN 2.16 .

For all that is in the World , the lust of the flesh , the lust of the eyes , and the pride of life , is not of the Father , but is of the World .

IN the former ver. the Apostle diswaded both old and young from the love of the World , and the things of the World , that is , the lust of the flesh , the lust of the eye , and the pride of life .

And he diswades them from this , from a threefold reason .

1 Love not the World , for it evacuates the love of God in us , verse 13. latter end .

2 The lusts of the World are not of God , but of the World , verse 16.

3 The third reason , why we should not love the World , and the lusts thereof , is from their nature and original , they are not permanent , but passe away .

Doct. All the sinfull dispositions , and courses of the World , are of these three sorts , either the lusts of the flesh , the lusts of the eye , or the pride of life .

This Text is a sufficient warrant , though there be no other such division in Scripture , for every Word of God is perfect ; therefore all the sinfull dispositions and wayes of the World , are either the lusts of the flesh , of the eye , or pride of life .

Lusts of the flesh , are such as are stirred up by the flesh , which being obtained , our bodies find comfort , such pleasure as we find in meat and drink , or women , in intemperancy , or incontinency .

Lusts of the eye , are such as satisfie the sences , and that is called covetousnesse , and they are called lusts of the eye , because the eye is only satisfied with them .

Pride of life , is the affecting of a mans own carnall excellency , when he looks , only at himself , and hath an high conceit of himself .

Reas. 1 From the observation of what the heart is set upon , when it is drawn aside to any concupiscence ; either credit leads a man , or profit and pleasure leads him , Jam. 1.14 . every man is drawn aside of his own concupiscence ; if to credit , that is pride of life , if to Profits , that is lust of the eye , if to Pleasure , that is lust of the flesh .

Reas. 2 From the answer of such objections as might be made against this .

Obj. 1 You may say there are many sins which fall not under this division , as when a man grows contentious , it may be neither for profit , nor pleasure , nor pride .

Ans. No contention but springs from pride , Prov. 13.10 . a carnal affecting of his own excellency makes him contend .

Object. 2 Atheisme or superstition , no profit or pleasure , or credit in it ; so prophanesse , what profit or pleasure or credit in swearing ?

Ans. All the sins against the first table , fall either under Atheisme , or Superstition , or Prophanesse , and all these proceed from disobedience , which is want of feare and reverence of God , which is nothing else but pride ; doe you see any Creature neglect Religion ? surely it is from pride of heart , Psal. 10.3 , 4. The wicked , through the pride of his countenance , will not seeke after God ; so superstition comes from pride , though it seems to be done in humility and devotion , Col. 2. ult. Micah 6.6 , 7 , 8. doe not come before him with your own inventions , and think to please him for it is nothing but pride ; so for prophanenesse , as swearing or Sabbath-breaking , it comes from pride ? so when Pharaoh said who is God ? I know him not ; it proceeded from pride , Exod. 9.17 . so whensoever men breake off the bonds of Gods service , and will not be held in , this springs from pride of heart , that they will not be subject to the Lord .

Obj. Indulgence to Children , as in David and Eli , when they cannot find in their hearts to give them a bad speech , doth this spring from pride , or profit , or pleasure , is it not rather meeknesse and mildnesse ?

Ans. Such indulgence alwayes proceeds from pride ; thou hast honoured thy children above me , 1 Sam. 2.29 . when a man should ra●her see God dishonoured than his Children , or his Children honoured than God , this is a great measure of pride .

Object . 4. What say you to timerousnesse when out of very fear a man neglects Religion , as Peter denyed his Master for fear , it was neither for pleasure , or profit , or pride ; or whence comes Cains or Judas his despaire , comes this from pride ?

Ans. This springs from pride of heart , when a man grows so timerous ; for was it not for his self confidence , that God left Peter to such basenesse of spirit , and when he preferred his own pleasure and safety , was not this a lust of the eye ? so Pilate , what made him afraid of Caesar ? was it not love of his own safety ? did he not honour himselfe before God , and was not that pride ? and from whence came Cains despair ? was it not from his pride against his Brother ? he envied his Brother , and what was that but pride ? and for Judas his despair , it is from pride of heart , in that God is not in a mans heart ; if he find not comfort in himselfe , he will not seek it in God , but seek it rather in an halter , this is pride , this is pride that he cannot brook such horrours of conscience as God inflicts ; had he had an humble soul ; he would have contented himself , and looked up to Christ for pardon , as well as many that crucified him ; all basenesse of spirit , and timerousnesse proceeds from pride ; that makes a man afraid to offend such great men , it is because they would not loose their credit and honour , and is not this pride ? aut servit humiliter , aut superbe dominatur , ejusdem spiritus est , basely to serve , or proudly to domineer . Let us survey the whole Law of God , and all sins will fall under Atheism , superstition , or prophanesse , and all from pride ; Sabbath breaking , that is from neglect of Gods honour , that is from pride ; murther , that is from contention , and contention from pride ; Adultery is the lust of the flesh , stealing the lust of the eye , bearing false witnesse , either from profit or credit ; covetousnesse in the tenth Commandement , is the lust of the eye .

Vse 1. To shew the great change of the World , for in the creation , God looked upon all the World , and all was good , but when Solomon comes and surveyes , and looks over all the World , he cries out vanity of vanities , all is vanity and vexation of spirit , and St. John he comes after him , and cries , Love not the World , for what is in the World , is either the lust of the flesh , and that is vanity , or lust of the eye , and pride of life , and that is vanity and vexation of spirit ; the whole world lyes in wickednesse , 1 Joh. 5.19 . there is no man by nature but his whole course is carried this way , either to his credit and then he is proud , or to his profit , and then he is covetous , or to his pleasure , and then he is voluptuous and licentious .

Vse 2. Hence every man may learn what sin he is most given to , what corruption most defiles his heart , and which way his heart is most inclined , which is a needfull thing ; it is a pitty a man should know strange Countreys abroad , and be ignorant at home , pitty to be sensorious abroad , and carelesse at home ; wouldest thou know then what sin most swayes thee ? it is one of these , either lust of the flesh , lust of the eye , or pride of life , or all of them , but one must over-rule us ; if thou beest not born of God , they reign ; if born of God , yet they may captivate thee , therefore see which of these bears most sway in thy heart : if it be intemperance , then your hearts will be addicted to Gluttony , or Drunkenness , or Pastime , or Frolicks , and Jestings ; if your hearts be carried towards Women , that is a lust of the flesh ; if you finde that you stand not much on your pleasure , but you can fare hardly , and lye hardly , that you are not given to Women , or Lust , how then are you affected to profit ? doth not thy soul covet after wealth , and when thou art rich , thou considerest not so much what thou hast , as what thou hast not ; when thou hast it , there is no care to employ it in Gods services , for God , or his Church , or his Children , to doe the more good , but thou carest not how thou comest by it , and contentest thy self only with looking on it ; this is a lust of the Eye ; but what if thou beest a Prodigal , he hates covetousnesse , but yet all Prodigals are proud , for pride thinks it basenesse to keep within compasse , but lives above his estate ; so , dost thou affect thy credit , or outward applause ? that is pride of heart ; that we will not deny our credit and so we dare not look after God , because of the losse of our credit , or honour , why this is from pride of heart ; and if thou beest Regenerate , yet one of these lusts it is that puts thee to distempers , and discouragements , if any thing discourage thee , and vex thee sinfully , so that thou growest discontent , it is from one of these three ; nay , are thou inwardly affected with thy sin , that it carries thee to unbeliefe , or distrust , that thou canst not look up to God with comfort ? it is one of these lusts that hath damped thy comfort and enlargement , because thou canst not finde so much comfort and enlargement , thou growest discontent , this is from pride , or sometimes we are so carried to our profits or pleasures , that it damps our grace in us .

Vse 3. May exhort us to humiliation when we finde all these lusts working in our hearts , because he that is addicted to pride may be given to the world too , and look to pleasure , and many sensual objects , this should unfeignedly humble us , that such a masse of sin should be in us , that not one sin of the world but is in our hearts : so that when St. James calls the tongue a world of iniquity , Jam. 3.6 . what a world of mischiefe is in our hearts , when there is no sin in the world but is in our hearts ? What is the reason why men are so vexed if they be hindered from their credit , or honour ? it is from pride , if they be cast in their profits and pleasures , it is from the lust of the flesh , and the lust of the eye ; therefore do not say , I finde no great power in my selfe to abstain from such and such sins , but I have a good heart to God : alas , there is no lust but is found in thy heart , all that is in the world is in thee .

Vse 4. A cause of much thankfulnesse to God , that he hath restrained any of these lusts in you , and that you have not run into it , with as much extremity as any in the world ; when you see any punished for Adultery , or Murther , we may see it in us , we have hearts within subject to the like , had not God held us back , therefore we ought to be thankful unto God .

Vse 5. If there be such a world of wickednesse , let us get an heavenly measure of grace , that may countervaile all these corruptions , look for a new world of grace that may humble our hearts against our pride , that may make us liberal against covetousnesse , chaste and pure against lusts of the flesh , that so this world of wickednesse may not reign in us . We come now to shew , that we must not love these lusts , and that from their Nature and Originall , they are not of the Father , but of the world .

Doct. There is no lust in the world , can challenge or claime God for the Author or Fountaine of it .

He doth not mean the Creatures of the world , but the Lusts of the world ; Take it in particular , David when he had committed Adultery , which was a lust of the flesh , 2 Sam. 11.3 . this was evill in the sight of the Lord , therefore it was not pleasing to him , he pleased himself , but not God in this ; in other things he was a man after Gods own heart , in this after his own heart . So what made Joseph abstain from the like sin , but because he considered it would be a great sin against God ? so for Covetousnesse , a lust of the eye , God abhors it , Psal. 10.3 . he is so far from loving it , that he hates both it and the covetous man , Isa. 57.17 . For the wickedness of his covetousnesse I was wrath with him ; and for pride of life that God hates , Prov. 6.16 , 17. it is one of the most loathsome things in the sight of God , 1 Pet. 5.5 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , God warres against a proud man , he sets an army against him , and therefore seeing God hates these , he cannot be the Author or Fountaine of them ; it is manifest that they spring not from God , for he abhors them , hates them , punishes them , Job 34.9 10 , 11 , 12. Rom. 1.18 , 19. Gal. 5.17 . the flesh lusteth against the Spirit of God , therefore God is against them . But what is the reason why they cannot challenge their Original from God .

Reas. 1. From the purity of God , Hab. 1.8 . he is of pure eyes , and so abhors all sin ; What fellowship hath light with darknesse ? what fellow ship hath filthy lusts of the flesh with a pure God ? what fellowship hath a ●●vetous heart with a liberal God , a proud heart with the great God ? a proud man will be his first cause , and last end , and therefore hatefull to God , Psal. 5.4 , 5.

Reas. 2. From the basenesse , and indisposednesse of sin to the service of God , Jam. 1.13 , 14. there is nothing in sin , for which God should desire it , or respect it , or make use of it .

Obj. Doth not the Scripture manifest that there is no sin , but God hath a great hand in it ? why did Josephs Brethren fell him , was it not from envy , and from pride ? and yet he saith it was God that fold him , Gen. 45.7.8 . was it not from envy that the Pharisees crucified Christ ? and yet it was but what God fore ordained ; and for Judas , was it not from covetousnesse that he betrayed him ? and yet God had decreed it ; and for the lusts of the flesh , doth not God speake plainly , That he would give Davids wives into the hands of Absalom ? so that no sin but it is from Gods hand , nor pride , nor covetousnesse , nor voluptuousnesse , how is it then that no lust can challenge its Original from God , they are not of the Father ?

Ans. They are of the Father as of the World , but not in that sence as they are of the World ; they are not from him as an Author , or Fountaine , or causa per se , for the good God can worke no evill , but yet there is no sin but he is the occasion of it , though the cause of no sin ; all good things come from God as a cause , all evill as from an occasion thereof ; as the Gospel is a Gospel of peace , and from the God of Peace , yet it is made a fire-brand of contention , to set men at variance and strife , Mark 10. but it is not the proper worke of the Gospel , but of the corrupt distemper of men that abuse it to the contrary end , there is no work of sin that doth per se propagate by God , but by occasion . Now , the accidental work of God in sin stands .

1 In a leaving men to themselves . 2 In leaving them to Satan . 3 In propounding good occasions , and objects which they pervert to sin .

First , So God would hearden Pharoahs heart ; How ? by leaving him to himself , as wax left to it selfe will grow hard , how much more the stony heart of man ? God not ruling and working in his heart , it grows hard .

Secondly , He left him to Satan , he suffered Satan to helpe his South-sayers to doe the like miracles as Moses did , Exod. 7.13.22 . and because he saw his Enchanters could doe so much , he thought they were no better than his Magicians .

Thirdly , He hardens our hearts often by many comforts , mercies , and outward blessings , and these often harden our hearts , as respite from Judgements did Pharaohs , Exod. 8.15 . when it should lead us to repentance , Rom. 2.4 , 5. yet by occasion it hardens our hearts , so for other lusts .

How did God tempt Absalom ? First , by leaving him to his lustfull heart .

Secondly , By leaving him to ill counsell .

Thirdly , By giving the Kingdome into his hand , so that he took liberty to commit that wickednesses to lye with his Fathers Concubines . So , how did God work Josephs selling into Egypt ?

First , By turning his Fathers love towards him , above his other Brethren .

Secondly , By his dreams which stirre them up to sell him , so that God , only gives the occasion , and propounds objects ; which they abuse to sin ; so God stirred up the Pharisees , and Judas , to Crucifie and betray Christ , God left him to himselfe , then

1 Satan fil'd his heart , Joh. 13.2.27 . and God gave a fit opportunity to take him ; so the Pharisees they envied him , they saw he would take away their glory and credit , therefore they envied him , but those were but such occasions as they might have resisted , he laid them by them , but they needed not have taken them up , he tryed them by it , but he did not tempt them to doe it . So Adams sin , God led him into a Temptation , but it was but of trial , not of seducement , it was Temptatio probationis , not seductionis , he propounded a goodly tree to him , and the fruit faire to the eye , but the cause of all was their own consent , and mutability , which they might have resisted .

And for Gods Decree , though they did nothing but what God decreed , Gods purpose never decreed any sin should be wrought otherwise than as it is wrought by the propounding objects and occasions , and leaving them to themselves and Satan , but he never decreed to force any to sin , therefore let God and his Throne be guiltlesse , let iniquity rest on the wicked , but Gods hand is not with it .

Vse 1. Is a just refutation of the Papists , that impute it to us , as if we made God the Author of Sin , whereas we teach and beleeve , that there is no sin in the world that is from the Father , but from the world , let no man when he is tempted say , he is tempted of God , for he findes nothing in sin to desire it , but his care is to shew the wisdome of his Providence and Justice ; we say there is no sin but God gives occasion to ; if Shimei curse David , the Lord bid him ; that is , gives him opportunity ; so the Lord stirred up the Pharisees to Crucifie Christ , but all this was not from God as a proper cause . Suppose a man were Master of many Horses , and one falls lame , what , shall not the Master ride on him because he halts ? it is not the Masters fault that the Horse halts , but from some distemper , or disease in the Horse , and he knows it too , yet he will not leave off using him for that ; what if God know if he send showers there will grow as well Weeds as good Corn , and Herbs , what then , must he therefore restrain the showers ? no , it is meet his Providence should be fulfilled ; what if the dunghill stinke by the Sun beams , shall not the Sun therefore shine ? the Sun causes not the stink properly , but the filth in the Dunghil , so there is nothing but Gods Providence worketh ; what if his Providence turn many things to sin , the fault is not in Gods Providence , but mens corruptions , but he is as far ftom the Sin , as the Sun from stench .

Vse 2. To reprove all such foolish men as wrong Gods Providence , that if they fall into any sin , they impute it to destiny , and if it be it is from God hand , or else it had not been , Deus impulsor fuit ; what a prophane thing is this for a man to impute his sin to God ? God is no more the cause of any sins than the Sun is the cause of the stench of a Dunghil , God forbids it , hates it , and punishes it : was Absalom therefore innocent because God gave his Fathers Wives into his hands ; No , God punishes his sin before all the people , because be committed his sin openly before them all .

Vse 3 , To teach every man and woman to abhor all these sins , all Pride , Gluttony , Adultery , Covetousnesse ; detest them ; why ? because they are not of the Father , God takes no pleasure in high looks , what pleasure takes he in unclean lusts , in covetousnesse ? he detests them , and abhors them ; therefore if they be not from God , what should good men have to doe with them ? what should we meddle with that which we have no Word or Commandement for ? abhor these lusts therefore , and detest them , let those follow them whose chief good is in the World , but live you as become Gods Servants .

Vse 4. May teach us to cloath our selves with the contrary Graces , if those lusts be not from the Father , then surely contrary Graces are ; therefore deck your seves with humility , God resisteth the proud , but gives grace to the humble , Mat. 11.28 . Learn of me , for I am humble and meek ; Humility is of me , but Pride , that is not of the Father , but of the world ; so for heavenly-mindednesse , Col. 3.1 . If ye be risen with Christ seek those things that are above ; heavenly mindednesse that is from Christ , therefore be of an higher minde than the world ; Alas , are these worldly things your highest things ? it is a sign you are not risen with Christ ; and so for the lusts of the flesh , there is other meat than bodily food , John 6.29 . John 4.34 . we may make use of our bellies , but we may not make them our gods , 1 Cor. 6.9 , 10. deck your selves with sobriety , chastity , temperance , liberality , humility ; thus walk , and you shall finde rest to your souls .

Doct. That which is not of the Father , the love of young men , and old , is to be weaned from .

The Syllogism stands thus , Whatsoever is not of the Father , the love of old and young must be weaned from . But these lusts are not of the Father , Ergo.

All the comforts of this world , if they come not from the Father , our love must be weaned from them ; if honour come not from God , and people affect it , it hinders their Faith , they cannot believe , John 5.44 . what kept Joseph from the lusts of the flesh , but Gods providence in with-holding his Mistris from him ? if God with-hold a thing , it is not for us to put forth a reaching desire to it ; this satisfied Jacob , Gen. 30.2 . If God with-hold such a blessing , why should our desires be set upon it ? Shall we take it unkindly that Gods hand with-holds it ? so for profit , this was the claim that Jephtah made , when the King of Ammon contended with him , Judg. 11.24 . he told him , What God gives us we will possesse , if God had not given it he had usurped it , as did the King of Ammon ; so if our God give us not a thing , let us not reach after it , and to this a promise is made , to him that shakes his hand against any unjust thing , Isa. 33.15 . & vers. 16 , 17. such , though they have lesse , yet they shall be confirmed in it , it shall be like strong foundations .

Obj. What is there that any man receives but it is from Gods hand ? good and evill come from him , 2 Sam. 12.7 , 8. I gave thee thy Masters house , and thy Masters Wives into thy bosome , and I gave them up to their hearts lusts ; so Zech. 11.16 . Lo , I will raise up a Shepheard in the Land , which shall not visit those that be cut off , &c. So that we cannot be given to our lusts , but it is from God .

Ans. It is one thing when God gives us a blessing in his Providence , another , when he gives us a blessing in his Ordinances , we may have many things by way of Gods providence , and yet have little comfort in them ; it was his providence to give them up to their lusts , it was Gods providence that sent Monarchs against Nations that they had no right to ; so Gods providence you will say , sends a Bribe , I never fought after it , but we must not reason thus , for these are but tryalls of our obedience , and not for seduction ; so if a Bribe comes , God tries whether you will shake your hands against it ; so if an Harlot presse on you , God tries your chastity by this , this is Gods providence ; but if God offer us a thing in an Ordinance , that is either by his Command , or our Calling , that we may safely take , Heb. 5.4 . so that Gods Command , and our Calling are Gods Ordinances : whatsoever he calls us to receive , he ordains , and whatsoever he calls us not to receive , he ordains not : so that whatsoever is ordained by God in his Ordinance , that we may take , but what comes not thus , let us shake it off .

Vse 1. To teach us to take heed of all unlawfull Honours and Riches , for though they may comfort us a while , yet they shall doe us no good , if they come not from God ; all lawfull Honour and Riches come from God , 1 Chr. 29.12 . and that as a Father . We need not be afraid to receive any lawfull Honour ; so for pleasures , 2 Cor. 1.3 . he is the God of all comfort , if it be a lawfull comfort , so that these we are not to be weaned from , but from all the lusts of the World ; though we may receive Honour , yet we must not be ambitious ; so Riches they are Gods gifts , but let us not use ill means to come by them ; so for Pleasures , if we cannot come by them but by violating Gods Command , why let not your hearts reach to them ; and this should be a notable motive to mortifie all lusts , because they come not from the Father of Lights , but from the Prince of Darknesse ; if no Ambition , or Pride , or Covetousnesse be from God , mortifie it , so if there any love to pleasure and wantonnesse , root it out , for it is not of the Father , therefore what should Christians have to doe with it ? Mens Children may lawfully take gifts from others besides their Fathers , because they are not able to give us all kinde of blessings , but Gods Children must take nothing that comes not from their Father , whatsoever is not from him is a lust , and our love must be weaned from it ; and the reason is , from the amplitude of Gods bounty , there is no good gift but comes from God , and that in his Ordinance , and God will bestow upon his Children whatsoever is good and needfull for them .

Vse 2. May quiet our hearts in the want of all such blessings as come not from God , as God gives us not ; you see you cannot have such riches , or such pleasures or profits , but Gods Providence or Ordinance with-holds them ; why wean your hearts from them , and be content without them ; it is the wisdome of men to follow an occasion , when they see Gods providence leading them to it , but if thou see Gods providence hindring it by lawfull means , that thou canst not have Children by lawfull means , or Riches by lawfull means , if it come not from the Father it is not good for us , and therefore we must be content without them .

Vse 3. Shews Gods Children what they may lawfully enjoy , such things onely as come from the Father in his Providence , and Ordinance , that you may love and comfortably enjoy .

Q. How shall I know whether I had all my blessings , as from my Father , my Wife or Children , or Riches , or Calling ?

A. 1. Whatsoever you have obtained by Prayer , it is a good sign you have had it from God , as a Father hearing prayer , 1 Sam. 1.27 . so whatsoever profit or pleasure , or credit you have , if you have obtained it by prayer , it is a signe you had it from God as your Father .

Obj. I have many things which I never prayed for , I have it may be Wife , and Friends , and Honour , and Calling , that I never prayed for , may I have comfort in them ?

2. In the second place therefore a man may say , he hath a thing from the Father , when he hath it by fellowship with Christ , Ephes. 5.17 . many times God gives us things out of his love in Christ , that we never thought of , for our hearts are shallow , and empty , and not able to comprehend what God is able to doe , for he is able to doe above all we can think , or ask , therefore let us get hold of Christ , and then we need fear no blessing .

3. Whatsoever you receive by Faith , that is from the Father , Mat. 8.13 . if you believe , God will doe whatsoever he sees needfull ; and we believe he is able to doe above what we are able to ask ; now we receive it by faith , when either we reach it and bring it by faith , or if not so , yet we have it , and receive it by lawfull means as a pledge of Gods love , and when we have it use it to his glory , for though we get it not by Faith yet we hold it by Faith , now Faith is adequate to our calling , the just lives by his Faith in every severall calling , so that if we come by it in a lawfull calling , any credit , or profit , or pleasure , Faith gives us to see that it comes from Gods ordinance , so that we may comfort our selves in it ; therefore be exhorted , whatsoever God gives not in his ordinance , let us not reach to it , so that we are to be weaned from all pleasures , and profits , and honours , if they come not from Gods providence by lawfull means .

2 You must be quiet and content without them ; and Thirdly , whatsoever you receive from God in his ordinance , you may use it comfortably .

Doct. All the lusts in the World , are of the World .

1 John 5 18. The whole World lies in these lusts , Gal. 1.4 . that he might deliver us from this present evill World , James 3.15 . this wisdome is not from above , but earthly .

Object . But God made the World , and therefore that which comes from the World , comes from God .

Ans. The World is taken for the systeme of heaven and earth , Acts 17.24 . secondly , for sinfull men , Gal. 4.4 . John 15.19 . thirdly , corrupt customes and fashions of the World , Rom. 12.1 . fourthly , for indowments of the World , as honour , riches , &c. the first and last , wisely used , are from the Father , but here he understands the second and the third , corrupt men , and corrupt customes , and the fourth ill used , 2 Pet. 1.4 . having escaped the corruption that is in the World , through lust ; these are from the World .

1. As a corrupt Principle or Fountain ; the heart being empty of Gods image , and not able to attain it , it doth subsidere in outward things ; If God doth vouchsafe his Grace , it attains above the World ; being not thus assisted , it falls below it selfe ; the soul we see contented with earthly things , is wofully corrupted .

2. As a Pattern ; when men accomodate themselves to the lusts of other men , some to this mans covetousnesse , others to that mans pride , this is the conformity to the World , which Paul forbids .

3. As an Object ; the Object is often the cause of its adjunct , ex visu nascitur amor , so Achan saw a wedge of gold and coveted it , so these endowments of the World falling upon our corrupt hearts , work in us these lusts ; these lawfull honours , and pleasures , and profits , by accident effect lust in us , they abuse us , when we look at them as subsisting of themselves , not tending to Gods Glory ; our desires must not be confined , or terminated in them .

Vse 1. All Gods Children , old and young , are to be weaned from these lusts , they are of the World , and not of the Father ; in the World , we must live above the World ; the darknesse is past , the light now shineth , when the Sun shines , men call one another to the heat of it , so let us ; these lusts make us unholy , unmeet for this heavenly off-spring ; the Holy Ghost layes a base imputation upon the dug of the World , to wean us from it ; it would discourage a noble spirit , to match with a base-born Creature , let us not therefore strike matches with the World , which is so base and odious .

Doct. What comes from the World , the Children of God are to be weaned from .

This is the Major , the Minor was before , they must be weaned from all things that look not at God as the Fountain and end .

1. We may make use of the Creatures , they were made for our sakes ; God put all into mans hand , Psal. 8.6 . Nehem. 12.10 . Eat the fat , and drink the sweet , 1 Chron. 29.12 . Riches and Honour come from thee , 2 Cor. 1.3 . He is the God of all comfort , Eccl. 9.7 , 8 , 9 Live joyfully with the wife of thy youth . God would have us to live comfortably in the World , and use all the lawfull comforts of it , we shall need them all against the discouragements of the World ; but may we conforme to the civill customes of the World , common to good and bad ? there is a lawfull use of the civill customes , Phil. 4.8 . If any thing be of good report , think on these things ; these words contain civill customes in mens commerce .

Reas. Civill customes spring not from the corruptions of men or their customes , but from the law of nature , from the rudiments written in the heart , Rom. 2.15 . not remnants of an old , but rudiments of a new nature , John 1.9 . Christ inlightens every man that comes into the World ; Civill Prudence , Learning , all comely things are from him , so that we should not shun these .

Q. How are these distinguished from the other ?

A. 1. Customes that spring from the World are corrupt , they flow from a corrupt heart , as vain customes of apparell usually flow from pride and vanity of minde , and not from civill prudence , or morall vertues ; when thou dost well to thy selfe , men will praise thee , this springs from the generall coveteousnesse in men , so Drunkards praise Drunkards , Gluttons , Gluttons , look at these as fashions you are to be weaned from ; but civill customes spring from the light of Christ shining in us , in morall , oeconomicall and politicall vertues .

2. When there is a lust in Gods children against them , though many receive them , their hearts are secretly set against them , this is a signe they are carnall , and we must turn from them .

Reas. 1. These cannot satisfie our soules , they are transitory , and our souls eternal , what should an high soaring Eagle meddle with such flies ? an eternal soule must be set upon an eternall object .

2. These are corporall , and feed the body onely , in the midst of these the soul is blind , carnall , foolish ; these are disproportionable to the nature of it , and therefore cannot strengthen it .

3. They are not of the Father , and therefore lead us not to the Father ; a man cannot work above the sphear of his calling , so give up your hearts to these , and you will never reach higher .

Vse . 1. Shews , we may conform to the civill customes of the World , the Holy Ghost doth not forbid those , 1 Cor. 9.20 , 21 , 22. Paul became all things to all men , so that in pretence of mortification we must not fill our spirits with morosity and rusticall rudenesse , good manners , and civill respects , stand well with Christianity .

2. This shews that we may have a lawfull use of honours , and pleasures , and riches , we are to use them as from God and to God .

3. It teacheth us what is in the World , and of the World , that we are to be weaned from , viz. from corrupt Customes , they are of the World , and are transitory and corporeall , and lead us not to the Father .

Thus much for the Generall ; now because these lusts before mentioned are the springs of all the lusts in the World , therefore we will speak of them in particular .

Doct. Old-men and Young-men are to be weaned from the lusts of the flesh .

For he writes to Old-men and Young-men , Love not the World , nor the things of the World , for all that is in the World , the lust of the flesh , &c.

Quest. 1. What are the lusts of the flesh ?

The lust of the flesh , is an affection to satisfie the flesh , as Col. 2. ult. whatsoever therefore the flesh , the body of man ( not taking it for the whole corrupt nature , for that includes all these sins ) but these lusts are bodily lusts , such as the body desires to be satisfied with .

Now the body stirs up first to intemperancy , whereof two parts , Gluttony , and Drunkennesse .

2. The body tends to Incontinency , Whoredome and Adultery .

3. The body desires ease and pleasure : Gluttony and Drunkennesse in meat and drink , Wantonnesse , Whoredome , love to Idlenesse and pastime , all these are included here ; and to Children he doth not speak , for they are not usually given to eat much , or drink more than needs , but when they have enough , they cease ; and for inconstancy , they are not tempted to it ; and for ease , it cannot be Idlenesse in them , though they spend much time in pastime and play , Zech. 8.5 . for their bodies are too weak to labour , and their minds to study are too shallow , but when they come to riper years , let them be imployed , but even the first seven years are spent in pastime , and God looks not much at it ; but you young men , and old men , love not intemperancy , incontinency , or idlenesse .

1 The body distempered with meat is Gluttony , with drink , is Drunkennesse .

Now a man may sin in Gluttony , and Drunkenness , or Intemperancy , either when his appetite is carried to an unfit object , as ,

1. When a man hath a longing desire to those things which are hurtfull unto him , as if by the Physician Wine be forbidden , or salt meats to some bodies , yet there is a lust in mens natures to affect these ; it was a lust of intemperancy in the old Law , to desire after any unclean meats forbidden , Lev. 8. and God reproves it , Isa. 65.4 . they lusted after Swines flesh , and abominable things , so that though a man exceed not in the measure , yet in the object , this is intemperance , such a lust was that in our first Parents , Gen. 3.6 . here was lusting after a meat forbidden , because she saw it was faire .

2. This lust shews it selfe , not so much in the nature of the meats or drinks , as in the the measure of it , for a man may exceed measure in eating and drinking .

1 Beyond health , when it is not for strength , Eccl. 10.16 , 17. it is a lust forbid to eat in the morning excessively , and glut themselves , this is beyond the strength of the body ; the same may be said of drinks in excessive manner , Luke 21.34 . when the Lungs and Liver are distempered and inflamed , and health hurt , Prov. 23.26 . this is an excesse .

2 When we covet meats and drinks beyond the measure of our estate , when we lust above our means , Prov. 23.20 , 21. when by costly meat and drink he weakens his estate , Prov. 21.17 . if a man be given to costly fare he shall surely come to poverty .

3 A man may exceed , when he exceeds the measure of due order , when they compell men to eat and drink more than willingly they would .

4 When we exceed the bounds of reason , when we so eat and drink that we forget our businesse , and reason is quite disturbed , as Lot was so drunk that he defiled his Daughters , Gen. 19.33 , 35. and Noah was so far drunk that he could not cover his nakednesse ; in Lot , his reason was wholly taken away , in Noah partly ; and now whether reason be disturbed in part , or in whole , it is a lust of the flesh .

5 He may exceed the bounds of his Calling ; when he eats or drinks so much as makes him unfit for his Calling , this is a lust of the flesh that hinders either our generall or particular Calling , Luke 21.34 . and for particular Calling we read , Exod. 32. They ate and dranke , and rose up to play ; so that the meat and drink that should strengthen a man , utterly disables him to follow his Calling .

3. If we be carried to meat and drink with no other end but to eat , and drink , and satisfie our appetite , this is a lust of the flesh , a satisfying of the flesh , and looking no further than to serve the body , this is oft the failing of many that abhor Gluttony and Drunkennesse , yet ask them why they eat and drink , it is onely to satisfie their appetite , this is onely to fulfill the lusts of the flesh , Col. 2. ult. 1 Cor. 10.31 . Whether ye eat or drinke , doe all to the glory of God ; therefore not onely to please Nature , but to make you fit for Gods service , either in your generall or particular callings . Let this be the last end of all your meat and drink , to glorifie God , to make you more chearfull and strong about the businesse God calls you to , not that it is a sin to satisfie the appetite , for God hath not made the appetite frustrate , and it is of God to be hungry and thirsty , and we may chear our bodies , but we must not terminate all this in eating and drinking , for then it is a lust of the flesh , Gen. 27.3 , 4. Go and take thy Bow , and take some Venison , and make me savoury meat , such as my soul loveth , What , did he onely look to please his appetite ? no , but that I may eat and blesse thee , that being refreshed by thy provision , I may be strengthned to blesse thee , a lively Pattern for all Christians so to eat savoury meat , as that we may be fitted for prophecy if God call , fit to pray if God call , fit to hear , fit for any duty God shall call us to , and not to make us more dull and heavy .

Thus we see intemperance is a lust of the flesh , and wherein it consists .

Next to that follows incontinency , which is an affection to women , which is inordinate , Mat. 5.28 . and that is a lust to be avoided of all ; And this lust expresses it selfe in three kinds .

1 When it is carried to a wrong object , 2 When it exceeds measure , 3 When it aimes not at a right end .

For the first , Sometimes the heart is carried to beastly unnaturall lusts against nature and order , as with beasts , Lev. 18. secondly , If it be carried to kindred , as when Ammon defiled his Sister Tamer ; and this lust lies in carrying it selfe to a wrong object ; thirdly , When it is carried in women to men , or men to women before consent of Parents , though it may be a fit match , yet it must be with consent of Parents , though the Angell prospered Abrahams Servant in his way , yet he durst not ask Rebeccahs good-will before he asked the good-will of her Parents .

2 It is a lustfull affection in conjugall affection , when it exceeds measure , as when for it he omits his duty to God , or denies his profession ; sometimes a man hath a good affection to Religion , but the love of his wife carries him away , Luke 14.26 . a man may be so transported to his wife , that he dare not be forward in Religion , lest he displease his wife ; and so the wife , least she displease her husband : and this is an inordinate love , when it exceeds measure .

3 It is a lust of the flesh , when they are so transported with affection , that they look at no higher end than marriage it selfe , to have conjugall affection , 1 Cor. 7.29 . the meaning is , let such as have wives look at them not for their own ends , but to be better fitted for Gods service , and bring them nearer to God , and then we so have wives , as if we had them not ; every man is to look at his wife , as a Talent sent from God ; and therefore he must look to restore it better by twofold at least , that I may say , Lord here is the wife thou gavest me , and I am the more wise , and humble , and gracious ; and so Children and Servants , when we affect them onely to doe our businesse , and look at no higher end but our selves , this is a lust of the flesh , when in any thing we enjoy , we look no higher but to please our selves therein .

4 There is a lust of the flesh , which is a lust of pastime or pleasure inordinately , and this God threatens with poverty , Prov. 21.17 .

There is a threefold lust in pastime , 1 When we are set on unlawful Objects , unlawful Games , 2 In excessive Manner , 3 To a wrong end .

1 Our pastimes are unlawfull in respect of the Object , if we make a pastime of every thing , of such things as should be matters of devotion , and sorrow , and humiliation , we may not jest in Scripture phrase , neither may we make shews and pageants of Scripture stories , as of Christ , or other holy men , this is unlawfull , to make pastime of holy things ; when Moses drew near to God , and God called to him , I am the God of Abraham , and Isaac , and Jacob , Exod. 3.5 . God bid him put of his shooes , for the place whereon thou standest is holy ground ; when men come into the presence of God , you should put off your shooes , that is , your unclean affections ; if we come near to God , we must not come with common ordinary affections , we must not come with our old shooes ; so cards and dice , we may not make a pastime of them , if they be lots , it is an ordinance of God , and therefore not to be made a pastime of .

Obj. There are some religious lots , some civill , some indifferent , if we should deal with divine lots , we should use more devotion , but the other a man may take more liberty in .

Ans. I say all lots are religious , whether they be about holy things , as choosing Apostles ; or civill , as casting lots about division of lands , or any other thing to determine a controversy , or the like , as they cast lots on Christs Garments ; for it is not the object that makes a thing lawfull or unlawfull , as whether we swear in Religious or Civill matters , or Lusory ; because whatsoever we swear about , we call God to be a witnesse ; so in all kinde of lottery , whatsever it be about , we appeal to God , who is disposer of all things , Prov. 16.33 . for man being but causa per accidens of the event of the lot , there must be some cause per se , and that is God ; so that whatsoever it be about , though matters of pastime or lusory , it is a religious ordinance , because it appeals to divine providence , and therefore to be avoided .

2 It is a wrong object , when we set our pastime on other mens sins , which should be matter of griefe and sorrow , 2 Pet. 2.3 . it was prophanenesse in Cham to make a mock at his Fathers nakednesse , so it is prophanesse to make others drunk , and then make a pastime of it , and so for stage-playes , to put on womens apparrell , to make pastime ; so to make pastime by them , who live without a calling .

3 When men play with the Judgements of God , Psal. 119.120 . if you see Gods Judgements on another , make not a pastime of other mens infirmities , in this regard it hath been thought unmeet for great men to keep fools and mad-men to make them pastime , 1 Sam. 21.14 , 15. he thought it unmeet for the gravity of a King , to make pastime of his folly , not but that a man may smile at the simplicity of an Ideot , but yet he should see Gods hand in it , and be thankfull to God that he is not such a one ; so it is unlawfull to make a mear recreation of hawking and hunting , seeing the enmity between the Creatures came for our sins , and therefore it should be a matter of compassion .

2 Pastime is unlawfull when it exceeds measure . 1 Of time , Ephes. 5.16 . when men spend whole nights and dayes in pastime .

2 When men make an occupation of recreation , as stage-players , and musicians , men should have a calling besides ; so then it is prophanesse for a man , altogether to follow his pastime and recreation , according to the Proverb , What hath a Gentlemen but his pleasure ? six dayes should be imployed in the works of our callings .

3 When we abuse it in excesse of our affections , that our hearts are overwhelmed therewith .

4 When we look at a wrong end , when as in our pastime , we look at no higher end than our own pleasure , whereas Paul saith , Whatsoever ye do , do it for the glory of God ; we should hereby be the better fitted for Gods service .

Lastly , When we abuse our pastime in regard of gain , though carding were lawfull , yet to make a gain of it , Aristotle could reprove it as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , for pastime should be for our delight , and not to make a gain of ; it is not a vendible matter to pay for our pastime , that a man should sell his pastime , is filthy lucre ; indeed if you play for no more than you would spend betwixt you , or give to the poor , it is not unwarrantable , but to make a gain of recreation , is an abuse of the pastime .

The last lust of the flesh , is the lust of Idlenesse , or ease , or sleepinesse , for it is the body that craves sleep and ease , and is satisfied with it ; sleep begets drowsinesse , and case begets Idlenesse ; now these , both young and old are to be weaned from .

Q. 1. How is a man carried inordinately to ease or sleep ?

First , Either in unseasonable objects ; or secondly , In excessive measure ; or thirdly , when we use them not to a right end .

1 When we sleep at such times as are unseasonable to sleep and be drowzy .

1 In holy duties , when we are so drowzy that we cannot attend to them , the very inclination to sleep is now a sinfull lust ; this lust fell heavily on Eutiches , Acts 20.29 . an heavy sleep fell on him , and an heavy hand of God followed it , which shewed his judgement , though he restored him , because he would not have such assemblies scandalized , but alwayes some hand of God or other falls on them , either in body or soul ; however the spirit gets such a cold by such sleepinesse and drowsinesse , that a man findes it lustfull .

2 So in the duties of a mans calling , if a man be drowzy , this is a lust of the flesh , Prov. 10.15 . He that sleeps in harvest is a shamefull Son , he shames himselfe and his Master , and indeed the fitnesse of his work implies , that in harvest he should be at it early and late , not but that a man may take a little sleep to fit him for his work , but when the Sun is risen and calls him to his businesse , he loves his bed , this is a lust of the flesh , and this is called deceitfull working ; Cursed is he that doth his work deceitfully , that is , with such deceit as comes from slacknesse , for so it is interpreted , Prov. 10.14 . and the Metaphor is taken from a bow that is slack bent , which deceives , Psal. 68.57 . a man never reaches the mark he aimes at , because it is not strongly bent , so when a mans heart is not strongly bent to his businesse , he will never reach to his businesse throughly to purpose , and so it is a deceitfull work ; cursed is he that aimes at any businesse with a slack bent hand , Prov. 29.9 . He that is sloathfull in his businesse , is Brother to a great waster ; a sloathfull man and a prodigal , are both of one womb , bred of the same lust of the flesh , and so wasts that which he might have increased , Eccl. 4.5 , 6. Better is an handfull with ease , &c. saith the sluggard , but such a one shall come to beggery , Prov. 26.21 . Idlenesse will cloath a man with rags , rags will be their rayment , Prov. 19.15 . he doth not onely mean that an Idle person shall want outward means , but were he of better means yet he shall finde his body shall be so distempered , that he shall have no stomach to his meat , so that an idle person , shall either want meat , or a stomach to eat it , when as a diligent shall have both , but that is not all , for it may be extended to the soule ; by rising late , and being drowzy , he is so distempered , that he either omits good duties , or else he findes no favour , nor life , nor strength in them .

In Gods ordinances we complain of sluggishnesse , but is not the fault in our selves ? better fares a sluggish soul with an handfull with ease , &c. so a sluggish man rosteth not that which he catcheth in hunting , it hath no warmth , no spirit in it ; our bodies and souls should be as a burnt sacrifice , therefore must not be cold ; and to this end , he exhorts us not to be sluggish in businesse , Eccl. 9.7 . whatsoever thou doest , doe it with all thy might ; therefore when we have any work to doe that requires diligence , yea though it were to slaughter the enemy , as he understands it , Jer. 48.10 . Cursed be he that doth the work of the Lord deceitfully , that keeps back his sword from blood .

2 It is a lust of the flesh , when a man is carried to sleep above due measure , Prov. 5.9 , 10 , 11. poverty comes on such a one suddenly and strongly , most mens natures require seven hours sleep , some eight , and that is the most ; and if we observe it ; we shall finde the same distempers arise from too much sleep , that arise from want of sleep , it makes the body drowzy , and the brain dull , and makes a man unfit for any thing .

3 This love of Sleep and Rest is a lust of the flesh , when we use it not to a right end ; now the end of all Sleep and Rest , is to refresh the Spirit and strengthen the body , and help digestion , like the unbending of a Bow to make it stronger , if a Bow stand always bent it weakens it ; therefore so much Sleep as may help digestion and comfort and refresh a mans body and spirit , God allows ; God knows all the Comforts of this life are little enough to uphold us against vexations and discouragements , but when a man is grown to love Sleep and Ease , a little more Sleep , a little more Slumber , one ease after another , and never looks how to imploy it to Gods service , now he propounds no right end , but we ease our selves that we may be eased , and never look further than Ease and Sleep , and so we rest in the Creature , and never look up to God , to whom all our Ease and refreshment should tend , otherwise it s a Lust of the Flesh , because we look no further , but to satisfie the Flesh , Prov. 26.14 . As a door sometimes turnes this way and that way , but is never off the Hinges ; so a sluggard would tosse himself from one side to another ; the door hath some end in turning upon the Hinges , to open and shut , but a Sluggard doth no good by it , but rowls himself from one side to another , after he is satisfied with Sleep , but cannot get up , and then when he is up , hee doth nothing but rowl himself from one thing to another , hee hath no setled businesse to imploy himself about , but takes care what to do , he goes from one Company to another , from one Game to another , till he shuts out the day , and then he returns to his Rest and Ease and sleep again , as it was with Peter , James , and John , Mat. 26.41 . when Christ called on them to watch and pray , he comes and finds them sleeping , what saith he , the spirit indeed is willing , but the flesh is weak ; even then when he had most need , and themselves also , of watchfullnesse , they fell into drowsinesse , and so fell into Temptation , that they all left Christ , and Peter especially ; Simon sleepest thou , whom Sathan desires to winnow ? For thee now to Sleep is a Lust of the Flesh . Let us therefore so look at Sleep and Ease as that we must give account of ; It s a common fault of Gentlemen that live of their own Means , they may Live at Ease and rest they think , what is a Gentleman but his Ease and Pleasure , God forbid that we should be like that Fool in the Gospel , Soul take thine Ease , thou hast Goods laid up for many years , you must not think that God hath given great means and estate to live at ease , the glorious Angells are ministring Spirits , doing their duties with all agility and chearfullnesse ; Adam who was Lord of the world , yet was set to till the ground , from the highest creature to the lowest , all have employments appointed them by God .

Dangers of Idlenesse .

1 It will bring you to poverty , that you shall be suddenly Beggars , and that without remedy .

2 It distempers your Bodies and Stomachs .

3 It will make your Souls naked and ragged ; that is plain , the field of the sluggard is over-grown with Thorns and Thistles , all your impatience , vanity , idlenesse , all your dullnesse , unprofitablenesse in your life , it springs from your sluggishnesse of heart , you have not stirred up your spirits .

4 It will make you a Brother to a great waster , you waste your outward patrimony , and your patrimony of Grace ; when Peter was once fallen into drowsinesse , how wofully was he bankrout , how poor and naked ? Simon sleepest thou ? and we see Temptation came on him suddenly , and strongly .

5 Such as do their businesse with a slack unbent hand , cursed be that man ; if you see a sluggish hand , God leaves him to himself , he curses both himselfe and his businesse ; therefore be diligent and fruitful and strengthen your selves , you shall finde the blessing of God going along with you , prospering your estates and Souls .

Thus we see what are the Lusts of the flesh ; they are such as the body affects and is satisfied with , as intemperancy , incontinency , love of pastime , and love of idlenesse and sleep , these are the lusts of the flesh .

Now for the Reasons why we should wean our selves from these Lusts , which may be as so many motives to disswade us from them .

Rea. 1 All these Lusts are so many Enemies to our Souls , 1 Pet. 3.11 . they are the diseases of our Spirits , now if we satisfie any disease in our body , wee feed the disease and make it worse ; So wee cannot satisfie any of these Lusts , but the more we feed them the stronger they grow : They are like the Dropsie , the more you drink the more you may , so satisfying encreases the disease , the more you obey a Tyrant and submit your selves to him , the more authority he claims over you , and the more will be Lord it over you : so if you once give up your selves to obey these lusts and let them reign , they will Lord it over you , and keep you in greater subjection , Rom. 6.12 . so that when a man pleads for his Lust , but this once that I may fullfill my Lust , and I hope I shall never do it again , but I will bid farewell to it : if I now take leave to go into evil Company for one merry meeting , I shall hereafter deal with them no more , why take this course against a Lust , do but once give way to any Lust , and instead of satisfying it , you will adde fuell to it , this will be a way to ingage you to a further commission of that lust ; many have a conceit , may I but now tipple with a customer and get a good bargain I will give it over ; why , give but once way to a lust , and it will make such a gap , that all the lusts in the Forrest may break in , make but one little crevise in the bank of the Sea , thinking to abate the rage of the Sea ; why it will make it wider and overflow all , so if you give but a little way to a lust , to a little Gluttony , or Intemperancy , you will never give over , modo & modo , non habent modum , the more fuel you give , the stronger the fire of lust burns .

Reas. 2 The heavy distempers that bodily lusts put upon the soul of man , they do aggravate the diseases that Christians most complain of , it is the common complaint of Christians , oh the deadnesse , and dullnesse , and hardnesse , and coldnesse of my heart and spirit ! oh that I could but get a soft heart ! why the lust of the flesh so overcharges our hearts , and makes them so heavy , that we have no desire to good , Luk. 21.34 . take heed that your hearts 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , you shall find that whereas our spirits have been enlarged and comforted in Gods ordinances , and in his service ; it is strange how little affection or comfort we find in these , if our hearts be overcharged with Intemperancie , or Wantonnesse , or Voluptuousnesse , or Idlenesse , it is like lead at a Birds heels ; what we feed on , we grow into the nature of it ; let a man feed on earthly things , he grows earthly and unsavoury , so if a Christian gives way to any sensuality ; he shall find his spirit grow so sensual and worldly , that it is made very unfit for spiritual things .

Reas. 3 From the end of these lusts , if we affect any pleasure of the World for it self , it is a lust of the flesh to cleave to the Creatures ; now we shall find that none of these lusts commend us to God , neither meat nor drink , nor pastime , nor sleep , if we affect any thing for it self , it never commends us to God , or makes us draw near to him , though we had all these pleasures in the largest measure , as Paul saith of them , 1 Cor. 8.8 . now if these draw us not to God , but many a poor soul that wants these , hath far more fellowship with God than such as enjoy abundance thereof , why then a Christian should thus reason , am not I a whit the nearer God for these ? why then should my heart affect them ?

4 Nay as they do not commend us to God , so 1 Cor. 6.13 . Meat for the belly , and the belly for meat , they are all corruptible , both the chear we affect , and our bellies , both corruptible ; therefore let us set our minds on eternal incorruptible things .

Vse May dehort both old and young from affecting the lusts of the World , you see from the Father they are not , but from the World : and the means to help us against these lusts are ,

1 Abstain from fleshly lusts as Peter speaks , Rom. 13.14 . make no provision for the flesh , take heed of all occasions ; I have made a Covenant with mine eyes ( saith Job ) not to look upon a Maid , Job 31.1 . so for drink , Prov. 23.31 . Prov. 4.15 . it is a notable means of mortification , to withhold the blood and spirits from flowing into that member , thereby in a good measure they stupifie it . Secondly , Use some course to stupifie that part . Thirdly , Cut it off ; would you mortifie lust ? Beware of all occasions , if such meats or drinks wilt make you Gluttons or Drunkards , meddle not with them , and so you shall hinder influence to these lusts : apply the death of Christ , the threatnings of God , and so when it begins to stupifie , cut it off ; better it is to want all the sinful pleasures of this life , than having of them to be cast into Hell .

2 Refrain from bringing forth fruit of these lusts , the more fruitful a Tree grows ; the more sap and strength it draws , and strikes deeper into thee earth ; so let sin once grow fruitful , bring forth acts , it will get deeper hold , and grow so rooted that it will reign in you ; if you avoyd all occasions ; and yeeld not to satisfie the least of them , it will soon be gone ; if a strange Dogg comes in , if you feed him , he stands waiting for one piece after another , but if you beat him he is gone , where he may finde better entertainment ; so if lusts find , that they can have no entertainment , they cannot get one morsell , no yeilding to them , but repulsing , they will be gone from you , where they may finde better welcome .

3 When thou findest any lust of the flesh arising in thee , turn the strength of it to a Spiritual end ; A man hath an affection to meat or drink , what saith Christ , I have meat and drink that ye know not of ; though he were very faint and hungry , yet when he saw a company come , he attended not to his meat and drink , but there was Spiritual food , and that comforted and refreshed him ; so , art thou troubled with lust after Women ? and God calls thee not to Marriage , why turn the strength of thy affection to another , that is white and ruddy , the fairest of ten thousand . The more you set your heart to consider , how amiable , and beautiful , and excellent he is , you shall finde he will so satisfie your heart , that you will finde little content in any other thing besides : As the Sun , if it shine hot on a fire it puts it out , so the love of Christ , if it once shine in your hearts , and fill your souls with light ; and joy unspeakable and glorious , you shall finde all base Kitching lusts were they never so vehement , the Sun of Righteousnesse will soon eat them out ; so for love of idlenesse and rest , let but a Soul consider what comforts he ever found in the favour of God when his left hand was under him , and when God held him up in his everlasting Arms , do but consider how sweet was one hour of that inward peace you found then above all outward comforts , you shall easily see , that though your body should never finde rest more , yet this inward peace will so satisfie you , that you will be ready to say with Paul , I have enough , I have learned in all these to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 self-sufficient , that I need not more , Phil. 4.11 , 12.

4 Walk faithfully and constantly in your general and particular Callings ; the reason why a Christian grows carnal and sensual is , because either in Gods Ordinances , or his particular Calling hee was not spiritually minded , walk in the Spirit , and you shall not fulfill the lusts of the flesh , Gal. 5.16 . be spiritual and heavenly , in Prayer , in hearing the Word , in your Calling , and you shall finde your lusts decay ; otherwise , he that rusheth into occasions of sin needlesly , he tempts the Devil to tempt him , so that whereas the Devil might otherwise be much weakened , and not so able to overcome , if we invite occasions , and rush into such places where Satan reigns , we thrust Weapons into Satans hand , and a man never ordinarily leads himself into temptation but he falls ; let Peter go into the High Priests Hall , he shamefully denies his Master before he come out , therefore take heed of running into occasions of sin .

2 Refrain from the fruits of sin , and grow Spiritually minded , look after Spiritual objects , when we are carried to Sensual objects , when we are carried to delight in pleasures , and pastimes , why let us remember , Blessed is the man that hath not walked , &c. Psal. 1.1 , 2 , 3. but his delight is in the Law of the Lord , he recreates himself , his Soul in that , such a man shall be as a tree planted by the rivers of water , ever sucking sap and grace from the Ordinances , that so he grows up ; but contrary , such a one as runs into occasions , and fullfills his ●●sts , he shall be as a barren Heath , and parched Wildernesse , his leaf and fruit blasted .

We come now to the second sort of lusts .

Doct. Young and old are to be weaned from any lusts of the eye .

By the lust of the Eye is meant Covetousnesse , or inordinate desire of profit .

1 Because the Eye makes us covet it , as Achan , Josh. 7.21 .

2 Because the eye in some measure is glutted with the sight of it .

Obj. Why doth he not speak of lusts of the Ear ? for 2 Tim. 2.4 . there is an itching Ear ; thus the Athenians , Acts 17 21 , and so some have a strong affection to Musick , and never well without it ; this is a lust of the Ear , and why is not this reckoned as well as the lust of the eye ?

Aquinas makes this Objection , and answers it thus , That these lusts stand not so much on the bodily eye as the imagination , but the man may as well desire curiosities by the Ear , as the Eye make us covet what it sees ?

Answ. The answer therefore is , the Eye is the seat of sundry Faculties .

1 It may be referred to the Understanding and Imagination , for that is in the Soul , Psal. 33.18 .

2 The hope of a man is translated to his Eye , 2 Chron. 20.12 . sometimes pity , Thine eye shall not spare , Deut. 13. sometimes disdain expresseth it self in the eye , sometimes pride , Prov. 30. in a lofty look , and the eye is put oft for the desire of the heart , when the eye looks long after it , Matth. 5.28 . there is a desire that reacheth to something , Psal. 54. Psal. 92.1 . Mine eye also shall see my desire upon mine enemies ; not onely hopes , but desires are ever in the eye .

It is true therefore that the desire of Melody is a lust of the flesh , desire of news to satisfie curiosity , affection of vain preaching tends to satisfie the pride of life , for the lust of all outward senses as far as they satisfie the Senses and Body , they belong to the lusts of the flesh ; but a longing earnest desire after profit is Covetousnesse , which is a lust of the eye .

Q. 1. Wherein stands the lust of the eye ?

A. Either when it is set on wrong objects , or in excessive measure , or to a wrong end , and these the Scripture aims at ; if the eye be set on wrong objects , this the Scripture calls , an hastie eye , that have it he will , per fas nefasque Prov. 28.22 23. a man of an evil eye hasts to be rich , never staying on Gods Providence , such was Achans lust , and Ahabs after Naboths Vine-yard , he made hast to obtain it ; so a man makes haste when he pursues some gain not lawfully , but by Symony , or Sacriledge , or Bribery , or Deceit , Isa. 33.16 . so that a man looks at his gain , and not at God , Quaerenda pecunia primum est , Virtus post nummos , so that a man hastes so much after wealth that he cannot stay Sermons or Prayers , he must follow his gain , and he will have it by hook or by crook ; this lust is against Piety , because our love to God should make us affect nothing but what we may lawfully enjoy , and in subordination to his will , and to imploy it to his service .

2 This lust of the Eye is expressed in excessive measure , and this is called a greedy eye , a man perhaps will not get it but by honesty , but when he hath laid hold on goods he is never satisfied , Eccl. 4.8 . so Eccl. 5.9 , 10 , 11. like a Dropsie , the more a man drinks the more he desires ; so , the more a man hath , the more he desires , Prov. 27.20 . there a greedy eye , or covetous heart is compared to Hell and the Grave , you may as soon satisfie Hell as a covetous heart , you may sooner fill his Land , or Houses , or Barns , than fill his eye , that is never satisfied .

This greedy eye offends against that inward contentment that a man owes to his Soul , when he is so covetous that his heart is never satisfied .

Q. When should a man think himself satisfied , and how far may he desire those things ?

A. In our Callings we must be diligent , and we may desire Wealth of God , partly for our necessity , and expediency , and partly to leave to our Posterity , thus far a man may desire Wealth , but we are never to desire more than we have good use of , and glorifie God by , a man must be content as well to want as abound ; but when a man is insatiably craving , when hee hath much hee would have more , and when he hath most he is not satisfied , that is a greedy eye .

3 There is a lust of the Eye that fails in the end , as it is insatiable , so it is an unprofitable desire , and when a man craves Wealth for Wealths sake , and never takes care to use it well , and this I call a needy eye , when God calls him to bestow some on Church , or Common-wealth , or Family , or Friends , what saith he ? what know I whether I may have need my self ? and so for fear of future need , he will not provide seasonably for Family , or Church , or Common-wealth , he will part with nothing willingly , unlesse hee see it be for his profit , Deut. 15.19 . this needy eye is therefore reproved , and this was in Nabal , 1 Sam. 25.11 . he was afraid his Servants should want ; and therefore would not supply Davids necessity .

This needy eye trespasseth against Liberality and Charity .

The ground of this evil eye is an evil judgment ; it springs from a blinde eye , whereby it is possest that wealth is good in it self , and he places his happinesse in his riches , and his safety and life stands in it ( contrary to the assertion of our Saviour , Luke 12.15 . A mans life consisteth not in the abundance of the things which hee possesseth , and therefore hee desires wealth above all things .

Vse 1 It discovers the true nature of Covetousnesse , you will say , I hope frugality is not Covetousnesse , and providing for Children , and Family ; true , but dost thou see thy heart carried after wealth , though by unlawful means , by Symony , or Deceit , or Sabbath-breaking ? then thy heart is covetous , because thou hastest to be rich , thou art so hasty that thou canst neither stay for Sermons , or Prayer , or grace , certainly then Covetousnesse transports thee , the first born of Hell .

2 When thou art diligent , if gain come not in , thou art not content , or if much come in , yet thou art not satisfied .

3 When thou hast wealth , thou takest no care how to use it , thou grudgest to give any thing to Church or Common-wealth , or poor Friends ; thou saist , what if thy self and thy Children should want ? why truly this needy eye is Covetousnesse , but when thou takest lawful pains , and it hinders thee in no good duty , if God crosse thee thou art content , if God blesse thee , thou art forward to be helpful to do any good , then thou art not covetous .

Vse 2 Of exhortation to Young men , and Old-men , Love not the World ; nor the things of the World ; you see how such trespasse against Piety , and Liberality , and Charity ; it is the root of all evil , 1 Tim. 6.10 . not so much the breeding root , as the feeding root of all evil , and it is called the root of all evil in three respects .

1 It separates from God the fountain of all good , Col. 3.5 . and therefore it is called Idolatry , because hee blesseth himself in his riches , Psal. 49.18 . Prov. 18.11 . Mat. 6.24 . wealth makes him serve Mammon rather than God , Deut. 13.18 .

2 It choaks the best seed of the Word , sometimes keeps him from coming to the Word , Luke 14.14 . or distracts him there , or choaks the Word afterwards .

3 Covetousnesse exposeth a man to every temptation of Satan , lays him open to Satan , to be a slave unto him , makes him to Apostatize , Swear , Lye , Deceive , if he propounds wealth to himself as the chiefest good .

2 If you belong to God , you shall seldom finde your hearts straitned , and Gods face turned away , but it is for your Covetousnesse , Isa. 57.17 , 18. he sees you neglect him , and his Ordinances for wealths sake ,

Remedies against Covetousnesse .

1 A contented desire , Heb. 13.5 . if you can say once , I have enough , I am full , I am content to part with any thing .

Q. But how shall the content ?

2 Godlinesse is both great gain and contentment , and till God gives grace the Soul is never satisfied , when the Soul is endued with grace it is content in regard of these outward things .

There are two things in godlinesse that breed content and satisfaction .

1 It makes God our portion , and then dry bread and cold water , with Gods favour and mercy , is a sufficient portion to us , and our Children , Psal. 16.5 , 6. this made Paul content , Phil. 4.

2 It doth not only fill our hearts with God , but it turnes the desire of the Soul to Gods Ordinances , godlinesse will make a man look at the Word , as more precious than gold , 119.27 . and as an hidden treasure , that he will part with all for , Psal. 36.6 , 7. Psal. 63.13 . Now we come to the third sort of Lusts , the Pride of life .

Doct. Pride of Life , Young and Old are to be weaned from .

Pride of Life is an inordiate affection of our hearts unto Carnal excellency , i. e. to be great in our selves , and for our selves ; a proud man contends with God about the cause and end of his life , he will depend on himself , and makes himself the end .

1 As he depends on himself , makes himself the cause of all , so it is self dependance .

2 As he affects and aims at excellency in himself , so it is called Self-seekings .

When he depends on himself , he throws off the Crown from Gods head , there are four parts of it .

1 Self-conceit , Rom. 12.3 . when a man thinks soberly of himself , he is not so blinde as not to see himself , nor so proud , but he is willing not to think above that which is meet .

2 It is exprest in Carnal confidence and presumption , he doth what he doth by his own strength , and wit , and pains , this is call'd Arrogancy ; when a man undertakes to carry through businesse by his own strength , Jer. 10.23 . Isa. 10.7 . to 11. Isa. 37.12 , 13. he boasts of his Wisdom and Power to do great matters .

3 Curiosity flows from Self-dependance , when a man will thrust himself into that he ought not ; so it was vain curiosity in Eve to affect Knowledge , so Col. 2.18 . Paul reproves the Colossians for prying into secrets .

4 It is exprest in Self-fulnesse , he is full of himself , and rests himself in his present condition , Rev. 3.17 . and thanks God it is well with him , and he desires to be no better , all these are several lusts of pride .

This sin is against God , as one , from whom , to whom , and in whom are all things .

A Second Branch of this pride of life is Self-seeking , He seeks not God in all his waies , Psal. 10.3 , 4. so he seeks not Gods glory , but his own , Prov. 25.27 . It is not good to eat much Hony , so for men to seek their own glory , is not glory ; as much Honey turns into choller , and bitternesse , so he ●●ks up too much of his own glory , but it turns to his shame and confusion .

This Self-seeking shew it self ;

First , In pursuing of his own glory , he looks no further than his own glory , which is shewed .

1 In Ambition , when they aim at their glory , and primary , this St. John reproved in Diotrephes , 3 Epist. 9. so Judg. 9. this was ambition in affecting a Government God did not appoint them , the modester sort of Trees did think they should lose their fatnesse , and sweetnesse , as if he should say , for them to be ambitious of an unappointed Government , it would turn to bitternesse , and harshnesse , and losse of fatnesse , and comfort , and this comes all ambition to , it makes the soul lean , and lose all comfort from God and man .

2 Hypocrisie is another lust of pride in Self-seeking , when a man in religious duties seeks his own credit and applause , to be seen of men , Mat. 23.5 . this is pride in Hypocrisie , Matth. 6.1 , 2. to 16. hence comes self rejoycing , when he rejoyceth in his own praise and glory , as Amos 6.14 . so Herod rejoyced in the applause of the people , Acts 2.3 .

3 There is another lust of Self-seeking , which is , contemning and despising others in respect of a mans own excellency , Luke 18.11 . and this proceeds from making himself his own end .

4 There is another lust of pride which is exprest in boasting of himself , either in words , or carriage , Prov. 27.2 . that is boasting , when a man magnifies himself , boasting in words , in great and false promises , so in gesture in the eyes . Psal. 141. Prov 30.13 . so in stretched-out necks , Isa. 3.23 . when a man struts , and prides himself in his carriage .

So there is pride in Work● , when men build to make themselves a name , Gen. 11.14 . Dan. 4.27 . so in strange fashions and apparrel , Isa. 3.18 . to 24. because they took pride in their bravery and gay cloaths , therefore he would send baldnesse instead of beauty , &c. so pride is shewed in Feasting , to shew their own Magnificence and Riches , and they aim only at that , as Nabal , 1 Sam. 25. when he feasted as a King .

There is another pride exprest , when a man is crost in his pride , and this shews it self .

1 In discontent , when a man hath made himself his end , and if he be crost in it , he is discontented , as Achitophel when his counsel was crost , 2 Sam. 15.23 . he was so discontented at it that he went and hanged himself : and so some , though they do not grow so desperate , yet they so vex and fret , as that they can neither eat , nor sleep seasonably , whereas if we made God our end , we should be willing to want what God denies .

2 Hee falls into contention , Prov. 10.13 . all contention comes from pride .

3 Indignation flows from being crost , when others take away their applause , they disdain and loathe it , Mat. 21.15 . as the Pharisees did , when they saw Christ took away their praise .

Vse To exhort us all , to wean our selves from this lust of pride .

Motives .

1 The proud man is an abomination to the Lord , Prov. 16.5 . as if God had resolved , what wicked man soever escapes , he should not , and shall we live in such an estate , that God cannot look at us but with loathing and indignation ? and no wonder , because they contend with God , they depend on their own strength , and seek themselves , and their own glory : and if they be crost they are discontent and envious , let such a man use all the means he can he shall never prosper , God resists the proud , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , he will crosse him at every turn , march against him and crosse him .

2 Pride of all other sins cuts a sunder the sinews of Grace , whereas the whole duty of Christianity consists in Repentance , Faith , Obedience : Repentance consists in loathing , abhorring , and being ashamed of our selves , Job 42. Dan. 9.7 . now a proud man is far off from this : so for faith , Hab. 2.4 . as if he should say , a faithful man goes out of himself , and depends on God : and for obedience , we see how it is exprest , Micha 6.8 . He hath shewed thee , O man , what the Lord thy God requires of thee , &c. now a man of an high spirit cannot bend to humility , and self-denial , Luke 9.23 .

Means to wean us from Pride .

1 Meditate on what you are , do but know your selves what you are , what you must tend to , Dust you are , and to dust you must return , you have no dependance but on God : shall we then be full of our selves ? 1 Cor. 7. God made all for himself , therefore we are not to aime at our selves , especially consider there is nothing but you have despised and perverted , therefore consider your own insufficiency .

2 Exercise your selves in those graces that are most contrary to Pride , if you see your hearts grow ambitious , and vain-glorious , and discontent , why weed out this lust , renew your repentance in dust any ashes , loathe your selves , judge your own unworthinesse , learn to live by faith , know you are nothing of your selves , but depend wholly on Christ , learn to be obedient , to be at Gods Command , we are servants , and therefore not for our selves : it is not for us to look at our own ends , but to do all for Gods glory , and use all we have for Gods service .

1 JOH. 2.17 .

And the world passeth away , and the lusts thereof , but he that doth the Will of God abideth for ever .

TO disswade them from the love of the World , and the Lusts of it , the Apostle useth three Arguments ; 1 Vers. 15. 2 Vers. 16. 3 From the contrary disposition of them that love the World , and them that keep the Word : as if he should say , That which is eternal ought not to addict it self to transitory things , but you that have your sins forgiven , &c. are so , Ergo. So then this third Argument is taken from the frailty and ficklenesse of all these outward things , and the constancy and perpetuity of heavenly things , therefore be weaned from the one , and affect the other . By the World is meant all the Creatures , all the fashions and courses of the World : the condition thereof , Honour , Credit , Profit , Pleasure , all these passe away .

Doct. The World , and all the Lusts thereof are of a transitory and fading condition .

So saith the text , very inconstant , now here , presently gone : the things of the World are transitory , and transitory they are in three respects .

1 The world passeth away , 1 Cor 7.31 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. the shape and fashion of the world passeth away , the word is taken from the presentation of the world , as upon a Stage , a man seldom acts the same part a week together ; you shall never see the world , or the Creatures in the same state long , now in one state , then in another ; come now and you shall see a man married , come again , and you shall finde him a Widower ; sometimes joyful , sometimes doleful , crying , Have pity on me , O my friends ; sometimes again in abundance of sorrow over-night , and joyful in the morning .

2 In respect of the fleeting and fading condition of the estate we do enjoy whilst we do enjoy it , fleeting and passing away by little and little , even while you rejoyce in it , Isa. 40.6 , 7. where hee compares them to flowers , which whilst they flourish , decay ; what are all the comforts of the world , but a Nose-gay ? which for the present thou smellest sweetnesse and comfort in , yet even as a Posie , whilst thou smellest at it , fades , and dyes ; so are all the comforts of this World , even fading , and decaying whilst thou enjoyest them .

Again , All the sorrows and vexations of the world passe away , sorrow abides not ever , nor cares , yea in the midst thereof wee may finde some joy ; Psal. 94.18 , 19. yet many times we adde sorrow to sorrow , wee think wee shall go on in the bitternesses of our souls all the day , but he was deceived , Isa. 38.15 .

3 In regard of the passing away , and fading of all worldly things , Eccles. 1.4 . one generation passes after another , and so do all other comforts , yea the World it self shall be consumed , 2 Pet. 3.10 . the individuals consumed , the Elements changed , Psal. 102.6 , 7.

Q. 2. How do the lusts of the World passe away ?

A. The lusts of the flesh , the lust of the eye , and pride of life , which are the sum of all the ways of the sons of men , all his time is spent either in pleasure , or profit , or credit , and now all these passe away .

1 Because they are oft disappointed of those objects which they aime at , a man pursues pleasure , but he findes sorrow ; another Profit , but it fades away ; another in ambition seeks Honour , and Glory , but Psal. 112.8 , 9. The desire of the wicked shall perish , it shall be as the house of the Spider .

2 These passe away , because when a man doth enjoy them , they fade and wither away in it ; a man strongly desires a thing , but as soon as hee hath it he is weary of it , 2 Sam. 3. as David that desired the water of Bethlehem , or as Children soon weary when they have that thing they desire , so Gal. 4.15 , 16. see how their affections to him were dead , Psal. 26.2 . & 139.23 , 24. when David lookt at the wayes of his own lusts , he desired God to winnow him , and see if there were any way of wickednesse in him , implying , though sometimes he had lusts in his heart , yet now he found none , 2 Sam. 13.15 . Ammon had a strong lust to his Sister Tamar , but when he had fulfill'd it , he hated her more than he loved her , so when we have fulfilled a lust , we are not satisfied with it , but say to it , arise be gone , as a Bee , when it hath suckt something from one Flower , goes to another , and then to a third , so we are soon weary of lusts , there is an emptinesse in the Creature , no way able to satisfie the desires of mans heart , but they are soon weary , and therefore desire variety .

3 From the perpetuall destruction of these lusts and our selves with them ; when we dye , all our lusts dye with us , all our pride and wantonnesse , yea in Hell there are none remaining , but such as come from disappointment of hope , as discontent and murmuring , and obstinacy , and Blasphemy , and dispair , but all other lusts , gluttony incontinency , ambition , dye with us , therefore well saith the Apostle , the World passeth away , and the lusts thereof , they are all but for a season .

Vse 1. Is it so , that they all passe away , all the Creatures , and all the lusts of the World are transitory ? then it may be a strong ground of exhortation to old men and young , love not the World , nor the things of the World , this is the counsell of an aged Apostle , when he was near a hundred years old , he spake it out of experience of heavenly things , and vanity of the World ; doe but consider the things themselves in their own estate ; love not the World , nor the things of the World , for they all passe away ; on this ground Solomon exhorts us not to set our hearts on the World , Prov. 23.4 , 5 ▪ on riches , which is the way to honour , cease from thine own wisdome , you think it wisdome to provide a large Estate , but it is folly : Wilt thou set thine eye on that which is not ? riches certainly make themselves wings , and fly away like an Eagle ; suppose one of you should invite your friend to dinner , and lead him to your Garden or Orchard , where he finds a company of w●ld fowle , and you tell him , be of good chear , yonder is good store of wild fowle we shall have , but when you goe to take them , they fly away , how will his expectation b● frustrate ? so it may be thou hast thy fields well stockt , thy houses well fil'd and thou sayest now , soul , eat , drink , thou restest refreshed in them , and settest thy heart on them , but God saith , O fool this night thy soul shall be taken away , and then whose shall all these things be ? or else sheep rot , and Cattle dye ; casualties by Sea , heavy losses take away a mans Estate suddainly , never did wild fowle more deceive them that set their eyes upon them , than riches doe the owners thereof

Vse 2. May teach all that desire perpetuity and constancy in any condition , trust not in riches , honour , no nor in life it selfe , for they are all transitory , but intreat God to set your hearts on everlasting things , on everlasting life , and induring riches and pleasures , for from him they flow , Psal. 16. ult. these are an abiding inheritance , and will stick close to us ; this is the vanity of earthly things , the fulnesse of them breeds loathsomnesse , and fulsomnesse , and a man is duld with them , they seem full of comfort , till we get them , and when we have them , we are weary of them : but grace on the contrary , seems hatefull till it be got , but when it is once got ; the more a man hath the more he desireth ; godly sorrow breeds repentance never to be repented of , 2 Cor. 7.10 . neither by God , nor by them , never did christian repent of his repentance , or Faith , or godlinesse ; Riches profit not in the day of wrath , Prov. 11.4 . therefore love not those things which cannot comfort us when we have most need , Joh. 6.26 , 27. Labour not for the meat that perisheth ; so labour not for the riches , or honour , or pleasure that perish , but labour for that profit , and pleasure , and honour which endures for ever .

We come now to the opposition , that which is opposed to the transitoriness of these things , the World , and the lusts thereof , viz. He that doth the will of God abideth for ever .

Doct. Such as doe the will of God , are not as the World and lusts of it , of a fading transitory condition , but they stand in a permanent abiding Estate .

Q. 1 What is it to abide for ever ?

A. 1 It implies , he is not of an unsteady fleeting temper , but of a constant and even frame of spirit and life , not now in and now out , and never of a constant frame , but of an even temper , as mountaines are not easily shaken , or driven to and fro , but remaine in their strength and place ; why so , such as trust in the Lord shall be as Mount Zion , that shall not be moved , Psal. 125.1 . and he gives the reason , vers. 2. without any changing or removing .

2 He is said to remain for ever , because he doth abide in that Estate for ever ; there is a difference between constancy and perseverance ; a man may be said to goe to London , though he keeps not even on , but goes out and in ; so such a man as aimes at heaven , and goes on as evenly as he can , and if he goes out , he gets in again , such a one perseveres in his way to heaven .

Q. 2 What is it to doe the will of God ?

A He that doth the will of God , stands in opposition to the World , and the lusts of it , and by this will is not m●ant only the will of Gods pleasure , but the will of Gods Commandement , for all the Creatures doe the will of Gods good pleasure , for they all doe things , so far as God wills ; so that if a man doe his own will , he sh ll not goe besides Gods will ; but here he means the will of Gods Commandement ; Not every one that saith Lord , Lord , shall enter into Heaven , but be that doth the will of my Father , Mat. 7.21 . t●at is , the revealed Will of God , Joh. 8.51 .

For the ground of the point , why they abide for ever ?

1 Because they are born of the unchangeable Will of God , of his own Will begat he us , Jam , 4.18 . and he means that Will , which is not dependant on the Creature , but free , Rom. 9.15 . There is no cause moving , but the only Will of God , he will have mercy , because he will have mercy ; therefore when God bestows any mercy on the Creature because he will doe it , it puts the Creature on an unexchangeable condition .

2 From the vigour and strength of doing the Will of God , no man doth the Will of God , but the more he shall be inabled and caused to doe it , the doing of Gods Will , is the ground and strength of a Christian life , Joh. 4.34 . he means not only he did it chearfully , but it was that which refreshed his soul , and strengthened his body , so that he felt neither hunger nor thirst , but it was strength and freedome of spirit to doe his Fathers Will , so that though he was thirsty , yet his words to the woman did so refresh him , that it was his strength and refreshment ; now if it be so , that the more a man doth the Will of God , the more strength he hath to doe it , nay it conveyes not only strength to the soul , but also to the body , as a Tree , the more fruit it brings forth upwards , the deeper rooting it takes downwards , so a Christian , the more fruit he brings forth to God , the deeper he strikes his root in Christ , John 14.21 , 22. if it be thus , I say , well may he abide for ever .

3 From the near union which such have with Christ , that doe the Will of his Father , Christ came for that end , to doe his Fathers Will , Joh. 6.38 therefore he that doth the Will of his Father , is near to Christ , he is Father , and Mother , and Brother , and Sister , Mark . 3. ult , because they are born of the same Father , of the same Spirit , and they doe the same work , if therefore we doe his Will , not as Servants , but as Children , then we are as heirs , and remain in the house for ever , Joh. 8.35 , 36.

4 From Gods readinesse ever to hear the prayers of such as doe his Will , as the blind man said , Joh. 8.34 . If any man doe the Will of God , him he hears , wherein he shews that suitable to our hearing of God , God hears us ; if we hear God in his Commandements , he will heare us in our petitions , if we take up Gods Word , he will take up our prayers that they be not lost ; if we be sinners God hears not us , why ? because we hear not him , God is as ready to doe our wills , as we are to doe his , Mat. 7 2. with what measure we meet to him he will meet to us ; if we be careful to attend to his Word , and industrious to doe his Will , God will certainly doe our wills , as we have done his , Psal. 139. ult. he desires to be led in everlasting wayes , that is the Will of God , for that is only everlasting , and a Christian praying to doe Gods Will as the Angels , God will fulfil his will , and his Will is to abide for ever , and so it is Gods Will that he should abide for ever .

Obj. Doth not David complain , I am tossed to and fro as a Grashopper ? Psal. 109.22 .

Ans. He speaks not there of his inward estate , which was constant and even , but his outward estate , which was very unconstant , sometimes puld from the Ordinances , he hopt from one place to another , from Mountains to Woods , and Caves , from place to place like a Grashopper , but his inward frame was constant and even .

Obj. But was not Davids inward frame s metimes very uneven ? he that had sometimes shewed much kindnesse to Mephibosheth , after took away his Lands ; he that sometimes was smitten for cutting off Sauls skirt , after sticks not to commit Adultery , and slay Uriah , and after that to number the people .

Ans. He may erre through infirmity , as a man in a Journey , he propounds no other end but to goe on , but yet he goes out of the way sometimes through ignorance , and carelesnesse , but then when he knows it , he makes the more hast to get in again ; so a Christian , he aims at a good course , even wayes , but sometimes through heedlesness , or ignorance , he falls into by wayes , but when he knows it , he makes hast to recover himselfe , and the cause why he goes aside , is because he doth not the Will of God , but his own will .

Vse 1 Justifie the Doctrine of the perseverance of the Saints , and confutes the contrary opinion of their Apostacy , for every Christian doth the Will of God , now he that doth the Will of God abides for ever , such make Gods Will their meat and drink , and so they lead an everlasting life , they feed on everlasting food , Joh. 6.26 . they have neer union with Christ , they are such as fulfill Gods Will , and therefore he will fulfil their desire .

Vse 2. A ground of direction to all such as would find comfort in Life and Death , if you follow the lusts of the World , they will not last alwayes , Conscience accuseth , God will judge you , Eccles. 11.9 . Rejoyce O young man in thy youth , &c. so Riches endure not always , nor Honour , therefore though a man now pride himselfe in his youth , or riches , or lusts , why these will not hold , time will come when you shall be weary of all these , but would you abide for ever ? why this is the way , doe Gods will , and then thou chusest that part which shall never be taken from thee , Luke 10. two last verses Psal. 125.1 , 2. let a man be doing Gods Will , he shall never dye , there is no man but would have his Estate confirmed to perpetuity , from age to age ; why all the lusts of the World continue but for a while , but would you turne all to perpetuity ? be doing Gods Will , and then you shall abide for ever ; so , would you heal all the fleeting unstablenesse of our spirits ? sometimes you are much inlarged , sometimes as much straitned ; sometimes you have vigour of Spirit , and sometimes you are dull , and quite out of frame , what is the reason ? all this is because thou art out of the way , and therefore the Star hath left thee as it did the Wise men , when they went out of the way to Bethlehem to goe to Jerusalem ; even so when thou art in the way to Bethlehem to seek Ch●ist , and give up thy selfe to such courses as leads to him , why all this while the comfortable power of the Spirit shall goe with thee , but when thou consultest with flesh and blood , to satisfie any lust of the World , the Star will leave thee , till thou come into the way again ; so if you walke in the even wayes of God , you shall find your selves always enlarged , though sometimes more , sometimes less , yet alwayes so much as is sufficient for your present condition .

Vse 3 Of consolation to every obedient Christian that breaks off from his own will , and sets himself with all his power to doe Gods Will , and is grieved when he doth any thing against it ; why this is your comfort , that is an everlasting way which leads to eternity , He that doth the Will of God , shall never see Death ; that is , with fear or danger ; nay he shall stand as a Mountaine that shall not be shaken , which is a great blessing for a poor Christian .

Obj. May not mountains be shaken and removed , are they not shaken by Earthquakes ? so may not Christians be shaken and removed ; are they not tossed up and down in the World , and never in a setled condition ?

Ans. Mountains may be shaken and removed , Isa. 54.10.11 . and Christians may be tossed in their outward Estate , but yet though Mountains remove , and hills be shaken , yet Gods loving kindnesse shall never depart from them .

Now from the scope the Apostle aims at , observe thus much .

Doct. The disproportion that is betwixt the World , and the lusts thereof , and the Children of God that doe his Will , ought to weane them all from the love of the World , and the lusts thereof .

John 6.27 . Labour not for the meat that perisheth , as who should say , this meat is corruptible , and you corruptible , but that meat I give you is eternall , and will nourish eternall life in you .

Quest. Wherein stands the disproportion between the World , and the lusts thereof , and those that doe Gods Will ?

1 The World and the lusts thereof are transitory and fading , neither continue at a stay , nor last long , but all perish , But he that doth Gods Will , the more he doth it , the more he is strengthned , and confirmed , and supported to everlasting life .

2 The World it selfe and all the things thereof , are ordinarily bodily , and sensuall , and not heavenly ; take all the frame of the Creatures , they are bodily things , and all the comforts of them , tends to sensuall life , What will it profit a man to win the whole World , and loose his own soul ? implying , a man may have all the World , and yet loose his own soul ; it never feeds a spirituall heavenly life , but there is a spirituall eternall bread , that feeds to everlasting life , it is not for a body to nourish a spirit , nor earthly things heavenly , not can a transitory thing feed everlasting life .

Q. 1. Why should this disproportion wean us from the love of the World , and the lusts thereof ? what is the ground ?

1 From the vanity that is found in all these things , they are bodily and transitory , it is impossible they should nourish heavenly and permanent life ; therefore godly men should withdraw their affections from them inordinately , Isa. 55.2 . why doe you lay out your money for that which satisfieth not ? and for that which is not bread ? why doe you spend cost and pains about that which is not bread ? which will never satisfie your souls , but your souls in the midst of them may be as Pharaohs lean Kine , hungry , and empty of grace , void of good things .

Reas. 2. From the corruption these things will put upon our spirits , if we set our love and lust on them ; it will be as a running Issue which will empty us of all goodnesse , either they will draw us from comming to the Ordinances ; I have married a wife and cannot come ; or secondly , they will fill our hearts with cares when we come , Ezek. 33. ult. or else after we are gone , they will choak the Word of God , so that they draw away our hearts from spirituall food .

2 There is a power in them , to assimilate us to themselves , what we feed on we are like unto , feed on wild meats , you will be wild men , feed on grosse meats , your spirits will be more grosse and dull , feed on light meats , your spirits will be more quick and agill ; so if a man feed on the World , glut himself with the World , he can relish nothing but the World , his spirit is made carnall , and stupid , and worldly , and can arise no higher , therefore when Solomon gave himselfe to seek pleasure , Eccl. 2.3 . to try what was in them , though he did not neglect Wisdome , as Eccles. 1.8 . yet he found by experience , deal as wisely as he could , in the end they did so stupifie him , that he was led away by them to Idolatry , 1 King . 11.4 . then is a man become stupid , when he is serious about trifles , and trifling about serious things ; by pursuit of these , his judgment was quick in earthly matters , but in matters of Religion he began to grow very weak and ignorant ; how much more then they that wholly give themselves to the lusts and pleasures of the World .

Reas. 3. Ever since the fall of our First Parents , there lyes a Curse of God upon all the Creatures , Gen. 3.17 , 18. now in cursing the ground he Cursed all the Creatures with it , so that now there is a disproportion and unsuitablenesse betwixt the Creatures and man , for whom they were made , so that the whole Creature is subject to vanity , Rom. 8.19 , 20. Eccles. 1.2 . Vanity of vanities all is vanity . Now if they be all accursed , you shall finde that there is a venemous corruption in them all , which with-holds us from that chiefe good for which we were made ; so that let any man put upon you any Profit , or Honour , or Credit , continually you would think your selfe engaged to him , and set your selves to be serviceable to him , and should not we deale as kindly with God ? should not we be more obedient to God , for his following us with his blessings ? one would think we should ; but what is the reason of it ? the more we have of Profits , and Honours , and Credit , the more full we are of our selves , and the more loose from God , so that the more he blesseth us , the more we neglect him ; the more he comforts us , the more we grieve him ; how comes this , but from a secret curse that lies upon all the Creatures ? otherwise it could not be , that we should grow so carelesse and stupid ; as the Moon when it wants light , it draws nearer to the Sun , but when it is at the full , and hath most Light , it is furthest from the Sun ; so when God fils us , we sit furthest from God , our spirits become empty of grace , and regardlesse of God , therefore this should move us from affecting the World , and the lusts of the World .

Vse 1. A ground of strong exhortation to both old men and young , Love not the World , nor the lusts of it ; for there is no proportion betwixt the World and a Child of God , what proportion betwixt transitory and everlasting things ? fading and permanent ? these are bodily and carnal , your hearts are spirituall and heavenly , therefore it is for you to look out for other things that will ab de ; nay , why doe you spend your strength for that which will not profit ? all will not help your souls ; why should a man swear , and toyle for that , which when he hath he may loose his own soul ? he may get credit in the World , and yet may be base in Gods eyes , it is that which will not satisfie the soul , the immortall soul will not be contented with transitory fading things , these are but as dreams , they dream of abundance , but their souls are all this while empty and starving , and if these be so transitory , why doe we feed on meats that are so unsuitable to our souls ? if we have once made the World our Element , if we be lifted up out of the World to heavenly and Spirituall things , we are like a Fish out of the water , we faint and gasp , and are weary , and must return to our mud again , we have no comfort at all , is not this a woful disproportion ? Nay further , seeing all the things of this World are vanity , and folly , even lawfull pleasures , I said of mirth it is madnesse and folly , Eccl. 2.2 . why therefore let us be exhorted to wean our affection from them , walke among them as snares , take heed you be not trapt by them ; all the Blessings of this life are but Curses , if you use them for themselves , and then they weaken your spirits , and corrupt your hearts , therefore love not the World , nor the things of the World , for these all fade away ; there is a disproportion betwixt the cursed things of this World , and spirituall Blessings ; indeed they are not Curses , if you receive them as coming from God , and use them to him , otherwise , if you set your hearts on them , and use them for themselves , they will prove a curse to you .

Vse 2. Let us be exhorted to lift up our hearts to more heavenly and spirituall things , let us lift up our souls to those pleasures and profits that endure for ever , Joh. 6.26 . labour for those pleasures that may truly satisfie your souls , desire God to lift up your hearts from worldly to spititual things , and then we shall find the Word of God sweeter than Honey and the Honey-comb ; therefore feed not on Husks and Chaff , but feed on Spiritual things , which may nourish you to eternal life , and for earthly things , use them as helps to Spiritual things , to make you more vacant for religious exercises , more fruitfull in good works , so you shall find them helpfull to you , and you shall draw near to God by them , when we look not so much at honour , or pleasure , or profit , as Gods hand giving them ,

1 JOHN . 2.18 , 19 , 20.

Little Children , it is the last time , and as ye have heard that Antichrist shall come , even now are there many Antichrists , whereby we know that it is the last time , &c.

SAint John writing to all sorts of Christians , Old , Young , and Children , he speaks particularly to them all ; to Young-men , and Old , he wrote , Vers. 14 , 15. Love not the world , but for Babes , he writes not to them about the love of the World , for they are not easily subject to it ; but no age so flexible as young Children , so that if they be once set in a right way , and live under faithful Instructers , there is no great danger of them , therefore he writes to them here , to make them beware of false Teachers , and cleave to sound Doctrin .

First , now he describes and sets out these false Teachers .

1 By their coming in the last time , vers. 18. 2 By their Apostacy , they went out from us . 3 By shewing the cause of it , they were never of us , vers. 19.

Secondly , he gives them signes , whereby they may know them , and discern them , and that is from their Unction they have received , vers. 20 , 21.

Thirdly , He gives a mark of Antichrist , he is a Lyer , who denieth Jesus is the Christ is a lyer , &c. vers. 22.

Fourthly , He layes down some means to help them .

1 By looking to their Doctrin , Keep close to sound Doctrin . 2 Cleave to your holy Unction , have a speciall care to live righteously .

Vers. 18. In this verse he plays the Trumpeter , and warns the Church , Little Children , now is the last time , and look to it ; there are many Antichrists come .

These words afford these Points .

1 These times were the last times .

2 That the Church was then warned before-hand of Antichrist .

3 That many Antichrists were already come in that time .

4 That the Prophecy of the Antichrist to come , was partly fulfilled in the Antichrists that were then come .

5. Such is the condition of the last ages of the church , that the Church cannot be long without some Antichrist , for so be makes the last Times reciprocal with Antichrists ; there are many Antichrist , whereby we know that it is the last Time . For the first ,

Doct. 1. The dayes under the New Testament are the last Times .

The times one thousand six hundred years since have been called , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the last seasons , and this is no singular Phrase of St. Johns , but common with other places of Scripture , 1 Pet. 4 , 7. Acts 2.17 . 1 Cor. 10 , 11. as if he lookt at himself as living in the very last Age of the World , Heb. 9.26 . Jam. 5.8 , 9. Phil. 4.5 .

It may be wondred that the Spirit and inditer of the Scripture , should give out that these were the very last dayes , when there have been so many changes since , the ten persecutions , the flourishing of the church under Constantine , and after it , a great mist of Ignorance , and since the light of the Gospel ; how then did he call them the last times , since there have been so many changes since ?

There is a double reason of this , in regard of the Apostles sence and scope that they aimed at , for they did not mean that the last judgment should presently come , for whereas some Christians began to grow slack in their callings , because they thought it would be in vain , the last judgement being so near , he seriously diswades them from such suddain expectation of it , 2 Thes. 2.1 , 2 , 3. so that though he had said that day is at hand , yet he would not have them conceive , that it should presently come upon them , for first , there must be an Apostacy ; therefore we see they were not deceived , or spake uncertainly .

1 Therefore they are called the last times , because they are the last period of time , before the last Judgment .

The first period was from Adam to Moses , 2450 years , Rom. 5.4 . the second period of time was from Moset to Christ , Luk. 16.16 . Mat. 11.13 . for in the first age the Church was not national , nor any writings of the word , only they delivered the law and promises from Family to Family ; many years after Moses time , he collected a Nationall Church of the Jews , and excluded the nations by a partition wall of cetemonies which the Gentiles would not conform to , then did he give them the Law written , and this continued till Christs time .

The third Period of time , or third age , is from Christs time to the end of the World , Heb. 1.1 . in these last dayes , &c. It is the last time of the Revelation of Gods Will , and we must expect no further Revelation to the end ; for though the Church hath seen many differences , yet there is but one uniform Doctrin , that God hath set up for all that will be saved , Heb. 9.16 , 17. now whilst Christ lived , that is before he was crucified , he might change the forme of the Testament , but now there is no more opportunity of changing , he hath delivered his last will , which shall not be reversed , if now there comes any and declares a new Doctrine , let him be accursed , he is an Antichrist .

2 The Apostle had some respect to their particular Estate , stirring them up to many duties on this ground , because the end drew near , 1 Pet. 4. and this would not be an argument of patience , unlesse be had some respect of their particular , Jam. 5.8 , 9. Phil. 4 , 5.

Q. In what sence shall we understand that the coming of Christ was near in the Apostles times ?

1 In opposition to former ages which were far off .

2 In Gods account a thousand years are but as one day , 2 Pet , 3.8 , 9. yet God will come so , that when the day of accomplishment is come , he will not stay a day longer , for that were as much to him as a thousand years .

3 Such is the Faith of many christians , that what they see in a promise , it is as much as if it were presently fulfilled , Joh. 8.36 .

Vse 1. If this time of the Gospel , he the last time , then hence we may certainly conclude , that not so much time by much , shall passe from Christ to the end of the World , as was from Adam to Christ , for then how can they be called the last times ? and if it were the last time then , what is it now ?

Vse 2. If these be the last dayes , we must not wonder if we meet with perilous times , for such should they be , 1 Tim. 3.1 . now are the dreggs of the last times ; wonder not therefore if you see haters , and scorners , in these last times ; when men once grow aged , they grow cold and distempered , and if they have any spirit , it is a spirit of morosity ; such is the spirit of these times , froward against good , teasty and malignant , wonder not at it , these are the last times .

Vse 3. If these be the last times , then how vain is it to deliver or expect any new kind of revelation ; if any teach any other Doctrin than Christ hath already revealed , he is Antichrist .

Vse 4. Of exhortation , first , to patience , Jam. 5.7 , 8. on this ground , for the coming of the Lord draweth nigh . He exhorts to a double patience , to be patient in bearing evill , and patient in forbearing revenge ; be patient a while , the Judge stands at the door that will right all .

Obj. This is a cold encouragement to patience , to say , The day of the Lord is at band , how long hath that been promised : and yet it is farre enough off ?

A. When his Will is accomplished he will not stay a day , and get you but faith , and you shall look at it as present , so that you dare doe no injury , no more than if Christ were presently to come .

3 There is another patience required on this ground , and that is , patience to expect the promises God hath made , we have need of patience for this end , Heb. 10.37 . therefore , Heb. 11.1 . he saith , Faith is the evidence of things not seen , faith sees things afarre off , and so did all the Patriarchs .

2 It exhorts us to watchfulnesse , 2 Pet. 4.7 . and there is a double watchfulnesse required .

1 Watchfulnesse against false Teachers , that you may stand fast against all Errours , be sober minded , look narrowly to your wayes , the last times are perilous and dangerous .

2 Watch unto Prayer , that is , because the times are the last times , and the dayes are perilous , watch unto Prayer ; that is , watch every occasion , that you may stand fast in evill times , and walk safely in dangerous dayes , you will have need of Prayer , in regard of many perils , and evils in these dayes .

Doct. That the Church of 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 s●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 grounded upon this point .

For proof , see 1 Joh. 4.3 . 1 Tim. 4.1 , 2.

Obj. Doth not the Apostle say , that Antichrist shall not come untill there be a general Apostacy , and untill that which with-holds him be taken away ? 2 Thes. 2.3 . what is that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which hindred him ?

A. That 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 was not the Roman Empire , for that was not taken fully away many hundred years after , and it is still not wholly taken away , but stands upon its two Leggs , the Emperor of Turkey and Germany , but the things which with-held him was indeed the Emperor himself , when the Emperor Constantine , removed from Rome to Constantinople , then the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 was taken away , the lustre of the Emperor , that Monarch of the World , and that Antichrist could not stand together , but so soon as the Emperor was departed from Rome , Antichrist began to be revealed , when as all the Bishops of the Christian World did meet together at the Council of Nice , the Bishop of Rome ( requested by Letter ) came not , pretending indeed the weaknesse of his body , and Old Age , but Bellarmin plainly tells us the reason : It was not meet , saith he , the Head should follow the Members , the Members were rather to follow the Head , and if the Emperor were present , it was likely he would take his place above the Pope , which was not meet , the Pope being the Spiritual Head , therefore because of this , and some other inconveniences , the Pope in his discretion thought it meet to absent himself . At this time Antichrist began to be revealed to the full , for though after that time some godly men were in that Seat , as Gregory the Great , and some others , yet the question is not of the Person , but of the place .

Obj. But the Apostle saith , that Let must be first taken away which with-held Antichrist ; and St. John saith here , that many Antichrists were come already , how can these two stand together ?

A. Though the Antichrist was not then revealed , yet the Mystery of Iniquity did then work in many men , when St. John wrote this Epistle ; and Saint Paul his second Epistle to the Thessalonians , for then men began to observe the Traditions of men , and the Laws of the Church must be as well kept as Gods Laws , against whom St. John wrote in his second Epistle , vers. 5 , 6 , 7. besides , some then exalted themselves above their Brethren , as you may see in his third Epistle , and so did put out their Brethren ; this was the Spirit which made way for the Bishop of Rome , exalting himself above other Bishops , as the Emperor was above Kings and Princes : this Mystery by degrees encreased , now as the King may be said to come when he is yet in his Chamber , but some Parliament men go before , and the King follows soon after ; so it is here , because Antichrist was not to come nakedly , but with Pomp , therefore way was made , and the Apostle wrote against the spirit of Antichrist then working , though Antichrist himself was not so fully revealed till afterwards , and so it is plain that which was spoken of Antichrist is in some part fullfilled .

Vse 1 Confutes a conceit of the Church of Rome , that cannot yet discern Antichrist , but say , Antichrist is some singular person .

But we say , Antichrist is a state that hath many fore-runners , and followers , and the Pope himself is one of them .

Obj. But the Article signifies a certain singular person ?

A. Somtimes it doth so , yet not always , for sometimes it signifies a State , as we say , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the King made this Law ; here we understand the Kings afore , or present , or them that shall come after , Mat. 13.3 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 The Sower went forth , here it is not spoken of one singular Minister , Paul or Peter , but of every Minister of the Gospel .

Obj. 2 Thes. 2.8 .

A. True , he shall continue till the coming of Christ , and shall be abolished by the spirit of his mouth , and therefore it cannot be said of one singular person , no man liveth such an Age as is from the Council of Nice to the coming of Christ .

Vse 2 Learn hence the near fellowship that is betwixt Antichrist himself , and all that make way for him , as all Hereticks do , Simon Magus , Menander , Ebion , Pelagius , Arius , &c. they all wrought the coming in of Antichrist , and though himself hath condemned many of those Errors , yet he so corrupteth the lives of men , that Charity waxeth cold , and false Doctrins are received : some of those Errors this Antichrist still holds , when the King himself comes , the people will give more room than for the Noble-men that went before ; so when Antichrist comes himself , the people most of all yeild to him , though formerly they had received many Errors ; and therefore it must teach us , not to keep any error or superstition , for there is a strong Combination betwixt Antichrist and Heresies , that wee cannot seperate one from another ; though we use many stroaks at a Tree before it falls , yet every blow makes way for the fall of it ; so every error makes way for Antichrist , and corrupts the true Religion , and godlinesse is not seen : when the Church was infected with many Errors , even then Antichrist arose , the way was ready for him to corrupt all .

Doct. Such is the condition of these last times , that they cannot be long without an Antichrist .

For the Apostle argues reciprocally from the last times to Antichrist , and from Antichrist to the last times , Antichrist is come , therefore it is the last time , and it is the last time , therefore there must be Antichrists , 1 Joh. 4.3 . 2 Joh. 7. for his relation to the last times , 1 Tim. 4.1 . in these latter times , the Spirit speaks expresly .

Q. What is the condition of the last times , that is so prepared for an Antichrist ?

A. This mutual reference proceeds ;

1 From the state of the times in the Apostles times , there was an itching ear after new Doctrine , inwardly loathing the truth , and affecting any new Doctrin they can hear , 2 Thes. 2.10 . 11 , 12. 2 Tim. 4.3 , 4. so that the radical cause of the arising of Antichrist , is the itching humour of men after new Doctrin , therefore God would send such as should deceive , and if you survey the whole Body of Popery , it consists either of curious speculations of the School-men , whereby they deceive Scholars , and the Secular Priests fill the common people with idle Fables , and so deceive the whole people .

2 From the abundance of knowledge that shall be revealed in the last times , as Isa. 11.1 . to 9. now where there is much knowledge , and emptinesse of Grace , and Faith , there is a world of pride in such , 1 Cor. 8.11 . 2 Tim. 3.1 . to 8. for want of faith with their knowledge , the time was fit to receive new Doctrins , 1 Tim 4.1 , 2. men of knowledge , but no conscience , and then no marvel if men entertain Errors , 1 Tim. 1.19 . Hold faith and a good Conscience , which some having put away , have erred from the faith ; whilst some have neglected to keep their Conscience clean , their judgment is unsound ; a corrupt Conscience , a corrupt Judgement .

3 From the disposition of men ; and aptnesse then to catch the greatest cold , when their spirits have been most warmed and heated ; no man so apt to take cold , as they who are very warm and hot ; so in the days of the Apostles , they did not only fill them with Knowledge , but warmed the Church with Zeal , and Heat : zeal towards their Ministers , zeal in their liberality , they loved not their own lives in respect of Christ , now their spirits being so warm , they are more subjesh to get cold and distemper ; every Christian in particular finds it so ; when he hath been most enlarged at the Word , or Prayer , ere long he will be more straitned , there being a secret pride in the experience of Gods favour , and to rest in our selves , thinking that we have sufficient grace in our selves , when we see our need of Christ , we depend only on him , but when we are full , we depend on our selves , and so by sitting loose from Christ we get a great cold ; we are cold in Prayer , Word , Sacrament ; thus it is with the Church , when God sheds his Spirit abundantly in the Church , they grow secure , and depend upon themselves , thus we see , Josh. 1.9 , 10 , 11. so that one would have thought that that generation would have been more zealous , yet none so Idolatrous till God quickned them by their enemies : so in the Apostles times , the Church was very forward and zealous , a few Generations after , their spirits were carried away with errors .

4 From the disposition of Satan , he hath great rage because the time is short , Rev. 12.8 . and we shall always finde that the Devil hath imitated God , if God have Sacrifices from his people , so the Devil from the Pagans ; so if God set up a Christ , Sathan will have an Antichrist set up , that may be , not only a substitute , but an enemy to Christ , that as God had won the world by Christ , so he would delude the world by Antichrist .

5 From the wise and just dealing of God , if God reveal more means of knowledge , he will use many means of trial , he will have them winnowed , that so the good may remain as Wheat , the Chaffe may be blown away , if God give more Tallents , he will put them upon more employment and exexercise .

Vse 1 To teach Christians not to be offended , if they finde variety of seducing spirits in these days , a man would wonder in such peaceable days , when Religion is maintained , there should be so many opinions and agitations , how comes this about ? you must know that God never dispenced generally more knowledge since the revelation of Antichrist than now ; now where there is most knowledge , Sathan will be seducing and corrupting their wisdom ; where there is more wisdome there is more curiosity and pride ; so much knowledge , so much want of truth many times , and so putting off the truth , men run into several errors , and it is just with God , seeing they put away a good Conscience , and would not give heed to sound Doctrine , therefore God gave them up to follow lyes , 2 Thes. 2. and their longing desire and zeal in former times , will end in such a cold , that there will be a defect of all warmth and heat , and wheresoever you see the truth not held in a good Conscience ; they run their faith on Rocks , some split on a rock of Arminianism , some on a rock of Popery ; so that it must needs be that in these last times many Antichrists must be .

Vse 2 Since many Antichrists are , and will be in these last times , let us labour to be so established in the truth , that however the times be , we may keep our faith and religion .

Q. How shall we be thus established ?

A. 1. Get contrary spirits to the former , give not up your selves to curiosity , and vain speculations , if the Lord find you humble , he will teach you in his ways ; if when you are warm and hot , you have a care that you get not cold , 1 Chron. 29.18 . Pray to God to keep your hearts always in that frame , or at least in such a frame as may befit every days businesse , and then whatsoever the times be , our hearts and judgements shall be established in the truth , but unless God give you a good Conscience with your knowledge , you will be soon perverted , and therefore I say , as Paul to the Ephesians , Ephes. 2.12 . continue in a firm love of the truth , as well as in the knowledge of it .

1 JOHN 2.19 .

They went out from us , but they were not of us , for if they had been of us , no doubt they would have continued with us , &c.

THe Apostle , Vers. 18. had instructed Babes of the coming of Antichrist , now in this Verse he first discribes them ;

1 By their Apostacy , they went out from us :

2 Their condition before , They were not of us , he amplifies both , the latter he proves by an Argument , They were not of us , for if they had been of us , they would have continued with us .

The former he amplifies by the reason , why God gave them up to Apostacie , which was , that these Seducers might be made manifest that they were not of us .

Q. 1. What is meant by this , They went out from us ?

A. 1. They departed from their Doctrin in Judgment , and from their Fellowship in Practise .

Acts 2.42 . Now these men departed from both , they forsook the truth which before they profest , 2 Joh. 9. and not in circumstantial points , but in such , whereby they denyed both the Father and the Son , as verse 22. 1 Tim. 1.19 .

2 In their fellowship , they declined from them in communion of Ordinances , and mutual help , Heb. 10.25 .

They went out from ( us ) from whom ? who are they from us ? Apostles , and Ministers , from us , that is , from Old men , Young men , and Children , they went out from all the true Members of the Church .

They were not of us .

That is , they were never true members of our Body , they were with us , and amongst us , but they were never of us , 1 Joh. 4.4 5. as the Children of God are in the world , yet not of the world , their mindes are not on this world , their inheritance is not in this world ; so on the contrary , the Children of the Church are in the Church , but not of the Church .

Doct. 1. Some may be in the Church , which after do depart from the Church . Doct. 2. Such as do depart , were never Members of the Church . Doct. 3. Such as are Members , continue always in the Church . Doct. 4. Those that depart , manifest themselves , not to be of the Church . Doct. 5. This departing from the Church , is a note of Antichrist .

Doct. 1. There are some in the Church , which may depart from the Church .

That may leave the Doctrin , Fellowship , and Practise of the Church , Heb. 10.25 . 2 Thes. 2.3 . 1 Tim. 2.4 .

Q. How comes it to pass that men in the Church , and in some measure affecting the ways of Religion , depart from the Church ?

A. 1. This comes from want of thorow and entire fellowship with the Lord Jesus , for though they may have much joy and comfort in the Members of the Church , yet it is but a Land-flood , all that joy and grace may be dried up , unlesse they partake of that Fountain which never fails , and as the Lord told Samuel , They have not rejected thee , but me they have rejected ; so , see you any departing from the Church , they departed from Christ , and union with him first , Dan. 11.34 , 35. many cleave to him but feignedly , Heb. 12.13 . when a man haults between falshood and truth , or God and his lusts , he will be turned out of the way .

2 From the stumbling-blocks they meet with , in

1 The Church , first persecution , Matth. 13.21 . that makes some offended .

2 Hard Doctrin , Joh. 16.66 . the Doctrin of Purity seems harsh Doctrin to them , so the Doctrin of Predestination offends some .

3 There fall out some admonitions , or reproofs to be dispenced to the Members of the Church ; now if they come with proud unmortified spirits , they will be offended at them , and fly back again ; this was the cause of Simon Magus his Apostacy , when Peter reproved him sharply , he could not brook it , but fell off , and set up a false Doctrin , and lying miracles , to subvert the Apostles Doctrin ; some depart from others , because they think themselves more holy than others , Isa. 65.5 . either they give offence to others , or others to them .

Vse Shews us our duty , not to rest our selves satisfied , in that we are Members of the Church ; we may live in the Church , and partake of the ordinances yet after fall off ; therefore be sure that you give up your selves first to the Lord , and then to the Church , otherwise keeping any pride or covetousnesse in our hearts , it will make us fall off , pride will make us take offence at others , and others at us ; and covetousnesse will make us fall off when we meet with persecution , and losse of goods , and liberty , for Christ ; therefore come with humble and mortified hearts , and give up your selves to Christ , and then you shall not easily give offence to others , and will be content to part with any thing for Christ , and so will continue Members of the Church .

Doct. 2 Such as depart from the Church , were never Members of the Church .

They were not of us , that is , of the Apostles , nor of us , that is , of such whose sins are forgiven them , either old men , or young , or Children .

Q. What is the Church , or who are the Church ?

1 The Church is called a company of Saints , because they are holy in heart and practice , 1 Cor. 14 13. 1 Cor. 1.2 .

2 The Church is called an elect people .

3 They that are indeed of the Church , are such as shall be saved , Acts 2 ult. as all those that were in Noahs Ark were saved , so all those that are true Members of the Church .

Grounds

1 From the near fellowship such have with the Catholique Church , and so certainly are of the number of the first born , written in heaven , Heb. 12.23 . therefore Christ saith , all his sheep hear his voice , Joh. 10.2 , 3 , 4.16.27 , 28. and none shall pluck them out of his hand . Those that are truly Members of the particular Church , are likewise Members of the Catholique ; my finger which is a part of my hand , is a part of my whole body .

2 From the fellowship such have with the head Christ , all the true Members receive nourishment from the head , Col. 2.18 , 19. therefore they not holding to the head , fall into vain speculations ; therefore those that depart from the head , fall from the Church , Ephes. 4.15 , 16. and being knit to the head , they are joyned with such bands of the spirit , and bands of ordinances , that they all partake of one spirit , 1 Cor. 6.17 . so 1 Cor. 12.13 . 1 Cor. 10.6 , 7. and so in all their prayers , they pray for the whole Church , Our Father , thy Will be done of us , we have a tender care of all the Church knit together in one Love , one Faith , one Hope , one Baptisme , so that those that are truly knit , cannot fall off .

Vse 1 To reprove an Error of the Romish Church , that do maintain that wicked men may be true Members of the Church , but we say that those that fall off , were never true Members of the Church , and yet they hold that many fall off , and yet were true Members , but they might indeed depart from their Church , but never from any true Church ; if they do depart from the Church , they were never true Members of the Church , they were not of Christs sheep , for he will keep them that none of them shall fall off .

We say therefore that such were not true Members , but ill humors , and superfluous excrements of the body , and therefore no wonder though they fell off . But you will say , some there are that continue faithfull friends to the Church , and never fall off from them ; are there not some that are ornaments , and maintainers , and supporters of the Church , yet have no truth of Grace in their hearts , are not they Members of the Church ?

They have the place of Members , but are not true Members , a glasse eye may be an ornament to the body , and a wooden Legg a support to the body , yet are no true Members , so such may be ornaments and supporters of the Church , yet no true Members , but as a glasse eye , or a wooden legge ; these though they cleave to the body , yet they are not joyned by nerves and sinews , neither animated by the head , so these are not tyed to the Church by the spirit of God , or bond of Faith and Love , but some external ligaments , as honour , or profit in the Church .

Vse 2 It may teach us what to judge of such men as have been sometimes very forward and zealous Professors , but afterwards they sit loose from Religion , and fall off from the Saints , and grow enemies to the Church , they were never true Members of the Church , Stella cadens , nunquam stella , cometa fuit , never any Star fell ; the Church is compared to Heaven , Christians to Stars , when we think we see a Star fall , it is no Star , but a meteor drawn up by the heat of the Sun , which when the heat of the Sun is withdrawn , falsl , so if you see any Stars fall from the Church , they were some sluggish meteors , that by the heat of Gods ordinances were raised up and inflamed , but after the heat was a little dissolved , they fell away ; if any fall , they were never any true Stars in heaven , but blazing meteors .

Vse 3 It may teach us , never to rest in any fellowship or society of the Church , till we are knit by the spirit to God and Christ , so that every ordinance knits you nearer to Christ , and to his Members , and every conference quickens your affection to the Church , and theirs to you ; come not therefore to the Fellowship of the Church for custome or credit , or to satisfie friends , these are but as glasse eyes , and woden leggs ; how little good will it be to that person that lives in the Church like a noysome humor , hurtful , and pricking the Church , troublesome to the Church and Members thereof ? such a one is but an evil humor , and it were better it were cast out ; nay content not your selves in being an ornament and supportance to the Church , liberal for any good use ; and so Ministers , you must not rest in this , you are but as wooden leggs , and glasse eyes ▪ and you lose by it , unlesse you draw juice and nourishment from the body by the spirit ; rejoyce not therefore in this , that you cleave to the Church , and they to you ; but rejoyce that you are of that number , whose names are written in heaven ; rejoyce in this , that by the spirit and Faith , you are knit to Christ , rejoyce that you do any good office to the Church , not for any by-respect , but naturally .

Vse 4 Here is a direction to all societies , what society to follow , even the highest society , that is , even of the Church , the company of Saints ; therefore if you would aspire to the best society , you must not be such as are noysome humors , hurtful one to another , such will break off , but be knit together in love , with one consent joyn together .

So for all Members of the Congregation , be doing good one to another , be knit together , you are all Members of the same Church , let no outward respect dis-joyn Members , you would think it a wofull thing , to see a convulsion of the Members , one limb puld from another , so let no externall respect hinder fellowship , therefore contend not for your profit or ease , and so fall off from one another , but contend to be helpfull one to another , and grow up in love .

Vse 5 Of consolation to such as find their hearts knit to Christ by his ordinances , and one to another , this is good comfort ; you shall never depart one from another , no true Member shall ever fall off , either from Christ , the Church , or heaven , 1 Joh , 1.4.8 . being one of the Church , and added to the Church , you are such a one as is appointed to salvation ; they that are in Gods Tabernacle , shall one day dwell in his holy hill , Psal. 15. and he tells you what they are ; they that are Members of the Church militant here , shall be Members of the Church triumphant in heaven , your name is entred amongst the general assembly of the first born , whose names are written in heaven .

Doct. Such as are true Members of the Church , do keep continual fellowship with the Church , and do never depart from the Church .

If they had been of us , that is , of our fellowship which is with the Father , they would have continued for ever with us , Psal. 125.1 . They that trust in the Lord , shall be as mount Zion , which shall never be moved ; God gives a man true fellowship with him by trusting in him , and such stand as a mountain , or rock , that cannot be removed , an the cause of it is , because God in a special manner protects them ; Gods protection stands as an hill about him , so that none can climbe over God to come at them , 1 Tim. 2.19 . The foundation of God standeth sure , &c. the foundation , some take it for election , some for their faith , such a man doth set to his seal that the Lord is true .

Q. How comes it to passe that they always thus keep communion with Christ , and his members ?

A. 1. They keep fellowship with Christ , from the nature of that Covenant which Christ makes with all Believers , it is opposed to a Covenant that may be broken , Jer. 31.31 . to 35. so that this Covenant cannot be broken , where he opposeth this new Covenant to the first Covenant made with Adam , which he brake , but this cannot be broken , for what should break it but sin , but God will write his Law in their hearts , &c. and they shall not depart from him .

This Covenant is either exprest without condition , or else such a condition as he will give us power to perform , or else such a condition as Christ will perform for us , therefore cannot be broken .

Obj. Is it possible that any Covenant should be without condition ? Is it not the nature of a Covenant , to have a condition on both parts ?

A. It sometimes requires none , as Gen. 9. to 17. the Covenant God made with Noah , he made a Covenant never again to destroy the whole World by a flood , and yet there is no condition expressed on mans part , but all the world knows , that whatsoever the lives of men be , be their sins never so great , even as the sins of the Land , yet God will keep this Covenant with them , and not destroy the World by waters any more ; now this Covenant of Grace is likened to the Covenant he made with Noah , that as that Covenant was without all conditions , so the Covenant of Grace that God makes with us , is absolute without condition , so that he will remember us with everlasting mercy , Isa. 54.8 , 9 , 10. so that whosoever have made a Covenant with God to cleave to him in Christ , he will never cast them off , no more than he will drown the world .

2 Though he do require a condition , yet it 〈◊〉 such as he himself will perform , so that I shall never forfeit his Covenant , Jer. 32.40 . God will never depart from them , I but we may depart from him ; no , God will put his fear in our hearts , that we shall not depart from him , so that though God requires faith , and repentance , and obedience , yet he gives it to us , or else we have Christ as a Surety , that hath fulfilled all righteousnesse for us , Heb. 7.22 . if therefore I , or my Surety pay , as he hath done here , no breach of Covenant can be made on our part , because Christ hath fulfilled all righteousnesse ; so that though we be unfaithful and disobedient , yet Christ hath undertook for us .

2 From the Spiritual vigour , and efficacy of that Grace which the Lord gives to every true member of the Church , that Spirit which knits us to Christ and his Members , 1 Pet. 1.23 . is an immortal seed , it is that spring which springs up unto everlasting life , Joh. 4.14 .

Obj. True , if we drink , but we may cease drinking , and so thirst ?

A. But then it should not differ from Jacobs Well , for as long as we drink of that we shall not thirst , but this is opposed to that , Heb. 10.39 . he opposeth 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , so that whosoever draws back from Christ had never true faith .

Nay , this grace is exprest , as overcoming all the enemies of Salvation , Sathan , the World , and the Flesh , 1 Joh. 1.4 . 1 Joh. 5.4 . Rom. 6.14 . Sin , that is , your corruption , shall not reign in you , it may be remanent , but not regnant , it may Tyranize over us , and lead us Captive , but it shall not carry us willingly , but it is a captivity to us very grievous and hard , and we strive to get loose from it , it may 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 but not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 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 , 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. 1.18 . and that he walks with us , we argue , because he is still pleased to dispence to us the Word of Life , and edifies many souls thereby , and therefore surely Christ hath fellowship , and shall man be more pure than his Maker ? where Christ vouch . safes fellowship , shall man renounce it ?

If they be converted , where had they their conversion ?

2 Have not many of Gods Servants heretofore kept company with Churches as corrupt as ours are ? Did not Peter and John keep company with them and shall they be more pure and curious ?

3 Christ commands , If thy Brother offends admonish him , Matth. 18.17 . if he hear thee not , take two or three more , if he hear not them , then tell it to the Church , and if he heare not the Church , let him be to thee as an Heathen , or Publican ; but if the church hear not thy complaint , he doth not say let the church be as an Heathen , or Publican ; now there are many of our Seperatists never admonished their Brethren , nor made their complaint to the church , and if they did , and the church heard them not , must they therefore Excommunicate the church , and renounce it ? therefore unlesse you find in it Blasphemy , or Idolatry , or Persecution , there is no just ground of seperation .

Therefore this sin is very dangerous , it draws men from the Members of the Church .

1 They say , our Worship is corrupt . 2 Our Government is Antichristian .

For the first , you cannot maintain it , for in sundry Congregations you shall not find much corruption , as for reading of Prayers , if it be lawful to read Psalmes , why is it not lawful to read Prayers ? therefore that is no just ground , it is that which all Protestant Churches have used .

2 Suppose there were and are sundry abuses in the Church , yet that is no safe ground of seperation , Ezek. 5.11 . Ezek. 9.4 . so when the Sons of Eli corrupted the Sacrifices of God , their Sin was great , yet it was a sin for the people to seperate and abhor , 1 Sam. 2.17 .

2 They say our Government is Antichristian , we say it is that Government that expeld Antichrist somtimes , and sundry have witnessed it with their blood ; and I say further , there is no such corruption in our State as was in Jerusalem , when Christ and his Apostles kept Fellowship with them , as two High Priests , &c.

3 They say our Ministry and Calling is Antichristian , we say we doe not profess our selves enemies to Christ , and for our Callings , many of us are elected by the peoples approbation , or by such as are set up by the King and State , and if God blesse our Ministry to convert thousands to God by that means , it is an evident sign God approves our Calling , for , if it were Antichristian , they would not convert souls to God .

4 They say our people are corrupt , and some such as Paul bids not to have communion with , 1 Cor. 5.11 . as Drunkards , Whoremongers , and therefore you see what evill such doe , they make Gods people abhor the Offerings , and breake off from fellowship with you .

We cannot deny but there are very many corrupt and scandalous persons in our Church , but private Christians have no authority to roote them out .

1 For Ministers , if they see that it would turn to the dissipation and destruction of the F●ock , it were better to forbear , 1 Cor. 5. Mat. 13.29 , 30. Ezra 4.20 . they ceased from building the Temple , when there came a command against it ; therefore they had better forbear , when it cannot be redressed without greater prejudice to the Church .

2 The corruption of such doe not corrupt the Church , or the Ordinances of God , He that eats and drinks unworthily eats and drinks damnation to himself , not to the whole Congregation , and you shall finde many Churches as corrupt as the Church of Corinth , yet the Apostle would not have them renounce it .

Lastly , they say we were never truly constituted , our Church had no true constitution .

A. That constitution which they themselves require hath not been wanting in ours .

1 They say there must be entring into a Covenant , that was done in King Edward and Queen Elizabeths dayes ; and whereas they say our Church is but a Parliament constitution , that doth not weaken , but establish our Church .

2 But they say that our Church consists of a mixt multitude , so was that 2 Chron. 20.13 . when Jehosaephat assembled all Judah before the Lord , Num. 11.4 there was a mixt multitude , and they did it out of fear , and yet it was a true Church , and so is ours , though there be a mixt multitude . And yet this falling off , because it is not from the main Doctrine , but from the skirts , and some circumstantials , therefore they doe not fall utterly from Christ , but yet it is not possible but they weaken their faith .

3 This refutes the Anabaptists , that fall off from our Church , because we baptize Infants before they come to knowledge .

1 We say , though there were no Baptism , it were no cause to make it no church as Israel in Egypt without Circumcision .

2 We say our children have as much right to Baptisme , as Isaack to circumcision , but they were circumcised the eight day , and if the Covenant belong to them , then the Seals of the Covenant , Act. 2.39 . Mark 10.

Vse 4. Lastly it may teach us all , if it be a sign of Antichristianisme to withdraw from the church , then it is a mark of true Christianity to stick close to the fellowship of the Saints ; in love , in Christian duties , in admonishiog one another , in counselling , in comforting , in reproving one another ; therefore take heed you forsake not this fellowship , for so you loose your grace and strength , if you sit loose from them , They that follow lying vanities , forsake their own mercies , all that oyntment that was powred on Christs head , descends to the lowest skirt of his garment , Psal. 133. to the meanest Christian , therefore if you sit loose from Christ and his members , how can you look for any drops of his oyle , the vallies receive the showrs from the Mountains , there God hath commanded a blessing , and it comes with power and authority ; a man that gets a blessing any where else , gets it but precario , and as it were by stealth , but in publick communion , God hath commanded a blessing .

Now we come to the last point , the end of the departing of these men out of the church , they went out , that it might appear they were not all of us .

Whose end was this ? who propounded this end ? it was not their intention to manifest themselves , not to be of the church , but all heretiques pretended that they aimed at a better church , they never intended it to manifest themselves to be enemies to the church , neither was it the end of the church ; the church did not cast them out , but it was voluntary defection , they went out of themselves , therefore the church did not look at that end , whose end was it then ?

Surely it was Gods end , who over-ruled their Apostacy to the benefit of his church , when he saw them warp from the Fellowship of the church ; God gives them up to Apostacy , that he might make it appear they were not of the church , 1 King . 12.24 . fight not against them , for this seperation is from me , so this Apostacy of these first teachers is from God , and his end is to manifest that they were not of the church .

Doct. 5. It is the holy end that God aims at , in giving up seducing corrupt spirits to Apostacy from the Church , that he might discover them that they were Hypocrites whilst they lived in the Church .

God punisheth Hypocrites with Apostacy .

What should move God to discover the Hypocrisie of men by Apostacy ? a fearfull sin to forsake the Ordinances of God , the Covenant of the church ; and what should be the cause moving God thus to work ?

1 By this means God manifests the integrity , and sound-heartednesse of his own servants ; God would have his name sanctified by his servants , and it is never more sanctified , than when their sincerity is approved , when others fall off , 1 Cor. 11.19 . it is needful that heresies arise , that those which are approved , might be made manifest among you ; as in winnowing time , when there comes a good wind , it carries away the chaff , but the wheat lyes on a heap more clean , Mat. 3.12 . so Christ hath a fann to winnow his church and cleanse out the chaff , that it may be more clean .

2 That so he might prevent the corrupting and seducing of his weak servants , least any should be mislead by them , therefore God timely discovers them , 2 Tim. 3.9 . they shall proceed no further though they had led away some simple women , laden with many lusts , yet they shall proceed no further , they shall glean no more then some weake judgments , or corrupt hearts , but they shall be discovered , their folly shall be manifest to all men , so carefull is God , that when his church is negligent in casting out such , why God in a speciall care to his Vineyard , gives up such to defection voluntarily .

3 He gives them up to Apostacy , that he may preserve the purity of his ordinances and law , Mal. 3.3 , 4 , 5. as if he should say , as long as corrupt teachers live among men , they so pollute Gods Ordinances , that they are not so pure and sweet , therefore God takes a course to refine them from their drosse , that is , not only Ministers , though when their spirits are refined , their Ministry is more savoury and fruitfull , but further he will make a difference between Hypocrites , and those that are sincere that so his ordinances may be refined , and this was fulfilled in John Baptists time , who came before Christ , Mat. 3.7 , 8 , 9 , who discovered the Pharisees to be Hypocrites that should renounce Christ ; and Christ himselfe said , Mat. 23. Woe be to you Scribes , Pharisees , Hypocrites ; so that by their defection , the Christian Congregations , and the Ordinances , were more pure and refined , Prov. 25.4 , 5. so take away the drosse from the Ordinances , they come forth more pure .

4 To exempt his people from many scandals and aspersions , that would be cast upon the Church , if these corrupt persons should live among them , Jude 12. therefore that these spots might appear to be corrupt humours , and not members of the body , it pleaseth God that they depart , and so carry away these spots and scandals with them , that so his Church may not be defamed .

5 A fifth end is this , it tends to the just punishment of Hypocrisie ; it is a just judgement of God to leave such spirits to be discovered and revealed ; Matth. 12 33. it is more acceptable to God , to have things seem as they are ; God will have the Tree known by his fruit at length , there is no great difference between the Crab and the good Apple-Tree , by the leafe or the blossom , therefore it must be known by the fruit , Rev. 3.16 . I would thou wert either hot or cold , that I might know what thou art .

Vse 1. It may teach us , that even the falls of the sons and daughters of men ▪ are mannaged and ordered by the wise and good hand of Gods providence ; so you see here is a hand going quite beyond all the ends of men , they went out that they might be manifest , and God hath alwayes challenged this , to have an hand in the sins of men , not to work , but to punish one sin by another , if God sees envy in Josephs Brethren , he stirs them up to sell him into Egypt , and God challenges it , Gen. 47. Gen. 50.20 . 2 Sam. 11.12 . Ezodus 7.3 . so Act. 4 28. 2 Chron. 32.21 . Isa. 10.5 . the worst evills that have been in the Church , God hath had an hand in it , 2 Sam. 24.1 . not as an Author , but by accidental occasion , he gives them up to take such courses ; if David be Idle , God gives him up to Adultery ; if Pharoah vex Gods people , God leaves him to hardnesse of heart ; if David commit Murther and Adultery , he gives up his Son to fratricide and incest ; If Judas be covetous , he gives him to betray his Master ; if they be his own Servants , he doth it to cleanse them ; if wicked , he doth it to punish them , therefore let us fear that God that is not only able to cast both body and soul into Hell , but also into sin , which is worse than Hell , by propounding ●uch temptations as may leave a man to run into desparate courses ; therefore give not way to any sin , thinking to recover your selves , but feare God will leave you to runne into worse .

2 It may teach Gods people not to admire ▪ and be offended at it ; first , if they see men of good esteem and profession fall off , wonder not , such were never of the Church , 2 Tim. 2.17 , 18 , 19. Prov. 10.25 . the righteous are as an everlasting foundation , which God hath founded , and every one of them hath this seal , The Lord knows who are his , and therefore be not discouraged , when you see others whom you thought better of than of your selves fall , for the foundation of God standeth sure ; 2ly , let not other men be offended , if they see some that were professors fall off into vile courses , say not they are all of one Sect , they are all of the same Spirit , none better than other , this is the course of them all ; say not so , for God gives them up to these b●se courses to manifest it , that they were not true Members of the Church , God would have it thereby manifested , that these spots of the face of the church are not spots of the Body of the church , but spots in the Vizards of the church ; but God keeps his church unspotted and undefiled , so that even Balaam could say , How goodly are thy Tents , O Jacob ; therefore if you see any in the church grow corrupt , and defiled , it implies they were never members of the church , God hath nothing to doe with such , therefore he turns them out that it may appear what they are ; if God at any time leave his people to any scandalous course , that God casts shame on them ( which is very rare ) if he doe , he gives them such unfeigned humiliation , and broken-heartednesse , and such castisements that they recover themselves , that all the World may see , neither doth the church allow it , nor God , but as they were patterns of sin , so they shall be patterns of Repentance , 2 Sam. 12 , 11 , if David doe fall into scandalous sins , God will follow him with such chastisements , that God will manifest he is no approver of such courses ; and David himself shall proclaim , that he repents unfeignedly , so that he was not so carefull before to cover it , as he is now to divulge it , and declare that it was the cause of bitter anguish to him , so that neither God , nor the church , nor themselves approve of their sin , but are against it .

Vse 3. It may teach Gods servants to make an holy use of other mens falls ; Dost thou see Professors fall into loose wicked courses , and give no testimony of their repentance , why God hereby would manifest that thou art sincere and upright , God hereby prevents thy mis-leading by their evill counsell , or practise ; blesse God that hereby he purifies his Ordinances , and wipes away the soyle of his church , he wipes their face by casting out such ; and especially make this use , Be not high minded , but fear ? fear that God that is able to cast men from one sin into another , Isa. 6.2 , 3. Why did the Angel there sing 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Holy , Holy , Holy ? &c. why , because he was to send the Prophet on a Message , to harden the wicked , and make their hearts fat .

Vse 4. To exhort all in a speciall manner to take heed of Hypocrisie , if we take up a course of Religion , and good duties at home , and abroad , we think that God will be mercifull to us ; but let us see that what we doe , we doe in spirit and in truth , Heb. 12.13 . Lev. 10.3 . God will certainly discover us , scarce ever any lived that dyed in Hypocrisie , but he was uncased before his death , there is nothing so secret but it shall be revealed . Hypocrisie must be manifest to all men , though there were good hopes of them , yet God washes off the spots of his church , and not only at the last day , but in this World , therefore let it not suffice you to live in the church , for you may be as ill Humours , and so annoy the church of God , and it will be well that you be cast out ; or at the best , though you be ornaments and supporters to the church , yet you are but as glasse eyes , and wooden leggs , why God may stay long for the good of his church , but certainly he will lay you open to some corrupt Doctrine , or way , that you shall be manifest , 2 Tim. 3.9 . why , vers. fifth he tells you what they were , They had a form of godlinesse , &c , implying , it is a mad course to be an Hypocrite , for by his outward profession , he gets the ill will of wicked men , and for want of sincerity , he gets the ill will of God .

There are sundry signs of this Hypocrisie .

1 If thou findest in thy self an hatred of admonition , Mat. 14.4 . Herod was impatient of admonition , therefore he put John in prison , and thereby manifested his hypocrisie .

2 If thou beest given to praise wicked men , and accompany with them , Prov. 13.20 . Prov. 28.4 . that is a fore-runner of forsaking of the Law .

3 When a man makes no conscience of his tongue . but lets his tongue run at random , to passion , oc rayling , or slandering , Jam. 1.26 .

4. If you see any man living in any known sin , and delighting in it , it is such a link as the Devil will chain him fast by .

5 When a man shall make use of Religon to any other end than for Gods glory , if you make Religion a stalking-horse to your own ends , certainly you will fall off ▪ Joh. 6.26.60.66 . those that followed Christ for the Loaves , not one of them continued with him , 2 King . 10.29 . Acts 8.17 . to 23. When Simon Magus would make use of Spiritual gifts to get money , he was in the gall of bitternesse , and bond of iniquity , his heart was not right ; therefore as you desire to have fellowship with God , be sincere and upright .

1 JOHN 2.20 .

But ye have an Vnction from the holy one ▪ and know all things .

THe Apostle having instructed little Children that Antichrist would come , and described him , vers. 18 , 19. in this verse and the next , he propounds some means to help them .

1 An Unction within themselves , whereby they know all their seducements and snares , vers. 20 , 21.

2 The second means is , from the corrupt and false doctrin of these Teachers ▪ who is Antichrist but he that denies the Son ? whose doctrin perverted that unction which they had received , vers. 22 , 23.

In the first means observe ,

1 A benefit received , an Unction .

2 The Author , from Christ .

3 The vertue of it , whereby you know all things , you know the truth , and that no lye is of the truth .

To begin with the first , the benefit , Ye have an Vnction .

Doct. There is not the least of the Children of God , but they are partakers of an Oyntment of Christ , you little Children have it , Vers. 27.

There were three sorts of Functions in the Old Testament , into which they were instituted by Oyntment , Kings , Priests , and Prophets ; Kings , 1 Sam. 13.10 , 11. so Priests , Exod. 29.7 . so Prophets , 1 King . 19.16 . now Christ being ordained to be King , Priest , and Prophet , therefore he is called the Anoynted , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Joh. 12.15 . Luke 1.32 , 33. Heb. 6.20 . Heb. 7.24 . Acts 3.22 , 23. all other Unctions were but types of him , therefore he is said to be annoynted with the oyl of gladnesse above his fellows , Psal. 45.7 . he was not only gladded himselfe , but all the ends of the earth were made glad by him therefore he is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; now because he was not a type , but the person typified , he was not anyonted with material oyl , but with the Spirit of God which is the true Unction , Acts 10.38 . Luke 4.18 . Dan. 9.24 . hence called Messiah , in Hebrew , the same with 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in Greek ; from this Oyntment of Christ , we are annoynted by the same Unction , as Psal. 133. so that spirit which was poured on his head , descended to his lowest members , 2 Corinth. 1.21 , 22. yea to the skirts of his garments , so then we are annoynted by the Spirit .

Now fitly are we laid to be annoynted by the Spirit , as it were by Oyl , in a Four fold respect .

1 As Oyl hath been used for healing Wounds , Luke . 10.34 . so when the Spirits of men are wounded by the sence of sin , God poures in such an Oyl of his Spirit , that he heals and binds them up .

2 Oyl hath a suppleing , softning , and lithni●g power ; so Gods Spirit makes us nimble , and agile to every good work ; in the East Countries they used to annoynt Wrestlers , and Runners , to make them more nimble and quick ; such use is the Spirit of , to make us quick , and ready to run the wayes of Gods Commandements , Ezek. 36.27 . and fight and wrestle against our Spiritual enemies , Sin , Sathan , and the World .

3. Oyl cheareth the hearts and countenances of men , so the Spirit is an oyl of gladnesse , Isa. 61.3 . so that they are annoynted therewith , are no more afraid of Hell , or Sathan , but walk on cheerfully before God ; so the graces of Gods Spirit , Wisdom makes the face to shine , Eccles. 8.1 . takes away Pride , rough looks , wanton looks , and so smoothes and makes the countenance amiable ; such a soul is annoynted with the oyl of gladnesse .

4. There was an use of Oyl , to consecrate all Vessels , no Consecration but Oyl was a part of it , Exod. 33.23 . whether to consecrate Vessels or Officers ; this use of oyl is in the Spirit of God ; from him it is that Gods Children are no longer for themselves , or the world , but consecrated to God , and dedicated to him , as Kings , Priests , and Prophets , Act. 2.17 . Rev. 1.6 . so that that Oyntment which was poured on Christ above measure , descends to every Member of his Church , healing their Wounds , softning and suppleing their souls , chearing their hearts and countenances , and consecrating them to bee Kings , Priests , and Prophets to God , and therefore as Christ was called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 so every Member of Christ is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Acts 11.26 . that is , one annoynted , so that every childe of God hath in some measure a Kingly , Priestly , and Propheticall Office , 1 Samuell 8.28 . Kings were chosen to bee Judges , and to fight the Lords Battels ; why so in some measure every Christian hath a power to judge , 1 Cor. 2.15 . and fight the Lords Battels ; such an Unction he hath , that whatsoever case he is cald to , he hath a spirit of judging and discerning what is good , what bad , so that he stands not at any mans judgement ; if it be of matters concerning Salvation , God hath given him a regal spirit ; so Secondly , he is able to fight the Lords Battels , not against flesh and bloud , for they are but typicall and shadowy battels , but we fight against Principalities and Powers , Ephes. 6.12 . to 18. and so their wars are farre above Princes , Rev. 12.1 . these are great Battels with Sathan , and the World , and our own corruptions , 1 Pet. 2.11 . so we should all fight the good fight , 2 Tim. 4.8 .

2 As a Priest , he performs the Priestly Office , which stood partly in praying , partly in teaching , partly in sacrifycing ; so God hath given to every Christian a Spirit of Prayer , an Teaching . Rom. 8.15 . Jer. 31 , 32 , 33. so also they offer up to God a sacrifice of a broken heart , Psal. 51.17 . a sacrifice of praise , a sacrifice of righteousness , Psal. 4.5 , 6. Rom. 12.1 , 2. nay , sometimes the Lord gives them to sacrifice whole Towns and Cities unto God , as Paul , and Peter , offered three thousand together , he takes them from sin , and brings them to God , so that they bring in heaps upon heaps to God , so that they are not poor Kings and Priests , but truly if Christians knew their worth , they would not be so discouraged and cast down in respect of the World .

3 For Prophets , it was their office to Preach and Pray , but this was principall , they had a speciall revelation of Gods secrets , and this is verified of poor Christians he reveals his secrets to them , Psal. 25.14 . Matth. 13.11 . so tha● many a poor Christian is able to discern more than his Minister , Apollos wa● an eloquent man , and mighty in the Scripture , yet he found Aquilla and Priscilla , Tent-makers , they were able to instruct him more perfectly , Matth ▪ 11.25 , 26 , 27. the great mysteries of Election , Vocation , Justification ▪ which are hid from the world , God reveals these to poor Fisher-men , and to Babes ; and as it was a spirit of prophecy to interpret obscure mysteries , so God many times helps poor Christians to see more clearly into Scripture than many great Scholars , Rev. 3.18 . they have received an Unction from the holy one , that is Christ , he is often called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Luke 1.95 . Psal. 16.10 . Dan. 9.24 . he is the Holy one , the Holy head of the Church , and from him it is that we receive this Unction .

Holinesse is that whereby we give God his own due , Holinesse is the fulfilling of the first Table , righteousnesse of the Second ; now Christ is called the Holy one , because he was set apart , not only from all unclean but common uses , and dedicated to the Lord .

Two things make a thing holy , a setting apart from unclean and common uses , and dedicating to Spiritual and Holy uses , so the Sabbath and the Sacraments are said to be Holy : now Christ was properly called , the Holy one , for no Ordinance so separate from community , as Christ , nor so wholly dedicate to God as Christ was , therefore we see how these little Babes should help themselves against Antichrist ; as there is an Antichrist , so there is a Christ , as they have a spirit of seducing , so he is an Unction , a Box of Oyntment which is able to confirm you , and help you against all these .

Vse 1 Of trial to every Christian , whether he be a true Christian or no , for he is a Jew that that is one outwardly , Rom. 2.27.28 . we would think our selves deeply wronged if any should deny us to be Christians ; why what is a Christian ? one that is annoynted to be King , Priest , and Prophet ; dost not thou know the things that belong to thy peace , or heavenly knowledge ? Dost thou finde that thou canst not warre against thy Spirituall enemies ? Dost thou finde that thou canst not pray , or instruct others ? and as for judging , thou sayest , God forbid that I should meddle with other mens matters , the secrets of God are not with thee ; why , if it be thus with thee , thou maist pretend Christianity , but thou hast none in thee ; but on the contrary , if thou knowest how to discern things that differ , if thou knowest how to fight the Lords Battels , if thou knowest how to pray , and instruct others , and bring in others ; if thou beest able to discern the mysteries of God , to subdue Sathan , the World , and thine own heart ; if it be thus with thee , thou art a Christian , and thou hast that Unction that will never forsake thee : if thou hast received no more then thou hast by thy Book , or thy education , thou wantest these infused gifts ; there is never a Christian but he now knows better what Sin is , and what Grace is , then he did before ; he is now able to see what he never saw before , he knows the Wrath of Christ , and the excellency of Gods favour ; why if thy graces come from this inward annoynting thou art a Christian , such a one whose praise is of God , and not of man .

Vse 2 Would you know where the Church is , every company saith , It is in me , the Papists say , it is in me , and the Separists , it is in me ; the Protestants say , it is in neither of you , but in me ; why where you have a Company endued with this holy Oyntment , why there the Church is , and he that departs from it , is of Antichrist ; so then , the question is , Where is this Spirituall Unction ? alas , it is an hard thing for blinde natural men to know , but yet as the Ambassador of Persia said , Quot Senatores , tot reges , so where you see a company of Christians , Quot Christiani , tot reges , so many Kings , Priests , and Prophets , Psal. 45.16 . the children of the New Testament shall be answerable to the Fathers of the Old , and shall be endued with suitable graces ; they are Princes in what part of the World soever they are , Princes judging of things in difference ; indued with a Princely spirit to overcome the World , and Sathan , and their own Corruptions ; they have a Priestly Office , to pray and instruct to sacrifice themselves , and their Families to God , &c. therefore if you find such a company , verily there is the Church of God ; and let not the Separatists say , you have prophane persons among you : We say , though they be amongst us , yet they are not of us ; and therefore that hinders us not from being the Church : therefore whither should we go to seek the Church , but where this Unction is ?

Vse 3 For all you that have received this Unction , it is not for Kings and Princes to be digging in the earth , it is not for Priests and Prophets to be ignorant , and blinde , and dumbe . 1 Cor. 6.1 . to 7. Paul is confident that the meanest Christian is a Judge . What a shame is it , for a Christian at every temptation to be carried Captive ? What a shame is it , for Kings to soyl and besmut themselves , for Saul to cast away his shield was a vile dishonour ; so for Christians to be soyled , and carried away with every temptation , for you to cast away your shield , as if you had not been annoynted is a great dishonour . It becomes Christians to fight like Princes , and to be victorious , and to judge like Kings ; so walk as Priests of the high God , know how to pray , how to instruct your Families , how to offer all your wayes to God , all your Families , you are not to be only holy day Priests , but daily Priests .

Vse 4 It may teach every Christian that stands in need of healing or suppleing your stiff spirits , you need balme and oyle for healing the wounds of your souls , and suppleing , and softning your stiff spirits , why here is an unction that will heal thy wounds , and soften thy heart ; intreat God that he would shed abroad his spirit into thy heart , that he would heale thy spirit , soften thy heart , and chear thy soule ; look up to the holy one , he is able to powre floods of consolation on thee , and establish thy soul in peace ; do wee find our spirits hard , and stiff , and bound , our spirits very straight , and stand in need of a great deal of alacrity ? why yet this spirituall unction will so inlarge thee , and supple thee , that thou shalt find thy selfe helped and quickned , that thou mayest do things not weakly , but with power and life ; so if we find corruptions so strong , that we know not how to overmaster them , there is an unction from this holy one , able to strengthen us against them , intreat God therefore to power it down upon thy soul ; so doe you want power and life in Gods ordinances ? why in any need look up to him .

Vse 5 Here is a ground of much consolation that God is pleased to bestow such a mercy , such a blessing as this upon us , how are we bound to Christ , that is pleased to annoynt us with the same oyntment wherewith himselfe was anoynted ? it is a ground of much consolation ; Christians are often called to great imployments , which if they look on themselves , they see themselves altogether unfit for , such as Moses said , send by whom thou wilt send , but is not this unction able to make us Kings and Priests ? we know where to find supply , and if God call us to more imployments , that is our comfort , that we have an unction which is able to fit us for every work , and imployment God shall call us to .

Vse 6 Of exhortation to every Christian , not to rest contented in an empty name of Christianity , ●●ll you get this spirituall unction ; rest not in any known strength , but what you receive by this spirit , otherwise you shall find much want of help , Matth. 25.1 . to 10. the wife Virgins had their oyle continually ready and prepared , whensoever Christ came ; but the foolish Virgins , some oyle they had , some common gifts and graces , but they were spent , and it was too late to seek for oyle when the Bridegroome came , so do not only hear the Word , but labour to find some oyle dropt into your souls , that so in stormes , you may find the life and comfort of the spirit .

1 JOHN 2.20 .

But ye have an unction from the holy one , and ye know all things .

IN these words the Apostle prescribes a means to preserve them against seducements , and the first means is the unction they had received from the holy one , which is a comparison from the legall oyntment ; this spirit of Grace should be as an Antidote against all Antichrists .

Now we come to speak of the vertue of this unction .

Doct. The little Children of God , by vertue of the oyntment of the spirit of Grace , they know all things .

So Verse 27. so that there is an abiding oyntment , and so sufficient , that they need not be taught more or better things than it will teach them .

For Explication ,

1 Consider the subject , yee know all things . This universality of Christian knowledge is amplified by the subject , yee know all things .

1 For the desire of their hearts , they desire to know all things necessary to salvation , Acts 10.33 . this is the frame and disposition of a converted heart , to know all things , and so great is the desire of Gods Children to know this , that they desire to know those things that are most against them , 1 Sam. 3.17 . Eli knowing by Samuels lingring that he had some terrible message , yet he would know it , and urged him by a curse to declare it , and when he had told him , yet saith he , Good is the Word of the Lord ; so that a godly heart desires to know all the Will of God , especially if it belongs to him , though it be never so bitter , it is contrary with a carnall heart ; few are willing to know all things , especially if they be against them , and crosse their lusts , they would not know it , so Mark 6.12 . in Herod , so Isa. 13.10 . they were men of that frame , that would have the Prophet speak pleasing things , Mal. 2.11 .

2 As in their desire , so in the preparation of their hearts they know it , so that if God reveal his Will at any time , they have hearts ready to hear it , and apprehend it better , Joh. 10.4 , 5. there is a vertue in them , whereby they discern betwixt the truth of Christ , and false Doctrin , so the noble Bereans were more noble , because they received the truth with all readinesse and fear , Acts 17.11 , 12. they searched the Scriptures , so that the Word falls into their hearts like good seed , but on the contrary , if any man consent not to wholesome words , but makes questions and contention about them , he knows nothing , 1 Tim , 6.3 , 4 , 5. because he hath an heart unprepared to receive it , therefore contra , he that is ready to receive it , knows it ; such a one knows all things .

3 In regard of their humility and meeknesse of spirit , whereby they think they know nothing , and more foolish than any , Prov. 30.2 , 3. Agur saith , I am more brutish than any man , and have not the understanding of a man , yet as foolish as he was , and debased himselfe before his Schollars , yet he exhorts them to fetch their knowledge from the high one ; therefore the Holy Ghost seeing such a deep self-denyall in him , he ranks him with Solomon for his wisdome , and puts his Proverbs among his , 1 Cor. 8.2 . such a man as thinks he knows any thing , knows nothing as he ought to know ; therefore he that thinks he knows nothing , as weak Christians do , such a one knows all things , which God sees meet for him , and this sense of their own Ignorance , makes them still thirst the more after Knowledge .

2 For the Act , ye ( know ) all things , other men may know much , yet knowing they do not know , and understanding they do not understand , Prov. 9.12 . he that knows not for his own souls good , is not wise , Prov. 24.5 . a wise man increaseth in knowledge : the difference is

1 His knowledge is more clear , one man sees a thing by Candle-light , another by day-light , but he sees most clearly , that sees at noon-day ; so a Christian sees things not only by the dimme light of nature , nor the day-light of the Word , but by the bright clear light of the spirit , that clearly manifests things .

2 His knowledge is more certain , he knows by his own experience the misery of sin ; the excellency of Grace , he knows how Christ was formed in him , he hath conceived him in his soul , and so knows all the motions and operations of his spirit . Gal. 4.19 .

3 It is more particular , he can apply all he hears and reads to himselfe , how farr this promise belongs to him ; he thinks the command belongs to him , the threatnings to him , the promises to him , he thinks the Word was pend for him ; another man he reads and hears , and never applies it to himself , nunquid ego talis , when he hears a Christian may be assured of his salvation , am I so ? Christs death is not only sufficient but effectuall to them that beleeve , but do I beleeve ? he hears that young men overcome the World , but do I so , aad overcome ? thus it is with a Christian another man rests in the Theory .

4 Their knowledge is effectuall , it makes them ready to obey , the law is a light to my feet , and a Lanthorne to my paths , saith David , it is not a light to the understanding only , but it a light to my steps , to my practice , all the understanding they have , is true knowledge , if a man should walk in such a soil where he should certainly sinck in , and be swallowed up , would you think he knows the danger ? it is a sign he knew it not ; so we say , if we meet with one of our acquaintance , and he passeth by us without observing , we say , he would not know us .

3 For the object ( all things ) that is , all things pertaining to life and godliness , 2 Pet. 1.3 . for they do not know the motions of the Heavens , the influences of the Stars , the nature of the Creatures , but they know all things belonging to life and godlinesse .

1 They know all things necessary to Salvation , no fundamental point but God reads it to them , which is necessary to Salvation , Joh. 17.3 .

2 They know all things that are expedient in their Callings , and places to know , and there is a manifold expediency .

1 It is expedient , some men in some Callings should know more than others , as Ministers , Jer. 3.15 . Mal. 2.7 . it is fit that they should know more than others , and God hath promised their lips shall preserve knowledge ; so it is not enough for a Magistrate to know as a private Christian , but he should know how to administer Judgment , 1 King . 3.9 . & 12. as Salomon prayed for Wisdom , so Husbands should know more than Wives , 1 Pet. 3.17 . so Parents than Children Ephes. 6.4 .

2 There is an expedience and meetnesse in regard of the present condition of Gods people , if God see that his Children he puft up with knowledge , he is pleased to leave them in much ignorance ; but if he finds their hearts humble , and prepared to hear , he doth delight to poure out his Spirit on them , Ps. 25.9 . as long as the Woman had an empty Vessel , the Oyl run , but when it was ful , it ceased ; so as long as we come with empty hearts this Oyl runs upon them , but as soon as they think they have enough , and rest content , their knowledge stands at a stay .

3 There is expediency for the present practice in any businesse , a man that hath present need of direction , in some present businesse that must presently be done , if men have humble hearts , and look up to God why the Spirit is pleased to whisper into their hearts , there is your way walk in it , Isa. 30.21 .

4 There is a further expedience for the present condition of the Church , for sundry things are expedient in sundry Ages , it had been an hindrance of many providences of God , had they known the sinfulnesse of Poligamie in the first ages of the world ; so , many Christians were ignorant of the Death and Resurrection of Christ , but after the Ascension of Christ they had the clear knowledge thereof , 2 Pet. 1.18 . the dayes of the Old Testament were but as a dim light , now it is more clear : the Fathers of the Church of Old had little of the Revelation of Saint John , and as the Church hath now need to know more than at other times , so God reveals himselfe accordingly : had those seven thousand in Israel which bowed not their knee to Baal , been endued with the spirit of Elias , certainly the Church had been dissipated , had they spoken with the same spirit and power that he did , they had been dissipated : but they knew as much as God saw fit for their present condition , and so what God sees meet for you to know , as farre as you stand in need to know the spirit of Antichrist in th●se times , so farre shall knowledge be revealed to you , so that you may be preserved .

For the Reasons of the Point .

Reas. 1. From the object of their Knowledge , and in him all things needful ; 2 Cor. 2.2 . in Christ they have enough , Col. 2.9 , 10. therefore having got Christ , will he not give you all other things needful ? since God hath given us Christ , our head understands all things , and the head will be sure to guide the foot , when it hath need to go .

2 From the excellency of their Teacher , John 6.45 . thy Children shall be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 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 , ●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 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 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 ; 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 shall follow their pernicious wayes , and so they sell the souls of men , and so one part of the merchandize of the Romish Whore is the souls of men , Rev. 8.12 , 13. and therefore if any pernicious Lyers , who more pernicious than they that lye against the souls and salvation of men ? no greater Cheaters than to cheat us of our Saviour , of our Father , of Salvation .

2 The evident falshood of them , A man lyes when he mistakes the truth which he might easily see , or though it were more hard to see ; but if a man know it to be false and pernicious , yet to lye against his knowledge and Conscience , this makes the Lye palpable and grosse ; now these Lyes are not only contrary to the truth of the Word , and experience of Christians , but also contrary to their own knowledge and Conscience , and they must needs be grosse Lyers that lye in such weighty matters as Salvation , and that so evidently that he that runs may see their falshood .

Vse 1. Let us see the damnable estate of all Antichristian false Teachers , for they that shall not only hold , but thrust on others damnable Doctrins , whereby they hasten their own , and others destructions , must needs be in a damnable estate ; it is their tenent , that no Church so safe to live and dye in , as their Catholick Church , and their reason is , because among Pagans , and Infidels you shall find nothing but horrible lyes , , and blasphemies ; and it is true ; and among Christians , there is the safest living , for they are confident that salvation is found in their Church , and all out of their Church cannot be saved and therefore it is safest for all to live in their fellowship ; but though there may be some that in that Church may be saved , yet whosoever they be that doe know the Doctrine of the Church of Rome , and that doe beleeve , and obey , and practise that Doctrine , not one of them , but they have suckt in damnable Heresies , and bring on themselves swift damnation ; so that if thete be any lyars among Turks and Infidels , these Antichristian teachers shall carry away the prize in lying , and those that are saved among them , it is ▪ because they secretly renounce their Doctrine . therefore let them not boast of our charity to some amongst them , for none more pernicious and evident Lyars than they ; therefore let us be dehorted from their Doctrine , and cleave close to the profession of the truth .

Vse 2. Let us take heed of Antichristian Doctrine , if ever they come among us ; these are described to be the Frogs that goe about the World to seduce poor people ; be not deluded then , when they professe themselves to be Patrons of the truth , the Spirit condemns them to be Lyars ; and none more grosse and evident lies than theirs .

They are likewise cunning Lyars , 2 Thes. 2.10 . none ever , by cunning deceit , so circumvented the World as they have done .

Vse 3. It may serve to teach men not to be mealy mouth'd in speaking plainly and home ; the Spirit we see puts the grossest terme on them ; who be Lyars , if they be not ? therefore we must not be offended at the plainnesse and simplicity of the Scripture , none so plaine as this Apostle , he calls them Lyars and Froggs , in the Revelations , and Beasts , and the Whore of Rome ; he deals even as an old Father , when he would deteine Children from any evill , they use to put homely names on them .

Vse 4. It may serve to teach us all to be abundantly thankfull to God that hath delivered us from this lying false Doctrine , wherein many of our Fathers have perished ; for there is no Religion more grosse ; and no blessing greater than to be delivered from such a grosse lying Religion ; to be delivered from a grosse sin , is no such great matter , for the Publicans and Sinners came into the Kingdome of Heaven sooner than the Pharisees , and yet theirs was the strictest sect , and Paul blesses God that delivered him from that Religion , when he was a strict Pharisee , yet God was pleased to call him to the grace of Christ , and such a mercy is it to us , as none can be greater to any Nation , to be delivered from this lying Religion , and on this ground God urgeth obedience to the morall law , because , he was the God that had brought them out of the Land of Egypt , out of the house of Bondage , Exodus 20.1 . and on this ground , we should stick close to God , and that Religion he hath set us in , that God may see that we are sencible of this great mercy , that we are delivered from such grosse pernitious evident lyes .

Doct. 2 Antichrist denyeth Jesus to be the Christ , or , he that denyeth Jesus to be the Christ , is Antichrist .

1 John 4.3 . 2 Epist. John 7. the name of Antichrist shews he is such a one as is against Christ , an enemy to Christ , 2 Thes. 2.4 , he is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

A man may deny Jesus to be the Christ , either grosly and assertively ; or else cunningly and fraudulently ; of ancient Heriticks , some denyed the manhood of Christ , and some the God-head , and some palpably denyed his Office of mediation and redemption . But that false Antichrist did not deny him palpably and grosly , 2 Thes 2.2 . for first , Antichrist is said to work in a mystery . Secondly , that he should sit in the Temple of God , 2 Tim. 2.4 . so that he should keep some correspondency with Christ , and his , and sits as a Member of Christ , otherwise no Church would suffer him ; so that he should not openly and grosly deny Christ , but he should deny him to be that Christ that is anoynted of God , anoynted to be King , Priest and Prophet ; therefore if you shall finde any in the Church to deny Christ to be King , Priest and Prophet of his Church , that is Antichrist ; therefore observe how their Doctrine cuts asunder the whole work of Redemption .

1 For his prophetical office , the Church of Rome denies it ; Christ is anoynted to be a Prophet to teach his Church by his Word , and by his Spirit in his Word ; they deny his Propheticall Office .

1 By adding other unwritten traditions to the Word of God , as necessary .

2 By preferring the Vulgar Translation to be more authentical than the Original languages .

3 By denying the use of the Scripture to the common people , and telling them , it is obscure and dangerous for them .

4 By suspending the authority of his Word , not upon the Testimony of his Spirit , but on the Church of Rome ; so that if you ask a Papist , why they receive the Gospel of St. Matthew , and deny that of St. John , they say , because the Church hath received the one , and renounced the other ; and so they make the Scripture to depend on general councils , especially on the Pope .

2 The Lord teacheth his Church by his Spirit , which they evacuate .

1 By confining this Spirit to councils , and Clergy-men , and not to the common people .

2 They evacuate this teaching of the Spirit , by making it a conjecturall thing , and probable , but not of any certain knowledge , and thus Antichrist denies his Prophetical Office .

For the Priestly Office of Christ , which consists , first , in offering sacrifice ; secondly , in intercession , for the application of his sacrifice .

Now the Church of Rome evacuates his Priestly office , first , in his sacrifice .

1 By adding other sacrifices , and so they make his not to be sufficient , and they add two Sacrifices , first , the Sacrifice of merits , and they say they merit , first , by works done , as building of Churches , Monasteries , &c. which they say satisfie for mens sins ; and secondly they merit by suffering , as Pilgrimages and Purgatory , and so by indulgences and Pardons .

2 They evacuate the Sacrifice of Christ , by evacuating the Redemption of Christ .

1 By making it not plentifull ; whereas the Redemption of Christ is a plenteous redemption both for body and soule , they say he redeems us from eternall pains , but not from temporall , from Purgatory .

2 By making it not gracious ; for they say the grace of Redemption is applyed to us not invincibly , but according to the will of the Creature .

3 By applying it not by faith , but works .

4 They say a man cannot know his Redemption by Christ , surely and certainly , but probably .

5 This grace they dispence not spiritually , but elementally , by imposing it on Sacraments ; so that without Sacrament , no grace ; and some grace is given ex opere operato .

3 They evacuate his Sacrifice , by making it not eternal ; so that this grace is not certainly eternall , but he that hath been washed in Christs blood , may finally fall away , and become a reprobate .

4 In making it not necessary in respect of some , as the Virgin Mary .

2 They say it is not necessary , in respect of temporal punishments .

2 They evacuate his Priestly Office , by discouraging people from coming to God in the name of Christ , but to approach to God by the mediation of the Virgin Mary , and some Saints ; they would have us direct our prayers to some Saint , and so deny the sole mediation of Christ .

3 For his Kingly Office , they deny it , partly by denying his Head-ship ; they deny his absolute Soveraignty , they will not make the election to be of Free Grace .

2 By setting up another Head in the Church , the Pope which God never appointed ; as he that sets up another King without his consent , doth as good as deny the other King ; so here is as much dishonour to Christ , in setting up a new Head , as in cutting off the true Head , to set up one that may rule all Nations , have the deciding of all Causes , &c.

3 They deny his Kingly Office in his great work of Conversion , by makeing it not to depend on the Soveraignty , or prerogative of his Kingly Office , but on the liberty of our wills .

4 They deny his Kingly Office , by defacing his Kingdome , which is his Body , his Church ; they deface his Church , his Body , and transforme it not into a christian state ▪ but Antichristian , and so make it no Church of Christ , and so deny his Kingly Office .

They deface the Church of Christ , whether Militant , or Triumphant .

The Church Militant , whether you look at it as a Catholick Body , for that ,

1 They teach that the most erroneus , notorious livers , are truly Members of the Church , but we see Christs Kingdom consists of spiritual people ; they are but ill humours .

2 They give false notes of the Church , antiquity , universality , prosperity which may agree to some Heathenish places .

3 They make the Church infallible , and this they confine to the church of Rome , so that if Rome fall , the church of Christ falls .

2 For the parts of the church , either in a council .

1 They say a council is uncapable of errour . 2 Subject to the Pope . 3 That they may make Laws to binde the consciences of men .

Or else in the several parts .

1 For the Head the Pope , they set two heads on the Body , and so make it a Monster .

For the middle Members , the Priests .

1 They say , they may not marry , and so are unclean .

2 Exempt them from the power of civil Magistrates , and so are an inordinate generation .

2 Their regular Priests , as Monks and Fryers , they are all of them abominable , not planted by God , and professe poverty and chastity , which exposeth them to uncleannesse .

For the lowest Members , the Lay-men , whether Magistrates , or private men .

1 For Magistrates they make them not heads , no not in their own Kingdoms , but subject to the Pope , and he desposeth them .

2 For the people , he can dispence with their Oath of Allegiance .

3 From both , they with-hold the Scripture in the known Tongue , and the cup.

For the Church Militant in Purgatory , they make a Church God never acknowledged .

For the Church triumphant , they make the Saints as so many Idols , in praying to them , visiting their Relicks , making them partakers in Christs mediation ; such a Kingdome as this Christ would loath , and any true christian derest . So that we see , though they doe not deny his Man-hood , nor his God-head , yet they deny him to be the Christ , that is , the anoynted , for they wash off all his Unction .

Vse 1. It may discover to us the depth , and the danger of Popery ; the Doctors of their Church say , it is impossible any should be saved out of their Church , but you must know , you cannot give up your selves to an Antichristian Doctrin but you turn an enemy to Christ , you take away his Offices , make him no Christ , no Saviour ; therefore let none say , Popery and the true Religion may be reconciled , they may as well combine Light and Darknesse , as Christ and Antichrist .

Vse 2. It may be an use of thankfulnesse to God , that hath delivered us from this darknesse , and brought us to know the truth as it is in Jesus , the true King , Priest , and Prophet of his Church ; therefore let us sanctifie God in our hearts , let us walk as men that are redeemed , and taught of him ; learn we to rest on him for pardon , for teaching , for direction , and guidance .

Doct. 3. Antichristian teachers deny the Father , and the Son .

Before , he had said they deny the Christ , but he goes further , and saith , They deny the Father , and the Son , because he that denies the Son denies the Father ; the reason is because of that neer relation that is betwixt them , vers. 23. and so contrariwise ; the truth of this appears in Saint Johns time , for some made themselves the Christ , and some God the Father , as Simon Magus , and Menander made themselves the Christ , and so took away the Father-hood , and the Son-ship ; some againe taught , that the Father came down and took flesh , and was buried , and so often descended into cloven Tongues , so that they denied the several Persons .

But that great 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Antichrist of Rome , he denies the Father , and the Son .

1 He denies the Son ; if you speake of the God-head of Christ .

1 They say we are in an errour to say Christ is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , but from God , from the Father , and they will not take the true sence , but say , Christ hath a derived God-head , but so they make him no God-head , though Bellarmin blame them for it , yet some of them vehemently accused him for it ; so that we say the Person of Christ is from the Father , but his God head is the same with the Father , There are not three Gods but one God ; and if you make it a derived God-head , you make three Gods .

2 They as much wrong his Man-hood ; for when they say the Priest hath a power to create , so they take away his Man-hood ; whilst they say the Priests makes Integrum Christum , in truth they abbrogate the very Man-hood of Christ , for it is incompatible to Humane Nature to make any living Creature ; and when they say , Hoc est Corpus meum , they make the body .

2 Whilst they say , that the whole body of Christ is in a Thousand Churches together , now every Communicant receives whole Christ , they say ; now if Christ have so many bodies , he is a Monster ; nay , they say still his Body sits at Gods right hand , a strange Lye ; are they not the great Lyars ? so that the Pope said to Cardinal Bembus , Vide quantum fabula ista de Christo nobis prodest ; and when he was dying they comforted him with the consideration of Christ , but he said , Quanta in his fabula , and no wonder , for that Christ they describe is no better than a Fable , and so they deny the Son , and in denying him , they deny the Father , for uno sublato , alterum tollitur .

3 When they take away all assurance of favour with God through Christ , and say , it is presumption to be ascertained to the favour of God , as a Father through Christ ; I ascend to my Father and your Father ; if he be the Father of Christ , he is the Father of all his Members , and therefore if they take away all assurance of Gods love , as a Father , they deny the Father .

Vse 1. It may teach us something concerning God , it shews us a reference between the Father and the Son , and first , if there be a reference betwixt them , then ,

1 It is manifest they have a living and reasonable nature , for Father and Son is compatible only to rationall beings , not to Beasts and Trees , therefore if we that are Fathers , and Children , have reasonable nature , much more God the Father , and the Son .

2 If there be this relation , then they are both of the same nature : a Man doth not beget a Beast , but one of the same nature , and therefore when the Father begets the Son , it implies the Son is of the same nature with the Father , each of them an eternal being , Joh. 10.32 . to 36. when as Christ did deliver himselfe to be the Natural Son of God , they conceived that he made himselfe God , which they thought Blasphemy , so that being the Son of God , he is the same Divine essence .

3 If Christ be the Son of God , then he is equal with the Father ; if he be the Son , he is God , and if God , there is not one superiour , and another inferiour , but he must be equal with the Father .

Obj. But the Son is oft greater than the Father , and the Father than the Son ?

Ans. True , amongst men , but in the God-head no person can be superiour to another , there are no distempers , nor misery , Pater & Filius in Divinis sunt aequales .

2 As there is a Reference ▪ so there is also a Distinction , for the Father cannot be the Son in the same relation ; nor contrarily , the Son in the same relation cannot be the Father , which cuts off the errour of Sabellius , which said , the same God the Father took upon him , and was the Son ; but this is an horrible errour , for the Father cannot be a Son to himselfe , nor the Son a Father .

Vse 2. If such be Antichrists as deny the Father and the Son , then the Antient Hereticks , Simon Magus , and Menander are convinced .

3 The same Doctrine condemns the Antichristian Teachers , for though they say they teach the same with us , yet it is manifest they deny the Son , for he that makes him a derived God-head , makes him no God , and so when they say his body is in divers places at once , they deny his Man-hood , for one cannot be many , and many cannot be one .

4 It may teach us to magnifie the mercy of God , that hath delivered us from this lying Doctrin which our fore-fathers lived in , and we it may be should have followed as greedily ; therefore let us abhor their Doctrin , and cleave to the truth , and walke in the truth of Christ .

1 JOHN . 2.23 .

Whosoever denieth the Son , the same hath not the Father .

WE have heard Three Points out of the former verse ; now because he had said before , that he that denies the Son denies the Father , he proves it from the near relation betwixt them , so that he that denies the Son , denies the Father ; and contrarily , he that acknowledgeth the Son , acknowledgeth the Father .

Some doubt of these words , whether they be in the Canon , but Beza testifies , he hath found these words in four old good translations , and the Syriack Translation reads it , and the Vulgar Latine , and it is a common thing in this Epistle , to shew one thing by the contrary to it .

Doct. According to our acknowledgment , or Confession ; or Denial of the Son , we either have , or have not the Father .

He that acknowledgeth the Son , hath the Son , and the Father also ; and he that denies the Son , wants both .

For Explication .

Q. 1. What is it to confesse , and to deny the Son ?

A. To deny the Son , is not only a dogmatical denying in Doctrine or word , neither is confession only a dogmatical confession of him with the mouth , and yet if in Doctrin you deny the Son , you deny the Father also , and if you preach Christ in a true manner , you preach and confesse the Father also . But there are more denials and confessions of the Son than in word , so that it includes having not the Son and the Father , and not having the Son and the Father , as vers. 24.

Did not Peter deny Jesus , and did he deny God ? did not many confesse Jesus , and yet at last day he will deny them ? did not Judas and Demas profess Christ , and yet denyed both Father and Son ?

Therefore in Scripture Phrase there is a threefold denyall ; and so a threefold confession .

A denyall in heart , in word , in practise .

1 In heart , Psal. 14.1 . The fool hath said in his heart there is no God ; he doth not mean natural Idolls , for he speaks of them that eat up Gods people as bread ; &c. Luke 9.23 . let him deny himself , he doth not mean in word , he must say he is not himselfe , but he must deny all worth , all parts and gifts in himselfe , he must deny all pleasure and gain ; this is to deny a mans selfe , though he doe not expresse it in word ; so there is a deniall of Christ in heart , when he doth not prize Christ and magnifie him , nor see the worth nor want of him , this is to deny Christ .

2 Some deny him openly in word , 2 Pet. 2.1 .

3 Some in carriage , 1 Pet. 5.8 . Tit. 1.10 . they professe they know Christ , but in their works they deny him , 1 Tim. 3.5 . one that doth thus , denyes Christ , and so the Father .

Suitable to this there is a confession

1 In heart , Prov. 3.5.6 . In all thy wayes acknowledge him , trust not in thy own wisdome , so that in a mans heart to trust on him , and depend on him is to confesse him .

2 In words , Joh. 1.20.29 . and this kind of confession is mixt with holy boldnesse , and holy humility ; he is so humble that he denies all his own credit and life , and so bold , that he dares confesse Christ before Kings and Princes : we read of some that professed Christ , but it was secretly for fear of the Jewes ; here was want of humility and boldnesse , such want of humility was in Peter , for want of christian courage , and leaning to his own strength , he denies Christ in word , though in heart he did confesse him .

3 There is a confession of Christ in our lives and practise , Prov. 3.6 . in all thy wayes acknowledge him , not only in word , but in thy outward course , that so in thy whole walking thou mayest acknowledge him , and depend on some word of command or promise , Tit. 2.11 , 12 , 13. the grace of God hath appeared to all men , teaching us to deny all ungodlinesse and worldly lusts , &c. A man confesses Christ , that denies ungodlinesse , and walks soberly , righteously , and holily , as one that looks for the hope of his appearing ; so that in his very practise and life , he acknowledgeth Christ .

Q. 2 What is it to have the Father , or to want the Father ?

A. To have the Father is to have him for my Father , and to deny him , is to renounce him for thy Father ; to have him , is to have fellowship with him , as with a Father , to continue with him ; when God commands us to have him for our God , and saith , thou shalt have no other God but me , he would have us to trust in him , and depend upon him , and to set him up as the God of all our Peace , and comfort , and help ; when we thinke we have enough , if we have God , though nothing else ; so then he is said to have God , that hath fellowship with him , that hath God for his portion ; to have the wisdome and righteousnesse of God , and not to have God , is to live without God in the World , without fellowship with him : what is the reason , that according to our confession or denying of the Son , we have , or not have the Father ? a Testimony of this we have in those poor Gentiles ; Ephes , 2.12 . that heard of God , yet not having him through Christ , they were 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 but why doth such a man want the Father ?

Reas. 1 From the dreadfulnesse of Gods wrath against all such as are out of Christ , Joh. 3. ult. if we doe not confesse Christ , and shew forth the vertue of Christ in our lives , the wrath of God is gone out against us , for sin makes God our enemy ; therefore if we have not a Mediatour , woe be unto us .

2 From the neer relation that is between them , I and my Father are one , Joh. 10.30 . Joh. 14.11 . they are wrapt and folded up , one within another , deny one you deny both .

3 From the great ordinance of God , in setting up Christ , that we might have accesse through him to God : Christ is the only way to come to the Father , Joh. 14.6 . so that if we would get God for our Father we must get Christ for our elder Brother .

Obj. Some of Gods own Servants have denyed Christ with their lips , and had not they the Father ? as Peter .

A. Even at that time that Peter denyed Christ with his lips , his Faith did not faile him , Luk. 22.31 , 32. and if his Faith remained , then Christ dwells in our hearts by Faith , and if he had Christ , he had the Father ; as a Tree in Winter , though you see neither leafe nor sap , yet there is life in the root ; so , there was faith in Peters heart , even then when he denied Christ with his lips : so that this is not meant of a vocall denying of Christ , for a man may in mouth deny Christ , in some suddain temptation , yet in his heart confesse him , and in his mouth will confesse him againe , and in his life , as Peter did , and so contra : so that his was not a totall , but a partiall denying in lips only , neither in heart , nor life .

2 That denyall of him was but for a time , which afterwards he repented of , and profest him constantly : and according to his threefold denyall he profest him three times , so that this was but for a time , afterwacds Peter and John when they were charged and threatned to speake no more in his name , they would not smother him any more , but confest him to the death ; otherwise , if it be a constant denyall in word , that is a fearfull thing , Matth. 3. ult ,

Vse 1. Shews the desperate danger , not only of all such Heretiques that have doctrinally denyed Christ , but also of the Heathen that never knew Christ , there is none of them have God for their Father ; it is a woefull conceit of some , that hold a man may be saved in any Religion , but if we have not Christ , we have not the Father ; and so saith the Apostle , Ephes. 2. Remember ye were Gentiles and lived without Christ , and so without God in the World . See then the danger of the Turks that deny Christ to be their Prophet , and of the Jewes , who though they hold one God , yet in their Liturgy they pray , pereat nomen ejus & memoria , speaking of Christ : what a woefull case are they in ? denying Christ they deny the Father ; take God out of Christ , out of the Trinity , he is a meer Idoll , and it might move us to pity their Estate , who have lived without Christ many Generations .

2 Hence you may see how much the Church of Rome is without the Father ; they charge us for holding Christ to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , God of himselfe , they say he is Deus de Deo , but not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; they deliver him to be such a Christ , as whose body is in an hundred places at once , and so they deny the Son , and so they intrench upon all his offices , and so in denying the Son , they deny the Father .

Vse 2. It may teach us what to think or believe of all the Saints of God before Christ ; doth God say , I am the Father of Abraham , Isaac , and Jacob ? then you may certainly conclude they had the Christ , John 8. your Father Abraham rejoyced to see my day , he saw Christ to come of his Son , and therefore he rejoyced ; so Moses wrote of Christ , so David knew Christ , Psal. 110. quoted Matth. 22. the Lord said to my Lord , &c. so that David knew Christ , the Lord ; God the Father , said to my Lord , that is Christ , so Christ expounds it , so Dan. 9.17 . he prayes God to be merciful to his people , for the Lords sake , that is , for Christs sake , Act. 15.11 . there is no other way to be saved , they saw Christ in all sacrifices and types ; there is no other name under heaven to be saved , but by Christ .

Vse 3. It may be a ground of tryall , whether we have God for our Father or no , we say daily Our Father , &c. would we know whether he be so or no ? if we deny the Son , we have not the Father , if we confesse the Son , we have the Father ; let us enquire therefore whether we acknowledge him in our hearts , if we do , we will deny our selves to entertain him , you will deny your owne wisdome , that his wisdome may take place , your own honour , that so his honour may take place ; so if you trust in him , depend on him , choose him , cleave to him , then you have the Father also ; if contrarily you choose the World , and prize it above all things , why the Foole hath said in his , heart there is no God , if it be thus with you , you do not acknowledge Christ and so have not the Father ; so if you be ashamed to confesse him in your words , for fear of disgrace , or if you be afraid of danger , Christ will be ashamed of you , or if in your works you deny him , you care not whether your wayes please him or no , if you walk unholily , or unrighteously , you have neither the Father nor the Son , and so lose your own souls ; but contrarily , if you acknowledge him in your hearts , trust and depend upon him , choose him , prize him , then in thy heart thou dost professe Christ , and so the Father ; so , art thou not ashamed to be known to be a Christian ? are thou bold and constant to professe his name before wicked and cruel Tyrants ? and if in thy life thou walkest as one that expects the comming of Christ , and dost all things by a call from him , if thou walkest thus soberly , righteously and holily , thou hast the Father .

Vse 4 Of consolation to every such soul as knows and professes Christ ; there is no poor Christian , but he confesses Christ , and would professe him , desires to live as may please him ; why if thou walk thus , thou hast both the Son and the Father , the Son for thy Saviour , thy King , Priest and Prophet , and thou hast God for thy Father , and if so , he will provide for thee , thou shalt want nothing , Psal. 23.1 . to 4. therefore here is comfort in sicknesse , you have the God of health , Exod. 15.26 . I am the Lord that healeth thee , God is the life and length of our dayes , Deut. 30.29 . so that if you should bury your Children , yet having the Father , they shall have length of dayes ; God is no weak keeper , none can pluck them out of his hands , 1 Pet. 1.5 . 1 Pet. 5.10 , if we have God , we have life , and health , and peace , and grace , he is the God of all grace whatsoever we want : therefore if we want any thing , get Christ , and with him we shall have all things ; Rom. 8.32 . If a man gives himselfe to a woman , he gives her the use of all things he hath : so if we have God , we have enough , The Lord is my Shepheard , I shall not want .

Vse 5 Reproves Christians , who acknowledge Christ , and so have the Son , and having the Son , have the Father , yet they walk as if they had not received Christ , walk scandalously and dully : if we live thus , we either never knew Christ , or walk very unworthy of him .

Vse 1 Lastly it should stir up Christians to walk in a daily acknowledgement of Christ , we have him , and with him the Father : and therefore have enough , we shall have a supply of all our wants .

Now there are three graces whereby we walk in an acknowledgement of Christ all our dayes .

1 Faith in Christ : walk by Faith in him : I live , yet not I , but the life I live in the flesh , is by the Faith of the Son of God , Gal. 2.19 , 20. this Faith is a grace much known , more talkt of , but very little practised : so much as we live besides Faith , so much we live besides Christ : therefore live by Faith in Christ , look at your selves as unable to do any thing without him , depend on him , walk as such as live not for your selves , but for Christ , do all by his strength and for his glory , and so you shall acknowledge him .

2 Mortification , or self-denyall : when a man denyes his own lusts , his own honour , profit , and credit , and is content to be all in Christ , he looks at outward things as Talents he is to imploy to Gods service , he looks at them in a crucified manner , he is weaned from them , regards not much how they go , so he can get Christ , Contra if every profit or pleasure withdraw us from Christ , we do not deny our selves , Luke 9.23 . Christians should make it appear that their profit , and pleasure , and honour , is not of this World , but in Christ , they should deny all these ; as faith makes you acknowledge Christ as your Saviour , so Self-denial as your Lord ,

3 Zeal , when a man doth not only desire to do good duties , but to do them with life and power , walk in power and zeal , which may shew in us the power of the Resurrection of Christ ; God requires that we should be zealous , Tit. 2.11 , 12 , 13 , 14. zeale is the life , and strength of grace , 1 Cor. 15. ult. if at any time you finde your selves streightned , then think you want the might of the Father , and if you want him , then you want the Son , therefore you must seek to Christ , and then you shall finde a new spring of help : therefore in all your wayes acknowledge him .

1 JOHN 2.24 , 25.

Let that therefore abide in you the fame which you have heard from the beginning , &c.

WEe see the Apostle instructs them against Antichrists coming , 1 By foretelling his coming . 2 By describing him . 3 By the means , which is double .

First , Their Unction . Secondly , The grossenesse of Antichrist Lyes .

Now we come to his Exhortation of them , to use a special help against Antichrist , and his exhortation is that that Doctrin which they heard from the beginning should abide in them , he presses this exhortation from a double benefit .

1 Continuance both in the Son , and the Father . 2 Obtaining the promise of Eternall Life .

Doct. Perseverance in the Doctrin of the Apostles , is a certain pledge of perseverance in grace , and attaining of glory .

Both these benefits are joyned together ; perseverance in the Doctrin of the Apostles , is an undoubted pledge of our fellowship with the Father and the Son , and of Eternal Life , 2 Joh. 9. he that abides in the Doctrin of Christ abideth in the Father , and the Son ; Acts 2.42 . & 47. It is said of the Primitive Christians ; that they clave to , and continued in the Doctrin of the Apostles , and 47. he tells us , they were such as should be saved ; ( That which ye have heard from the beginning ) that is , the Doctrin that was preached at first by Christ , and after by his Apostles , Luke 1.2 .

There are three Graces especialy whereby Gods Word is said to continue in us , for it is not enough for a Christian to have it rest in his judgement and assent , the Devil himself knows and beleeves that Antichristian Doctrin is a lye , and he knows the truth , yet because he continues not in the truth , he hath neither fellowship with the Father , nor the Son , nor any hope of Salvation ; therefore there are some more speciall Graces , whereby the Word is said to continue in us , as David saith , I have hid thy word in my heart , Psal. 119.11 .

1 By faith , 1 Thess. 2.13 . when ye received the Word , ye received it not as the word of man , but of God , &c. men then receive the Word aright , when they beleeve it , and when they think it effectuall to Salvation able to save their souls , Jam. 1.21 . when we receive it as the word of life , when we receive it as our stock and portion , then it dwels in our hearts by faith ; let a man receive the Word as true only , and not as good , it will not continue in him ; the Devils receive it as true , but do not receive it as good , but think it mischievous to them , and therefore they get no good by it .

2 It dwels in our Consciences by an holy awe and fear of this Word ; unless the Word awe us , and rule in our hearts , we have no fellowship with it , Psal. 119.161 . the heart is taken for the Conscience ; in the Old Testament we read not of the word Conscience : although his heart stood in awe of Princes , as when he cut off Sauls skirt , yet it was the Word that over-awed him that he would not hurt him ; this awe of the Word , over-awes that authority we might use to evill , so Job , when he had it in his hand to do wrong , yet the fear of God kept him from doing any wrong , Job 31.13 , 14 , 15. even to the least servant or maid he had , Jer. 32.40 .

3 Obedience keeps the Word in our lives , and our lives in the Word ; Teach me O Lord the way of thy statutes , and I shall keep it to the end , Psal. 119.32 . if a man take liberty to live , sometimes by the Word , sometimes beside it , he will break off from fellowship . Herod for a while kept an awe of John , but in his life he would not exercise it , therefore he shaketh off John , and his word , and cleaves to his lust ; so that the Word abides in us , by faith , fear , and obedience .

Q. What is meant by continuing in the Son , and in the Father ?

A. 1. It implies communion with them : a man cannot continue in them without communion with them .

2 It implies perseverance in them for ever , so that he that hath the Word abiding in him , hath fellowship with the Son , he hath Christ for his Saviour , his Brother , his King , Priest , and Prophet , and he hath God for his Father , an All-sufficient God blessing him with all blessings .

He shall persevere in this estate for ever .

What are the Reasons why such continue in the Son , and in the Father .

Reas. 1 From the intercession of Christ , Joh. 17.20 , 21 , 22. without which we neither could have fellowship , with them , nor eternal life . Christ himselfe hath prayed for this , and doth , and he was heard alwayes , Joh. 11.42 . therefore when he prays , that all they that believe in his Word may be one with him and with the Father , they shall have union with them , and glory everlasting , and so vers. 24.

Obj. You will say , Christs intercession for himself was not sometime heard ; did not he pray that the Cup of his Passion might passe from him ?

A. He prayed against it , and yet did drink it , but he prayed conditionally , if it might stand with his Fathers Will , therefore he had his desire , because he fulfilled Gods will , Hebr. 5.

Secondly , He prayed not so much that he might not taste of it , as that he might not be over-whelmed by it , and so he was supported by his eternall God-head , so that he was saved in death , and from death : therefore Christ having prayed for our union with him , and eternall glory , we shall attaine it .

Reas. 2 From the effectuall power of found heavenly Doctrin : it is the power of God to Salvation , it is called the arm of the Lord , Joh. 12.38 . it is called the glorious ministration of the Spirit , 2 Cor. 3.8 . 2 Corinth. 10.4 , 5. Jam. 1.21 . so that this Doctrin , is the Ministration , the mighty power of God to conveigh to us the Spirit of God , which gives us fellowship with the Father , and the Son , and eternal life , the breath of the Word , breathes the Spirit of God into us , and makes us live spiritually here , and gloriously hereafter .

Vse 1 May shew us what an hard thing it is to persevere and abide in the Doctrin of the Apostles , which appears from this strong exhortation : one would think that the honesty and purity of the Word should prevail with us , to cleave and abide in their Doctrin , but yet we see that is not enough , but the Holy Ghost useth as strong motives here as any can be , he knows the World might over-reach us : some come and tell us , if we continue in the Word , we shall lose our Friends , and Goods , and may be our Life , and why then will you be singular ? now seeing that the World offers so largely to with-draw us , therefore he gives a farre larger offer , such an offer as all the World cannot give , he out-bids the World , and even promises Fellowship with the Father , and the Son , or Eternall life : therefore that we might be established against all the subtilties of the World , he offers us such Promises as may eternally establish us in the truth .

Vse 2 Exhorts us to take hold of this Doctrin while we may have it : if we preach no other Doctrin , but what hath been delivered from the beginning ; why then , if you would have fellowship with the Father , and the Son , and eternall glory , cleave to this Word , abide in it , receive it with Faith and fear , and expresse it in obedience ; Lord thou hast the words of eternall life , therefore whither should we go from it ? Prov. 19.16 . he that keeps the Commandement , keeps his own soul , but he that regards not his wayes , whether he walk according to this rule , or no , he shall dye . What encouragement would it be to keep a Pill , if the Physician should say , keep this , and you keep your life , cast it up , and you dye ? why truly such is the Word of Christ , keep it , and you keep your life , but if you despise the Commandement , care not how you live , you shall certainly dye ; this is the promise , that if , we receive and keep this word , we shall not only keep a long life , but even a life for ever and ever ; that is a promise God hath given you , even eternall life , why this is more than all the World can give ; this is an argument that countervails all other Arguments .

Vse 3 Of 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 no peace ; it is as impossible for a man to attain Salvation by Works , as to be his own Saviour .

Vse 2 Hence learn the way of attaining peace of Conscience , and assurance of Salvation ; why , claim it by promise , and it is sure to thee ; what makes thee doubt of thy Salvation ? why , thou seest this Corruption , and that Rebellion , and thou seest the want of this and that Grace , and therefore thou art in doubt , why thou shouldest claim Salvation by promise , thou wouldest have thy Works more perfect ; why , that which makes us doubt , is a secret cleaving to the Works of the Law , but we must not so much look at what we do , as what we beleeve , what we work , as what Christ hath wrought for us , therefore take heed of sticking to any Works of the Law ; and as you desire to maintaine peace of Conscience , and to dye peaceably , claim Salvation by promise , there is no more required of you than to lay hold on Christ , he doth not look for perfection of faith , but truth of faith ; be thy faith never so weak , if true , it gives thee Christ , and he gives thee the Promise , and that gives thee eternall life .

Q. But how shall I know whether I have this faith ?

A. If God hath given thee an heart or distrust self , as gifts , and parts of Nature , and Education , and to be humbled , and look after Christ , if thou prizest Christ , and desirest him above all blessings , this is true faith , if thy faith hath emptyed thee of thy selfe , to go out to Christ as thy Portion , as the most sweet and comfortable thing , I say , thou hast that faith that conveys Christ to thee , and Christ the Promise , and the Promise eternal life ; say not therefore as some do , I thank God I never doubted of Salvation , neither have I cause , I have alwayes lived honestly , &c. if thou fetchest thy perswasion from the Works of the Law , then not from Jesus Christ , nor the Promise , therefore do as Paul , touching the Law , saith he , I was unblameable , and yet I count all these as dross and dung to win Christ , Phil. 3. therefore distrust all these , go out out of your selves , and lay hold on Christ .

Vse 3 May teach us to magnifie the grace of God , that hath thus devised a way for our Salvation , he hath therefore given it us of grace , that it might be sure .

1 JOHN 2.26 .

These things have I written unto you , concerning them that deceieve you .

TO help young Children to beware of Antichrist , the Apostle had given them some instructions , and some means ; now in this Verse to the end he rehearseth the two special means he had prescribed .

1 Was his Writings , vers. 26.

2 Their Unction , vers. 27. therefore vers. 28. he exhorts them to abide in Christ .

First , In vers. 26. we have set out , 1 Saint Johns writing to these Babes , and the Argument of it . 2 A descripition of false Teachers , Seducers . 3 A description of their Act , and Work .

1 Their Sin is a seduction and deceiving of men .

2 The vigour of it .

3 He passeth them by , calling them Seducers , without naming their persons .

Doct. There is good use to be made of the Scripture against false Teachers , even of those that want not the unction of the Spirit .

These things I have written unto you ; you that have received the Spirituall Unction ; otherwise Saint Johns writing had been in vain , and their reading , if there had not been use of them ; 2 Cor. 11.13 . he informes the Corinthians of false Teachers , Gal. 5.12 . Phil. 3.2 . Col. 2.8 . all these shew that the Spirit thought it meet to instruct even Christiaas against false Teachers .

Obj. If this annoynting teach all things , what need the Scripture be written ? is it not to give light to the Sun ?

A. No , there is a double use of the Scriptures .

1 For the confirmation of the witnesse of our own Conscience ; a Christian mans heart witnesseth against false Doctrin , but when the Holy Ghost not only witnesseth in our hearts , but in his Word too , In the mouth of two or three Witnesses every truth is established , 2 Cor. 13.1 .

2 There is use of them to help our own spirits ; what though my spirit rise up against such false Teachers , yet I might be deceived , therefore that I might discern the truth of my own spirit , I must try it by the Word ; a good man may know what spirit he is of , Luke 9. 55. in some things ; therefore that we may discern the truth of our own spirits , we must try them by the Word ; the Word , and the Spirit of God in Conscience , are like to Tallies , they answer one another in every line .

Vse 1 May teach us to discover the corruption of their spirits , who say , after they have once received the spirit of regeneration ( which is indeed but common illumination ) they need not the Scriptures , therefore they neglect reading of them , as Enthusiasts , and Annabaptists , that will neither read , nor pray , but when the Spirit moves them ; and to this purpose they abuse a notable place , 2 Pet. 1.16 . they say , we do well to attend to the Scripture till the day dawn , and the day-star arise in our hearts , but afterwards there is no further use thereof : but ( untill ) is not alwayes a word of restraint , but ye do well to do it before , and to do it after , as when it is said , Michol had no Childe till the day of her death , it implies not that then she had any , but that she never had any , so that it is a vain collection to reason after this manner , 1 Tim. 4. Give diligence to reading and exhortation till I come : would he have him leave off when he came ? No , but he would rather have him alwayes continue so doing so that place rather exhorts them to attend to the Scripture , after the day dawn in their hearts , rather than restrains from it .

2 The Scripture there opposeth not the Law and the Gospel , but he would have them now attend especially to the Gospel .

3 This word untill , is not limitted to the attending to the Prophets , but to the words day dawn , meaning their hearts are a dark place , until the day dawn , and the day-star arise in their hearts , therefore such men as these , are not of Saints Johns spirit , who exhorts those to whom he wrote to attend to his Writings , as an help against false Teachers .

Vse 2. It may exhort us in these seducing days , to be diligent and frequent in reading the Scriptures , because they are written to help us against Seducers ; if a Friend should write to us beware of such Cheaters , we would give heed to what he wrote , and observe his Counsells ; why we have letters sent from farre , even from heaven , to warn us of Seducers , and our friend sets down their Notes , and Marks , and means to avoyd them ; therefore let us be perusing them , and observe what they direct us to .

Doct. 2 The Children of God are to look at false Teachers as Deceivers , 2 Joh. 7. 2 Cor. 11.13 . Rom. 16.17 , 18.

Q. What is meant by Deceivers , why calls he them so ?

A. A Deceiver is such a one who upon pretence of that which is good , and true , puts us off with that which is counterfeit and naught .

So these false Teachers deceit is in their Doctrin , and in their persons .

In their Persons , 2 Cor. 11.13 .

In their Doctrin , they make us beleeve it is the Doctrin of Christ in , but in truth it is empty , windy doctrin , Ephes. 4.14 .

Vse 1 May serve to stir us up so much the more to hate and detest them , and to a more serious watchfulness against them ; a man hates a Deceiver worse than a Robber , a man had rather lose his Purse by violence , than be cunningly cheated of it , the reason is , because a man that takes your Purse only wrongs you of your Mony , but the other deprives you of your Money , and also befools you , and makes a mock at it ; so these Deceivers do not only deprive us of the truth , but through cunning delusions they over-reach us , and laugh us to scorn , 2 Pet. 2.14 .

Let us therefore try all things , and hold fast that which is good , 1 Thes. 5.21 . If we heard that there were counterfeit Money abroad , and cunning Fellows that would undermine us , we would look narrowly to our selves ; why there are cunning Deceivers abroad , which will not only deceive you of your Purses and Goods , but of your Faith , and the Gospel , and Salvation , therefore how circumspect and careful ought we to be ? it is a wonderful sluggishness of spirit , when we know there are so many false Teachers now in the Land , and yet it is a wonder to see how raw we are in the Scriptures , how unapt to answer any thing out of the Scripture if we were put to it ; therefore do not only receive the truth from the credit of Ministers , or our own spirits , but warranted from the Word , that we may be ready to render a Reason of the hope that is in us .

Doct. 3. Sometimes in reproving and confuting of false Teachers , it is seasonable to conceal their names .

Saint John doth not say , These things I write unto you concerning Corinthus , or Ebion , but he passeth by their names , and saith , These things I write unto you concerning Deceivers , 2 Cor. 11.13 . 2 Cor. 15.12 . Gal. 1.7 . Phil. 3.2 . Jude 4. he doth not there describe them , he names none , yet sometimes we read he names them , 1 Tim. 1.19 . 2 Tim. 2.18 . 2 Tim. 4.14 , 15.

It is seasonable to conceal their names .

1 When there may be any hope of their conversion ; we should not too much exasperate them , because the contention is not so much against their persons , as against their Doctrin and practice .

2 When it were good , that both they and their Doctrin should utterly perish , and be forgot , Gal. 5.12 .

It is seasonable to expresse their names , 1 When they are excommunicate , Hymeneus and Philetus . 2 That others may beware of them , 2 Tim. 4.14 , 15.

Vse To teach us to forbear personall invectives in our writings : a wound in a mans good name , is a wound in the apple of his eye ; a man that hath his eye hurt , he sees you not , so if you strike a man on his good name , it is hard if ever he hear any thing after from you .

He writes to them , about them that seduce them , yet they did not seduce them , but only did endeavour it .

Doct. 4. The desire and indeavour to deceive , is deceit .

Such as have a desire and purpose to deceive , are indeed deceivers , though they actually seduce not , 2 Joh. 7. Rom. 16.17 , 18. 2 Cor. 11.13 . as he that looks after a woman to lust after her , commits Adultry . Matth. 5.28 . because in his heart he desires it ; so because a man hath a long look in his heart to deceive , he is a Deceiver ; you read of some that trod under foot the bloud of Christ , Heb. 10.29 . now that is impossible , for Christ is in Heaven , yet if a man do what in him lies , it is as if he did it .

Reas. From Gods acceptance of the will for the deed , whether in good or evil , 2 Cor. 8.12 . therefore it was provided in the Law , if any man did bear false witnesse against his neighbour , it should be death , because he would have taken away his Neighbours life ; so if there be a will in a man to deceive , it is as if he did deceive . And as the poor Woman , Luke 21.4 . is said to cast more into the Treasury than they all , because she had a will to do it , and put forth her self to her utmost ability : so if a man put forth himselfe in what he can to deceive , though he never reach it , yet he is a Deceiver : for though it be impossible the Elect should be seduced , Matth. 24.24 . yet it is his desire and endeavour to do it , for God hath communicated to men more will and desire many times then power to accomplish it ; therefore if there be will to it , the hinderance is not on mans part , but on Gods .

Vse 1. Must teach men to make as much conscience of their wills and desires , as of their acts ; men are apt to excuse themselves in respect of the will , if the act be not done ; but didst thou desire it , and go about it ? if thou hadst a mind to it then it is done , because God sees that which was in thine heart as done , there was the desire of thy soul , and the endeavour of thy hand , but that it came not to passe is from Gods hand .

Vse 2. This may be a singular comfort to Gods servants that cannot do what good they would ; they have a minde to profit by the Word , to read , and pray as they ought ; but they cannot ; I say , if there be a willing minde , that the desire of thy soul is towards God , if thy c●re and endeavour be to do it , it is certainly done , though thou canst not reach it , Gen. 22.12 . Abraham did spare his Son , why true , but that was because God held his hand ; but because he went three dayes journey , and came to the place God had appointed , and built an Alter , and bound him , and would have slaine him ( though upon Gods calling from Heaven to him he spared him ) ye God accounts it as if he did it ; so , had a man many corruptions in his heartt that were as his Isaac , darling lusts , if thou use all means to mortifie and crucifie them , though thou canst not get the Victory over them as thou desirest , yet God accounts it as if they were Mortified ; if God will have it rest there , and say it is enough , it is an acceptable sacrifice to God ; when David had a minde to build a Temple to God , and prepared abundantly for it , though God forbad him , yet saith he , it was well it was in thine heart , and I will therefore build thee an house , 2 Sam. 7. he accepted the will for the need ; so if thou set thy heart to build Gods House , to be doing good to the Church ▪ and reforme the Town where you live , if in authority , though you fall short of it , if your souls desire it in good earnest , God accepts of it as done ; so for your Families , if you instruct them , and strive to build them up , you say it is in vain , no truly , God will be your reward . So it may be a stay to Ministers , that desire by all means to convert some , and yet finde no fruit of their labours , yet thou shalt have thy reward with thy God : for if false Prophets , that go about to seduce , though they seduce not , yet God accounts them seducers ; so God accepts of thy good will and endeavour , as much as if thou hadst effected it .

Obj. Then we may easily flatter our selves , and say , I desire that my soul , and all mine might do well ?

A. If a man have a willing minde to a thing , it will much comfort him if he do it , and grieve him if he cannot performe it ; thou sayest , thou wouldst have thy selfe , and all thine do well , is it thy greatest grief that thou canst not effect this , and would it be thy greatest comfort if thou couldst ? then God accepts thy desire : but if a man have only some lazie desires , if it go well , well and good ; if not , he is not much troubled , there was no right desire .

1 JOHN 2.27 .

But the annoynting which yee have received of him , abideth in you , &c.

Doct. EVery Child of God , even the least and the meanest have received the Vnction of the Spirit , of this we heard , vers. 20.

But something is to be considered in the varying of the words , vers. 20. he said , they had it ; here he saith , they have received it of him .

Doct. The Children of God receive this Vnction of the Spirit from God , from the Father , and from Christ .

John 14.16 , 17. John 16.13 . Gods sending , and our receiving are relata , 2 Cor. 1.21 , 22. Gods giving , and our taking mutually agree one to another ; and sometimes God the Father is said to send the Spirit , and sometimes God the Son ; it is God that sends it , but Christ that hath prayed that he would send it , John 14.16 , 17. and by his Death and Ascension hath he purchased and procured the Spirit for us , Acts 2.32.33 .

The Reasons why we must receive this Unction from God , and from Christ .

Reas. 1. Because of our selves ; what we have by Nature is a spirit of errour , and falshood , and corruption , and therefore because we have no Unction from the first Adam , no spirit that heales us , and softens us , and chears us , we have no spirit that doth annoynt us , but rather besmear us , and daub us with base lusts ; therefore if we have any Spirit of Grace , it is needfull that we should receive it from the second Adam

2 We receive it from the Father , because by Christ we are made Sons and therefore have need of the spirit of Sons , Gal. 4.4 , 5 , 6. all of us like Christ his eldest Son ; Gods Spirit is the mark whereby he owns us , it is the earnest penny that we have , Rom. 8.14 . that we might be comforted , therefore called the comforter , John 16.13 . the earnest penny , and first fruits of eternal glory ; an earnest penny is part of the payment , of the same nature with the whole , this Spirit is part of the payment which we shall then receive in abundance , now in a small measure ; we have now little love , and faith , &c. but he will make perfect love , perfect knowledge , perfect strength .

3 That Christ should give it , is from his death whereby he purchased it , Gal. 3.13 , 14. and by his Ascension he shed abroad his Spirit in our hearts ; as when Elias was ascending into Heaven , he spread abroad his Mantle upon Elisha , whereby he was cloathed with a double Spirit ; so when Christ ascended into Heaven , he spread abroad his Mantle as it were , his Spirit , which every Christian taking , is cloathed with the Spirit of Christ , with the Spirit of gladnesse and holinesse .

Vse 1. Shews the wonderfull love of God , even to the least and meanest of his Servants , that not only gives us his Son to be our Redeemer , but his Spirit to be our Sanctifier , so large is God in his bounty ; no wonder then if he give us health , and peace , and friends , and means , and maintenance , for he that gives us his Son , and his Spirit , will he deny us lesser things ? so that this is not only an expression of his love , but an argument of our faith and consolation , he that gives us his Son , and his Spirit , will give us all things , Luke 12.32 . Fear not little flock , &c. and no wonder , for he hath given us the earnest here .

Vse 2. To teach Gods Children , not to be proud of any Spiritual gift that God gives us , 1 Cor. 4.7 . if all we have we have received , what have we to boast ? And let us not insult over others , for they may receive the Spirit of Unction as well as we , as Paul did , though he were a persecutor ; so , much lesse should we despise weaker Christians than our selves , what if they have received but a little measure of faith , and love , and patience , &c. why that little is so much that it seals them up to eternall happinesse , they have received so much that they are invested with the garment of Christ ; therefore let there be no striving , or contention , or contempt among Brethren , seeing all have received this Unction .

Vse 3. Have you received the Spirit ? then so walk in him , rooted , and established in him , Col. 2.6 , 7. why have you received it , but that you may pray , and preach , and buy and sell in this Spirit ? therefore let every one so walk that he may expresse that he hath received the Spirit of God , Gal. 5.25 . as yee have received the Spirit , so walk in him , put forth the life of the Spirit in every employment , not your own spirit , but shew forth the grace of him which hath called you out of darknesse into his marvellous light .

Doct. 2. The Spirit which the Children of God have received of him , dwells in them for ever .

John 14.16 , 17. it is an in-dwelling and abiding Spirit , 1 Cor. 3.6 . & 6.29 . Ephes. 2.20 , 21 , 22. the Spirit of God builds a Tabernacle in you , and dwels in you .

Reas. 1. Now the Spirit is said to abide in us , because having knit us to Jesus Christ , we are become of his flesh and bone , now it were both a dishonour and unseemly for Christ to have any livelesse dead member , therefore that God might make us serviceable unto him , he continues his Spirit to us , that may inliven us .

2 God that gives us this earnest penny , would have it continue with us till the payment be compleat .

3 The same reason that moves God to give us his Spirit , moves him to continue it to us , we have as much need to be like God in our whole course , as at first , and have as much need of assurance of Glory , Phil. 1.6 . the same God that begins the work , will also continue it to us .

Vse 1. A ground of trial of our estates ; if we have no spirit but the spirit of the old Adam , the spirit of pride and malice , and covetousnesse , truly this is not the Spirit of Christ that makes us like him , this is not that Spirit that Christ purchased for us by his Death , and Ascension ; but suppose we had some of the Spirit of God , the spirit of Wisdom , as Achitophel , the spirit of joy , as Herod , the spirit of Zeal , as Jehu , the spirit of fear , as Felix had , yet we have not this Unction of the Spirit , unlesse it dwell in us . What is it to be wrapt with a spirit of a Balaam , or a Saul ? it was only for a fit , and what comfort was it to them ? it was a shuttle spirit by starts , and did not abide in them , therefore let us try whether we have received the Spirit , if we have received a dwelling spirit , it is a true spirit .

Obj. But some may say , Alas , what then will become of me ; it may be now I pray , but ere night wholly unabld ; now inlarged , then straightned ; I have now a spirit of zeal , and courage , soon after all cold , and weak , and dead ; wonderfull was the zeal and courage of Elias in slaying four hundred of Baals Prophets openly , 1 Kings 18.40 . he went through it with such zeal and speed , as if he had been sent from Heaven , yet Cap. 19.1 , 2. when Jezabel sent to him he fled for his life , and was so weary of his life , that he wished death ; now his Spirit was cold , and discontent , aad weary of his life . So David , Psal. 119.24 . David said , he had made the word his delight , yet ver. 25. he saith , his soul cleaves to the dust , and prays to God for quicking .

A. This Spirit that is so to abide , doth not always abide in the same measure , nor in the same measure of expression ; but we must know , though there be several garments , yet the Soul is never naked ; a man hath not always his Holy-day garments sweetly perfumed , but sometimes homely , mean garments ; so Elias when he slew Baals Prophets was cloathed with zeal , and Holy-day garments , afterwards he remitted of it , and yet had he the Spirit of God on him , he was not naked , though he was not cloathed with the Spirit in such a measure ; even so sometimes we have even poor ragged homely garments , and much of our nakednesse appears , and sometimes again may be , when God hath greater businesse for us to do , cloathes us with better , richer garments , a greater measure of the Spirit ; but yet consider , though we have not the same measure , yet always some garment of the Spirit rests on us , be it but the spirit of love , to our Brethren , or grief for the want of it , yet we are not left naked .

Vse 2 May exhort su , if we have this Spirit dwelling in us , then let us use him honourably , and courteously as an in-dweller ; he is come from farre , even from Heaven , sent from our Father , and he brings joy and comfort with him , therefore let us give him honourable entertainment ; he is sent to guide us in all our ways , to be a pledge of our eternall inheritance , therefore let us not entertain him like some guest that we are weary of in two or three days ; you must know this guest came not for a day , but to dwell with us for ever , John 14.16 . therefore take heed of grieving him , Eph. 4.13 . he comes for your good , and benefit , for your redemption . When a man keeps a Ward , and for keeping him keeps a great estate , a Kingdome , he would be very carefull ; so the Spirit is such a Guest , that if you keep him , you keep Life and Salvation , you keep an eternall Kingdom by him , therefore take part with Gods Spirit , joyne with the Spirit of God quench it not ; what an heavie complaint made Stephen ? Acts 7.51 . Isa. 63.10 . the Spirit may be so grieved and vexed by men , that he will depart from them .

Q. How shall we keep our selves from grieving the Spirit ?

A. As God hath given him to guide you , so look that you be guided by him ; if you entertain him kindly he will comfort you , if you grieve him , he will grieve your spirits .

2 Be carefull to nourish him ; do not strave this Guest , neglect not the Word , and Ordinances , which are the food of the Spirit ; Quench not the Spirit , despise not Prophecie , 1 Thes. 5. as if the despising of Prophecy , were the quenching of the Spirit ; therefore feed the Spirit of God , with-draw not food from it , prefer not outward things before it , it is a wonder how leane our souls will grow , if we do not nourish the Spirit .

3 Take heed especially of living in any known Sin , for that damps and deads the Spirit , therefore David wofully camplains , Psal. 51.8 . to 12. Restore , &c. as if it were quite gone , his very bones were broaken , that is , not of his body , but his soul , i. e. the strength and staff of his spirit , the Spirit is like fire , every grosse sin is like water cast on it , it quencheth it .

Vse 3 A ground of much consolation to Gods servants ; you can never say you dwell alone and want company , you cannot want good company if the holy Spirit dwell in you ; I am not alone saith Christ , but the Father is with me ; so may a Christian say , I am never alone , the Spirit of God dwells in me , he is an in-dwelling and abiding Spirit .

Doct. 3 The annoynting of the Spirit , teacheth us all things , of which you heard , verse 20.

It teacheth all things needfull to salvation , needfull to life and godlinesse , 2 Pet. 1.3 . and not only so , but needfull to our places , and callings , and ages .

Doct. 4. The anonytment of the Spirit is so plentifull and sufficient , that we need not be taught better things , nor in a better manner , than the Spirit teacheth .

Jerem. 31.32 . not that we need not Magistracy or Ministry , but he speaks comparatively , you shall not be so helped by any Instuctions without the Spirit , as with the Spirit , the Spirit shall declare the Truth in Jesus .

For Explication .

1 The Holy Ghost teacheth fully , 1 Cor. 3.9 , 10 , 11. the spirit of a Christian is inquisitive concerning all things , now the Spirit helps him to search even into the deep things of God , so that the Spirit is a full teacher .

2 The instruction of the Spirit is plain and clear , 1 Tim. 4.1 . Joh. 16.25 . Christ spake in parables , but after his ascension , the Spirit revealed things clearly .

Three things go to clear discerning , the object must be clear , the medium clear , and the eye clear , and then we may clearly discern ; now the Holy Ghost plainly reveals the Counsells of God , and then opens our judgements to discern it , and then cleares all the mediums , so that a Christian may plainly discern ; so that the Tpirit is a clear Instructor , no men need be taught more clearly , 1 Cor. 2.4 , 5.

3 The Instruction of the Spirit is a certain Instruction ; scarce any truth , but a Christian can tell it by experience ; as a woman that is breeding a Child feels such qualmes and 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 ●ofty spirits , and if God see not in us an humble meek spirit , Gods Spirit will not so freely converse with us , Isa. 57.15 .

4 Impediment of our peace , is suspending of our peace upon our own performances , because we cannot pray so enlargedly , nor hear so profitably as sometimes we have done , but then we deceive our selves , Rom. 5.1 . because then we do not look for peace and justification from grace , but from the works of the Law , whereas we should depend wholly on the Merits of Christ ; and thus by these means we grieve the Spirit , and blur the seal , and so dim and dull our peace and comfort .

Vse 2 It may confute a Popish errour , who say , it is presumption , and dangerous to think we may have assurance of Gods favour ; but we se we may know it by the witnesse of the Spirit

1 JOHN 2.28 .

And now little Children abide in him , that when he shall appear , we may have confidence , and not be ashamed before him at his comming .

THe Coherence stands thus ; he had written to severall Ages several instructions , vers. 27. to Babes he had said , they had received an Unction , whereby they did abide in him .

In this twenty eighth Verse , he turns his speech to all Christians in general , for here it is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , having promised they should ●bide in him .

Two Parts .

1 An Exhortation to all to abide in Christ .

A Reason , or encouragement from the comfortable benefit that shall arise from it .

Doct. 1. The promise of perseverance in the state of Grace , doth not open a gap to carnal liberty , but rather gives us cause of encouragement to abide in Christ .

Now he had promised they should abide in him , vers. 27. he doth not say , therefore take your ease , take no care , you are safe ; no , he saith not so , but abide in Christ . In other places of Scripture , when the clearest promises of grace and perseverance are laid down , there is exhortation to carefull obedience , 1 Cor. 10.12 , 13. though thou canst not fall finally , yet let him that standeth take heed lest he fall , Phil. 2.12 , 13. not a carnal fear , but such a fear as is opposed to carnal confidence and pride , though God work both the will and the deed ; Paul a man most confident of his good estate , so as he triumphed in his estate , Rom. 8. ult. Did this make him carnally secure ? No , he is now more vigilant and carefull than before , 1 Cor. 9.26 , 27. so we see confidence breeds not negligence , but rather diligence : so we read he renounced all for Christ , Phil. 3.7 , 8 , 9. yet ver. 12 , 13. the more assurance he had , the more vigilant he was ; and now little Children even now you have a promise to abide in Christ , abide in him .

Reas. 1. For the nourishment of those Graces ( by these kinde of promises ) whereby we most cleave to Christ , Faith feeds on these Promises , as it is bred by them , so it is nourished by them , now the more Faith , the more do you purifie your hearts , Faith purifies the heart , Acts 15.9 . no Promise promises perseverance to us in our own strength , but all are made in Christ , and therefore make a Christian by Faith to cleave the faster to Christ .

2. These Promises breed Hope in us , and this Hope makes us purifie our selves , as Christ is pure , 1 John 3.1 , 2 , 3. A Maid that knows she shall be married such a day , will it make her the lesse carefull to adorn her selfe ? no surely , so have any hope to meet the Bridegroom at the last day as their Husband ? do they go and soyl and defile themselves with base lusts ? no , they adorn and beautifie their souls the more . When Pharaoh sent and called for Joseph , and he had now hope to make his suit known to the King , doth he now come in his poor Prison garments ? no , he shaves himself , and puts on other garments ; so those Maids that were to go in to King Ahasuerus , they spent twelve months in purifying themselves , Esther 2.12 .

3. These Promises encrease love in us ; the more beautifull God is in his Promises , the more doth the love of Christ constrain us .

Vse 1. To confute Popish spirits , that say , The doctrine of perseverance breeds security ; to what purpose say they doe you presse people to abide in Christ , when they can doe no other : we see St. Johns practice here ; it is true , if these new Promises were put into old Bottles , it would breed security in us ; but a Christian spirit that is taught to believe in Christ , he is made the more watchfull by it , 1 Cor. 15. ult.

Vse 2. May stir up all to abide in Christ , and for that end , to make use of these Promises to stir you to it , Psal. 116.9 . to 12. seeing God hath freed your souls from darknesse , and ignorance , and bondage , why , walk holily therefore in the sight of the Lord , none more dissolute and carelesse then those that are uncertain of their Salvation .

Doct. 2. It is the duty of all Christians to abide in Christ , John 15.5 .

Reas. 1. If ye abide in me , ye shall bring forth much fruit ; no fruit without Christ .

2. If you abide in him , it keeps you from sin , 1 John 3.6 .

3. Abiding in Christ , is the means to have all our petitions heard , John 15.7 .

4. Abide in Christ , and abide in eternall life , verse 24 , 25. hujus capitis .

Vse 1. To reprove the Apostacy that is found sometimes in Professours , though many dead branches be cut off , yet the Vine is perfect , but not without living branches : some are Members , some onely unperfect , so some may adhere to Christ by the redundancy of some graces , as Judas and Jehu , these may be cut off , and we see how woefull their case is , they wither and are cut down , John 15.6 . and are cast into the fire . Jer. 2.13 . This people have committed two evills , &c. Jer. 18.14 . It had been better they had never ●asted of Christ or known him .

Vse 2. Let it exhort us , as we desire to be faithfull , to abide in Christ .

Q. How may we abide in Christ ?

A. 1. If his Word abide in us , Christ abides in us , 1 John 2.24 . 2 Chron. 25.16 .

2. Know that all your strength depends on Christ , live therefore in his Grace .

3. Be fruitfull in Christ , make use of him to grow in Grace .

4. If at any time you turn from him , return to him speedily , that so by repentance you may renew your Covenant , Jer. 3.1 .

Doct. 3. Such as doe abide in Christ , doe with boldnesse expect , and without shame receive him at his coming .

It is plain in the Text 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

First , From the causes ; what makes men afraid of his coming ? either knowledge it shall go ill with them , or not knowing it shall go well with them , as the Cardinall said , he had rather have his part in Paris , than his part in Paradise , the one he was certain of , the other uncertain ; but now such as abide in Christ , they know that it shall be well with them at that day , Ps. 23.3 , 4 , 5. doubtlesse mercy and favour shall follow them all their dayes , and therefore they are confident , 2 Tim. 4.7 , 8. what makes Paul thus bold ? because he knows he shall receive a Crown of Righteousnesse at his appearing .

Secondly , From the effects of their confidence ,

1. They love the appearing of Christ , and therefore manifest , they look for it with confidence , 2 Tim. 4.8 .

2. As they love Christs appearing , so they pray for it , Cant. 8. ult. and therefore it is a sign with confidence they expect it , Rev. 22.20 . Did you ever know any Malefactor write to the Judge to hasten his coming to the Assizes ? No , but they would rather prevent his coming , but if they hasten his coming , they are confident it shall go well with them , the Prison is a burthen to them , and at his coming they are confident to be freed . Many Afflictions , as so many bolts lie on Gods children , many vexations , therefore they desire the Lord to hasten his coming , to rid them out of all their misery , and revenge them of their enemies .

3. As they are confident , so they are not ashamed , they professe his name here without shame , and therefore Christ will not be ashamed of them at that day .

Vse 1. It reproves and refutes a Popish Doctrine of uncertainty of Salvation ; how could Christians love and pray for Christs coming , if they did not know it should be well with them at that day ? this love and desire after it , shews they are confident of their good estate .

Vse 2 Of tryall , whether you abide in Christ or no ; why see how thou standest affected to the coming of Christ ; art thou bold , and confident at the hearing of the last day ? art thou reverently bold , and lolvest , and prayest for his coming ? then it is a sign thou abidest in Christ ; but if the hearing of it strikes terrour into thee , and thou wouldest gladly put it off , surely thou art not in Christ ; the Day of Judgement to the Godly is a day of Marriage , and therefore the Spouse longs for it ; to the wicked it is a day of Execution , and therefore they tremble at the thought and hearing of it ; it is a day when he will shew himselfe marvellous in mercy to every Christian , and in flaming fire to the wicked and ungodly : consider then how thou art affected to this Day , is it a day thy soul desires ? Come Lord Jesus , come quickly , even so , Amen . But is the consideration of it dreadful to thee , that thou knowst not how to meet it ? then thy spirit is corrupt , and not upright before God .

Obj. How comes it to passe , that many a godly soul fears and trembles at death ? was not Hezekiah and David afraid of it ? Psal. 30.9 . Did not he say , that though he walked in the shadow of death he would not be afraid , and he is now afraid ?

A. In two cases Gods children may be afraid to die .

1. When they have loosly and negligently laid up the evidences of their estate , as a man at the Assizes , that is to try his Evidences , if he have them to seek , he desires the Assizes were put off .

2. Sometimes he is fearfull , when he knows he had lived somewhat loosly , and his heart hath run a Whoring from God by some carnall delights , so that he would gladly gather up himself better , before he go hence and be no more seen ; because our hearts have gone whorishly from God , we are affraid , not that he will cast us off , but that we shall not find that welcome which otherwise we should , if we had time to recover our selves . So David Psal. 39. ult. he was in some grievous Disease , and somewhat conscious his spirit was not perfect , but he had much weakned his grace , therefore he prayes , O spare me a little , that I may recover my selfe , before I go hence and be no more seen . Hence , oft Christians at their conversion are afraid of Death and Judgement , because their Evidences are not so good , and others afraid , because they have blurred their Evidences by some sinfull delight , and sitting loose from God , but yet their fear differs from wicked mens , wicked men tremble , because they have no evidence at all , but a godly man knows he hath evidences , but he hath them not so ready , and therefore desires to be deferred .

Vse 3. It may stir us up all , as ever we desire to live comfortably , and dye gloriously ; so to have a care to abide in Christ , otherwise you will dye both with fear and shame ; but if you abide in Christ , you may with boldnesse look Death in the face , therefore abide not in your Naturall estate , Civil honesty , but abide in Christ . It is a prophane and false speech of some Politicians , that say , Religion makes men cowards , and never famous Warriors ; no , doth that make us cowards that makes us look Death in the face , and Judgement also ? were those cowards that have lookt Fire and Faggot , and Torments in the face ? therefore it is not Religion , but want of Religion , that makes men cowards ; therefore strengthen your Faith , and so you shall expect Christs coming with confidence , and boldnesse , and courage .

1 JOHN 2.29 .

If ye know that he is righteous , ye know that every one that doth righteousnesse is born of him .

IN the former Verse he had exhorted all to abide in Christ , and that from an Argument of boldness and confidence at the day of Death , and Judgement : In his Verse he proves that such may have boldnesse ; they that are born of Christ are children of God , may lift up their heads with joy at his coming ; a Childe is not afraid , but glad of his Fathers coming , but such as abide in Christ are born of God , Ergo. But how doe they know they are born of God ? why they that doe Righteousnesse are born of God , but those that abide in Christ doe Righteously ; how appears that ? they that know that Christ is Righteous , they know that such as doe Righteousnesse are born of God .

Doct. 1. Jesus Christ is Righteous .

Isa. 53.11 . Mat. 27.19 . & 24. That just one , Acts 22.14 . 1 Pet. 3.8 .

Reas. 1. From his Righteousnesse , and innocent Conception , and Birth ; he was not begot as other men , but the Holy Ghost over-shadowed the Virgin .

2. From his innocent Life , he fulfilled all Righteousnesse , Mat. 3.15 . Heb. 4.15 . John 14.30 . Sathan could finde no sin in him to take advantage of .

3. From the necessary use of his Righteousnesse , he must be Righteous .

1. To overcome the sorrows of Death , one sin would have kept him under death , Acts 2.24 , 25. but by his innocency he overcame death .

2. That he might be an holy High Priest to us , and a perfect Sacrifice for us , Heb. 7.26 , 27. had he not been innocent and harmlesse he could not have been so ; the Priests in the Law were to be without blemish , Lev. 2.17 . to shew , that the great High Priest should be so ; so was the Offering to be without blemish , Lev. 27.7 . and therefore requisite Christ should be so , Heb. 9.4 .

3. It was needfull he should be righteous , for the use and end of his 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 ●●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 it in , we shut it out ; so we must keep the windows of our hearts open to Christ .

Vse 4. Have respect to works of righteousnesse : it is injustice to sell places of office , and suffer men to sell them ; if men buy dearly , they must be forced to deale hardly .

Obj. A man that buyes dearly , may sell so .

Ans. A man may sell what he bought justly , a man may but his own right , yet not sell it ; it is injustice to sell what is not our own , as places in free election .

Doct. 3. Such as know that Christ is righteous , they doe know that every one that doth righteousnesse is born of God , a Child of God .

Q. What is it to know Christ to be righteous ?

A. It doth not consist in the understanding of it , conceiving it , and acknowledging it ; for Pharaoh could say , The Lord is righteous , Exod. 9.27 . and yet he could not come to say , that Gods people were righteous , and born of God , he did not see that God afflicted him for oppressing his people , this he was convinced of , that God was righteous , but yet he would not say , you Moses and his people are born of God . Luke 23.47 . certainly saith the Centurion , this was a righteous man , and yet we doe not read that he joyned himselfe to the Disciples of Christ ; but this Testimony was extorted by the wonderfull works of God .

To know therefore that Christ is righteous , is to acknowledge him by divine Faith ; and they know , that he that doth Righteousnesse is born of God .

There are three things implyed in it .

1. No man knows Christ to be Righteous , but he that is sensible of his own unrighteousnesse , otherwise he cannot know that Christ is Righteous , Phil. 3.6 , 7 , 8. Paul before his calling , thought himselfe Righteous , and unblameable , but when he saw that Christ was Righteous , he saw that himselfe was unrighteous ; therefore he thought all his own Righteousnesse losse in respect of Christs , his education , his profession , his wisdome , his zeal , his priviledges , he counted all losse to win Christ .

2. It implies a sensible experience of the Righteousness of Christ , pacifying our consciences , and purging them from dead works , Heb. 10.22 . for Christs Righteousnesse doth both ; none know Christ to be Righteous , but they that know that in his Righteousnesse , they have their consciences quieted and purified , they are freed from the guilt and uncleannesse of an evill conscience , they know that they are such grievous sinners , that if Christ were not Righteous , they could never look for pardon .

3. They finde the power of Christs Righteousnesse , purging their consciences from dead works , Heb. 9.14 . all our works before were dead , but now by the blood of Christ we are purged from them , and quickned to doe him lively service , though a man may have a good opinion that Christ was a good man , and may have a generall beliefe that he was so , and that he was both God and Man , yet none know it , but those that know they have so woefully provoked , that if Christ their Mediator were not Righteous , they could have no hope of pardon or mortification , such onely know it certainly by experience in their own soules , for Scientia est rerum certarum & necessariarum .

Q. How doe such know that they that work Righteousnesse are born of God ?

A. 1. They know him by experience of their own spirits , they know themselves that they never wrought a work of Righteousnesse , till they were born of Christ ; all their works before , were for the World , or for self-love ; therefore if they find a man denying himselfe , not looking at his own ends , going out of himselfe , not relying upon himselfe , nor aiming at his own ends ; they know such are born of God , or else they could not doe so , Rom. 3.10.12 . not one naturall man comes off with a good work .

2. They know it from the life of Christ that breaths and works in every work of Righteousnesse , and the works of it , they know their own spirits would not reach it .

Two things make our conversion to be called a new birth , for in it selfe it is but onely an alteration , not in substance , but in qualities , which is properly called alteration , but it is called a new birth , or regeneration .

1. Because it changes the whole man : as in generation , there is a whole change from one thing to another ; so in regeneration , there is an alteration of the whole old man , into the whole new man , a new heart , new judgement , new affections .

2. It is the mighty power of God , as in generation , there is more in it than any work of Parents , it could not be without a speciall concurrennce of Gods mighty power : so in conversion , there must not onely be a change of some qualities , but a mighty power in changing us wholly , from our old Estate to a new .

Vse 1. Discovers the fond Paganish Ignorance of such that know not that they that doe Righteousnesse are born of God ; we would account him no Christian , but a very Pagan , that should deny Christ to be righteous , why if thou dost not know that they that doe Righteousnesse are born of God , thou knowest not that Christ is righteous , therefore this shews their great Errour that maligne Gods Servants , for surely if they knew they were the children of God , they would not oppose them , or injure them , but because they conceive them to be new-fangled persons , and likely to prove hurtfull to the State and Kingdome , therefore they cast them out , but thereby they manifest that they doe not know that they are born of God , and if they know not that , they do not know that Christ is righteous , Isa. 66.5 . they cast them out in pretence of Gods glory , but they shall know that they are born of God , and they shall be ashamed that they did not know it before ; therefore there lies a Paganish Ignorance on the hearts of all oppressors .

Vse 2. May serve for a ground of tryall ; dost thou know that they that work Righteousnesse are born of Christ ? as many a poor soul can testifie it of others , that will not say it of himselfe ; but thou couldest not have known that others were born of Christ , unlesse thou hadst known it thy selfe , thy own unrighteousnesse , and Christs Righteousnesse , pacifying and purifying thy conscience ; therefore let it comfort thee .

Object . May not a carnall man see plainly by common illumination , that such are Gods Servants ? they see a broad difference between them and others .

Ans. So far as they know Christ is Righteous , so far they may know , that those that work Righteousnesse are born of Christ ; they have no true knowledge that Christ is Righteous , but onely an opinion , and this opinion aftewards they may doubt of ; therefore it is no knowledge , but if thou knowest it , then thou seest it by experience of his Righteousnesse pacifying thy conscience , and purging it from dead works ; and if thou knowest that Christ is Righteous , thou knowest also that they that doe Righteousnesse are born of God , but if thou knowest not that Christ is Righteous , 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 Brother , Heb. 2.11 , 12.

3. You partake with him in the Spirit , the Comforter , John 14.16 , 17. Rom. 8.14.26 , 27. Ezek. 36.27 . Whereas before you had but rough hewn spirits , God sheds his owne Spirit abroad in us , makes us partakers of the divine nature , that we should have high thoughts of a Kingdome , eternall life .

4. Provision for a Son here , provision for an Heir hereafter : God provides spiritual and temporall means , Deut. 8. God nurtures us , washeth us Ethiopians , and hath given us an inheritance , 1 Pet. 1.3 , 4. If a man should sit down as David did , 2 Sam. 7.18 . and consider what God hath done for such mean men , &c.

Vse 1. To refute all good opinion that men have of themselves , they know not that God hath no need of us , they know not what Christ paid for us , they know not what a great mercy it is to have God our Father , 2 Cor. 6.17 , 18. They never knew what manner of love it is .

2. To reprove a great unworthinesse of Gods Children , and a shamefull dishonour they put upon him , when they are ashamed to call him Father . This is the case of many of Gods servants , when they come in bad company . they cover themselves with a veil of carnality . What do we lose by calling God Father , doth not God rather lose by calling us children ? This Peter's sin cost him many a bitter tear , Matth. 26.75 .

3. This should teach all the children of God to love God with all heir strength and might . We can never abound too much in love , 1 John 4.19 .

Here we may learn how much we are bound to love our Brethren , let us inlarge the bowels of our affections , and think we can never sufficiently love them . If the King favour any man , every man will be looking at him , and ingratiating themselves with him .

5. This teacheth worldly men how much they wrong themselves , to deprive themselves of this manner of love , when they content themselves with other things .

Note . God would have every childe of his to behold his love in calling us his children . Behold implyes presence , evidence , eminency . Ther 's some thing in the object , and in the act .

1. For the object .

1. What we behold is present , we cannot behold what is absent .

2. It is evident and sensible ; none can behold a spirit , or the wind .

3. It is a thing of weight ; excellent and eminent , John 1.29 . Psal. 133.1 .

2. In the act , beholding implyes ;

1. A looking with the eye .

2. To consider a thing .

3. To fix our eyes upon it .

Reas. 1. For his own glory . There is nothing wherein God doth more shew his glory , Rom. 9.23 . Eph. 2.4 , 5.

2. That we might the better support our spirits against the discouragements we meet with , from the world , which knows us not .

3. That so we may be perswaded to love God , and strengthned to doing and suffering , 2 Cor. 5.14 .

Vse 1. To reprove mens squint-lookings , they do not look at Gods love , but into themselves , Lam. 1.12 . and their owne corruptions and afflictions ; it is a wonder Gods children should pore only upon corruptions , and not consider what love it is for God to discover them to a man , and pardon them ; so when Gods children look at great matters in the world ; if they looke a squint at gain , do you look that your sins are subdued , Luke 10.19 , 20.

2. It reproves a Popish opinion that looks at our adoption and spirituall estate as doubtfull and uncertain , Eccl. 9.2 . Why then are we bidden to behold it ? Can a man behold that which cannot be seen ? If a man be bidden to behold , the thing is present and visible .

3. To lift up the hearts of all Gods people , to fasten their meditations much upon the love of God . We read such speeches , as , who works righteousnesse is born of God , but we are ready to passe over such things , therefore St. John saith , Stand still , and behold , look at it as a present benefit , and rest not till you see it present and evident ; look narrowly at this ; when you doe find it , stand and behold what God hath done for you , wonder to behold it , so shall you honour God wonderfully . What though you meet with a world of corruptions , temptations , discouragements ; this above all ; God will not suffer those he loves to want spport .

Against this point of Gods wonderfull love , that it is evident , sensible , and present , an objection may arise .

Obj. The world knows no such matter ?

Ans. The Apostle confesseth it , and renders a reason , The world knows not you , because it knows not him .

Note . The world knows not the children of God , John 16.2 . Did they know them to be children , they would not kill them . It is not good service to a Father to have his children killed , 2 Cor. 4.8 . 1 King . 18.17 . A signe he did not know him , for he was the chariots and horsemen of Israel , their strength , stay , and protection under God .

Q. What is ment by world ?

Answ. Not the whole body of the Creation , nor only reasonable men , but that part of the world that is destitute of Gods Spirit .

1. These are called the world , because born of the world , as in the world , John 8.23 . 1 John 4.5 . born of corrupt nature , defiled whith the world .

2. They have their portion in this world , as a man is said to be of such a place where his means lyeth , Psal. 17.14 .

3. The world is the object of all their thoughts and affections .

4. They are the greatest part of the world , 1 John 5.19 .

5. The world is called by the name of wicked men , it borrows its name from them , 2 Pet. 2.5 .

Q. What is meant by this , that they know not Gods children ?

Answ. 1. Knowledge is taken for discerning , and many times they do not discern who be the children of God , as appears by the former reasons .

2. They do not ocknowldge them . As if a friend of old acquaintance should passe by , and give no testimony of acknowledgement ; we say , such a one would not know me .

3. They are ready to do ill offices to them , John 16.2 .

Reas. Is taken from the second Doctrine , because they know not Christ , they know not you , 1 Cor. 2.8 . Acts 3.17 . John 16.2 , 3. & 15.21 . In reason , if a man know not the face or head of a man , he knows not the hand or any other part , no part so easily discerned as the head : Christ is the head of his members , if they knew not him the head , they know not us the members . John had told us before , that if we know Christ to be righteous , then we know that they that work righteousnesse are born of him ; the world is ignorant of Christs righteousnesse .

1. They look at God as righteous , yet as mercifull , and to save men out of Christ , therefore they think God requires not so much as is found in the lives of Gods people , but think it superstitious .

2. The world doth look at God as righteous , yet a respecter of persons : As , take a righteous judge , yet if that men put forth themselves , and many of them , they will sway him . So men think that learned men and wise , God must needs accept , and they cannot go wrong , John 7.48 .

3. It is the conceit of men , that God blesseth the good with prosperity and the wicked have want and adversity : So did Job's friends .

4. They measure Gods righteousnesse to reach no farther then the second Table .

5. It any be so enlightned , that they know God requires service to himselfe , they content themselues with performance of duties , without engaging of their hearts and lives , Psal. 51.6 .

6. Some that are of the best discerning , they finde some desires after the Word , some affections in prayer and fasting , Rom. 10.3.4 . They performe duties , not onely to men but God , and they doe God service zealously , where is the defect ? They being ignorant of the righteousnesse of Christ , go about to establish their own righteousnesse ; they know God requires righteousnesse with zeal , and yet they know not the righteousnesse of Christ , they think that the doing of good duties , and that zelously , will serve them at the day of judgement ; they never knew what need they had of Christ to cover their imperfections , and to help them to perform good duties ; hence those did persecute Paul , who knew the righteousnesse of Christ better then they , Acts 21. &c.

Obj. But doth it not fall out oftentimes that evill men know good men ? Herod knew John .

Answ. Sometimes a hypocrite may discern a righteous man , but then they are more then meer worldly men , 1 Cor. 12.1 , 2 , 3. There must be some works of the Holy Ghost .

2. There is a defect in all such mens knowledge , they cannot discern them of weak grace , and many corruptions , but eminent men they may . Herod reverenced John , and despised Christ .

Vse 1. Of refutation of two Popish opinions .

1. They say that the Church of God is a visible Church alwayes to the world . If we say that the Church is not visible to the world , we say no more then St. Iohn speaks .

2. They say none can know himself to be born of God . St. John makes it the property of a worldling not to know the children of God , much more not to know himself to be a child of God , Gal. 6.10 . If a man could not know one from another , how should he make this difference ? Gods owne servants many times have but little discerning , as an old man naturally hath a very bad discerning ▪ can hardly see his friends , unlesse he be nigh them , and look upon them . Many times a man is able to give a fuller testimony of another , then of himself .

Vse 1. It reproves all the uncertain walks of Gods servants , or such as professe themselves so to be . You shall have them many times to walk so unevenly between God and their own souls , between themselves and men ; either you are worldly , or your brethren , else they would know you to be the children of God , or of the world , 1 Thes. 1.4 .

Vse 3. It is a ground of tryall of a mans estate . If thou knowest not that they which fear God are born of him , thou art yet of the world , and dost not know Christ , if thou love them not , nor affect them , nor lend an helping hand unto them .

Vse 4. To teach us , that Gods children are hidden and unknown to the world . A man that is wealthy and carries things meanly , we say such a man is an hidden man , he is worth thousands . Gods people are worth millions , but they are hidden men , the world knows them not . If a pearl fall into the dirt , you cannot discern it but wash away the dirt , and you shall see it sparkle .

Vse 5. It should teach Gods children to moderate the affections of carnall excellency and acceptance in the world . It is a leven of hypocrisie and pride that infects many times the hearts of Gods people , they would be somewhat . The world knows you not . Be willing to go as unknown men in the world , John 5.44 . A Prince that comes among his subjects disguised , he cares not though they justle him , and take place of him , and speak hardly of him ; a Prince would smile within himself , he knows how they would respect him , if they knew him . Shal the hand or foot take it ill , that it is not known , when as the head was not known ?

Vse 6. It should work in Gods children an inclination to forgive wrongs and injuries ; if they knew you better , they would use you better , Luke 23.34 . Acts 3.17 .

Obj. They speak most unjustly and undeservedly .

Answ. Pity their malice , and envy them not .

Vse 7. It may teach the world not to flatter themselves in doing ill to Gods servants ; you think it is out of wisdome , it is indeed out of ignorance , and because they know not Christ and his righteousnesse .

1 JOHN 3.2 .

Beloved , now are we the Sons of God , and it doth not yet appear what we shall be : but we know , that when he shall appear , we shall be like him ; for we shall see him as he is .

IN the former verse the Apostle exhorts Christians to a serious consideration of the love of God which he hath shewed them , in calling them his children .

Against which dignity , he answers an objection .

The Objection is taken from the misprising of the world , The world knows no such excellency in them . To this he answers ; that this ignorance of theirs ariseth from the ignorance of Christ .

In this verse he answers a second Objection , from the doubts that themselves have of their estates , by reason of those sundry temptations and afflictions they meet withal in the world .

To this he answers : Even now they are the Sons of God .

2 , Though now their estate be hid , yet it shall appear .

3. He confirmes this , that they shall appear when Christ appears . And that he confirmes from their own knowledge , For they shall see him as he is .

1. Consider we their estates , Sons of God .

2. The hiddennesse of their present and future estates .

3. What they shall be like , viz. Christ , which is set out by the testimony of their own knowledge ; and he insinuates all by a sweet compellation , Beloved .

Doct. That the Sons ef God ought to be the men of our love and delight , 3 Epist. Joh. 1.2 , 5. 1 Pet. 2.11 . Phil. 4.1 .

Where we see his deep affection towards them , he looks at them as born of God , and therefore he stiles them Beloved , and Dearly beloved .

In those things we love , there is first an affection of desire to be united to them : Secondly , a communication of good unto them .

For the first . Pfal. 119.63 . & 79 , If he be to choose company , he will make choyce of such as fear God . And this is called , amor concupiscentiae .

Secondly , there is a love with desires to communicate good to the thing beloved . And this is Amor amicitiae , Psal. 60.1 . 2 Pet. 1.7 . Do good to all , but specially to the houshold of faith . Such as are born of God . So that whether we desire union or communion of good company to any , we should chiefly desire it to the company 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 in slippery places . And then vers. 22. he condems himselfe for his ignorance .

2. This should teach the children of God not to misjudge of themselves , in regard of their inward estates ; for some of them will be ready to doubt , and say , Surely I am not a child of God , because I find much of pride in my heart , and much rebellion and corruption in my spirit . Surely , if I were born of Christ ; I should be like him . But what saith St. John here ? we are the Sons of God , even now , though there be much unbelief in our hearts , and much weaknesse , and many corruptions in us .

But how shall I know that I am the childe of God ? The answer is laid down in v. 3. Every man that hath this hope in himself , purifieth himself as he is pure . So that though he seeth much filthinesse in his spirit for the present , yet he labours to purge himself from time to time , and is ashamed of his hardness of heart , and unbelief , that he hath so long stood out with God ; and now he being sensible of his own misery , and wretched estate which he lies under by nature , he doth strive dayly to get out of it ; and therefore he labouring to purifie himself as Christ is pure , he is the child of God .

But it doth not appeer what we shall be .

Doct. 3. That the future glorious estate of Gods children is for the present an hidden estate , Col. 3.3 , 4.

It is therefore said to be hidden , because it is hidden with the veil of corruption , temptation and affliction , which do overshadow our future glorious estate . A Christian many times hath many desertions in his spirit , and hath many temptations from the world , the devill , and his flesh ; many corruptions in his nature , as hypocrisie , lukewarmnsse , &c. And many carriages which are unbeseeming the Gospel of Christ . And therefore in regard of all these , well may their present estate be said to be an hidden estate .

Reas. 1. Is taken from the conveniency betwixt Christ the head , and us his members , Heb. 4.15 . Though Christ was without sin , yet he was counted a sinner , yea a conjurer , a friend of Publicans and sinners . But as for Gods servants , they are oft times overtaken with many grosse sins , and God will have them to be overshadowed with much weaknesse , that so the glory of his grace may be seen in their weaknesse , and also that they might not be too much lifted up with the conceit of their own worth , 2 Cor. 12.7 , 8. If God should have purged and cleansed us from all our sins , then we should not have believed that our hearts were so desperately wicked , as indeed they are , and as we in processe of time do finde them to be , in that we see God ever going along , and taking pains from day to day to purge and cleanse our hearts : As God did not make the whole fabrick of the world at once , though it was not impossible to him , being a God Almighty , but in the space of six dayes : So doth God deal with his children , in creating in them a clean heart ; first he suffers their hearts to be as a rude and massie lump , full of darknesse , and then God sends his holy Spirit into their hearts , and it doth illuminate them ; and drive away those black clouds of darknesse and ignorance , and then breaths in the sweet air of his Spirit , that a man may perceive the gracious providence of God , leading him along in his Christian course .

Reas. 2. Why God suffers his children to be veyled over with many infirmi●ies in this life ▪ is , That so they might have a better tolleration to live in the world : If God should suffer them to be perfectly holy in this world , the men of the world would not suffer them long to live amongst them , Deut. 7.22 . As our eyes cannot endure to behold the light of the Sun , so wicked men cannot endure to see the candle-light of grace in Gods children .

3. That God might keep his people in exercise . God will have the Canaanites to remain among the Israelites , that so they may be stirred up to stand upon their guard and watch , that so he may have their graces exercised .

Vse 1. To teach the children of God not to judge of their spirituall estate by outward appearance , but to judge righteous judgement ; that is , to judge as the thing in it selfe , and not according to what befalls a man in his outward or inward estate , for oft-times a wicked man meets with lesser temptatitions then many of Gods childrens ; and hence the proud Pharisee judged his estate to be better then the poor Publicans , Luke 18.8 , to 11. But God judgeth not according to the outward appearance , but he judgeth the heart , Luke 16.15 , 16. What though there be a lust of pride or arrogancy in the best of Gods children ? what though the Canaanites be powerfull within him and he hath much adoe to get from amongst them , so that he begins to think he hath cleansed his heart in vain ? yet if he do but endeavour to keep himselfe pure and unspotted of the world , to purge himselfe as Christ is pure , he shall at length come to a blessed and happy estate in the heavens .

Vse 2. Of consolation to all Gods children . What though our future condition be hid , yet it is safe enough , for it is laid up with Christ in the heavens . If in this life onely we had hope in Christ , then we are of all men most miserable . If the Christian should have no more joy and happinesse then he hath in this life , then the vilest wretch in the world should be more happy then he . But our happinesse doth not depend on our present condition .

Vse 3. This should teach the children of God to sit down contented with their present estate ▪ though a hidden condition . What though they do not enjoy so much pleasures , riches , honors and esteem , as many men of the world do ? Let them be content , it will appear what they shall be . They shall be Kings and Princes , and therefore it must be their daily care and labour to be fitting and preparing themselves for that Kingdome , to be purging themselves as Christ is pure .

Doct. 4. That when Christ shall appear in glory , then shall our glorious estate appear with him , Col 3.4 .

This our glorious estate , which consists in our likenesse to Christ , doth appear , 1. In our bodies . 2. Our souls . 3. Our outward estates . For in all those Christ shall be glorious , so shall we see him as we are capable , 1 Cor. 13.12 .

1. For our likenesse to Christ in our Body . The Apostle saith , the body is sown in corruption , and is raised again in incorruption . Our bodies while we live in this world are subject to many sicknesses , diseases , agues , &c. But in the life to come there shall be no noyse of corruption heard of , our bodies shall then be so hardened and strengthened , as that they shall be no way capable of corruption or change ; yea , the bodies of wicked men shall be so hardened , that they shall not again return into the matter of which they were first made ; but they shall be so hardned ad poenam , as to subsist under everlasting torments : But the bodies of the godly shall be so strengthned as to receive an eternall weight of glory .

2. Our bodies are sown in dishonour , but shall be raised again in glory , when we are dead ; Though in our life time our bodies were made so come y and favourable , yet then they are changed , and subject to putrefaction , so that we cannot endure to have them long above the ground unburyed , by reason of the unsavaory smell that comes from them . And you may read that Abraham bought a field to bury his dead , Gen. chap. 23. verse 4. But in the world to come , we shall be as the Sun in the Kingdome of our Father , Matth. 13.43 .

3. Our bodies are here sown in weaknesse ; but they shall be raised again in power You see old men here need a staffe to sustain their feeble joynts , but at the day of Judgement then we shall need no staffe , for then we shall be stronger then the strongest man that ever lived , stronger then any of David's Worthies , one of which slew 300 men . 2 Sam. 23.18 .

4. Our bodies are sown naturall bodies , but they shall be raised spirituall bodies Our bodies here must be sustained with meat and drink , else they cannot continue ; but there we shall stand in need of none : Our meat and drink there shall be to do the will of our Father which is in heaven . Our bodies now are subject to descend , but then they shall be made so light , that they shall ascend and passe from place to place even in a moment , we shall be quick to dispatch the businesse we are sent about . As the Sun doth now move with much celerity , so fast , that it doth in the space of a day , run over many millions of miles . Now if a naturall body be so quick , shall not then a spiritual body be endued with much more celerity ?

2. As our bodies shall be then changed , so also shall our souls , now our souls are much stayned and polluted with ignorance , pride , wantonnesse , impatience , and full of infirmities , but then we shall be perfect in strength and knowledge , 1 Cor. 13.12 . Now whilest we live here , our souls are as it were drowned in sin , Ezr. 9.6 . But then we shall not have any combating or striving between the flesh and the spirit , but then the flesh shall in all things be subject to the spirit . We are now full of imperfections , so as the good duties that we perform even in the best manner we can , are full of much humane frailty and weaknesse . Now our naturall affections do whirle us about and carry us away from the performance of good duties oft-times , but then it shall be our constant course to be performing of good duties , we shall then know our Christian friends and acquaintance , and rejoyce mutually together , John 4.36 .

3. We shall be like Christ in our estates ; And first , Then will our Saviour say , Come ye blessed , &c. Math. 25.34 , to 41.

2. Then will our Saviour lay open before our eyes , all our good performances , Luke 12.2 . Eccl. 12.14 . 2 Thess. 1.10 . Matth. 6. from 1. to 16. 1 Cor. 4.5 .

3. We shall sit on the throne of God , and shall judge the world and the Angels , 1 Cor. 6.2 , 3.

4. We do now count it a great mercy , and matter of great joy to see the face of Christ in the Gospel , in his ordinances , how much more will it be joy unspeakable to see Christ face to face ? And if the seeing Christ in the Gospel , in his ordinances , doth in some manner transform us into his likenesse , then how shall we be transformed into his image , when we shall feer him face to face ? Heb. 12.23 . It shall then be our meat and drink to doe our Fathers will .

Reas. 1. From the day of Christs coming to judgement . It shall be our Marriage day , now we are but betrothed to Christ , we are now so coy that Christ hath much adoe to get our good will ; the Ministers of Christ travell in birth of us ; and when they have got us to give our consent , it is their labour to fit us and trim us against that day , 2 Cor. 11.2 . For we are now full of whorish and adultrous lusts , wherefore the Apostle exhorts the Corinthians , 2 Cor. 2.7.1 . and in them all us , to cleanse our selves from all filthinesse of flesh and spirit .

2. Although when we have done all we can , we are but unprofitable servants , Luke 17.10 . yet Christ at that day will give us a Kingdome , 2 Thess. 2.6 , 7 , to 10. 2 Tim. 4.7 , 8. 2 Cor. 4.17 , 18. Rom. 2.6 , to 9.

Vse 1. This may be a matter of great consolation to us , when we shall know of our departure hence , it shall be for the better , and not for the worse ; then shall we be every way perfect , then shall we receive our rewards according to our deeds , Rev. 20.12 .

2. This should exhort us all to be fruitfull in every good word and work , 1 Cor. 15.8 . as knowing our labour shall not be in vain in the Lord .

3. This may exhort us to patience , For what though we do meet with much hard dealing here , let us yet gird up our minds with patience , for there will a day come shall pay for all , when Christ shall reward every man according to his works , Rev. 2.16 , 17. 2 Tim. 2 11.

4 , To exhort every one that would see a joyfull and a comfortable end , and receive a crown of glory in the world to come , to have a care that he become the childe of God here , Rom. 8.11 . and not to set our affections on the things of this world . Jam. 4.4.5 . You that are to choose , make your choice now , whether you will have Christ , and a poor , base , miserable life , or cleave to the world , and be in endlesse torments for ever hereafter . If those Virgins that were brought to the King , had twelve moneths time for their purifying , six moneths with oyl , and six moneths with odours , Ester 2.6 , to 12. Then how ought we all our life to be decking and purifying our selves , that so we may be taken up into the Presence chamber of the King of heaven ?

Doct. 5. We know we shall know him , because we shall see him , and this seeing of him shall make us like him .

Job he is confident of this , Job . 19.27 . This thing was much desired of Zachariah , Luke 19.4 . John 12.21 .

Reas. 1. Is taken from the prayer of Christ , John 17.24 and whatsoever he prayed for , his Father heard him , John 11.41 , 42.

2. From our estate here , We are now but espoused to Christ , as Princes send Ambassadors into far Countreys , to make matches for their Sons and Daughters ; so the Lord Jesus doth send his Ministers to us , to win us to him , and to get us to be betrothed to him , and at his coming to judgement shall be our marriage , 1 Thess. 4 17.

Vse 1. This may be a ground of much comfort to all the servants of God , in the midst of temptations and distresses , Job 19.25.27

2. This may be an use of encouragement to all those that think they shall never see good dayes , after they have set foot into the wayes of God , and fellowship of Christ . Certainly you shall have one good day , here is one promised in the Text. We shall see him when the Marriage day comes , and so see him as he is in great glory . Wherefore strive we after perfection here , for if we become not the children of God here , we shall never see his face with comfort in the world to come .

Vse 3. This should exhort us to prepare to meet Christ in Person , If a man were come to speak to a Prince , what care would he have to make himselfe handsome ? therefore what care ought Christians to have that are to come into the Presence chamber of the King of heaven ?

Doct. 6. That the beholding and seeing of Christ face to face , shall fashion us to be like him , for we shall see him as he is , 1 Cor. 13.12 . Heb. 11.27 .

This seeing of Christ did invest Moses with such glory and strength , as that he feared not the fiercenesse of the King ; and so should the full assurance of seeing Christ in his Kingdome , arm us against all discouragements , or whatsoever the world would lay upon us .

Q. What is it to see Christ face to face ?

Answ. The clear and perfect knowledge of God , which proceedeth only from Christ Jesus , for no man hath seen God at any time , 1 Tim. 6.16 . Joh. 4.12 . Tit. 1.8 . opposed to the sight of Christ in the world , 2 Cor. 3.13 , to 17.

1 Under the old Testament they saw Christ through a veyl of ceremonies , 2 Cor. 3.13 .

2. In the New Testament we see Christ as in a glasse of Gods Word , Sacraments , Christian communion ; afterwards we shall not onely see him without ceremonies , but without ordinances also , we shall then see Christ more immediately .

3. Then shall we see Christs Manhood , and all the glory he had before the world , 1 Cor. 13.12 . Joh. 17.24 .

Q. How shall this make us like him ?

Answ. We shall see him in the glasse of the Gospel , 2 Cor. 3 , 18. and so grow from one measure of grace to another . If the Gospel will do this , much more the presence of Christs body , and view of Christ .

2 Look as Moses , when he saw Gods back parts , his face did shine , Exod. 34.29 . So our face then much more .

3. As Peter , James and John , when Christ was transfigured , Matth. 17.2 , 3 , 4 , 5. Prov. 27.17 . A man may learn something from the countenance of a Christian . When Christ did but look at Peter , it was enough to work him to repentance .

Vse 1. As ever you would have comfort on your death bed , labour to be like Christ , by seeing him in the glasse of the Gospel . If you be the worse by seeing him in the ordinances , what will you then be by seeing him face to face ? Labour to feel a powerfull change by the Ordinances .

2. This may be an use of comfort to such as find benefit by the ordinances . If thou findest good by the ordinances , then how much better shalt thou be , by seeing Christ face to face ? That which makes a Christian fear death , judgement , distresses , is because he doth not see Christ .

Doct. 7. Gods children doe know thus much , that when Christ shall appear , they shall be like him , and that they shall be made like him by seeing him as he is , Psal. 17.15 .

Q. How know ye this ?

Answ. Partly by the testimony of the Spirit of God , that reveals the deep things of God , 1 Cor. 2.9 .

2. From the sensible experience of the efficacy of Gods ordinances in this life . If they be the better for seeing Christ in his ordinances , then how much more when ye see him face to face ?

Vse 1. This refutes the Doctrine of Doubting . We shall not onely persevere , but we know it . This assures us of perseveration , that we shall never fall away . They know they shall persevere : Now knowledge is of a certain conclusion .

Q. How may we come to such a knowledge ?

Answ. Labour to be like Christ in his Word , Sacraments , Christian communion . If we finde that every ordinance doth make us like Christ , then the sight of Christ much more .

Vse 2 This should encourage us to blesse God , who hath redeemed us from darknesse of error . If they that write against this Doctrine , had seen Christ in his ordinances , they would have beleeved it .

Vse 3. Those which have seen God in his ordinances , let them take up such meditations as these : That though they be obscured with the veil of affliction , temptation , persecution , yet they shall hereafter be made like Christ . Zacheus by seeing Christ was made the Son of Abraham , and was ready to part with all . Moses saw Christ in a bush , and feared not Pharoah .

1 JOHN 3.3 .

And every man that hath this hope in him , purifieth himself , even as he is pure .

IN these words you have ; A description of a childe of God . He is such a one as hath hope in Christ .

2. This hope is set forth by its proper work and efficacy , purging .

3. The pattern or rule , according to which it purgeth , even as Christ is pure .

Doct. 1. That every childe of God hath hope in Christ , to be made like him at his appearing .

Every man that is begotten again , is begotten to a lively hope , 1 Pet. 1.3 , 4 , 5. An hypocrites hope is dead , it hath neither comfort , nor power in it to cleanse or purge . A childe in the wombe , when they doubt of the life of it , though the parent be very wealthy , yet hath not lively hope of his possession ; but if the childe be born alive , then there is a comfortable hope : so if we be not born again , all our hopes of eternall life are but vain , 1 Cor. 15.19 . It 's the property of the Israel of God to hope in their God , Psalm . 130.7 .

Q. What is this hope ?

Answ. It is a patient , certain , and grounded expectation of all those promises in Christ , which by faith we beleeve to belong unto us . It 's a sure and patient expectation .

There are two acts of hope : 1. Expectation . 2. Waiting .

This is not an expectation of meer opinion , but a sure expectation . The Apostle puts both together , Rom. 8.25 . Heb. 6.11 , 18 , 19. An anchor is a sure and stedfast stay to the ship , that though it waves up and downe ; yet it hath a certaine stay . And so a Christians hope , it 's like an anchor to stay the soul , the object of hope is the accomplishment of the promises to come , and so differs from faith ; no man hopes for that which is present or past , but that which we see not , promises that belong to us in reversion . Tit. 2.13 , 14. Heb. 11.1 . Faith looks at all promises as present , faith beleeves that all the promises are true , and then hope stirs up it selfe to look for accomplishment , and if God tarry long , it waits , Rom. 5.5 . It 's a sure hope , never was any man disappointed ; and yet hope , though it be sure , it is not without all doubting . No true Christian but hath this hope .

Reas. That Gods children might not be tossed and hurryed up and down the world . A childe of God is never carryed far , an anchor sticks in the foundation , Heb. 6.18 , 19. While he hold on our hopes , and they are fastned to Christ , we have strong cansolation , hereby are we kept from dashing against rocks , and sands , and shoars ; here is the difference between an anchor and hope , an anchor is fastened in the earth , and hope in heaven .

Vse 1. This may shew you the dignity and honour of a Christian . He is a man of great hopes , he will not give his hopes for the best mans estate in the world , he hath a stedfast hope of being like Christ when he sees him ; though the cloathes he now wears be mean , yet he hopes to be clad with Christs righteousnesse ; and though his house be mean , yet he hopes for an house not made with hands ; this is his anchor , and this will hold whithersoever we sail :

2 : This may be a ground of tryall , What be the hopes you build upon ? There is a double difference between the hopes of a godly and wicked man .

1. The wicked mans hopes are groundlesse , he hath no grounds but hopes :

2. It is fruitlesse , Job 8 11. The hope of an hypocrite that is without ground , is like a rush or flag without water or mire . Grasse if it have got head , will do well enough without much moysture or water . Hope without a promise wants water to nourish it . A spiders web looks like a curious work but it 's drawn out of its own bowels , and is soone swept away ; so a hypocrite hath no hope but what he spins out of his own bowels , he builds upon present or future duties , his hope is fruitlesse , it neither yeelds comfort nor selfe-purging . A true Christian rejoyceth in tribulation , but an hypocrite is overthrowne with it , Rom. 5 2 , 3. The hope of an hypocrite makes him carelesse , he takes no pains with his heart , Prov. 14.23 . Take an hypocrite while he is in prosperity , and he hath great hopes ; takes away prosperity , and perhaps it may hold still , for he may hope that friends will do something ; when he is sick , he hopes to recover ; when he fears death , he hopes for another life , but when death comes , all his hopes are crusht : But a godly man , he hopes in death , he hopes for Gods goodnesse , his hope will never fail him , nor make him ashamed .

3. Hence learn , that hope and knowledge of the same thing may well stand together ; In the former verse ; he saith , We know , here he hopes . A mans hope ceaseth not in order to another world ; for do not the Saints beleeve that their bodies shall rise again ? and do not they hope for it ; They know the perperpetuity of their estates , and they hope for it , 2 Cor. 13.13 .

4. This should stir us up , as we would have a comfortable death , and safe , not to goe to Sea without this anchor of hope . The world is full of perplexities , carry your anchor about with you , see your hope well wrought , and you shall be safe . Mariners goe not to Sea without an anchor , but perhaps sometimes though they have pitched their anchor in the bottome of the Sea , yet the storms may be so great , that they may be forced to cut the cable ; woman in childebed may be put to distresse , but hope in heaven will carry her through .

Q. How may we get this hope ?

Answ. 1. We can never come to it , till we be out of hope of any goodnesse in our selves .

2 : We must attend upon God in his ordinances , that so he may work faith in us ; and where there is faith , there will be strings of hope , hope is built upon faith .

Q. How shall we carry it about with us ?

Answ. Look at it as a mercy that you have it , stay your selves upon your anchor , look afresh at the promises , and believe them , then thou shalt have hope enough : That which makes unquiet , is because we have not visited the promises many a day , nor renewed our faith in them .

Doct. 2 : That every Christian man that doth hope to be like Christ in glory hereafter , doth purge himselfe , to be like Christ in grace here ▪

The lively hope of a Christian here , is set forth by the lively fruit of selfe-purging , 2 Pet. 3.12 , 13 , 14. Titus 2.11 , 12 , 13 , 14.

How doth this hope thus purifie us ?

1 : By the holy meditations it doth suggest into the heart of every hopefull Christian :

1. A Christian that knows he hath long been imprisoned in the fetters of corruption , and knows he shall shortly be called to appear before God ; it makes him to put off all superfluity of uncleannesse , and to put on the garments of holinesse . Shall I come before Christ invested in pride and wantonnesse ? This makes him carefull to purifie himselfe , Jer. 2.32 . Can a Maid forget her ornaments when she is to be married ? and can a Christian forget such ornaments as may befit him for such a Kingdome ?

2. A second meditation which provokes a hoping Christian to purifie himselfe , is this , He considers , the more he is purged and purified , the more he is cleansed , the greater shall his glory be , 2 Pet. 3.10 , 11 , 12.

2. Hope purifies by setting some graces on work , which doe cleanse and purifie : As ,

1. Repentance is a grace that purgeth us from sin , Psalm 130.1 , 2 , 3

2. Faith purifies our hearts , Acts 15.9 . If God stir but up our hearts to wait on him , we may certainly know that he will do so as we have desired , else our hope would make us ashamed , Psalm 119. 49. Remember thou the word unto thy servant in which thou hast made me to trust .

3 The meditation of the graces in Christ transform us into their image , 2 Cor. 3.18 . There is such a power in the promises of God , that they fashion us like unto Christ .

4. Hope cleanseth us , by giving us hearts fastening on the Word , and applying it ; and the Word applyed hath a strong power to cleanse even young men , Psal. 119.9 .

5. This hope hath a power to stir us up to faithfulnesse , which hope perswades us our labour shall not be in vain in the Lord , and this faithfulnesse sets God on work to purge us , Joh. 15.2 . that we may bring forth more fruits . When God seeth us to stand at a stay , and to wax b●rren , then he is ready to cut us down , that we cumber not the ground .

3. Hope to be made like to Christ in glory hereafter makes us to abandon such impediments as hinder our purification , 1 Cor. 5.6 . When he saith , that every one that hath this hope purifies himself , it implyes it is a continued work , he makes it a part of his daily work .

2. He purgeth himselfe , he doth not say from what , from wantonnesse ; and leaves covetousnesse behinde , he leaves it indefinitely , he includes all , and excludes none , James 1.21 . This hope purgeth the whole man , the understanding , will , and affections , 2 Cor. 7.1 . 1 Thess. 5.23 . Well then may it be called a lively fruitfull hope .

Reas. Hope comes to all the ordinances of God , with expectation that it shall finde benefit from the Word , prayer , and good company . Hope waits on God for good in every ordinance , and then it never goes away empty ; it strive , before it comes to prepare the heart , and to cleanse it from all filthinesse .

Vse 1. This may discover unto us the wonderfull loathsomnesse of sin . If sin were not an excrement , why should we purge it out ? We purge out nothing but filthy loathsome things , and therefore when hope is said to purge , it implyes that sin is loathsome .

2. Hence discern the soundnesse of our hope . Do you finde your hearts daily striving to ●leanse your selves ? if not thy hope will make thee ashamed . If thy hope do not set thee on work every day to cleanse thy heart , truly thy hope is nothing but a vain delusion , and nothing will more sting thee at the last day , when thou shalt hope for heaven , thou shalt be cast out of Gods presence .

3. Let it teach all Christians , as they would not be ashamed of their hopes , to make their calling and election sure . Let their hopes make them purge and cleanse themselves . And let not Christians think it is enough to purge themselves , but they must purge their families . A Christian must suffer none in his family to be uncircumcised . God would have killed Moses because he had one uncircumcised . Magistrates must cleanse their Towns and places where they live . Good Josiah when he was to celebrate the Passover , he set himselfe with all his heart to purge Jerusalem and Judah .

Doct. 3. The purity of Christ is the pattern of every Christians purity . Or thus : Every hopefull Christian makes Christs purity the pattern of his , 1 Cor. 11.1 . Heb. 12.12 . Be ye followers of me , as I am of Christ .

Set before you a pattern of a cloud of witnesses , 1 John 2.6 . He that abides in Christ , ought to walk as he hath walked .

Why should every Christian make Christ the pattern of his purity ?

1. From the end of Gods predestination . He hath predestinated us to be conformed to the image of his Son , Rom. 8.29 . And God in all things requires that we should grow up to the fellowship of the stature of Jesus Christ .

2. From the perfection of the pattern . All other patterns of godly men will fail us in some things , but Christ is a perfect pattern , he will fail us in nothing ,

Vse 1. This should teach us to reject the society of such men as inwardly loath the name of Puritans ; alas if they cannot endure the name of purity in poor weak Christians , how would they hate the purity of Christ ? If they cannot endure the brightnesse of a candle , how will they endure the brightness of the Sun ? and yet they say , they love Christ . But if they have not purity , how can they love Christ ? and if they love not Christ , they are accursed for ever .

2. This reproves those , who though they do not hate purity , yet , they think themselves very well , if they exceed the worst sort of men ; they are no whore-mongers , nor theeves , nor deceivers . Alas , if there be no more then morall honesty , they shall come far short of Heaven .

3. This reproves the Romish Church , that think ordinary Christians are not bound to so strict a pattern as their regular Christians . Did ever any of them reach higher then Christ ? and is not every Christian exhorted to set Christ as a pattern ?

4. This reproves another sort of Christians , who if they have got but such a measure of grace , as they are assured to be in a state of grace , they never look further , but now they look out for themselves in the world , as if they might rest in what is behinde , and never presse forward to what is before them , contrary to Paul : Know , O Christian , it is not enough to get truth of grace , nor some purity , but you must grow pure as Christ is pure .

Vse 2. This may exhort us all , as we would maintain our hope to be made like Christ hereafter , so to strive to this exactnesse of purity , to purifie our selves as he is pure . If you would be hopefull Christians , you must be growing Christians , growing up to the measure of the purity of Christ ; decay in growing ▪ and you decay in hope . No Christian so full of joy and hope , as he that is every day getting something , and growing up to perfection , 1 John 2.6 . Phil. 3.12 , 13 , 14.

Motives to stir us up to grow in grace .

1. So soon as you slack this care , your hope , faith , and grace waxeth weak . If we see our bodies do not voyd excrements for many dayes , we think our bodies are not in a good state but some diseases lye on us . How can we have an healthfull soul , when we purge not our corruption many a day ?

2. From the great uncomelinesse that is in us , if we do not strive to be pure . Is it not an uncomely thing to see the head to be of gold , and the members partly brasse , partly clay and dirt ?

3. It 's very grievous to the Spirit of God , that we should be no better for all it hath dwelt so long in us . When Christ had been long with his Disciples , and they were not bettered by him , he up braids them , O foolish and slow of heart to believe ! how long shall I be with you ? It was a griefe to Christ that he should be long with his Disciples , and they not to grow up to strength of grace .

Obj. But doth not virtue consist in a golden mean ?

Ans. Virtue consists not in a mean between two degrees , but in a mean between two extreams . You may exceed the bounds of righteousnesse , and so be unrighteous ; but you cannot exceed the degrees of righteousnesse , Christ saith , Be perfect as your heavenly father is perfect . Can you then be too pure and holy . No you cannot , though you were as full of g●ace and holinesse as Christ himselfe .

4. As ever you desire to be worthy partakers of the Sacrament , then labour to purifie your selves . The reason why many a christian comes to the Sacrament , and finds no comfort , is , because they grieved the Spirit of God before they came , by neglecting to cast out those obstructions which hinder the influence of the head to the members , 1 Cor. 11.30 , 31.

Means to help us to purifie our selves .

1. Be perswaded that you are not in a safe estate , till you are grown up to some good measure of purity . You would think him in a poor case , that should live 200 years , and yet for want of evacuation should live in sicknesse and weaknesse . And so a christian is in an uncomfortable estate unlesse he purge himselfe .

2. Be very watchfull over thy wayes .

3. Use the ordinances of God constantly . Say not after conversion , It is no matter whether we be alwayes conversant in Gods ordinances , but at some times , when the Spirit moves us . Labour we to carry our selves not as idle hearers , but as faithfull doers ; labour we to see our spots and deformities , and strive to purge them , labour we to practise new duties , as they are renewed to us .

1 JOHN 3.4 .

Whoso committeth sin , transgresseth the Law .

IN the words , and in the following to verse 7. he useth four motives to stir up to self-cleansing .

The 1. is from the danger of committing sin , proved from the proper definition of sin . Sin is the transgression of the Law .

2. From the end of Christs coming , and that was to take away sin .

3. From the pattern of Christ , who was without sin .

4. From the practice of such , as have any fellowship by union with Christ . Whosoever abideth in Christ sinneth not ; Set out by the contrary , He that committeth sin , he hath neither seen Christ , nor known him .

Doct. It is and ought to be a sufficient motive to every hopeful christian , to abstain from sin , because it is the transgression of the Law , Numb. 14.41 . Why will ye goe up ? why will ye transgresse the Law ?

The Rechabites were commended because they kept their fathers commandement . And he hereby convinceth the Jewes of rebellion , that the Sons of mortall men should make more conscience of obeying their dead fathers , then his people of his Laws , Dan. 9.11 . Neh. 9.34 ▪ 35. Rom. 2.22 , 23 , 24. Jam. 2.9 .

Reas. 1 From the Law-giver , he looks at every sin as an abrogation of his ordinances , Deut. 27. ult. He that walks in his Law confirmeth it , sets his seal to it . They who breake it would make it of no force . This is one act of high rebellion against God , 2 Sam. 12.7 , 8.

2 From the wrath and displeasure God pronounceth against every transgressor , Jer. 7.19 . & 44.4 .

3. God takes it as a dishonour to the power and efficacy of his word , Jer. 5.22 , 23. God looks at it as a more boysterous and unruly passage in a man to break the bounds of his Law , then for the Sea to breake its bounds .

4. From the delight God takes in the keeping and keepers of his Law , 1 Sam. 15.22 . He more delights in obedience , then in the cattle of an hundred hills , Prov. 23.26 . My Son , give me thy heart . That is more acceptable then all the Sacrifices . Transgression is as rebellion , and the sin of witchcraft .

Reas. 2. Feom the Law it self .

1 It 's holy , just , and good , and therefore it is abominable to transgresse it . For this is a sin against Holinessc , Justice and Goodnesse .

2. From the vigour and efficacy of this Law , offering life to the obedient , Psal. 19.11 . 1 Tim. 4.8 . Psal. 119.16 . death to the disobedient , Gal. 3.10 . Isa. 59.1 , 2. 2 Chron. 16.11 .

Vse 1. To reprove such as are afraid to breake mens Laws , for feare of penalty , and are sensible of such dangers , but are not afraid to violate and breake the holy and righteous Lawes of God . This argues a most rebellious and revolting heart . Such are not hopefull christians .

2. To teach and exhort us to make conscience of all our wayes , and to take heed to our paths , lest we transgresse the Law , and sin against God , Prov. 28.9 . If we turn away our ears from hearing Gods Law , even our prayers are abominable . The consideration of this should keep us from secret petty sins . For though man seeth not , yet God seeth and will punish , 2 Sam. 12.11 , 12. If we think to get honour , profit , or pleasure by sin , we deceive our selves . Is it not as grievous a thing to have our soule wounded by our darling childe , as our mortall enemy ? It is all one to be stabbed to the heart with a pen knife and with a sword . Every sin wounds and rents our hearts . Abstain we from all sin , even the least sin is the transgression of the Law .

3. This refutes such as think the Law is not given to the regenerate . The Apostle here encourageth hopefull christians not to transgresse the Law .

Obj. But we are not under the Law , but under grace .

Answ. He means we are not under the covenant of works , but of Grace , Psal. 119.105 .

Obj. As Christs passive obedience freeth from the curse , so his active obedience freeth from the commanding power of the Law .

Answ. 1. Christ hath done this , and therefore those that are in Christ fear not death by their disobedience , nor look for life by their obedience ; but we look at the Law as a rule of obedience , that we may walke according to God , and shew that we live by endeavouring to keep his commandements . Take heed of Satans slights , that would make the Gospel a Supersedeas to the Law in certain things ; pray not , preach not , but when the Spirit moveth . Thus you shall set up a Spirit of delusion .

For sin is a transgression of the Law .

This is a perfect definition of sin ; transgression is the genus , the Law the difference .

By Law in Scripture without addition , is meant the Law of the ten commandements , Jam. 4 , 11 , 12. & 2.10 , 11.

Obj. 1. What if a man sin against the Law of nature , is not that a sin ?

Answ. It is in effect and substance the same , Rom. 2.15 . Though the Law of nature was more dimly and darkly known , Moses law was but a new draught of the Law of nature in innocency . Heathen Law-givers , Philosophers , and Poets have expressed the effect of all the commandements save the tenth , Rom. 2 , 14.15 .

Obj. 2. Was it not a sin to transgresse the Ceremoniall and Judiciall Law ?

Answ. To the Jewes it was . The ceremoniall Law was but an examplification of the second Commandement , and the Judiciall Law doth but explain the second Table . The Judiciall , in regard of the equity , is included in the morall Law , the Ceremoniall stood in force till Christ dyed .

Obj. 3 Is it not a sin to transgresse the Gospel ? and is not unbeliefe a sin ? Joh. 16.9 . Is not new obedience required in the Gospel ? Joh. 14.21 . Ezek. 36.27 . What say you to the commandements of the Gospel , that we should walke as Christ walked ?

Answ. The commandements of the Gospel are all of them reduceable under the commandements of the Law , God commanding perfect conformity and obedience to his whole will , not only revealed , but to be revealed . If God command David to bring in musick into the Temple , 2 Chron. 29.25 . though Moses speake nothing of it , yet this was expressed , to heare and obey God in all things , Deut. 18.18 . God commanded to hearken to Christ , Moses improperly and hiddenly delivered the substance of the Gospel , partly in the ceremonial Law , partly in the Sacrament of circumcision and the passover . Christ was veyled under them , Rom. 10.5.6 , 7 , 8. with Deut. 30.12 . The word of faith spoken of by Moses , Gal. 3.24 .

Transgression is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , want of Law , and absence of it , when a man speaks and doth without Law , what we doe against it , or beside the Law , it is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

Reas. Taken from the end for which God gives the Law , to be the means of perfection , 2 Tim. 3.16 , 17. Sin is called errour from the Law , Isa. 63.17 . Jam. 5.20 . Prov. 21.16 . He that wanders out of the way of righteousnesse , shall rejoyce among the dead .

Vse 1 Of refutation of the works of Popish supererogation , which are held forth as better and more perfect then the Law , for the Law never commands such things ; such are those monkish vows of perpetuall virginity and voluntary poverty : if these be above the Law , then they are transgressors of the Law , Isa. 1.12 , 13. Will a man be wiser then his maker , holyer then the Law-giver ? Josh. 1.7 , 8. To devise a worship better then God hath appointed , is worse then to faile in breaking Gods Law . This is meer impotency , the other is arrogancy , casting aspersion on Gods wisdome .

2. They further hold some sins to be veniall in themselves , some mortal . If they be sins , then they fall under the curse , The wages of sin is death .

3. That originall sin in the regenerate is no sin , but David saith , that he was conceived in sin ; and original sin in whomsoever it is found , it is a transgression of the tenth Commandement .

4. They say that mans Law doth binde the conscience , and the transgression of mans law is sin .

We answer and grant , when these laws are grounded on Gods Laws , they binde , not otherwise . If the breaking of mens lawes is a sin , then the keeping of them were a virtue , but this is hypocrisie , Isa. 29. We must be subject for conscience sake .

2 Against those that hold , that infants are without original sin , but the Scripture saith , they are conceived in sin .

3 To reprove the familists , who hold , that godly and regenerate men are in no wise subject to the Law , but are freed from the condemning and commanding power of it . But if they sin , then certainly they are transgressors of the Law .

Vse 2. Of instruction .

1. That all the sins and good things found in the whole Bible , are to be ranked within the compasse of the ten Commandements .

2. That all nations are under the Law .

3. That the Law and Gospel mutually thus agree . That the Law of Moses is included in the Gospel , and yet the Law and Gospel are not confounded founded together . The Gospel requires that in the way of thankfulnesse we should keep the Commandements of God , Ezek. 36.27 .

3 This should discourage us from all sin , and encourage us to labour to purge our selves from all sin . All sin is the transgression of the Law of God . Let not pleasures , profits , or credit allure us to sin against God ; Shall we for our own ends sin against God , and so transgresse his holy , good , and righteous Law , we must take heed how we meddle with that we have no Law for . We must prove all our paths by the stony Tables of Gods Law , Psal. 119.105 . Obedience is the fulfilling of the Law , and hath great recompence of reward .

1 JOHN 3.5 .

Christ was manifest to take away our sins , and in him is no sin .

THese words containe in them the second and third reason , why every hopeful Christian should purge himselfe as Christ is pure .

The second reason is taken from the end of Christs coming into the world , and that was to take away our sins .

The third argument is taken from the pattern of Christs righteousnesse , for in him is no sin .

From the second reason , which is the ends of Christs coming into the world .

Doct. That the end of Christ coming into the world , was to take away our sins .

By the manifestation of Christ , we must understand the coming ●f Christ in the flesh . 1 Tim. 3.16 . He came for this end , to take away our sins , Joh. 1.29 .

Q. But what did Christ for us to take away our sins ?

Answ. He became our surety , he willingly took upon him the burthen of our sins , 1 Pet. 2.24 . Isa. 5.44 .

2. As Christ took the burthen upon him , so God laid it upon him .

3. Christ did take away our sins by imputation , as in the old Law , every man was to lay his hand on the head of the burnt-offering and to confesse their sins , and so by that means their sins were taken away . So now in this time of the Gospel , we must lay hold on Christ by a true and lively faith , challenging Christ to be our Saviour , Lev. 16.21.22 . 2 Cor. 5. ult.

Thus Christ taketh away our sins by justifying us from the guilt , and by sanctification he cleanseth us from the spot and staine of them , Ezek. 36.25 . 1 Joh. 1.8 .

This he doth three wayes .

1. By his death he overcame the principall enemies of our salvation , as the Devil , Heb. 2.14 . and he hath overcome the world , which was strong to carry us captive by flattery and fear , Gal. 6.14 . He hath crucified the body of sin and corruption in us , Kom. 6.6 ,

2 By sending such ordinances into the Church as might cleanse us , Ephes. 5.36 . Prov. 13.20 . Isa. 27.9 . The fruit of afflictions is to purge away sin .

3 He hath sent his holy Spirit into our hearts to change us . A Spirit of faith purifying , Act. 15.9 . and of hope and love , 1 Joh. 3.3 . Gal. 3.14 . We receive the Spirit of grace , which makes Gods ordinance effectuall to eleanse us .

Vse 1. Of instruction to every one that is afflicted in conscience for sin , and knowes not how to be eased and purged . It is not fair buildings , musick , and merry company that will take away sin . This course will make thee worse . But this thou must doe , consider to what end Chtist was manifested and sent into the world , was it not to take away our sins ? But I finde not this wrought in me , I find the world and lusts of my heart prevaile against me ; Christ takes away the burthen and debt of sin , by undertaking to accept and bear them , 1 Joh. 2.2 , Mat. 11.28 . The Father hath laid on Christ the iniquity of every weary and broken soul , Now we must get to Christ , and confesse all our iniquities , and leave them upon him , calling upon him for grace and mercy .

2. To comfort those that depend upon Christ for mercy , and have confessed their sins to him . If he have taken away sin , it is done effectually , Heb. 10.1 , to 10.

3 To teach every soul that believes that Christ came to take away our sins , to renounce and abhorre all sin , and to cleanse themselves from all filthinesse of slesh and spirit . Let us not take Christs coming into the world in vain , but give all diligence to purifie our selves as Christ is pure .

And in him is no fin .

This is the reason , which is taken from the spotlesse innocency of Christ .

Doct. That Christ is spotlesse and pure from sin , Luk. 23.22 , 41.

Pilate and the Centurion acknowledged him to be so , Heb. 4.15 . Joh. 14.30 . 1 Pet. 2.21 , 22. & 1.19 , 20.

Reas. 1. In regard of the purity of the divine nature . If there had been sin in the humane nature of Christ , it might have been said that God was a sinner .

2. That he might fulfill all the legal types and sacrifices , which were to be without blemish .

3. From our necessity to have such a Saviour , Heb. 7.26 , 27. If he had offered sacrifice for himselfe , he had needed a Saviour to have redeemed him ; If he had not been without sin , he had been swallowed up of death .

Obj. How could he be clean that was born of a woman ? Job . 25.4 .

Ans. He was not born by carnal generation , after the manner of men .

Vse 1 To shew a difference between the first and second Adam . The first Adam was a sinner , and propagated sins . The second Adam was without sin , and propagated righteousnesse , Rom. 5.19 . We must not rest in a carnal generation , for our natural birth is polluted ; untill we be born of him in whom is no sin we cannot be blessed .

2. It is a ground of consolation to such as feel themselves burthened and pressed down with sin ; though we be sinfull , and laden , and compassed about with it , yet in Christ is no sin or spot in nature , heart , or life . He came to fulfill all righteousnesse , and paid all to God to the utmost farthing . Righteous is Christ both in life and death , what is wanting in us is supplyed in him .

3. Hence we must learn all , not to judge our selves more sinfull and miserable then others , because we are evill intreated in the world , and afflicted of God . Thus it was with Christ , it is our happinesse to doe well , though we suffer evill , 1 Pet. 2.21 , 22.

Doct. The spotlesse innocency of Christ , is and ought to be an effectual motive to every hopefull Christian , to purge himselfe as Christ is pure , 1 Pet. 1.16 . Mat. 5. ult.

Reas. 1. From the ends of Gods predestinating us , Rom. 8.28 , 29. and God worketh all things according to the counsell of his will , Ephes. 1.11 .

2 From the end of Christs spotlesse life and death , leaving us an example to follow his steps , 1 Pet. 2.21 , 22. To justifie us from the guilt , and to purge us from the blot and staine of sin . If we sin , we sin against Gods predestination . and the end of Christs coming .

3 From the neer fellowship between Christ and us , he is our head and husband , we must labour therefore to be suitable and conformable unto him , Eph. 5.26 .

4. Christ taketh paines to cleanse and heale us , that so he might present us without blemish to God . This is the scope of all his holy ordinances , and of Christs shedding his blood .

Vse 1. To reprove such as take pleasure in sin , and being reproved , justifie themselves , in saying , all are sinners , we must purge our selves as Christ is pure , in whom is no sin .

2. To stirre up all the children of God , to conforme themselves to Christ in life and death , 2 Cor. 7.1 . Let us not sin against Gods predestination and Christs blood ; Let us not be a dishonour and griefe to our head , and take Gods ordinances in vain .

How shall we doe this ?

1. Beleeve stedfastly in the Lord Christ for justification , and get his blood sprinkled upon us to cleanse us for sanctification .

1. Set the pattern of Christ before thee , and wisely behold it , and view it . This will be effectuall to mould and fashion thee according thereunto , 1 Joh. 1.16 . There is a supernaturall power in Christ , lookt upon by the eye of faith , to transfigure us into his likenesse , 2 Cor. 3.18 . There is a power in the sight of Christ to convey his Spirit to transforme us .

2. Deale effectually with thine own heart , and pray to God for grace , that thy soule may abhor , and disallow , and condemn all sin in thee , Rom. 7.12 , 13. Let thy judgment disallow it , and thy will abhor and hate it , and then it is not we that do it , but sin that dwels in us . God looketh at sin as thy enemy , and pityeth thee .

1 JOHN 3.6 .

Whoso abideth in him sinneth not .

THe fourth reason why every hopefull christian purifieth himselfe , is taken from the constant practise of every hopefull christian that he abideth in Christ , amplified by the continuance .

Doct. Every hopefull Christian that hath constant fellowship with Christ doth constantly avoyd sin .

To abide in Christ , implyeth communion with Christ .

Continuance in it .

First , we have fellowship with Christ , by the free donation of God , we are by Gods counsel and purpose , by imputation , members of Christ , our sins are imputed to Christ , his righteousnesse imputed to us , Joh. 16.16 .

Secondly , by a communication of his Spirit , causing us to receive him , and cleave unto him by faith and love , 1 Cor. 6.17 .

2. And thus this communion with Christ is indissolvable and everlasting , Joh. 8.31 , 32. Such as continue not , had never fellowship with Christ , as his Disciples , Jer. 31.40 . Such doe not sin , Psal. 119.2 . Psal. 1.1 , 2 , 3. Mat. 12.35 . Isa. 61.3 . Whoso is born of God , sins not .

1. He never sins to death , 1 Joh. 5.18 . He commits not the sin against the Holy Ghost .

2. He liveth not in sin ; he makes not that his course and imploymen● he may slip and goe astray , but he turneth into the way again , Rom. 6.2 . Living in sin is made all one with continuing in sin .

3. Because his judgment and conscience alloweth not sin , but abhorreth it . It is not his sin , but the sin of his rebellious and carnal part , Rom. 7.14 , 15. He judgeth and condemneth himselfe , and grieveth for , and hateth what he doth , and therefore is said not to sin

1. In a regenerate christian there is the flesh and the Spirit , his will and conscience is more sanctified then corrupt . In the state of innocency the will was the weakest , but in regeneration God hath made it the firmest and best . God hath provided , that the hedge should be stronger where it was broken .

2 The will and judgment being the most predominant faculties , doe lead and rule the whole man . A cleer fountaine will purge it selfe to a clean stream ; so will the will and judgment , being the fountaine of all our actions .

3. If these faculties be for God , God accepts the whole man according to these . If there be a league between two Kings , though there be offences committed by some Subjects , yet if the Rulers doe punish such , the league is not broken . So is it with the godly .

1. The godly resolve against all sin .

2. They labour to mortifie all sin , and quicken all grace in them , and use all good means to that purpose . In the commission they are unwilling , and after the commission they are grieved and ashamed , and take an holy revenge on themselves , 2 Cor. 7.10 , 11. Thus they shew themselves to be clean from the sin committed ; denomination is taken from the best and greatest part .

Obj. Who doth God bitterly and sharply reprove his people for sin ?

Ans. God doth this , to bring them to better sight of sin , and judgement , and sense of it in their hearts , to shake us out of a lethargy and benummednesse . But when he hath awaked us , and caused us to judge and loath our selves for our sins , God looks at us as righteous . Thus the diseases and distempers of judgment and heart are pityed and healed . As rhe stone in the reins distempers men , so the stone in the heart distempers the heart and judgment . God looks at this as the disease of his children .

Vse 1. To shew a broad difference betwixt those that are born of God , and those that are not .

1. Those that sin unto death are not born of God . God keepeth his from that sin .

2. They that take pleasure in sin , and make a trade of sin . Gods children doe not so .

3. If men live in secret sins , against knowledge and conscience , they are not as yet born of God , their will and affections are not with God , but against him .

Vse 2. To teach us all to make a favourable construction of the failings of Gods people , we must not beleeve every one that reports evill of them . Those that are born of God , when they commit any great sin , their repentance is as exemplary as that sin , as is seen in David and Peter .

3. For comfort to such christians as finde their judgments and wills upright , hating and abhorring the sins they commit , complaining and shaming themselves for them . If the judgment and heart be with God , and against sin , God looketh at them as not sinning . But this must not make us secure and carelesse of repenting , and being grieved for sin .

From the scope St. John aimeth at in this discourse , to wit , that he that is born of God , sinneth not ; and therefore this ought to be a motive to such as hope to see Christ , and to be like him , to purge themselves ; note thus much .

Doct. That the exemplary walking of the children of God , ought to be an effectuall motive to every Christian not to walke in the wayes of sin , but to purge themselves , 1 Cor. 11.16 .

When the Apostle dehorts men from wearing long hair , and women from shearing their hair , the argument he useth is , We have no such custom ; which argument were of no force , except the examples of Gods servants were an effectuall motive to stir us up to the same wayes , 1 Cor. 14.33 . There is a decency in all churches of God , therefore he pleads against their confusion . Let all things be done with decency , comely , and without confusion , Psal. 52.9 . This is a reason why we should wait upon God , because it is good in the eyes of his Saints .

Reas. 1. God commands it , God hath set this as the royall way ; Phil. 3.17 . This is the high-way to heaven , God would have all to walke in the trodden path of his people .

2. It is a matter of comfort to our souls , it will excuse us from many doubts of our own hearts , and many slanders which might be cast upon us : If a member have a motion not guided by the body , you look at it as a Palsie distemper that we have .

3. From a discomfort we put upon our Brethren , when we Walke in such wayes as are contrary to them ; they walke in a blamelesse course , if we shall walke in sinfull wayes , we put upon them breaking of heart , Philip. 3.17 , 18. When the Apostle saw men walke in wayes contrary to Gods , it was the griefe of his heart .

Vse 1. This is a notable comfort to every soule that stands in a mammering what way to take . Walke in holy wayes like Gods people ; think not they are solitary wayes , and singular ones ; no , if you walke in good wayes you shall not goe alone , all good company have gone this way , some will goe out of their way for good company . Walke in a way free from sin , so shalt thou have good company , and in this only .

2. It disswades from sin , gird up thy loyns from it . When we walke in the wayes of sin , none goe that way but had company , and it will be a shrewd argument against you , Mar. 7.23 .

3. To guide us to a wise observation of the wayes of godly men . Though there be no godly man but hath his failings , for which he blusheth before God ; yet none of them , but have something in their wayes , whereby you may purge your selves . None of them , but come nearer Christ in something then you , there is something wherein they purge themselves more then you . Have respect to the generality of their wayes , God hath been alwayes wont to guide his servants into wayes of innocency . If God guide them into good wayes , then follow them .

Obj. May I not be deceived ?

Answ. True , sometimes generally Gods people goe wrong , Exod. 32.19 . Aaron and most of the people dance about the Calf . The people of God took up a custome of carrying the Ark in a cart from the Heathen , the shoulders of the Levites should have carried it , 1 Chron. 13.5 , 6 , 7. When David saw his error ( for he was troubled for Vzzah his death ) he said ( 2 Chr. 15.2 . ) none should carry the Ark of the Lord , but the Levites . So true it is , the generality of Gods people might goe wrong if they were all met together in a counsell ; but though they may goe astray , yet take them not at the●r starts , their ordinary courses are good . David and his people , though they went wrong , yet presently after they saw their errour .

2. Look at the pattern of Gods people , so as that thou weigh them in the ballance of the Sanctuary . Have your wits excercised in the Scripture , that so you may discern of their wayes , and that you may so far follow them , as they goe right .

Doct. Whosoever sins had never any clear sound knowledg of the Lord Christ . hath not seen him .

Sight implies cleernesse , certainty , ( know him ) he speaks of such a knowledg , whose ground is experience , Word , Spirit , Phil. 3.10 . whose fruit is obedience , 1 Joh. 2.3 . whose end salvation , Joh. 17.3 .

Reas. 1. Men that have had an experimentall knowledge of God , they have a spirit within them , that they cannot sin , Gal 5.17 . If they doe , their conscience will so smite them , as that they shall be glad to be rid of it , the Spirit keeps possession for God .

2. From the perseverance of Saints , or else they should never have fellowship .

Vse 1. To refute the doctrine of the Papists , who say , that a man that is in Christ may fall away , St. John here refutes them , If they sin they never knew him . Stella cadens , nunquam stella , cometa fuit .

2. As we would rivet this comfort in our soules , that we have knowne and seen Christ , let us keep our hearts innocent from sin .

3. Of consolation to such a soul as hath formerly seen Christs death , purging sin in him . Though we be weak , and think we shall not hold out , yet God will keep us from sin , and comfort us against the aspersions cast upon Religion , by the sins of professors . Whosoever sins , never knew , nor saw Christ .

1 JOHN 3.7 .

Little children , let no man deceive you : he that doth righteousnesse is righteous , even as he is righteous

THE Apostle had shewed that all hopefull Christians do cleanse themselves from sin . It might be objected , We have false Teachers that teach otherwise , as Simon Magus was let loose at that time , and taught the free use of women . The Apostle meets with this , You say an hopefull Christian abstains from all sin , how comes it then to passe that so many teach otherwise ? To this St. John answers , Let no man deceive you . Here is 1. A loving compellation ( Little children ) which comprehends babes , young men , and old men .

2. The exhortation , a warning against deceivers .

3. Two doctrins clean contrary unto them .

1. He that doth righteousnesse it righteous as God is .

2. He that commits sin is of the Devill . Which he proves ,

1. From the practice of the Devill .

2. From the contrary end of Christs coming .

3. From the conrary practice of those that are born of God .

Doct. It is the duty of all sorts of good people , to take heed they be not deceived in judging who be righteous men .

The question was , who were righteous ? The false Teachers said A man may be righteous , and yet live in sin . Be not deceived , saith St. John , Phil. 3.2 We must as much beware of conterfeit righteousnesse , as of dogs , they are not so apt to bite men , as these to do the Church hurt .

Reas. 1. From the easinesse of being deceived by the pretences of righteous men in all ages , Gal. 2 4. Under the mask of righteous men , may walk men unrighteous .

2. From the necessity that lies upon our selves to have communion and fellowship with them , Psal. 16.3 . Gal. 6.10 . doing good offices to them , 1 John 4. Yea , we are commanded to walk in their steps , Phil. 3.17 .

3. From the danger of walking with unrighteous men , Prov. 17.15 . & 4.14 , 15. This we may easily do , unlesse we know them .

Vse 1. To reprove such as think all they live amongst are righteous ; wherefore was this exhortation , how should a man be deceived , if all were righteous ? Numb. 16.2 , 3.

2. To teach us all to pray to God that we may grow up in a spirit of discerning . There is an inflinct in the servants of God , whereby they are able to relish the spirits one of another . A dog will sent out his way with more dexterity then all men can reason it out . A man can open the whole Law , but when he comes to discerning , he knowes not who is righteous , and who not .

2. Grow we righteous our selves , and to a great measure , so shall we the better discern of others . A woman that hath conceived , she will the more easily discern of another . So when thou feelest the work of righteousnesse in thine owne heart , how shalt thou comfort thy self that thou ar● righteous , because thou lovest Gods children ?

How shall I know who is righteous ?

A righteous man is known by his righteous wayes . St. John speaks not here , what makes a man righteous , but what declares him to be righteous . The Jesuites grant this , 7.18 , 19.21 . If a tree bring forth grapes , it is a vine ; if figs , a fig-tree .

What is it to do righteousnesse ?

The contrary to what it is to commit sin . He doth righteousnesse ; That walks in Gods commandements , when his judgement and heart is for it .

2. When Gods laws are his rule of righteousnesse .

3. Whose end is righteousnesse . Hallowed be thy name .

4. When we doe unrighteousnesse , it is a burthen and grief , and we recover our selves .

Obj. But righeteousnesse doth not consist in the bulke of the work , but in the heart , and an hypocrite may have as fair an outside as a true righteous man .

Answ. True . But God hath given a spirit of discerning to a Christian , that he shall discern the main sway of a mans heart .

1. If thy affections worke as well as the outward man , Psal. 51.6 . his griefs , cares , desires , see with what affection they come off , 1 Chr. 29.9.17 . He saw such joy when they came to offer , as if they would have offered more if they had had it .

2. See whether they they come off with some facility , forced things are not naturall , John 4.34 .

3. Consider the evennesse and constancy of a mans way ; Violent things will not last , unlesse there be a continuall supply sent , Hos. 6.4 . If when we have done good workes , we kisse our hands , and sacrifice to our owne nets . this is unrighteousnesse .

Obj. In times of religion , Gods ends and ours may be levell , how then shall we . know a righteous man ?

Answ. Observe when those ends part , which will be at one time or other When two men walk together , a dog follows them , you know not whose it is , but let them part , then the dog will follow his Master . So it is here .

Vse 3. To avoid the Doctrin of the Papists , of justification by works . He saith not that good works make a man good , but we may know a man is righteous by his righteousnesse , lest they should run away with this , that the habit of righteousnesse make us righteous . We answer , imperfect righteousnesse cannot make us perfecly righteous , Isa. 64.6 . 1 Cor. 13.8 . to 12. This which you say , will neither hold in covenant of works , nor covenant of grace . In the covenant of works , not the habits of grace , but works of righteousnesse do justifie . And in the covenant of grace , we are justified by faith , without the works of the Law .

Now a signe of tryall of our owne righteousnesse and others , is , when in ordinary course we give God and man his due , when we go about good duties in Gods name , and for his glory .

Obj. It may be I do it for the stopping of conscience , and that I may be well thought of .

Answ. So may you do , and yet be sincere . I may please men , and my own conscience . What if you please men , will you not still stick to God ? If you do good duties freely , constantly , and humbly , though you do them to satisfie your conscience to please men , yet are you righteous . So may you judge of other men . It is not enough to do good duties , but to see with what affection they do them ; if they cleave to God , though for their own ends , they are righteous .

1 JOHN 3.8 .

He that committeth sin is of the Devill ; for the Devill sinneth from the beginning ; for this purpose the Son of God was manifested , that he might destpoy the works of the Devill .

AGainst the wicked principles of false Teachers , the Apostle arms them wi●h these two principles of Christian religion .

1. Who doth righteosnesse is righteous .

2. Who doth commit sin is of the Devill .

He that makes sin his work , makes himself the childe of the Devill . So in the Originall .

Q. What is it to commit , to work sin ?

Answ. Jam. 3.2 . In many things we sin all . Yet a man is said to sin whose ordinary course is not sin , but a righteous and good way .

1. When a man makes his course a trade of sin .

2. He allows himself in sin , justifies , and excuseth himself , doth not hate his sin , nor himself for it .

In proper sense a man is said to commit sin ;

1. When he imagineth , deviseth , plotteth sin , as a Poet his fictions .

2. Acts it .

1. By travelling in birth , as a woman with child .

2. By bringing it forth in due time , Psal. 7.14 . He that doth not righteousnesse is not of God . Of whom then ? John 8.41 . of the Devill . To be of the Devill , is to be of him as a Father , to be begotten of him . So Elimas , when he would have kept the Deputy from the faith .

Reas. 1. From the imitation of the Devill , which those exercise and put forth in such works . When a man is freely carried into evill , he imitates Satan , and so is his childe , Gen. 4.20 . So they were called Fathers , who were first in any act of all them that imitate them .

2. By spiritual propagation begotten of his seed , those are called the seed of Satan . There is a seed of Satan which stirrs them up to this imitation . Gen. 3.15 . The seed of Satan expresseth it self in obstinacy and efficacy in sin . When a man is willing to take pains in sin , John 8.44 . Ye are of yur father the devill . How will that appear ? his work ye will doe . So the Devill , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 takes pains and is industrious in sin . Elimas sought to pervert the Deputy who attended to the Word .

Vse 1. Of triall ; Here we may see of what parentage we are of . We may see whether we be so ill as to be born of Satan . Let us examine our selves . What is our businesse in this world ? if it be to follow the lust of our owne hearts , to regard our profits and pleasure , and we delight in sin , and what crosseth us , we maligne , and are at enmity with it . The Scripture doth not call a man the child of the Devill , when he is but meerly naturall , deprived of grace , and prone to sin ; men are then called the children of the devill , when as they are in the bosome of the Church , and see the way they should walk in , and that their estate is not good , and yet are resolved to do evill , to take pains in it , and if any crosse them , they will be at enmity with them ; there will be private grudges between many , but when it is for righteousnesse sake , then they are of the seed of Satan .

Now such men as are the children of the devill , may possibly become better 2 Tim. 2. two last verses . They may be delivered out of the snares of Satan . But this God never doth , but with such conflicts , as it may be seen there hath been strife between Micael and his Angels , and the Devill and his angels . Take a man meerly naturall , and it is an easie matter to bring him home , Jude vers. 22 , 23. shews , that when we are meerly naturall , tendernesse of compassion prevails much .

There is lesse opposition against grace , then when the Devill is come into the heart , and joyns with sin . The Devill cast a thought into Judas heart to betray Christ , John , 13.2 . he did not presenly consent to it , but ●after he had eaten the sop Satan entred into him , verse 27. The Deill had possession of him before , setting his heart in a course of covetousnesse , but now he had a farther possession of him , now he resolves to betray Christ and now he spies a time to bring it about . The Devill findes us flesh and blood at the first , then he tempts us to sin ; if we begin to run to him , then he enters , and sets us in that way . When a new temptations comes , and we consider whether we shall do it or no , when we break off , we are the better , and get strength against sin . But if we yeeld , and commit sin willingly , then we are the children of the Devill . Take we heed of pleasing our selves in any sinfull estate . If we have committed sin willingly , and the Devil come with full sail into our souls ; if we now lye down in peace , we shall be the children of Satan . This is to give our souls and hearts to the Devill , 1 Sam. 15.15 , 16. Sin of rebellion is not of ignorance , but through depravation of will . when out of resolution a man will sin against God , he will make bold with God , this is a sin of witchcraft . As in a sin of witchcraft a man or woman give their souls to the devill ; so when a man commits sin willingly , he gives his foul to the Devill . You would think it a strange thing to be called a Witch , therefore rest not in this condition .

How shall we get out of it ?

1. Henceforth resolve , that through the strength of Gods grace , you wil never commit any sin again .

Listen more diligently to the Word of GOd , give up your heart to God and his word , 2 Cor. 8.5 .

Lay open all your rebellion , confessing your sins and rebellions to God , tell him of those passages of your lives wherein you have rebelled against him 1 John 2.9 .

Vse 2. To magnifie the freenesse of Gods grace , that hath delivered you out of darknesse into light from Satan to God , when you have sinned against knowledge and conscience .

Doct. The devill keeps a constant and continuall course of sinning from the beginning to this day .

The word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies an accuser , yet that is not his onely word , for he is sometimes called Satan an adversary , this is one of his ordinary works to accuse the brethren . Sometimes he doth accuse God to us , as he did God to Adam .

He accuseth God to the conscience of a poor sinner , that God hath cast him off for ever .

2. Sometimes he doth accuse us to God as he did , Job 1.9 , 10. Doth Job fear God for nought ?

3. He accuseth them to those that are in stead of God , as to the Magistrates , and he accuseth them to other men , he puts slanderous speeches in the mouthes of others , without any ground or cause .

How is he said to sin from the beginning ?

It implyeth that he transgresseth the law , and that by a constant act , he sins daily , and provokes others to sin , that hath been his constant course from the beginning ; ( from the beginning ) is not meant from his first creation ; for it is evident that he stood till the sixt day , else God would not have said , Omnia valde bona .

There are five things wherein Satan hath sinned from the beginning , wherein he transcends all sinners besides .

1. He was the eldest sinner , the first in sin .

2. He is the most industrious painfull sinner , he comes from compassing the world , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

3. He is the Father of sin , John 8.44 . If a man can utter any vain word , any sinfull practice , it 's from the devill , because generally he doth so watch over the wayes of men , and he is casting in blasphemous thoughts against God , and envious thoughts against our Brother .

4. Every sin he hath committed , hath been a sin against the Holy Ghost . For to that sin is required illumination , and malice of heart .

5. He transcends others in the perpetuity and constancy of sinning . He is called an unclean spirit , 2 Cor. 1.1 . when he lyes , he speaks of his owne accord , John 8.44 . If at any time he speak true , it is by the over-ruling hand of God , 1 Sam. 28.19 .

Reas. As is the tree , so is the fruit , Mat. 7.18 .

Vse . It shews us , that Satan hath the Law of God in his heart ; else he could not sin , for sin is the transgression of the Law ; Satan at first had the image of God stamped upon him , he was created in holinesse and righteousnesse , having all the Commandements of the first and second Table written in his heart , Job 1.6 . They are called the Sons of God , but sinning against holinesse and righteousnesse , they did transgresse the Law of God .

2. It confutes the Anabaptists , that say , by the parents sin enters into the world , not by propagation , but by imitation onely ; whence it follows that children sin not tiill they are capable of imitation . But why doth David then complain he was born in sin ?

3. It exhorts us all to a threefold duty .

1. It teacheth us for to walk more circomspectly against Satan , for he knows all the wayes and methods of the Sons of men , therefore we had need pray daily , deliver us from evill , and lead us not into temptation .

2. It teacheth us to loath sin , and all the wayes of it . You cannot walk in a way of sin , but you have Satan for your companion .

3. Take heed especially of continuing long in any sin . Many there are who not onely now and then fall into sin , but ever ( from the beginning to the end ) walk in sin . Are they not herein truly patterns of the devill .

Vse 4. This may teach Gods servants never to be weary of well-doing . The Devill is not weary of sin , he is alwayes imployed therein , and yet is not weary . It is his meat and drink to sin , to draw in others to sin . And if Satan find such pleasure in sin , then you may much more finde comfort in well-doing . If he be not weary to aggravate his own sin and misery , be not you weary in getting grace and peace to your selves and others . As he is industrious in sinning and accusing the brethren , so let Gods servants take heed of accusing their brethren . Take heed of slander , do not beleeve Satan , he is a deceiver , he is an accuser , he is your enemy .

In the former verses , seducers were crept into the Church , now to prevent the seducement of the people of God , to prevent future delusion , and withdraw them from present errors , St. John sets down two principles of Christian practice .

1. He that doth righteousnesse is righteous .

2. He that sins is of the devill .

First , because the devill sinned from the beginning .

The second argument is from the contrary end of Christ comming .

Thirdly , from the practcie of every child of God , vers. 9.

From the second argument , taken from the end of Christs coming ; note ,

Doct. The end of Christs coming into the world , was to dissolve and loose the works of Satan .

This was expresly foretold , Gen. 3.15 . The seed of the woman shall break the Serpents head ; that is , the projects and plots of Satan . When as the devill did plot to bring our first parents into sin , and so into eternall misery , and fellowship with him therein . Head is taken for dominion and power , which he hath in our hearts .

What is it to loose and dissolve ?

It implieth that the work of the Devill was knit in divers hnots . A three fold knot .

1. He had tyed our nature to sin , that you cannot draw mere nature , but you must draw his corruption , Gen. 6.5 . John 3.6 . Rom. 7.14 .

2. There is a binding of one sin to another . Draw one sin , and you draw all , Deut. 29.19 .

3. If we draw sin , we shall inevitably draw punishment , Rom. 6. ult. Gen. 2.17 . Gal. 3.10 .

What is a curse ?

That is a curse , that sets us further off rom God , Heb. 2.14 . Prov. 1.32 . Christ came into the world to loose these knots .

But how did Christ coming into the world loose works of Satan ?

By Christs manifestation , you must understand the whole worke of Christs meditation . Christ by his innocent birth , holy life , righteous and holy suffering , hath procured pardon of sin , and having gotten it , sin and punishment is dissolved .

But may not our natures be corrupt , though our sins are pardoned ? Gal. 4.4 , 5. The same Spirit that makes us cry Abba Father , Rom. 8.14 , 15 , 16. leads us into all wayes of holinesse righteousnesse . Hence our wayes are healed , and our course of sin broken off .

But though God hath broken off the wicked course of a mans life , Luke 19.48 . Yet we are still bittery intangled with the corruptions of our owne hearts , Hos. 4.8 , 9.

Vse 1. To teach such as live in any sin , or are the Authors of any sin , that this is a sign that they are of the Devill , because they tye those knots , which Christ came to loose .

2. Of tryall , whether we be indeed born of God , or not . Would you know whether Christ came effectually for you ? if he did , then he hath untyed those knots and snares .

3. This may be a ground of exhortation to two or three severall duties .

1. Take heed of all sin , and allow not your selves in any . If you do the work of Satan , you dissolve the work of Christ .

2. This exhorts all that finde their souls so intangled , to labour to dissolve the work of Satan . Now , none can dissolve it but Christ , he came for this end , therefore make we our moan to him . And because this will not serve , unlesse we give up our selves wholly to be ruled by him , therefore let us resigne up our souls to him , wholly to be wrought upon by the Word of God .

3. To exhort us to comfort our selves , who have given up our selves to Chirst . If we see that Christ hath begun to pardon our sins , to cut us off from sin , and to mortifie it , he will perfect this good worke , Deut. 32.4 . Rom. 16.22 .

1 JOHN 3.9 .

Whosoever is born of God , doth not commit sin ; for his seed remaineth in him , and he cannot sin , because he is born of God .

THE third argument whereby St. John proveth that he that committeth sin is of the Devill , is taken from the common practice of Gods children , who are so far from gratifying the Devill by commission of sin , that whosoever is born of God sinneth not .

In the Verse there are three things .

1. The course of a childe of God , He doth not commit sin .

2. The cause of it , The seed of God is in him .

3. This is amplified from an impossibility of sinning , which is in regard of his new birth .

Doct. The seed of God in the hearts of Gods children , preserves them not onely from sin , but from possibility to sin .

To be born of God , is the same with the seed of God .

What is this seed of God ? 1 Pet. 1.23 . The Word of God is an immortall seed , and that not in the letter , but in the spirit .

To be born again , is when the Word and Spirit hath framed a man to the image of God . A man is then born again , when the Word and Spirit hath done the work of seed . For many a man knows the Word is true , the Devill knows the Word well enough ; but the Word is then seed , when the soule of a man doth not onely receive the Word , but conceives of it , and is framed to the will of God , and being born of God , he is alwayes his childe . When a man is transformed into the image of God , his judgement and heart stampt with the image of God , he delights in God and his wayes , and children , his judgement and heart are carryed that way , they are all for God : repentance is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , his minde is then changed , Prov. 23.26 . My Son give me thy heart , his heart is given to God . The seed of Gods Word was not in Herod , John 2.24 . Psal. 119.11 . 1 John 2.27 . The seed of God remains in the children of God both Word and Spirit .

Reas. 1. From the mighty power the Word hath had in his soule , when he was first begotten and born of God . It was such as did so affect and terrifie , as no earthly comfort was able to satisfie his heart , he hath been so overwhelmed with fears and doubts , as that he will be afraid to sin as long as he lives .

2. From the strong possession that the Word and Spirit have in the heart , as they doe abide in the whole man , so especially in the conscience and will . I doe not allow what I doe , but what I hate , that doe I ; which shews , that the Word hath taken such fast hold of his judgement and will , that both are for God , Jer. 32.40 . Psal. 119.161 .

3. From the great change this seed makes in the heart of a childe of God . It makes him from a wilde olive , to be a sweet olive . A good tree ( Mat. 18 . ) cannot bring forth evill fruit . Every thing brings forth fruit according to the seed .

Obj. There is a seed of corruption , cannot a man bring forth according to that ?

Answ. There is an old man , but he is crucified , if we sin , we doe not trade in sin , our judgements and hearts are against it . When some lawlesse lusts have carryed us captive , and we complain of them to God , and desire that they were cast out , God looks at them , not as ours , Rom. 6.14 . Psal. 110.28 .

Vse 1. To refute all such doctrines as teach the apostasie of Saints . They say such as are born of God may come to sin totally and finally . This errour fights against a double doctrine of the Apostle . He saith , Whosoever is born of God , the seed remaineth in him . If a man can shake out the Spirit , how doth it remain ? 2. The Text saith , there is no possibility of sinning ; they say , he may sin .

Obj. They say , Whilest he is a childe of God he cannot sin , but he may cease to be a childe of God .

Answ. 1. He cannot sin , whereby he should be made no childe of God .

2. There is a doctrine of the Papists and their Divines , that teach , liberty of will cannot be nisi ad opposita , that a man may will a thing or not .

I ask whether a childe of God forbears a sin willingly or not . We say , willingly . If a childe of God walk in innocency from sin , he can doe no otherwise . Whereas their doctrine is , a mans will is not free , unlesse a man may doe a thing or not to doe it . What doe they think of Saints and Angells in Heaven , or God himselfe ? whether have they free-will or no ? I hope none of them can sin , yet doe they good most freely . Wherein stands liberty ? Not onely that a man doth a thing without constraint , but that he follows the counsell of his own will , he follows his own judgement and reason .

2. For tryall of our own hearts , whether we be born of God or no. If we be , our ordinary course is good , we dare not sin , know not how to go about it , that seed which is in us , sets our hearts and judgements aright , Gen. 39.9 . Other men may think it strange , that we cannot doe as they doe . This is a good evidence that thou art born of God .

3. See what to judge of those that have made a profession , and yet fall away . They were never born of God ▪ for then they could not have sinned .

4. This may be a ground of much comfort to every childe of God . He will preserve us spotlesse and blamelesse . Here is a double comfort ,

1. He looks not at thy course as sin , if thou be humbled for it , and he will take a course to mortifie it .

2. You can never lose the favour of God , because if you be once begotten , you can never be unbegotten . You are begotten of an immortall seed , and therefore cannot die .

Obj. This may seem to be a doctrine of presumption , for then a man may live as he list .

Answ. Suppose a Physitian could give us the apple of the tree of life , that so we should never die , but yet bids us take heed to a diet , for although we could not die , yet we should have such pangs , stone , gout , strangury , as that we would wish death rather then life . So God will make the best of his servants know what it is to wax wanton against him , and make them curse all the occasions that lead them to sin .

5. This should teach us that have received any seed of God , to take heed that we sin not , and therefore inform the judgement aright , out of the Word of God , 2 Tim. 1.3 . that so you may come to sound judgement and wisdome . One errour of judgement will shake you much in your way , 1 John 5.18 .

1 JOHN 3.10 .

In this the children of God are manifest , and the children of the Devill : whosoever doth not righteousnesse is not of God , neither he that loveth not his Brother .

HErein is a manifest difference between the children of God , and the children of the Devill .

The signes of difference are twofold .

1. Generall , doe not righteousnesse . 2. Particular , doe not love the Brethren .

Doct. The children of God , and the children of the Devill , are not so alike one to another , but that there may be found a manifest difference betwixt them , even in this world , Gal. 5.10 . Mat. 7.20 .

Were there not a manifest difference , it were not so necessary for God to charge his Ministers , Jer. 15.19 . to walk with a divided affection towards them , Ezek. 13.22 . If a difference had not been so manifest , God had not so justly blamed them .

If you say , this is peculiar to Ministers , Levits ; they must judge who are clean , who are not , and not private Christians .

Answ. That God makes it a badge of them that shall inherit Heaven , and have fellowship with God there , Psal. 15.4 . Jude v. 20 , 21 , 22 , 23. which shews we should put a signe of difference , not onely between good and bad , but even between bads . Some sin ignorantly , others more absolutely .

How doth this manifest difference apear ?

A double signe of it , 1 Cor. 12.10 . It is a spirituall gift of discerning . He speaks of discerning what gifts , and what measures a man hath , and wherein the strength of a mans gifts lies , 1 Cor. 2 15. Although he cannot discern every mans speciall gifts , what he is most fit for , yet plain and manifest things he discerns , and also between morall and spirituall , between things of God , and Satan , and the World .

The second manifestation of this difference is the inclination of the end of the one and of the other . By their fruits ye shall know them , Mat. 7.20 . Gal. 5.19 .

Obj. Cannot an hypocrite passe so as that he cannot be discerned ? What say you of Judas , he was not discerned of a long time , Mat. 26.22 . for every of the Disciples began to suspect themselves , 2 Cor. 1.13 , 14 , 15 , 16. Again , Gods people carry things so weakly , and the pulse of Gods grace beats so weakly , as if no life and strength were in them , 1 Kings 19.17 , 18. Psalm 12.1 .

Answ. Sometimes hypocrisie is spun with so fine a thread , and it is so well dyed , as that you can hardly discern any difference . And sometimes grace is so low in the heart , as that you cannot discern it . This is true , but it is but for a time . Judas at length was plainly known to have been but a theef , 2 Tim. 3.8 , 9. Jannes and Jambres can do miracles as well as Moses and Aaron , but in time they shall be discerned , 1 Tim. 5.22 , 45. Lay hands suddenly on no man ; for if he prove not pure , thou shalt be pertaker of his sins , and all the hurt he doth . Some mens sins lye open before hand , i. e. before the judgement of the Church , others follow after , they cannot be hid , God will have them made manifest in due time , Luke 12.2 . There is nothing so secret but it will be discovered . If you put leaven into five pecks of meal , it will not alwayes lye hidden , but in time break forth .

Vse 1. An argument of just reproof to good men and bad . If after a while we know not our selves , 2 Cor. 13.5 . As if it were a dangerous sign of a mans separation from God , if after so long a time of the Apostles preaching , they knew not what was in them .

2. This reproves the Popish Doctors , that say no man can discern his owne estate . They alledge that place , Eccl. 9.1 , 2. A man cannot know by outward things whether he be in Gods favour or not . If a man come in a sheep-skin , I shall take him to be a sheep , Mat. 7.16 , to 20.

3. To teach every one to take heed of a devillish spirit , or any unrighteous course of life ; for though a man may hide it long , yet at length it will be known . It is as impossible that a mans want of love should not be known , as for a man to keep fire in his bosome , and it not to break out , Psalm 36 2 , 3 , 4.

4. Of exhortation to all that are born of God , not alwayes to smoother grace ; God will have your grace manifest , and that to edifie withall , 2 Cor. 12.7 . Do not content your selves with close and houshold Christianity , but manifest of what spirit you are . It was commendable in Elizabeth , to hide her selfe six moneths , Luke 2.6 . When she was stirring with childe , then she visited her Cousen Mary . So if God have wrought any conception of grace in our hearts , it doth well to be concealed a while , lest like the stony ground , in time of persecution it should fall away . When thou art sure there is a manifest work of Gods Spirit in thy heart , then manifest thy selfe .

Doct. Not onely commission of sin , but negligence of a Christian course of life , is a manifest signe , not of a child of God , but a child of the Devil .

Mat. 3.10 . Every tree that brings not forth good fruit , is cut down , and cast into the fire , Psalm 36.1 , 3 , 4. There is no fear of God before their eyes . How shall this appear to David ? He hath left off to do good , he doth not shun evill , but if an evill matter comes in his way , he sets himselfe to work it , Psal. 116.12 . He doth not study as David did , What shall I render unto the Lord for all his benefits ? He that sets not himselfe in a good course , is not the childe of God , but of the Devil .

Reas. 1. His wayes bear the image of Satan , he was set in a good estate , but he ceased to do good , and set himselfe in a course now , not good .

2. From the necessary fruitfulnesse of the seed of God wheresoever it is , Psalm 1.2 , 3. A childe of God is working in his minde and heart , and alwayes doing good .

3. From the hinderance which such put upon others that would do be ●r , if such were removed , Acts 13.10 . The Devill is alwayes an impediment of good , Luke 13.7 , 8 , 9. A man if he can do good , and do not , he cumbers the ground , therefore cut him down .

Vse 1. To reprove the ignorance of such people that conceive , if they do no body any harm , they hope God will accept them ; but if it go badly with them , what will become of whoremongers and adulterers , &c. Can you say you have devised good , and watched your opportunity to be doing good ? This is a comfort to you . But do not comfort your selves meerly in your innocency from evill , without doing good .

2. To teach us all , as ever we desire an evident mark to our selves that we are children of God , to turn Poets of righteousnesse , it is the seed o● God that sets you a work . God requires that we should be doing good with our estates , that when we go hence we may say , as John 17.3 , 4. Father , I have finished the work that thou hast given me to doe . 2 Kings 20.31 . 2 Chron. Rehoboam did evil in the sight of the Lord , because he prepared not his heart , he studyed not to do good .

Neither he that loveth not his Brother .

Doct. Not onely the hatred of our Brother , but the want of love to our Brethren is a signe ( not of a childe of God , but ) of the devill , John 13.35 . 1 Kings 18.17 , 18 :

Reas. 1. From the constant practise of God . Is there any one of them which he hath adopted , whom he loves not ? Mat. 10. ult. And observe the contrary practice of Satan ; there is no childe of God but he is estranged from , and sits loose from .

2. From the want of knowledge of God , 1 John 4.8 . He knows not , &c.

Here is a double reason .

1. He hath not experience of Gods love . 2. God is love .

When the Sun shines upon a stone wall , though it be cold , yet it reflects the heat back again upon every person . So there is none that hath felt the warmth of Gods love upon his soul , but though his heart were cold before , yet he reflects it upon all .

2. God is love ; It is a property inseparable from the nature of God , he love● to communicate good .

3. From the like condition of all Brethren . He that loves not his Brother , because he is a Brother , he loves none at all . He that loves not one of a mans children , because he is born of such a man , loves none of them . A man may hate a Brother for some sinister respect , as Joseph's Brethren ; it was a certain signe they were not born of God , though afterward they came to good . And they that did not love Joseph for his goodnesse sake , could not love Jacob nor Abraham . A man may hate and distaste some injury offered , but if once the corruption of any childe of God shall prevaile with me to hate him , more then his goodnesse to love him , it is a sign there is a distemper in my heart .

Vse 1 See a manifest difference between the children of God and of the Devil . If there be any Brother thou lovest not , from whom thy heart is girded up , whom thou canst not affect , thou art not born of God . I know provocations may be such as may weaken affections , and turn the streams , as that it shall not run so fully , nor strongly , yet a childe of God dares not allow himselfe , but he doth take a course to remove matters of enmity , and he takes himselfe as much bound to hate himselfe for neglect of his Brother , as he found cause to neglect his Brother . A man may be angry towards those he loves , without sin . But this want of love will do more injury to your spirit , then the injury that is done to you . A man may be angry , but when his passion is over , his love returns again ,

What is it not to love any brother ?

There are two things in love .

1. A Communion with them . 2. A communication of good to them . In some things a man desires communion with others ; other things there be , wherein though a man desires not communion with them , yet he desires communication of good to them .

Vse 1. This should exhort us to stretch our love universally to every soul . You were better bestow your love upon some base hypocrite , then restraine your love from some poor Christian . You cannot neglect one Christian , but it will hazard your whole generall estate ; In judgement of Charity , if they abstain from grosse sins , and do good duties , we think well of them , and we had better lose our love upon them ; then neglect a childe of God , Psal. 35.12 , 14. And indeed it is not lost , for it shall return into his bosome . It is a signe I love a man , if I love his picture ; so though a man should be an hypocrite , yet if we love the shew of grace , it is a signe we love grace indeed . Never say thou lovest a Christian , unlesse thou lovest the picture of a Christian . What a miserable thing is the want of this ? such a man is not born of God , but of the Devill . And what a poor case is a man in , that makes his spirit the spirit of Satan ?

1 JOHN 3.11 .

For this is the message that ye heard from the beginning , that we should love another .

THe Apostle in the former verse , had given us two manifest differences , between the children of God and of the Devill . The latter mark the Apostle proves to be a manifest difference . It is a message , and an ancient one which we have received of God ; as who should say , He that is born of God , will hear the Word of God , But this is a message . The duty of brotherly love is set out by a message , and that by its adjunct , from the beginning .

Doct. That when we read or hear the Word of God , we should look at it as a message sent from God .

This Phrase is no where used , but in 1 John 1.5 . And what saith Saint John of it ? shewing what Christ delivered at large , The Apostle sets the stamp of message upon it .

Reas. 1. From the scope of all the Scripture ; Whatsoever is written , is written for our instruction , Rom. 15.4 . There is not in Scripture something for some men of parts , and other things for meaner men , but all things are for our comfort and instruction . If we read the Magistrate to be called to such and such duties , it is for our instruction , for our comfort , that we may know what care God hath of us ; no calling but redounds to our benefit , Whether I read threatnings , commandements , promises , they are all a message to me ; though every threatning belong not to me , yet thus far it doth , to keep me from such and such sins , and terrifie others . And so , though promises belong not to thee , because thou art not in the state of grace , yet 't is good for thee to know them , that those promises may break thy heart , to see what mercies thou neglectest .

2. From the office and calling of the Pen-men of Scripture , Mal. 2.7 . 2 Cor. 5.10 .

Vse 1. Of direction to those that either hear or read the Word . Deut. 17.14 . God calls the King to read it once a day . If thou takest up the Book of God , thou takest a bundle of messages ; as if God should round thee in the ears , Understandest thou what thou readest ? Thou shalt read it in vain , if thou look not at it as a mess a ge . We are wont to receive the message so much the better , by how much it comes from great men or friends .

2. In hearing or reading the Word of God , we must be led on to a twofold duty .

1. To receive all with reverence , Judg. 3.20 . Acts 10.33 .

2. Whensoever thou hearest the Word of God , consider how far it pertains to thee ; though all Scripture be for my comfort , to know , yet I must apply it to my selfe , so far as it concerns me , receive it as bread of my portion , chew upon it , Heb 4.3 . God requires of us , that we doe mix the Word with faith .

Obj. The Minister doth not know the frame of my heart , therefore how should he know what to say to me , I am a stranger to him ?

Answ. It is true . If he speak out of his own minde and fancy , many times we think that things are spoken by suggestion from neighbours , true , oft-times it is so , but God knows better how such a thing is useful to us then we do , 2 Kings 9.5

3 : This should teach us conscionably to obey the Word , it is a message sent from God , therefore take it not ill at the messengers hands , nor cavil at it . For a Prince is not so to doe , though an Herald of Arms come and pronounce open Wars against him , he comes and goes peaceably , telling the message of his Prince . The Lord makes this a cause of captivity , 2 Chron. 36.15 , 16.

4. This should exhort all to get them Bibles , if they have none , and if they have them , every day to read something . There are two wayes of parley between God and our selves .

1. When we speak to God in prayer .

2. When God speaks to us in his Word . It is a fearefull thing , when there is such strangenesse between God and us , that he should seldome hear of us , and we seldome hear of him .

Doct. The love of another , is an ancient message that God hath sent us and hath continued to send us , from the beginning .

He saith not in the beginning , but from the beginning , which implyeth a continuance of it , I Theff . 4.9 . Rom. 15.10 . Writing a Law , he wrote nothing else but a Law of God , Gen. 4.6 . Thus God complains of Cain , why dost thou lowre 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 u● , 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 extreame and deadly . 3. It is new and rare , because they have been wonted to no such thing .

Vse : Let the world know that Gods people have more cause to think strange of the world , then the world of them , they give the world no cause to hate them , Acts 17.6 .

Doct: Gods children are not to marvell at the worlds hatred , 1 Thess. 3.3 .

Reas. 1. God hath appointed you to it , you must take notice of it , God hath done it for many ends , How else should you shew forth your patience ? how should you be kept off from bad company ? God will lay bitter pills to the breasts of the world , that so you may be weaned from it , Psalm 119.115 .

2. The world many times doth it out of ignorance : The world knows it not , therefore we may take it the better that we are ill dealt withall . A King takes it not ill to be badly dealt withall at strangers hands .

3. The world hated Christ , therefore no marvell if it hate us .

4. It is no new thing , it hath continued from Cain .

5 From the inclination of your own hearts , if you were in the worlds case , you would doe the like . Therefore marvell not , Tit. 3.2 , 3.

Vse 1. Of instruction to such as live in places of Religion . If we be hated , wonder we not at it . We shall condemne the generation of Gods people . The cause is partly from the tempter , partly from the wickednesse of the world .

Vse 2. Do not lay down Religion for fear of the worlds hatred . This is not the way , fear not the hatred of the world . Some Subjects will not feare the body of a State , so they may have the Kings favour . Much lesse should Gods servants fear though the whole body of a Countrey should fall foule upon them .

3. This should teach Gods servants to walk so much the more circumspectly , humbly , lovingly . If a man were to walk amongst his friends , he would care the lesse , but if he live among his enemies , he will looke to every step ; so soon as you trip , you shall have mouthes enough open against you . Therefore Daniels course was notable , he so walked that they could not taxe him , Daniel 6.1 , to 7.

1 JOHN 3.14 .

We know that we have passed from death unto life , because we love the Brethren : he that loveth not his Brother abideth in death .

THe Apostle layes down this as a second reason why they should not marvell ; implying , that they that know they have passed from death to life , need not marvell though the world hate them .

Doct. Gods people have passed from death to life .

Gods people are opposed to the world , they are translated out of the world , John 5.24 . They are redeemed out of the world by death , he means a contrary state to life : Death and Condemnation are Synonymaes . By death is meant death for sin , and death in sin ; the naturall estate in which a man lives whilest he is in this world , which is called a state of death in a fivefold respect .

1. All death presupposeth life to go before . We do not say that a stone is dead . Death is a privation of life . A man that hath no life but what the world gives , he is dead , because he had a life at least in possibility , in the loyns of Adam , Ephesians 2.3 .

2. Death in the proper notion of it , is a separation of the soul from the body . We are said to be dead , Gal. 2.20 . because our souls and bodies which are capable of life , are separated from the Lord Jesus the fountain of life , Eph. 4.17 , 18 , 19. & 2.12 .

3. From the definition of life , which is a power to move it selfe in it's owne place . When we see a thing to move it selfe in it's owne place , we say , it is quick , and hath life . A man may do many things , yet not from an inward principle , as Judas and Jehu , Matth. 27.18 , 19. 2 Kings 10.15 , 16. is this life ? There are some motions from common grace , but it is not spirituall life , unlesse it aim at spirituall ends , and upon spirituall grounds . As if a man be humbled for sin , because it is displeasing to God . Judas was troubled in his conscience , not for sinning against God , for then he would not have grieved God by hanging himselfe ; It was not an inward motion and voluntary ; so Jehu , he did it to establish his owne Kingdome , he regarded not the commandements of the Lord , 1 Kings 10.30 , 31.

4. In regard of the binding over to eternall death , as a condemned man is counted a dead man , John 3. ult.

5. From the power required to make such a man alive , 2 Cor. 5.17 . There must be a new a breathing power .

The state of grace is called life .

1. Because we have received fellowship with Christ , he lives in us , and we in him , Gal. 2.20 . John 15.1 .

2. We have an inbred power in our selves to move upon spiritual grounds , and for spiritual ends , Rom. 8.2 . Mat. 5.3 , to 10. Passed from death to life , from the hatred of our Brethren , to the love of them . There are these steps of it from one to another .

1. A man is a poor man ; and that , 1. In debt . 2. Hath nothing . 3. An hard creditor . 4. No surety .

2. He begins to mourn bitterly for this his estate .

3. He becomes meek .

4. He hungers , and thirsts , and prayes for grace , and cannot be satisfied without it .

5. He begins to be mercifull , he pities every soul that is in a state of nature , and under a spirit of bondage .

6. He is pure in heart , abstains from sin , doth Gods commandements .

7. He is a peace-maker , he is at peace with God , and with his own conscience , and now he labours to make others at peace .

8. He will now suffer persecution for righteousnesse sake .

Vse 1. This convinceth all the works of the Heathens , as dead works . Some are famous for courage , justice , &c. But all these are but dead works . Gods pure Martyrs have suffered not for any glory of theirs , but Gods glory .

2. It refutes a main ground of Popery , the doctrine of Free-will , which gives a man power to be converted when he will . If a dead man can rise from death to life , then may a dead man in sin come to the life of grace .

3. Gather hence how our estate stands . We come to Church , it may be repeat Sermons , and do many good duties . Would we know whether our life be a dead life , or no ? Consider we upon what principles we do good duties ; if we do good duties because they are pleasing to God , if we have respect to all Gods commandements , if there be a change in our hearts , which makes us willing ; this is a signe we are passed from death to life .

4. To teach us not to rest in our naturall condition , for then thou art but a dead man , although thou hast all morall grace , 1 Cor. 13.2 , 3.

5. This may be a comfort to every soul that hath passed from death to life , God is his God , and he shall never come into condemnation , Math. 22.23 . John 5.24 .

Doct. The love of our Brethren is a known and undoubted evidence that we are passed from death to life .

What is it to love our Brethren ?

Love is an affection , whereby we desire communion one with another , and communication of good one to another . A man in nature prizeth his Brethren , and will do more for them then any other : So it is in grace . Acts 4. ult. & 2.42 , 44. Phil 1.2 . We must affect to be of one heart ▪ Eph. 3.3 , 4. There must be brotherly equality , if we be Brethren . You are of the same Father , Gal. 6.26 one Mother , one Seed , 1 Pet. 1.23 . one Inheritance , 1 Pet. 1.4 . We will desire to communicate brotherly offices to the inward man , Rom. 2.11 , 12. and to the outward man , if need be , Acts 2 44.

Reas. 1. From the naturall pronenesse which is in our nature , to strangenesse , envy , &c. We doe not naturally seek any mans good but our own , or so far forth as reacheth our own ends .

2 From the affection of every mans heart to liberty . Now a man delights onely in such company as are like himselfe , because otherwise he is restrained : If Gods people be the men of your delight and counsell , you were never so well as wirh them , Psal. 115.115 . & 16.3 . This is a sign we are passed from death to life .

3. From a mans backwardnesse of communication of brotherly offices , Gal. 6.10 .

4 From the great distance that is between us , and the love of our Brethren , and how many steps there are before we come to it , Matth. 5 3. to 9.

Vse 1 , Of tryall of our own estates , whether we are in a state of death or life . It is one of the plainest notes in Scripture and most evident , Gal. 6.10 . If our love run in an equall channell to all men ; if we know not Gods people , we know not Christ , 1 John 3.1 , 2. If you know them , how doe you affect them ? Do you think it were good if the Town were cleansed of them ? Gen. 49.4 , 5 Psal. 101 , we are not as yet born of God .

Obj. Doe not many love Gods children , and honour them , and yet are not the children of God ? Gen. 27.29 . Acts 5.13 . That they did not joyn with them , was a signe that they were not born of God , Gen. 39.1 , 2 , 3.

2 To convince the doctrine of doubting Papists , who say a man cannot know himselfe to be in a state of grace , Eccl. 9.1 , 2. No man can know it by outward things They say here , by knowledge is meant conjecturall knowledg , not certain knowledge .

Answ. This is a contradiction . A man lyes , if he saith he knowes a thing , and is not certain of it . There is no peace of conscience in this Religion .

3 To exhort such as know not yet that they are passed from life to death , to labour to love the Brethren , Prov. 13.20 .

4 Of consolation to every soul that hath nothing in this world but this , they love the Brethren . This is such a thing , as upon which thou mayest build a certain knowledge that thou art passed from death to life , and therefore thou mayst take comfort .

He that loveth not his Brother , abideth in death .

The Apostle in the former words did imply the world was in death for want of love . And left any should think that he did but imply it , and not directly expresse it he sets it down expresly .

Here is a description of a man that loves not his Brother .

1 He is in death .

2 Abides in death .

By death is meant the same that was meant in the former part of the verse ; Abiding implyes not only a being in that estate , but continuance and residence in it .

Doct. The want of love to any of our Brethren , is a sign of abidance in the state of damnation , or in an unregenerate and carnall estate .

And he saith not , he that hates , but he that loves not ; and he saith not brethren , but brother , any or every brother , Mat. 18.6 . Offend not one of these little ones . Christs little ones are such as have but little grace , and great corruption .

Reas. From the want of love that is found in such a one towards God ; and that is an argument of being in a state of death . If a man love God in obedience to his commandements , he should love his brother by the same commandement . That commandement which requires me to love one Brother , requires me to love all , Jam. 2.10 , 11. Breake one commandement , break all , for who gave one , gave all ; whoso neglects offices of love to one , performes none to any , nor to God . It is a note of sincerity , that a man hates all sin , as well as one , Psal. 119.101 , 104 For it is an argument of love , when there is no Brother or Sister but we enlarge our affections towards them , Gal. 3.28 . So much want of love , so much hypocrisie .

2. From the bitter or deadly root of want of love to this or that Brother . It springs from two occasions , 1. Either from his infirmities in himselfe : Or , 2. From spirituall injuries to our selves .

True , a man will say , such Christians I would away with , but they have such unsavoury corruptions . The first root of this is the condemnation of the generation of Gods people . If a man may condemn this or that man , for this or that corruption , he may come to condemn the best of Gods servants , because the best of Gods servants may be in the same failings for which thou hatest such a Brother , Prov. 30.12 . The greatest of Gods servants have shamefully faln , David , Peter , Lot , Noah .

The second root is from the enmity against Gods free justification of sinners . Take away this , and you take away all Christian religion . If you love not a Brother , because of some infirmities , you doe overthrow the free justification of Gods grace of a sinner . For God that hath justified the greatest , hath justified as well the least , as freely and as fully ; and wilt thou justifie some , and condemn others ? God condemns none , Rom. 8.1.33 , 34. If Christians doe beleeve the free justification of sinners , then let us imitate our Father which is in heaven , justifie whom he justifies .

The third bitter and deadly root . If there be the least sparke of grace in his heart , all his corruptions are his enemies , and he but a shrimp in grace , and hath many enemies . What good nature is this , when a man would love a man if he had no enemies ? but when he hath enemies , and such as are ready ever and anon to beat him down ▪ he cannot love him .

The fourth , want of a member like spirit : for the more naked , unseemly , or deformed any member is , the body is the more carefull of it ; if it may be , it shall be healed ; if not , it shall be covered , 1 Cor. 12.23 , 24. If we want this , it flowes from want of a member like spirit .

2 Somtimes neglect of our Brother springs from some personall injury done to our selves . We cannot love them . This springs from this root , want of forgivenesse of our own sins ; for we pray for forgivenesse upon this ground , Mat. 6.12 , 15. Our Saviour gives a reason of this above all , there is no surer argument then this . A Christian may reason thus : If I that have but a little sparke of grace , can forgive injuries , how shall not the Ocean of love much more forgive me ? Mat. 18. ult. God will never have us to think , that if we cannot forgive one injury , he will forgive us a thousand . Yet a man is not alwayes bound to expresse his forgivenesse , unlesse a man come and say , it repents him ; yet from his heart he must doe it .

Vse 1. Shewes the dangerous and fearfull estate of a man that dares live in envy and malice against his brethren . A man thinks he hath cause , he will not receive the Sacrament , nor suffer them . What a poor thing is this ? Thou hast not thy sins forgiven , thou lovest not God , nor any Christian soul in obedience to God . A Christian dares not allow himselfe in hatred of any Brother , but looks at it as an enemy to his soul .

2. It exhorts every Christian to enlarge the bowels of his affection to every Brother , Psal. 119.63 . I am a companion to all them that fear thee . He doth not pick and choose , Psal. 66.16 . Gal. 6.10 . If to all men , then especially to the houshold of faith .

3. It is a ground of thankfullnesse to God , that hath taken care for weakest Christians ; for want of love to such ; God will either discharge a man for an hypocrite , or else his own corruption shall take him by the throat , and make him beleeve that many sins are not forgiven , and that he shall hardly get pardon of sins .

1 JOHN 3.15 .

Whosoever hateth his Brother is a murtherer , and ye know that no murtherer hath eternall life abiding in him .

THe Apostle having said in the former verse that he that loveth not his Brother , abideth in death , he proves it by a Syllogisme taken from a Murtherer .

Doct. He that hates his Brother is a Murtherer .

As he that looks upon a woman to lust after her , hath committed adultery , so he that hates his brother is a murtherer .

Reas. 1 From the wrapping up and infolding this in the heart , as the seed of a tree in the root , though it breake not forth ; So sin hah its seed in the heart , Mat. 15.19 . No murther could spring from the heart , if it were not there . A fountaine could not flow over unlesse water were in it , Prov. 4.23 .

2 From the foul murther hatred commits ; to give offence is a destroying of our Brother ; now , who hates his Brother , makes no scruple of giving offence , Rom. 14.15 . 1 Cor. 8.11 .

3 It is a foul murther in regard of withdrawing many good offices . A man shall be unwilling to doe any good office either for soul or body . Ill will never speakes nor doth well .

Vse 1 Teacheth us the spiritualnesse of the Word of God . It doth transcend the words of men , they never reach farther then speeches and actions ; they make no Lawes for the hearts of men . But the Word of God hath special regard to the heart , 1 Sam. 16.7 . As it is with wise parents , they look not only to the guidance of their childrens speeches , but that their countenance and carriage be well framed , Gen. 4.6 . So soon as God saw hatred in Cains heart , and expressing it selfe in his countenance , he reproves him for it , he will not have so much as a wrinkle in the face .

2 Hence we may see a just ground of Divines referring all sins and virtues to the ten Commandements , Mat. 5.21 , 22. Before God , unadvised anger is killing , so of adultery , verse 28.

3 See the wisdome of God in putting such foule names upon the beginnings of sin , to make us afraid . He that hateth his Brother is a Murtherer . As if a Father should say , Doe not hate your Brother , you will be a murtherer . He puts bad words upon the seeds of sin .

4 This should be a means to cleanse us from all hatred of our Brother , look at it as an ugly and loathsome vice . If there be a spirit of envy in thy heart , what though thou lift not up thy hand against thy Brother , this is murther .

Doct. That it is a known truth amongst Gods children , every murtherer is devoyd of eternall life , Rev. 21.8 .

Reas. 1 Because of the injury done to Gods image . If a man deface the image of a Prince , it deserves death ; then the defacing of Gods image much more , eternall death , Gen. 9.6 .

2 From the seed of all murtherers , vers. 12. he makes every murtherer to be of the posterity of Cain , John 8.44 . Now because a man kills his brother , out of the seed of the Serpent ▪ a devillish and malignant spirit , therefore he hath not eternal life abiding in him .

Vse 1 See the danger of such , who in their drinkings quarrell even to murther .

Obj. If there be no possibility that a murtherer should be saved , what say you to David , and others in their carnall estate ?

Answ. David did indeed kill , and God follows him with judgments and afflictions , 2 Sam. 12.8 , 9 , 10. but yet upon repentance God forgave him his sin . And as for such as have murthered in their carnal estate , if God give them hearts to be humbled , then the blood of Christ is of a lowder cry then the blood of Abel , Heb. 12.24 . Saint John speaks not of every murtherer , for some doe it against their judgments and hearts , but others , if they repent not , have not eternal life , 1 Cor. 6.8 9.

2. To stir up every christian man , that hath his hands in blood , to have recourse to the blood of the covenant , for the pardon of their sins , and healing of them . The sin on Levi held him longest under , to bring him to repentance , Gen. 49.7.28 . Jacob blessed him in a curse , God preserves us with curses , that may put us in minde of our sins , and makes us walk sensibly of them , therefore renew we our mournings for our hatred .

3 In respect of challenges , let us take heed we take them not , and that we stop them in the beginning : It is not fit that fire should burn out of its place .

4 Such as love their Brethren , are not only not abiding in death , but have everlasting life , already abiding in them ; If you see any hatred spring in thee , thou art taken with a dead Palsie . You cannot bring out a good word or good countenance , so much hatred , so much death , so much want of love , so much want of life .

1 JOHN 3.16 .

Hereby perceive we the Love of God , because he laid down his life for us , and we ought to lay down our lives for the Brethren .

THese words are part of the exhortation St. John useth to all christians to love one another . He useth many arguments , vers. 14. He tells us , It is a sign we are translated from death to life .

2. From the danger of the hatred of our Brother .

3 From the exemplary and strong love of Christ .

4 From the emptinesse of such hearts of grace , when there is no love of their Brethren .

These words are a notable motive to christians . to expresse and abound in love , taken from the great love of God to us .

Doct. The death of Christ for us , is the manifestation of his love to us .

Such a manifestation , as makes it a certain and known truth that he loves us , Rom. 5.10 . 1 Joh. 4 10. He gave his Son to be a propitiatory sacrifice , Eph. 4.5 . Gal. 2.20 .

Reas. 1. From the greatnesse of Christs self-deniall . That which commends love is this , to bestow so great matters , and to come off freely with it . Joh. 15.12 . Greater love then this can no man expresse , then to lay down his life for his friend . But Christ did it for his enemies , 2 Cor. 3.8 .

2 It farther magnifies his love , if we consider the great benefit we receive ; as reconciliation , pardon of sins , 1 Joh. 4.10 . Secondly , adoption of Sons , Gal. 4.4 , 5. Such favour as to be accepted as his Sons and Daughters .

2. Our corruptions are deaded and mortified , Heb. 9.14 . Gal. 1.14 . Wc are crucified to the world ; to all objects that draw us to sin , temptations and snares .

4 Christian liberty , that by virtue of Christs death we should be delivered from the curse of the Law , Col. 2.13 . from the enmity we stood in against the Church , Eph. 2.14.15 , 16. from hell and feare of death , Heb. 2.14 . that we should have liberty to call God Father , enter into his Sanctuary , have confidence our prayers are heard , have assurance when we dye that we shall enter into the holy place , that we shall have right and liberty to the Creation . Rrm. 5.1 , 2 , 3. Heb. 12.19 . This benefit will appear ; if we consider how miserable our estate had been . If Christ had not done this , we had been in our sins , under the guilt of them , and in horror and anguish of spirit .

5 How freely hath God done it . We gratified God with no kindnesse . Some will recompence a small kindnesse with a great reward , Rom. 11.35 . But all we have done , hath been to abuse every mercy of God to his dishonor , Col. 1.10.20

Vse 1. It reproves such weaknesse of Gods servants in time of temptations , that can see no love of God , because he doth not gratifie them with something in this life . Gods servants many times doe want necessaries the world abounds withall ; therefore David hath cleansed his heart in vain , Psal. 73. But what though Gods servants never see good dayes ? Yet here is abundant , rich , and inestimable love , that when you were enemies , strangers , children of wrath , Christ dyed for you . God hath shewed you more love , then the Angels for he laid not down his life for the Angels , Heb. 11.14 And if he had done so , he had laid down his life for his friends , who never displeased him .

2 To teach such as abound in outward things , not to content themselves therein , Eccl. 4.2 . We can perceive neither love nor hatred by those outward things , Psal. 17.14 . Labour you to say that God hath laid down his life for you , ●●se you cannot say he loves you .

3 It teacheth us , that the death of Christ was not the cause of Gods love , Gods love is more antient then the death of Christ . Where shall we lay the foundation of Gods love , but in eternity ? He hath loved me , and given himself for me , Gal. 2.20 . Gal. 3.16 .

Obj But doth not God attribute his love to the death of Christ ? 1 John 4.10 . Rom. 3.24 , 25. Eph. 2.14 , 15 , Col. 2.21.27 .

Answ. In a double respect Christs death is said to make this reconciliation . Hereby he hath slain the enemy and hatred on our part , that we might be no more enemies to him .

Obj. But Christ is sent not only to make reconciliation on our part , but propition on Gods part .

Answ. 'T is true , Christ by his death hath made a way whereby God might shew his love to us , whilest sin was in the way , he could not shew it . Many a Father bears a tender affection to a childe , yet will not seem to regard him , shuts him out of doores , and though he be intreated , yet he thinks it not meet for him to expresse his love ; he will have his childe humble himselfe , acknowledge his faults ; and will send some body to perswade his Son to humble himselfe : So God sends his Son out of love , to take a course , that he might shew us favour , notwithstanding his justice .

4 Of exhortation , to take a view of Gods love , that we may be able to say freely , We perceive the love of God . Rest not in any spirituall duty , nor in any common gift , till you know that Christ dyed for thee .

How shall I know this ?

Some will say , that Christ dyed for all , and so all may know . True , the sufficiency of Christs death reacheth to all , but none can say Christ dyed for him , till he find in his soul some fruits of the death of Christ .

5 To encourage Gods servants to expect offices of love from God to us and ours all his dayes . He hath given his Son , what would you have more ? Psal. 84.11 . Lay hold on this love of God , and plead with him upon his love . All blessings are wrapt up in his Son , Gal. 4.4 . As God in fulnesse of time sent his Son , so will he every other mercy .

6. To teach us to abound in love to God , and to his children , hatred against sin . Give up all to God , work for him , suffer for him , he loves us being strangers and enemies .

Doct. Christian men ought to be ready to lay downe their lives for their Brethren .

The exemplary love of Christ in laying down his life for us , ought to provoke us in like sort to lay down our lives for our Brethren , Rom. 10.3 , 4. The Apostle doth extoll the love of Aquila and Priscilla : as if all the Church and himselfe were bound to them that were so ready to lay down their lives , Phil. 2.17 . If I be poured out as a drinke-offering .

R●as . From the example of our blessed Saviour : He laid down his life for us . This is an imitable practice of Christ , this is none of his miraculous works but one wherein he sets forth himself as a pattern to us .

2. To this add Christs command , which binds us to the imitation of this , John 13 34.

3. From the neer fellowship of our brethren with Christ . We fulfill the sufferings of Christ , for his Body , Col. 1.2 , 4. He calls them Christs sufferings , Christ suffered in him , and he for Christ in his Saints .

4. From the subordination of Gods eminentest servants to the Church of God , as Christ is for God , so Paul and Cephas for the Church , God hath subordinated the life of his servants to the Church , and the Church to Christ , and Christ to God , Christ the head of the Church , the Church the head of the Members , Phil. 2.17 .

5. From the rule of love God hath given in ancient time , Levit. 19.18 . We must love our neighbour as our selves . Many a christian will lay down his life for himselfe , therefore must in some cases lay down his life for the Church . A man will lay down his life for his own salvation , and for honour ; therefore how much more for God and for the honour of Religion .

In what cases is a man to lay down his life ?

Answ. The Apostle meanes , we should be ready to doe it for the service of the Church , if it cannot be otherwise .

1. In heat of persecution , to confirme the faith of the people of God , who would be ready to think much if he shou●d withdraw himselfe , though he might escape , yet a minister or eminent person is bound to goe before in sufferings . So Paul , if he be poured out as a dr nke offering , every drop of blood in his body poured out , if it be for the strengthning of the faith of weak christians , he rejoyceth , Phil. 2.17 . The stronger must lay down their lives for the confirmation of the faith of the weaker .

2. There may be a case wherein the weaker are to lay down their lives for the stronger : Aquila and Priscilla were ready to lay down their lives for Pauls life ; they thought it better to expose themselves to the utmost extremity then that Paul should be hurt . I must not spare my own life , if it may be serviceable to God and the Church , Rom. 16 , 4 , 5. 2 Sam. 21.16 , 17. & 18.3 .

3. When we perceive it would much advantage the glory of God , that we should rather perish then our brethren , Rom. 9.2 , 3. He could wish himselfe accursed for the Jewes , even his soul for a sacrifice . Thus Moses , Exod. 32.33 .

4. When a man doth see that the wrath of God is kindled against others for his sin , he must rather offer himselfe to death , then that that evill should be upon them that converse with him , Jonah 1.22 . 2 Sam. 24. in David .

Vse 1. Learn we from hence to justifie our selves and others . If we should be called to lay down our lives to suffer for our Brethren , here is a direction how to suffer . Phil. 2.5 . God hath given us a commandement to love our Brethren as our selves . Also , God hath subordinated the members of his Church to the body of it .

2. To teach us , that though it be lawfull to fly in time of persecution , yet if it cannot be without weakning the Church wherein we live , we must in heart live and dye together .

3. To teach ministers when they are called by God for the service of any Congregation , not to dispense with themselves for air or health , fearing the cutting short of his dayes . You must not live from your meanes . Either never take such a charge , or make account you must hazzard your lives for the people of God , unlesse upon tryall it appears you may doe more good in some other place .

4. It reproves such as are so far from laying down their lives , as that they will not lay down their estates , nor the superfluities of their estates for their Brethrens necessities , 1 Sam. 25.11 . How shall such ever perswade themselves that Christ dyed for them ?

5. A ground of such thankfulnesse , that God should not only give Christ to dye for us , but also would have christians to be fitted to lay down their lives for their Brethren .

1 JOHN 3.17 ,

But whoso hath this worlds good , and seeth his Brother hath need , and shutteth up his bowels of pitty and compassion from him , how dwelleth the love of God in him ?

Doct.

THere dwells no love of God in such a mans heart , as having this worlds goods , stretcheth not out his hand to help the necessity of his Brother .

What is it to have the worlds good ? In the Originall it is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the life of this world , this worlds living , whereof to live , whereof to maintain his life .

Bowels of compassion . Because compassion is an affection of griefe and love stirred up in us , by the sight and sence of one anothers misery , as if we suffered with them ; our compassion is stirred up as well as theirs , Heb. 13 3.

To shut up bowels , is to withdraw the affections , and the stirring of the entrails . A man many times hath little means to help , but if he have not bowels to worke for him , how dwells the love of God in such a man ? This is a peremptory question , utterly denying all .

Reas. 1 From the nature of love . Such is love that God dwells in it , 1 Joh. 4.26 . There is no affection wherein God reveales himselfe more then in love , 1 Cor. 13.4 . Love is bountifull , ready to be doing good , succouring others in their need .

2 Consider the nature of Brethren ,

1 They are more worthy then our estate , one of their souls cost more then all our estates , yea more then all the world . How dwels the love of God in us , if we love the world more then our Brother ?

2 Look at our Brother as a member of Christ , hungry , thirsty , naked harbourlesse . We could not but love Christ wheresoever we did see him , Mat. 25.40 . and they are members of our own body , 1 Cor. 12.25 , 26.

Vse 1. Of instruction , and rules to order our lives aright , or any work of mercy .

1 Who shall relieve his Brother ?

Answ. He that hath this worlds goods , that can live , he must open his heart and hand . This therefore will reach not onely to mens superfluities , but if we can but live , if we have but what we labour and sweat for , Ephes. 4.28 . We must not only labour for our selves , but give to him that hath need , 2 Cor. 8.3 , 4 , 5. Luke 21.34 . & 8.3 . Joh. 13.28 , 29 , & 12.6 .

2. To whom must we be helpfull ?

Answ. He must , 1 Be a Brother , 2 Have need , 3 Every Brother . Gal. 6.10 .

Beggars that are unable to labour , and would gladly labour , they must be relieved , Luke 16.20 , 21. or such as though they doe labour , yet cannot get a living , 2 Thess. 3.10 .

2 A brother that hath need , Eph. 8.18 . 1 Tim. 5.4 , 5 , Such are poor indeed , as have neither hands , friends , nor maintenance . A man is said to be in need , not onely when he is utterly cast downe , but when he is falling .

3 Every Brother , one as well as another , Eccl. 10.2 . Job 31.19 .

4 Consider the matter out of which we must give ▪ out of this worlds good , Eccl. 10.1 . When we have unjustly gotten , we must restore , Prov. 5.16 , 17

5 The time when we must give ; when we see our Brother hath need , that we may see it our s ; elves bestowed . It is a vanity to leave almes after our death , to be bestowed by others , 1 Sam. 20.15 . 2 Sam. 16.4 , 19. If we give almes while we are alive , we shall have the benefit of them , the loynes of the poor shall blesse us ; and though they have no heart to pray for us , yet the warmth of their loyns will blesse us . When we are dead , their prayers will do us no good , Luke 16.8 , 9.

6 Give alms with compassion , give from within as well as from without , Isa. 58.10 . 2 Cor. 9.7 . Give heartily , let your bowels work .

7 Give almes out of love to God , fetch your love deep , even from the love of God , who hath given thee a hand to give and him to receive .

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 in the throne of a mans heart . Conscience is our companion , God much more , Psal. 139.

Reas. 2. God is our witnesse , therefore when we speak soberly , we call God to witnesse : He is a Judge , Heb. 10.3 . an Executioner ; and therefore if Conscience sees cause to condemn us , God much more ; if Conscience see cause to acquit us , God much more , Psal. 139.2 , 3.

Vse 1. A signe of our present estate , and what God will doe concerning us , if we live and die thus . What saith thy Conscience , if thy heart assure thee thou lovest thy Brother , 2 Cor. 1.12 . That thou savourest not sin , that thete is no good duty but thou wouldst doe ; thou hast been humbled for thy sins , Conscience hath been an Executioner , and yet hath come with pardon sealed to thee , with the broad seal of Heaven : If thou seest one spark of sincerity in thee , God sees more .

Obj. May not a mans conscience be deceived ? Rom. 3.17 . Luke 18.9 , to 14 May not a man say , I have no guilty conscience ?

Answ. Conscience sometimes bears false witnesse , Tit. 1.15 , 16. If a man have a defiled conscience , it will deal falsly . A mans conscience through ignorance and partiality , doth bring a false verdict : As it is many times with a Jury , ignorance of law , and false evidence , makes them bring a false verdict ; but then send them back again , and shew them better evidence , and the law , &c. So Conscience doth oft-times bring a false verdict , but its thorough ignorance of the Law of God , or partiality . Doth thy conscience speak bitter things ? Consider what the grounds are . If such as doe argue thee dead in trespasses and sins , then know that God doth call thee from heaven to repentance . If it tell thee thou art an hypocrite , consider what grounds it hath , Conscience may be muzled by ignorance and partiality ; the Devill puts false glasses before our eyes .

2. A ground of serious humiliation to every mans heart , whose conscience upon due examination doth accuse him .

3. To teach every Christian which hath found that he hath passed from death to life , to be afraid to commit any sin . And comfort thy soul , if Conscience do acquit thee , then will God much more .

4. Labour we always to be doing some good , for we have a companion that hears and sees all , and a register that notes every good word or work .

The Apostle in stead of telling us , If our hearts condemn us , God will condemn us much more . He gives a reason of it , describing God , 1 From his greatnesse . 2 Knowledge .

Doct. God is better acquainted with our hearts and wayes then our selves , Psal. 19.12 .

He means sins not onely secret and hidden from others , but from our selves . Psal. 139.12 . Thou Lord knowest my thoughts afar off , they are ever before thee . 2 Kings 8.11 , 12 , 13.

Reas. 1. From Gods omnisciency , his all-sufficient knowledge , Heb. 4.13 . They are anatomized before him , as if every vein and sinew were laid open , he divides between the marrow and the bone , John 21.12 . Rom. 15.11 . Job 26.6 . Though hell and destruction be both covered , yet before the Lord they be both open . Whether Hell be in the waters , or on the earth , they cover not from God . Hell and destruction are before the Lord , how much more the hearts of the children of men ?

2. From the creation . God made our hearts , gave us power to affect , think , purpose . He knoweth what is in us , Job 38.36 If God give understanding to the heart , he knows much more what is in the heart , Psal 33.13 . God hath fashioned our hearts , therefore he knows them , Psal. 99 10.

3. From the providence of God We have our motion in God . A Mill moves from the Miller , because he hath caused it so to doe , but the motion of the Mill is not in the Miller , it can move without him . We move in God , as a supportant conservant cause , as a Mill moved by the breath of the winde , so we by the breath of the Lord ; as there is not a turning in the Mill , but from the winde , so not a turning of our hearts without him . Our hearts are in the hands of the Lord , Prov. 21.1 .

4. From the unsearchable depth of the deceitfulnesse of mans heart , Jer. 17.9 , 10. Prov. 3.17 . Our hearts make us believe we are rich , and have need of nothing , when indeed we are wretched , and miserable , poor , blinde , and naked . Prov. 30.2 , 3. Sometimes that we are more foolish than any man , and have not the understanding of a man ; while we walk in a sinfull way , they make us believe we are in Gods favour , Luke 18.9 . When we are in a good estate , and God would have us walk chearfully in him , our hearts will cast a thousand discouragements upon us , we cannot pray or profit by the Word of God , or doe any good duty ; our hearts will few pillows under our elbowes , that so we may sleep quietly , but when we go to try our hearts by the Word of God , then they will fall out with us indeed , 2 Sam. 15. the beginning .

Vse 1. Take heed of all secret sins . Not onely such as may be hid from men , but of such roots of sin as are hid from thy selfe , yet cannot be hid from God . Take heed of such sins as are so subtle , that thou knowest not whether they be sins or no , sins which our own soules know not of . If a man would be kept from presumptuous sins , he must cleanse the inward and hidden frame of his heart .

Q. How shall we cleanse our hearts ?

A. 1. Pray to God with David , Psal. 19. to cleanse us from such sins which we know not . We have confessed such sins as we know by our selves , and those which the world knows by us , but we must make a new reckoning for such sins as we know not .

2. Not to trust our own hearts , but the Word of God , Psal. 119.9 . The Word of God saith , there are such sins in every age , therefore we must pray to God to help us against them .

3. Keep our hearts with all diligence , observe every winding and turning , and take heed of occasions that provoke our hearts any way to sin , Prov. 4.23 .

2. This shews the impossibility of their good estates that look to be justified by habits and works . It is the happinesse of Gods servants , in that they look not to be justified by the perfection of their hearts .

3. Ground of tryall . If we finde that our hearts doe not condemn us , let us trust our hearts no farther then we prove them by the rule of Gods Word . If God hath helped you to look up to Christ for the pardon of your sins , and you now sit loose from sin , it is an argument that your sins are pardoned , because we could not else hate sin , Psal. 119.6 . But on the contrary , if we finde our hearts condemning us , our hearts are full of selfe-love . Parents are full of partiality , as that they can scarce see any evill in their children : If they see cause of death in them , much more God the righteous Judge ; If they see cause of 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 . D●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 wi●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 Word of God , Zech. 7.13 . Prov. 28.9 .

Reas. 1. From a rule of equity , which God useth in dispensing himselfe , Mat. 7.2 . As we dispense our selves to him , so doth God himselfe to us . This it a generall rule of Gods walking towards men . With what measure we mete , God will measure to us again . If we let no Word of God fall to the ground , but our conscience stand in awe of it , and our hearts cleave to it , God will let none of our prayers fall to the ground .

2. From the unity of the Spirit that doth help us to keep the commandements . God makes account we keep the commandements , when there is none but our judgements approve , Ezek. 36.26 , 27. Rom. 8.15 . The Spirit helps us to pray , and it asks things according to the will of God , and he knows the meaning of the Spirit . As who should say , He that prayes not in the Spirit is a Barbarian unto God .

3. From the love and respect God bears to them that keep his commandements . It is the way to become Gods Favourite , John 14.21 , 23.

Vse 1. It shews us the cause of the fruitlesnesse of our prayers at any time , God hears not us , because we hear not him . If our prayer fall to the ground , then surely Gods Word hath faln to the ground . A good prayer and a bad life can never meet , James 2.20 . If we live in awlesse respect to Gods commandements , he hears not our prayers .

2. Encouragement to the obedience of Gods commandements . What comfort would a man have more then to have his wish ? If God give thee an heart to keep all his commandements , thou mayst assure thy heart , that all thy petitions are granted .

3. A ground of comfort to every such soule as makes conscience of his wayes . If thou walkest with a care to fulfill Gods will , he will fulfill thine . Such as give themselves to walk as Christ hath walked , may have this comfort , John 11.32 . Psal. 119.5 , 6. Such petitions as are long delayed , and seem to be most strongly denyed , are fulfilled , Dan. 10.3 , 10 , 11 , 12. Daniels prayers were heard the first day , but not then answered . A petition is granted in Heaven , and a course taken for the accomplishment of it , but yet there must be a time to bring it about , Deut. 5.25 , 26. Though God delay our prayers , yet even then he grants them , Prov. 21.10 . Jer. 17.10 . God regards the hearts of his people , and their movings . Moses desired onely to see the good Land , God bid him go up to the hill , and so strengthened his sight to see it ; he should not go over , because the people should see Gods displeasure against him . We have an end alwayes in our prayers , and we prescribe means to God , he many times denies the means in displeasure , but gives the end , 2 Cor. 12.7 , 8. So it was in Paul , God would not remove the messenger of Satan , but he did that by it which he would have done , the free passage of the spirit in his heart , Heb. 5.7 . A Christian prays for the light of his countenance , God hears not , Why dost thou desire it , to strengthen thy faith ? He will doe it by the word of promise . We pray that God would mortifie some corruption , Why doe we desire it , that grace may have free passage in our hearts ? God will by such lusts mortifie a greater , that is , pride of heart ; and God works such a loathing in thy heart , and bitternesse in regard of sin , that we might mortifie them .

The second benefit is the acceptance of all our prayers in the presence of God , amplified by an argument taken from the practice of such men whose hearts doe not condemn them before God , they keep his commandements , and doe that which is pleasing in his sight , set forth in a Syllogisme , Whoso keeps Gods commandements , those whatsoever they ask they receive of God . But those whose hearts condemn them not , keep Gods commandements .

Doct. That such as keep Gods commandements , they keep a good conscience , and Gods favour together : They have peace at home and in heaven .

First , They have peace at home in their own conscience , Heb. 13.18 . We have a good conscience in all things , desiring to live honestly ; that is , to keep Gods commandements .

Secondly , As they keep a good conscience on earth , so they keep favour in heaven , 1 Kings 15.5 . Thus it s said of David , that he did that which was good in the sight of the Lord , he had a care to keep Gods commandements . Thus did Asa , 2 Chron. 14.2 . Hezekiah , Ib. 29.2 . So did Josiah , 2 Kings 23.25 . and 2 Chron. 34.2 .

What is it to keep Gods commandements ?

Ans. It is not barely to keep them in our minds and memory ; but , First , to keep them as one would keep his high-way : A traveller , so soon as he is out of his way , and sees it , he blames himselfe for it , and hastens to get into it again . Secondly , as a man would keep his jewells , Prov. 6.20 , 21. Thirdly , to keep it as the apple of our eye , Prov. 7.1 , 2 , 3. If the least more fall into our eye , we never leave till we get it out ; so we must make scruple of the least sins . Fourthly , we must keep the commandements as we would keep our life . Now , Skin for skin , and all that a man hath , will he give for his life : So we should lose our lives , and all we have for Gods commandements

Reas. From the suitablenesse of the will or commandements of God , and the conscience of a Christian . You please a man when you doe that which is according to his will ; and so look what is good in Gods sight , that is according to Gods commandements . The commandements of God are a lively image of his will . God is a God of pure eyes , Hab. 1.13 . he hateth wickednesse , Psal. 5.4 . Any thing that is evill , is displeasing in Gods sight . When Vriah was slain , and David took his Wife into his house , it is said that thing displeased the Lord , 2 Sam. 12.27 . But the will of God is our sanctification , 1 Thes. 4.3 . A man is said to be made after Gods own Image , when he is righteous and holy . The Apostle exhorts us to put on the next man , which after God is created in righteousnesse and true holinesse , Eph. 4.24 . Holinesse is the sum of the commandements of the first Table , Righteousnesse of the second .

Vse 1. Hence we may have a tryall of our conscience , whether it be good or no , for upon the goodnesse of our conscience depends the peace of this world , and another , Heb. 13.18 . Examine your selves , Doe you keep Gods commandements as a man would keep his way , the apple of his eye , his life and soul , or his Jewells ? Else you doe not keep a good conscience . There are four sorts of consciences .

First , A conscience that is quiet , yet not good : As , when the strong man keeps the house , all that he p●ssesseth is in peace , Luke 11.21 .

Secondly , There is a conscience which is good , but yet not quiet : Such was Davids , Psal. 31.22 . when he said in his hast , he was utterly cast out of his sight ; though it was good , yet it did not speak the truth concerning David .

Thirdly , There is a conscience which is neither good nor quiet ; such was Judas his conscience , Mat. 27.3 , 4.

Fourthly , There is a conscience both good and peaceable , which walks in Gods commandements ; and if he slip out of Gods commandements , he looks at himselfe as out of the way ; he finds refreshments in walking in Gods ways , he could not by any means part with Gods commandements , he had rather part with his life , and all that he hath . But on the contrary , if a man keep not Gods commandements , he is so far from making scruple of any sin , that he allows himselfe in any sin , yea in all sin .

Vse 2. It exhorts us all , to take the right way , to keep Gods commandemens , and to keep a good conscience .

Obj. What shall we get by this ?

Answ. In keeping Gods commandements is great reward . You shall keep a good house at home , and favour in heaven . A good conscience is worth keeping , it will uphold thy heart against all discouragements thou shalt meet withall in the world , and thou shalt have peace with God by keeping his commandements , you shall keep a good conscience , which is a continuall feast . The peace of a good conscience is the greatest blessing in the world , nothing in the world can take it away . A man may keep all other things , and yet not a good conscience ; but without a good conscience , what good will they all doe thee at the last day ? Wherefore , above all things have a care to keep it , it will be more joy to thee then all worldly contentments , Psal. 4.6 , 7.

3. This may be matter of comfort and consolation to every such soule that hath a care to keep Gods commandements , for such a man keeps Gods favour in heaven , and a good conscience on earth , which is a continuall feast .

1 JOHN 3.23 .

And this is his commandement , that we should believe on the Name of his Son Jesus Christ , and love one another , as he gave us commandement .

IN this Verse he shews you what this commandement is , in keeping of which we obtain the grant of our prayers , This is his commandement that we believe in the name of his Son Jesus Christ , and that we love one another .

Doct. That in stead of loving God with all our hearts , the great and first commandement now is , that we believe in the Name of the Lord Jesus .

When the holy Ghost would rank all the commandements under two heads , he reduces them to these two .

First , That in stead of loving God with all our hearts , we must believe in Jesus Christ .

Secondly , In stead of loving our neighbour as our selves , that we love our Brethren , as Christ commands . When Christ was demanded what was the first and great commandement , he answered , Thou shalt love the Lord thy God with all thy heart , and the second is like unto this , Thou shalt love thy neighbour as thy selfe , Mat. 22.36 , to 39. But the Apostle John he sums up the commandements in these two . He saith not here , these are the commandements , but this is the commandement : As if he should have said , there is no more commanded of God . 2 Tim. 1.13 . Keep a pattern of wholsome words , which is the sum of them ? Faith and love in Christ Jesus .

Q. What is meant by the Name of Jesus Christ ?

Ans. Here is not meant the letters or syllables of the Name of Jesus . There is no other name under heaven whereby we can be saved , but by the Name of Jesus , Acts 4.12 . It were superstition to believe there were virtue in the letters or syllables of the name Jesus . He means , there is no person under heaven , whereby we can be saved , but onely by him who is named the Lord Jesus . As it is , Gen. 13.4 . Abraham called on the name of the Lord , that is , upon the Lord , Phil. 2.10 . The Apostle saith , At the name of Jesus every knee shall bow . So Isa. 45.24 . there you may see what is meant by the Name Jesus , and what is to bow to the Name Jesus . Rom. 14.11 . To bow to , or worship the Name Jesus , is to worship the Person of Jesus . He doth therefore add Name to the Lord Jesus , because we do believe in Christ by those attributes given to him , it is by Christ we are saved . Now if we did not consider him , as a Priest , a Prophet , and a King , he could not have saved us , these offices of Christ are the name of Christ .

Q. What is meant by believing in his Name ?

A. There are three acts of Faith in believing in the Name of the Lord Jesus .

1. To be perswaded of his goodnesse and promises . Doubting is opposed to faith , Rom. 4.20 . Doubting and perswasion are acts of the minde .

2. Faith is an act of a mans will , whereby he trusts on the name of the Lord Jesus . Not to beleeve in God , is not to trust on God for his salvation , Psal. 78.22 . Credere in Christum , 1 Pet. 2.6 . is as it were to rowle our selves upon Christ . There are two things in Gods promises : 1. Truth . 2. Goodnesse .

Vnderstanding believes the truth , will accepts and closes with the goodnesse . These be acts about a promise .

3. There is a true faith , but yet weak , which doth not reach to those , and yet reach to believeing in his Name , and hath salvation by his Name ; which is , when a man can abide by the Lord , and will not away till he blesse him , like Jacob , Gen 32.26 . This is the same with drawing neer to God , Psal. 73.28 . A man draws neer to God , when he is willing to forake all his lusts , and can find no satisfaction in earthly things , but onely in the Lord .

Reas. 1. It is a work of greater honour to God to believe in the Lord Jesus Christ , then to love God , when we know him to be our friend . When a Christian doth first begin to believe in Christ , he doth not take God as a friend , but as an enemy ; now , to cleave to God when he is an enemy , is more then to love God when he is a friend unto us . For a soul to throw it self on God when he is terrible , and seems as an angry God ; now , not to let him go till he shews us mercy , is a famous thing . The faith of a weak Christian becomes more famous then the love of a strong Christian . The one hath had the experience of Gods love , the other never felt the warmth of Gods Spirit in the heart .

2. This doth magnifie the grace of God , because such a soul as believes in Christ , doth rely on Christ for every blessing ; he doth not trust on the best graces he hath received , he doth not trust on his own faith , but he trusts on Christ for the favour of God , and he believes that for his sake every promise shall be fulfilled . This great commandment gives God & Christ all the honour .

3. Because by faith we rest on God for all the good we stand in need of , Rom. 4.16 .

4. From the wickednesse of our nature , and impossibility to love God , before we trust God , and before we be perswaded that our sins are forgiven . The end of the commandement is love . Whence comes this love ? From faith unfained , 1 Tim. 1.5 . John 14.1 . Christs disciples were much troubled , because he was to leave the world , but he labours to comfort them , saying , Believe in God , believe also in me . but verse 6. No man must think to believe in God , before they believe in Christ .

Vse 1. This reproves a sinfull error of the Doctors of the Church of Rome ▪ who say that Faith may be severed from Love . A man may believe in God and yet not love him . Which is contrary to this great commandment . We , do no sooner believe in God , but we love him .

2. To exhort every soul , as they would desire to do any thing pleasing to God , to make this their greatest duty , to believe in the Lord Jesus . Faith and Love are correlatives . Let no man flatter himself in this , That he is born of good parents , that he lives in the bosome of the Church , and that he enjoyes Gods ordinances , but trust thou on the name of the Lord Jesus Christ , Psal. 9.10 . Now , we cannot trust on God before we know him .

3. It teacheth this : That this believing on the Name of Jesus Christ , is a divine thing . For Christ Jesus is no creature , but equall with the Father , John 14.1 .

4. Of comfort to every soul that believes in the Name of the Lord Jesus . He fulfils this great commandement . Is not this a great comfort to a man , when he knows there is little that he can either do or suffer , but yet this he is perswaded of , that he abides in Christ Jesus , and trusts in God .

Doct. 2. The second great commandement is that we love one another .

When the scribe asked Christ , What was the greatest commandement of the Law ? Mat. 22.36 . Christ answers him , And the second is like to it : Thou shalt love thy neighbour as thy self . John saith here , to love one another .

Reas. 1. From the large extent of it . The is no duty or office of love which we perform to man , but is comprehended in this , Thou shalt love thy neighbour as thy self . Love is the fulfilling of the Law , Rom. 13.10 . Love not your neighbour , and you break all the commandements of God .

2. Because whatsoever we do perform without love is unprofitable . As without faith no duty profits , Heb. 4.2 . So , without love we cannot profit our Brethren , 1 Cor. 13.1 , 2 , 3. Neither can we profit our selves . The Apostle exhorts that all be done in love , 1 Cor. 16.14 . Love edifieth . Ib. 8.1 .

3. Love makes all other duties honourable to our Brethren . They are best entertained of those for whom we do any office of love ▪ By love we should serve one another , Gal: 5 : 13 : Love makes a Nurse very painfull about her childe , you shall not have so much service from any servant you keep as that service a Nurse performs ; she doth it freely and readily , love will make us serviceable without measure .

Vse 1 Let us all be stirred up to have great respect to this great cammandement ; If it be a worke of love , it is that which God requires . By love we perform all the commandement of God at once . Love is the fulfilling of the Law . Whatsoever a man doth without love , it neither profits himself nor his brother . Whatsoever duty you performe to any Brother , if you do it not out of love , you will soon be weary of it , that is the truest hearted duty that is performed in love : avoyd we therefore such occasions as hinder us from loving one another , which is sometimes strangenesse , sometimes enmity , sometimes because of the wickednesse of others , sometimes self-love .

For the first , avoyd strangenesse one towards another , God loved us when we were strangers to him , Col. 2.1 . So ought we . Consider also we may be strangers . It 's an ill quality in a dog to fly on strangers . It is a Nabal-like nature to neglect any office of love to a stranger , 1 Sam. 25.

2. We must love those that are our enemies , Rom. 5.10 . Thus did Christ , whilest we were enemies he dyed for us . Will a man hate such a member as is painfull to him ? No , he will rather labour to heal it . Shall we not be compassionate to those members that make us sick , or disquiet us ?

3. We must in no wise hate those that do evill in Gods sight or ours , but rather pity them , 2 Thes. 3.14 , 15.

4. The fourth enemy of love to our Brother is self-love ; We must love our selves , but we must not determinate our love in our selves : When men cannot love others but for themselves , such men may have a forme of godlynesse but deny the power of it , 2 Tim. 3 , 1 , 2 , 3 , to 5. The greater any cammandement is the more ready we are to break it . But ( as we desire our prayers should prosper in heaven ) so let us love one another , and let us do all that we do in love , This will do both our selves and others good .

2. Love we our Brethren in obedience to Gods commandement ; this must be the rule of our love . There are many cankers in love , which this love in obedience to Gods commandment heals .

1. All carnall love springs from our nature , and so we love no farther then serves our owne ends , but love in obedience to Gods cammandement is spirituall .

2. If our love be not from a commandement it is faithlesse ; now , whatsoever is not of faith is sin . Therefore our love must be in obedience to Gods commandement .

3. There is an immoderate love , which is not out of conscience to God .

4. There is a licentious love , which is lawlesse , but our love must be ruled by the commandement of God . We must love where , and because God hath commanded us .

5 There is an inconstant love . When men will love fervently for a time , be ready to put me in their bosome , but after a while their love grows cold . These love according to their minde , Gal. 4.14 . to 17. This is not according to the rule .

3 Let us love the Lord our God so much the more , because he is carefull to lay this commandement on us , though a stranger , an enemy , a wicked man , God cannot endure the rank breath of hatred .

As he hath commanded us .

This is the rule of our love . How is that ? We ought to love our Brethren , as Christ hath loved us , Joh. 13.34 . & 16.12 .

Doct. The rule of our love one to another , is not now as we love our selves , but as Christ hath loved us .

Indeed , the rule in the Law was , Thou shalt love thy neighbor as thy self , Lev. 19 18. But now a new commandement , so called , because it is given by a new rule ( As he hath given commandement . )

1 Christ denyed his own case and pleasure , that he might save us from pain .

2 He denyed himself in his owne profit . He laid downe his owne soule , 2 Cor. 8.9 . He laid down both earthly and heavenly profits , that we through him might be rich .

3 He denyed his own honour . He being in the form of God , yet made himself of no reputation , to save us from reproach .

4 As if all this had been too little , he denyed his own life , and laid it downe for us , John 3.16 .

Reas. What is the reason of this difference , that our love to our neighbour must be so great above the love to our selves .

1 Because there was no cause of denying our selves in innocency , but now man is fallen , he cannot raise up another , but he must stoop . If two men go together , if they go both upright , they may go hand in hand : but if one be faln , and not able to rise , the other if he will raise him , must stoop down , and toyl to get him up . God hath raised up some sooner then others , therefore we must take up our faln Brethren .

2 God requires love in a more exact manner and measure , because he hath now given an higher and more exact pattern . We have the pattern of Christ , that forgave us ten thousand talents , therefore we ought to forgive our Brethren an hundred pence , Mat. 18.

Vse 1. This should stir up all Christians to walk now in an higher frame of love then formerly they were wont in times past . We walked then in a lower way , to love our Brother as our selves . But we must now say , I will do so for my Brother , as I may not prejudice my self , my estate , credit , or life . But now , we that are strong ought to bear the infirmities of the weaker , Rom. 15.1 , 2. Now we must have the same minde in us which was in Christ Jesus , Heb. 2.4 . to 16. 2 Cor. 11.7 , 8. Paul abased himself that they might be exalted , and denyed himself of many comforts , that he might help them . As Christ laid down his life for us , so must we for our Brethren in sundry cases , 1 John 3.16 .

For more particular direction .

1 A man ought to deny his own expediences for his Brothers necessity , Neh. 5.18 .

2 He ought to deny himself in outward things , to supply his Brethren in spiritual things . Thus Paul .

3 If a man be of a private condition , and his Brother of publique use to the Church , he ought to deny himself to maintain and succour him , as they said to David , Thou art worth ten thousand of us . Rom. 16.4 , 5. Aquila and Priscilla .

2 This should teach you that are of higher estate , to help your poor neighbours that are fallen into straights , not through prodigality or ryot , but through Gods hand , or charge of children . You must not say , I must look to my self , and to my children , that they be maintained . This was the old rule , now we must deny our selves and our own experiences , and be continually doing good in obedience to this commandement . It was a royal speech of David , 2 Sam. 24. Shall I offer a sacrifice of that that cost me nothing ? Heb. 13 15 , 16. When God blesseth thee with many a pound , wilt thou offer a sacrifice to God that cost a penny , or a thing that cost thee nothing ? It 's for you to blesse God that hath enriched you with such abundance , and say with David , What shall I render to the Lord for all these goods ? Your goods reach not to God , but to the Saints that are on the earth ; and if you begin to straighten your hands and hearts , you will finde God straightning himselfe to you . What a blessed thing were it , to be laying aside something for good uses ? Our Saviour that lived in so mean a condition , yet had care to provide for the poor , John 13.28 .

Doct. There is not a more effectual means to the obtaining our petitions , then by growing up in practice of these two commandements , in believing on the Name of Christ , and love to our Brethren .

Mark 11.22 . to 26. There you have both joyned together ; Jam. 1.8 Let a man pray in faith , and waver not . When a Christian is tossed with doubtings and distractions , he shall rather drown his prayers , then bring them to the bosome of Christ Jesus . Job's friends were godly men ; but because they dealt not in love with Job , God professeth he would not hear them . Want of love to our Brethren , it damps our prayers before God . So that though our persons be accepted , yet our prayers shall not .

Why is faith so necessary ?

1. Faith makes our persons acceptable to God . God heares the young ravens and lyons when they call upon him , he rather hears their misery , then their prayer , but faith makes the person acceptable . Thus , By faith Abel , &c. Heb. 11.

2. Faith purifies the heart , Acts 15.9 . If I regard wickednesse in my heart , God will not hear my prayers , Psal. 66.18 .

3 Faith furnisheth the heart with graces , that make our prayers amiable . There are four graces requisite in prayer , and all are wrought by faith .

1 Reverence to God . A man without faith considers not before whose presence he stands , he considers not that God is near to hear his petitions , but faith is the evidence of things not seen , it makes us come before God with reverence and godly fear , Heb. 11.27 .

2 Faith breeds in us humility , whereby we come before God with a sense of our unworthinesse , and of the least of Gods mercies , and an unablenesse to ask any thing according to his will .

3 Faith works fervency and earnestnesse of spirit , that we will give God no rest , 2 Sam. 15.16 . Effectual fervent prayer is called a prayer of faith , For , 1 Faith puts life into every duty , Gal. 3. 2 Faith layes hold of the promises of God in Christ , and we urge and presse God upon his word . 3 Faith makes us very sensible of our wants , and therefore we cry very hard for help . 4 Faith works in us an holy canfidence , that what we ask , God will undoubtedly grant ; and it 's meant of faith in the Name of the Lord Jesus .

There are three things in the Name of the Lord Jesus , which Faith layes hold on .

1 Faith lays hold on the offices of his mediation . There had been no hope of acceptance , unlesse there had been a Mediator to reconcile God and us , 1 John 2.1 , 2. Heb. 4.14 , 15 , 16. Though we should finde many weaknesses in our selves , yet with confidence may we draw neer to God , seeing we have such an High Priest which is touched with our infirmities ; he is that great Master of requests , that is in such favour with God , that he never presents up a prayer to God , but he returns such an answer , that we need not go away with sad hearts , John 16. ●3 , 24.

2 Faith lookes at Christ as him in whom all the promises are yea and amen , 2 Cor. 5.20 .

3 Faith layes hold on all the attributes of God , set on work by Christ for our good : So that if we look for wisdome , grace or power , they are all set on work for the good of his Church . The name of the Lord is a strong tower , that is , the attributes of God , the righteous flye to it .. How ? By faith .

Q. How is the love of our Brethren such an effectual means for the obtaining of our prayers ?

Ans. 1. Love enlargeth us to forgive injuries done unto us , and that moves God to forgive us our trespasses . To forgive us a work of love .

2 Love is ready to give , Acts 10.4 . God was ready to give ear to the prayer of Cornelius , because he was ready to give alms .

3 There be to whom we can give little , but yet there is a good opinion and esteem to be had of them . Now this is a fruit of love to esteem well of our Brethren , and to judge charitably , and this prevails with God to have a good conceit of our prayers . If we be estranged and alienated from our Brother in ill conceits , we shall finde God to be estranged to us . This was the fault of Job's friends , they had an hard conceit of him , which was for want of love , and this provoked God against them . Mat. 5.23 , 24. God will accept of no prayer as long as he sees in us a harsh conceit of our Brother .

Vse 1. To exhort us in the Lord , when we go about any such duty as prayer is , to present it up unto God , in the spirit of faith and love . They are such special graces , as without them no prayer can be accepted . Let us but labour to grow up in these two , faith towards God , and love to our Brethren , and then whatsoever we ask being darted up by these two , shall find acceptance with God .

Vse 2. Of consolation to every soul that comes in any measure with faith and love before God , we shall not put up any petition , but we shall finde God ready to answer it .

1 JOHN 3.24 .

And he that keepeth his commandements , dwelleth in him , and he in him : and hereby we know that he abideth in us , by the Spirit which he hath given us .

VErs. 22. The Apostle hath taught us a notable priviledge of keeping Gods commandements , and that is the obtaining the grant of our petitions , vers. 23. he tells us what commandements they be . In this verse he lays down another benefit which we have by keeping Gods commandements ; that is , fellowship with God , God dwels in us , and we in him .

This verse consists of two parts .

1 The benefit of obedience to Gods commandements , God dwels in us , and we in him . 2 The means by which we know that God dwels in us , and that is by himself , for a Christian might else doubt of it .

Doct. That an obedient Christian keeps mutual , entire , and constant fellowship with Christ .

He is an obedient Christian that keeps the commandements of God as his way , 1 John 7 , 8. As his jewels , Prov. 6.21 . As the apple of his eye , Prov. 7.2 3 , 4. As his life , Prov. 16.19 . To keep them as commands implies obedience out of sence of superiority in the commander , inferiority in the person commanded . He that keeps the commandements in such a manner hath true fellowship with God , God dwels in him , and he in God .

Reas. From the effect Our keeping of Gods commandements is a meanes to keep fellowship with God , John 14.23 . God will come and keep house with us , and refresh and comfort us . If a Christian shall grow up in obedience to Christ , then Christ his Husband will lop off his superfluous branches , that so he may bring forth more fruit then he did before ; he will comfort us with the consolations of his holy Spirit , he will come in and sup with us , Neh. 8.10 . The more comfort , the more strength . Comfort comes from confortare , to strengthen ; the more strong a Christian is , the more cheerfully he performs Christian duties ; like as the Sun is said to come forth like a gyant , rejoycing to run his race , Psal. 19.4 . A weak man soon faints , and is weary , but a strong man goes through his businesse cheerfully .

Vse 1. It reproves a Popish clamour . They say Protestant Christians can do no good works , because we deny all merit in them ; like as our Saviour teacheth us , when we have done all we can , we must say , we are unprofitable servants , we do not deserve our daily bread ; but as Jacob confesseth , we are lesse then the least of his mercies , Gen. 30.1 . Is there no use of good works except they merit ? Is there no use of gold because it doth not justifie us ? Is not thi● encouragement enough for us to be doing good works , seeing thereby we shall maintain mutual , entire , and constant fellowship with God ? Yea , we say that God also will at the last day recompence us , though not for our works , yet according to our good works . We do not merit any thing at Gods hands by our good works , because we do receive strength from him for the performance of them .

2 This may shew every Christian just ground of encouragement to keep himself close to Gods commandements , in keeping of them is great reward . For we keep in Christ Jesus , and we keep mutual , and entire , and constant fellowship with the Father , and so we shall finde him as an Husband-man taking pains with us , keeping us from evill , and cleansing us from those corruptions which will make us stink in his nostrils ; and this he will do , because he sees us taking pains , and employing that stock of graces which he hath bestowed on us . By this means God will make our lives comfortable , and will multiply graces in us in a great measure , and give us more strentgh to make us yeeld more obedience unto him . And whereas other Christians lives are very obscure , we shall shine forth as the Sun at noon day ; therefore those Christians much wrong themselves that think themselves bound to no commandment , though they would do as God requires , yet they would do it freely , and not as commanded . But why then doth John bid us keep his commandments , and promise such blessings to us , if we do keep them ? A good man would be doing good duties , though God did not command him , but yet he must therefore do good duties , because God commands him .

3 Those Christians are reproved that walk loosely with God , who keep not Gods commandements ; as they would keep their way , their jewels , the apple of their eye , their life , such Christians fall short of that great reward which God promiseth . Whence is it that Christians are wanton , proud , covetous ? Is it not because they do not keep Gods commandements ? For else God would keep their hearts , and cleanse their spirits .

4 This may be an use of comfort to such Christians as have regard to the commandements of God , and to walk more close with God on Gods holy day , such shall have God dwelling with them , and working all their works for them ; God will play the good Husband-man about them , he will prune them from all loose distempers that hang about their souls , he will give us more wisdome then our Teachers , and by this means we shall come before him with Christian boldnesse and confidence , and we may expect to receive strength of grace , whereby we may runne with cheerfulnesse the way of his commandements .

Hereby we know he abideth in us , by the Spirit which he hath given us .

In the second place we come to speak of the means whereby we may discern that God dwels in us , and that is , by the Spirit which he bath given us .

Doct. That the Spirit of God bestowed on us , is an evident signe of Jesus Christ dwelling in u.

He doth not say , we believe , though this be a great word , for faith is the evidence of things not seen ; but he saith , we know it ; now scire is rem per causam cognoscere .

What is that Spirit that being bestowed on us is an evidence of Christs dwelling in us ? Did not the Spirit of the Lord come upon Saul , and he prophesied ? 1 Sam. 10. Yet it is not said that Christ abode in him , for ch. 16. verse 14. it is said that the Spirit of the Lord departed from Saul , and an evill Spirit from the Lord troubled him .

Answ. There be sundry degrees of Gods Spirit which may be given to a man , and yet be no evidence of Gods dwelling in him , or he in God .

1. There is a Spirit of illumination , whereby a man may prophesie , as Saul did , But a man may have this Spirit of God and yet fall away , so as to sin against the holy Ghost , Heb. 6.4 , 5 , 6.

2. A Spirit of administration of Church or Common-wealth , 1 Sam. 11.6 .

3. A Spirit of power , to do many wonders , Matth. 7.22 , 23. And yet Christ acknowledgeth that he never knew them , they did never abide in Christ , nor he in them .

4. There is a Spirit of renewall of many affections , which may befall any man .

1. A Spirit of Zeal , as in Jehu , Come and see my zeal for the Lord , 2 Kings 10.15 , 16. and yet he took no heed to walk in the Law of the Lord , verse 31 , 32. 2. Of Joy in Herod , Mark 6.20 . 3. Humility in Ahab , 1 King . 21.29 . 4. Fear in Felix , Act. 24.25 .

What is then the Spirit whereby we know that we keep Gods commandements , and have fellowship with him ?

Answ. It is the Spirit of life which is in Jesus which frees us from the law of sin and death , Rom. 8.2 . This is the Spirit of adoption , vers. 15. of grace and supplication , Zac. 12.10 .

What doth this differ from the former , for they were the Spirit of God ?

Answ. It exceeds in this : Because the former Spirits of God did rest only upon the outwards of a man , as his Tongue , Memory , Affection , but this bids defiance unto all the enemies of his salvation , the Heart , and Will , which are the Castle wherein Christ abides , are given up to Christ , Pro. 23.26 . God requires the heart , if we give the heart to God we give all , Prov. 4.23 . Life springs not from good affections , nor good actions , but from the heart .

Q. What doth this Spirit more in my heart then did the other ? How shall I know that the holy Ghost hath gotten possession of my heart ?

Answ. If the Spirit of God hath taken possession of your hearts , it lifts up your hearts for to prize the Lord Jesus above all other things in the world , it makes thee willing to do and suffer Gods will with patience , it will cause you to resigne your selves and your desires to the Lord Jesus ; now all your affections and whole heart is for the Lord . If Paul now sin , he doth that which he would not , Rom. 7.16 , 17. Having given us this Spirit , we dwell in Christ , and he in us , 1 John 4.13 . Because by this Spirit we keep his commandements . If we keep his commandements , it shall go well with us , and with our children after us for ever , Deut. 5.29 .

Reas. From the free covenant of grace , by which he hath promised everlasting fellowship to those that keep his commandements , Jer. 32 40. Isa. 55.2 , 3.

Obj. This may make us believe , but not to know as we believe ; Vnity in Trinity , and Trinity in Vnity , but we cannot know it . But you say here , We do not only believe but know .

Answ. There is a difference between faith and knowledge : For a man may believe a thing is true , because he doth not doubt of the authority of it , but yet we do not know all truths that are spoken , though we believe them , for stnowledge is of a certain conclusion ; we know this to be so , partly by faith , partly by sense and reason ; for though faith believe things before we know them , it being the evidence of things not seen , and so a man may believe that God is gracious before we know it ; yet when faith hath laid hold on the promises , it sets reason on work . This Spirit of God works in us an evidence of our abode in Christ , for 1. this Spirit of God works peace of conscience , Phil. 4.7 . which passeth all understanding ; though it doth not always abide , yet it keeps garrison always , it bears witnesse to a man that Christ is in him , and he in Christ .

2. It works a change in all Christians , it changeth them from the power of Satan to the power of God , Gal. 5.19 , 20 , 21. And though the peace of conscience and consolation of the Spirit abide not always , yet the Spirit of regeneration and sanctification doth always abide , and doth change the whole man , 2 Cor. 5.17 . Before a carnal and fleshly Spirit , but now the Spirit of glory and grace rests upon us , which makes us relish Christian communion , and Christian society . This Spirit doth alwayes abide , and so we know that Christ abides , Rom. 8.9 .

Obj. I may think there is a through change , but yet it may be it 's only of the outward man ?

Answ. Consider how it changeth thy heart . Is thy heart with God , and wholly for God ? Dost thou long for peace with God ? Wouldst thou not forgoe it if thou hadst it ; for all the world ? Is the Word of God more precious to thee then thine appointed food ? No profit , pleasure , or preferment , shall hinder thee from following of Christ . When a man hath horrour of conscience , he would give his life for peace , but then a man doth not affect God so much as his own peace . Thus Cain , Gen. 4. When Saul had a spirit full of trouble , then David must play a fit of musick . When wicked mens hearts are at rest , then they never regard God , but then they close with the world , and sensuall lusts . But when the Sun of righteousnesse doth arise in a mans heart , he will scatter abroad all those distempers of spirit that hang about him , and frame his heart to an holy care of keeping Gods commandements .

Vse 1. To reprove a Popish opinion , that no man can know whether Christ abide in him or no. But why doth St. John then say , Hereby we know ? and he speaks to old men , young men , and babes , to try themselves . These men condemn the whole generation of the just . Such a woman as cannot tell her child who is his Father , is a strumpet , and so is the Church of Rome .

2. It reproves others that think it impossible . Some think it not worth the knowing , others think it not meet to know whether Christ abide in them or no ; such have no care to make their calling and election sure . But St. John saith , 't is possible , and a thing worthy the seeking after , and also very expedient .

3. This should exhort all Christians to try and examine themselves , whether they are in the faith or no , 2 Cor. 13.5 . Know ye not . He speaks of such as have lived long under a faithful Ministery . It is an evill signe ; Either know that Christ is in you , or be not satisfied .

4. To exhort us to give up our hearts to God , that his fear and love may rule our hearts , that so those outward things take not up your affections , Rom. 8.9 . & 14.

5. Comfort to Gods servants , that give up their hearts and lives to God , which have laid their salvation not on a sandy but sound ground , which have built it upon divine testimony , even the Spirit of God , which is a divine Spirit .

1 JOHN Chap. IV. Vers. 1.

Beloved , believe not every spirit , but try the spirits whether they are of God : because many false Prophets are gone out into the world .

THis Chapter consists of two parts ; 1. A preservative against false Teachers , to verse 6. 2. A renewed exhortation to Brotherly love .

The argument fals by the way on the tryal of spirits , for he had said , Thereby shall you know that Christ abideth in you , by the spirit that he hath given you . Now lest the people of God should be deceived by the spirits of their Ministers ; he bids them therefore to try their spirits : and that by the Spirit which Christ hath given them , For he which is spiritual discerneth all things , 1 Cor. 2.15 .

These words are an Exhortation to the people of God , how to order themselves towards the spirits of their Ministers ; which exhortation is laid down , 1. Negatively , Believe not . 2. Affirmatively , But try the spirits .

The negative duty and affirmative , are both confirmed by an argument taken from the multitude of false Teachers , There are many false Prophets gone out into the world , which shews he speaks chiefly of the tryal of their Ministers , or else you may be deceived in your judgement ; as if a friend should bid his friend take heed what piece of gold he takes , because there are many slips and counterfeits gone abroad . In that St. John bids his hearers not to believe every spirit , hence observe ;

Doct. That every Minister is carryed away with one spirit or other ; or else why doth St. John exhort them to try the spirits ?

He speaks of ordinary Prophets , such are subject to the judgement of the people , 1 Cor. 14.23 . as for Paul , he was an extraordinary Prophet , 1 Cor. 4.3 . What is meant by Prophesie ?

Such as a man may attain to by use , hence Ministers are called Prophets : they were wont to foretel sundry things to come , look what they speak on earth is confirmed in heaven ; though they cannot foretell things besides the Scripture , yet they may things out of the Scripture ; so that you may see that God is in them of a truth . Every good Prophet so far as he prophesieth according to God , is carryed by the holy Ghost : but when he doth not speak according to God , he is carryed with an evill spirit , Numb. 11.25.26 . 1 Sam. 18.10 . an evil spirit came upon Saul , so that every Prophet prophesieth either by the Spirit of God , or by a wicked spirit ; an evill man may sometimes prophesie well , and then it is by the spirit of God , it is a spirit that comes upon them ; as Baalam , Numb . Ch. 23. & 24 a good man is ordinarily led by the Spirit of God , but sometimes he is transported by an evill spirit , and then he speaks not by the Spirit of God , he perverts the Word , and he misseth the text and application of it . Peter he will tell our Saviour , this thing shall not be unto thee , Mat 16 22. what saith Christ to him ? vers. 23. Get thee behinde me Satan ; There is not the worst debauched Minister , but when he comes to preach , one spirit or other comes upon him , therefore well doth St. John say , Believe not every spirit , but try the spirits .

What is the spirit of the Prophets ?

1 Thess. 5.23 . There are three things in a man , body , soul , and spirit ; the soul of a man is the breath of God , by which he is made a living creature ; by the spirit of a man here is meant , the inclination of the mind , which is called a spirit in divers places , as a spirit of fornication , a spirit of slumber , a spirit of jealousie , every good or evill inclination is called a spirit , Be renewed in the spirit of your minds , Ephes. 4.23 . that is , the disposition of your mindes . What is the reason some are more just , some are more painfull then others ? the good or evill spirit comes upon them .

Why is thy inclination called a spirit ?

1. It alwayes comes from some spirit . 2. It hath some vehemency in it , to bow the will one way or other , either to better or worse , as the spirit leads him ; it is possible a man may preach well in the morning , and badly in the afternoone .

Try the spirits , what variety of spirits are there ?

Try all things , saith the Apostle , and keep that which is good , 1 Thes. 5.21 . There be three sorts of spirits , of the World , of the Devil , and of God , every Minister is led by some of these ; of every one of these spirits there is a great variety .

1. Sometimes the spirit of God comes upon a man , as it did on the seventy Elders , Numb. 11.25 , 26. The Spirit of God is like the spirit of new Wine , which ripens the wits ; so when the spirit of God comes upon a man , he doth better understand the Word of God , and the hearts of the people , The spirit searcheth all things , yea the deep things of God , 1 Cor. 2. There are two sorts of deep things of God , some lye hidden in the word of God , some in man .

2. There is a spirit of the world , which doth not shine for the uniting of the hearts of Gods people ; but this is a spirit of pride , when a man would be counted a learned man ; or when a man seeks his own profit or honor ; the Spirit of God seeks to know the things that are given him of God , 1 Cor. 2.12 .

3. There is the spirit of the Devil , which guides a man into errour in his doctrine , as Peter said to our Saviour , This shall not be unto thee ; this spirit searcheth not the deep things of God , but of the Devil ; this spirit seeks to make the hearts of those sad , whom he would not have made sad , 2 Cor. 11.2.13 . to 15. to pervert the Scripture , and drive out the care of Gods service , and the power of godlinesse .

Vse 1. This should instruct Ministers , when they come into the presence of God , and enter into the Ministry , to labour to prevail with God , that they may be acquainted with the deep things of God , that they may lead the people of God by the 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 th●●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 human●●●●ties Def 〈◊〉 not prophesie , try all thing● 〈◊〉 la●●●st that which is good , 1 〈…〉 you 〈…〉 your hearts from 〈…〉 Spirit .

1. By trying the 〈…〉 ●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 ●●ll keep your hearts from 〈…〉 ●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 ●●member of of what they had heard 〈…〉 was it counted any disgrace for great men to be conversant in good dutie● ▪

What is it 〈…〉 Spirits 〈◊〉 ●heir Ministers ?

They must try the spirit of a mans Person , Calling , Doctrine , Appl●●●ions .

1. There may●● 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 ●●e Church , Gal ●● 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 veng●●●●e , Ministers of the law , they might curse , but 〈…〉 seek to save .

●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 ●●eir application . Bad Ministers 〈◊〉 misapply the 〈…〉 ●od , they will make 〈◊〉 hearts of 〈…〉 God would not ha●● made 〈◊〉 Ezek. 13 . 2● . 〈…〉 mis-apply the Word of God , like Job ▪ 〈◊〉 47. ● , 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 pr●mises , but rather 〈…〉 to him ; and 〈…〉 you may not apply ●●reatnings to ●●ounded conscience , for 〈…〉 speak a right of God .

Belie●● 〈…〉

Answ ▪ 〈◊〉 believe , is 〈…〉 of the truth , Heb. 11. ●● ▪

2. To apply 〈…〉 1 John . 1.21 .

3. W●●ust to it , 〈…〉 There are two things in a promise 〈…〉 truth , and trust upon the g●●●●●esse , Psa● 〈◊〉 . ●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 dece●●d by a multitude .

2. They may delude by their calling , many men may think surely their Minister is right .

3. From the hy●●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 〈◊〉 ●●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 ●● 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 stori● 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. 〈…〉 ●art we may prophesie falsly . A false Prophet then is such a one that preac●●h some doctrin that overthroweth the doctrine of the Christian faith ; when he doth seduce others to believe false doctrine , who●● 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 repen●● 2 〈◊〉 . 2.1 , 2 , 3. Such are called ravening Wolves , ●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 i●●hen convinced when he will ●light the poi●●●n which he is convinced , and if you hold him to it , that he cannot start 〈◊〉 , he will fall out with you , 〈◊〉 Apostle ●sheth that such men were even cut off , Gal. 5.17 .

〈…〉 only have divisions among Christians , that so the spirits of his fait●●es may ●e discerned , but also he will have heresies , that so they may be ●e●●ed in judgement as well as in affections . 2. That so 〈…〉 made manifest ; as by the wind you may ●ee the difference betwe●● 〈◊〉 and ●haffe .

2. From the envious man who sowed tares , while the husbandman that sowed good seed in the field slept , Matth. 13.24 , 25.

3. From the ignorance and darknesse of the minds of professors , Rev. 9.2 . those Locusts were false teachers , which came out of the smoake of the bottomlesse pit .

Vse 1. If in St. Johns time there were so many mists 〈…〉 reproves such men , as when they see such variety of opinio● in Religion● do s●t down till , all men be agreed but do●● St. John make this 〈…〉 Prophets are gone out into the world , therefore sit down 〈…〉 true Teachers ? No , but rather makes this use of i● to 〈…〉 of their Ministers , because many false Prophets are gone out 〈…〉 .

2 , This may teach us not to wonder , although many also Prophets be gone out in these dayes in the light of the Gospel , 〈◊〉 they durst look such ●lorious sight in the face as were St. J●●● and Paul 〈…〉 dayes , there is not such power of godlinesse in the hearts 〈◊〉 Profe●● but Christians now are given to much worldlinesse , and many rest in 〈◊〉 , therefore wonder not though the ●●ce of the earth be 〈…〉 with heresies .

3. This should teacheth of 〈◊〉 to take heed of opening a door to 〈◊〉 Prophets . Take heed of ignorance in your judgement , of ambition and sensuality this is the smoak of the bottomelesse pit .

4. Try the spirits of false Prophets in these dayes , and take not up every instruction at the first blush , but try them ; there are sundry spirits o● false Prophets , you shall find in Popery a spirit of presumption , doubt , despaire , hypocrisie , not one point in Popery but is carryed 〈◊〉 some of those wings .

1. They teach a man cannot be assured of salvation , this is doubting , yet a man may merit salvation , this is presumption , they worship stocks and stones .

2. The sp●●●ts of Arminians are a spirit of bitternesse 〈…〉 the brethren , a spirit of emulation , of disloyalty to ●●●ir Prince , of liberty and security .

3. Among the 〈…〉 shall find a spirit of unconformity and whoredome .

4. There is a doctrine of faith and 〈…〉 , which doth and 〈◊〉 the doctrine of Jesus Christ , Rom. 8.2 , 3. 〈◊〉 doctrin● of free grace is maintained to free a man from prayer , preaching , and an● Christian duty that God ●ath ordained to maintain grace 〈…〉 not David pray God 〈◊〉 create in him a 〈…〉 , and to renew a ri●●●●irit , within 〈…〉 therefore a man ought to 〈◊〉 that he 〈…〉 of God q●uickened in him ; this doctrine of faith and 〈…〉 secretly withdraw a man from the Ordinances of God .

Lastly , There is a spirit 〈◊〉 ●om● on Prot●●●nt which fashion their Religion according to the 〈…〉 their profit and case they follow ● course of the Court and 〈…〉 .

1 JOHN 4. ● .

Hereby know ye the Spirit of God : 〈◊〉 spirit that confesseth that Jesus Christ is come in the flesh , is ●● God .

IT is not rightly translated ( come 〈…〉 that Christ was come in the flesh , as the 〈◊〉 of Balaam , and the N●●laitans , Hymeneus and Philetus , but it should 〈…〉 translated thus , Christ that hath come in the flesh , Christ veiled over with ●●mane 〈◊〉 .

Doct. That the people of God may well 〈◊〉 the spirit of their Ministers , by the confession which their spirits make of Christ come in the flesh .

What is it to confesse ?

There is a threefold confession in Scripture :

1. To acknowledge the truth , doctrine and worship of Christ , even before Rulers , Matth. 22.25 . to confesse is to professe , to bear witnesse of the grace of Christ .

2. 〈…〉 of a mans Ministry , as it is said of John John 1.20 .

3. There is a conf●sion of a mans work , Tit. 1.16 . that is , by our life or 〈…〉 be Saviour , Matth. 1.21 . the anoynted of the Lord 〈…〉 Prophet , and King , Jesus Christ the second Person in the Trinity , 〈…〉 in the flesh , which is a great mystery 1 Tim. 3.16 .

What is it 〈…〉 spirit of a Prophet to confesse Christ Jesus ? By spirit is not 〈…〉 for body 1 Thess. 5.23 . but the i●●mation both of soul and body 〈…〉 else it is carnal , sensuall , and devillish : when the spirit 〈…〉 the be●t both of soul an● body , the inclination of 〈◊〉 whole man doth ●old forth Christ Jesus ; that is the mighty saving 〈…〉 revealed in humane infirmities : What is Pauls meani●● , when he saith I desire to know nothing , 1 Cor. ● . 3 , 4. He means he desires to expresse nothing in his life and 〈…〉 Christ Jesus revealed in the flesh in 〈◊〉 infirmities : wh●● the Corinthians 〈◊〉 a sign of Christ in 〈…〉 acknowledgeth that for his outside he was weak ; but yet he did ex●● 〈◊〉 the mighty ●●ving power of Christ crucified in his Ministry , 2 Cor. 13.3 , ● , 5. and he tels the Galatians , They knew , that through 〈◊〉 infirmities of the flesh , he preached the Gospel at the first , Gal. 4 , 13 , 14 , 15. Was any doctrine weakly delivered ? he speaks of his bodily presence , for in his life he shewed such a mighty power of Christ , as that they looked at him as an Angel of God , yea , they did so affect him , that if it were possible they would have pluckt out their eyes to have doth him good .

Reas. 〈…〉 ●is cannot 〈◊〉 from mans nature , for mans spirit comes short of it , Phil. ● . 20 . every man s●●ks his own , Demas hath forsaken Christ and embraced this present world , 2 Tim. 4.10 . Some men look too high , they look to their own profits and preferments in 〈…〉 and account the seeking to save souls , a matter n●t pertainin● 〈…〉 if they preach , they 〈◊〉 some moral discourse ●hich 〈…〉 ●hose that are looking towards the wayes of grace , 〈…〉 the mighty saving power o●●●rist Jesus is not 〈…〉 their Ministry .

2 ▪ It 's not from the spirit o● 〈…〉 spirit far exceeds his spirit , he c●v●● own Ch●●●●●sus , Ezek● . ● 22. he speaks with envy against Christ , therefore it must needs ●e the 〈…〉 that confesseth Christ Jesus come in the flesh .

Vse 1 : To teach Gods people 〈…〉 acq●ainted with the Lord Jesus , or else they will not be able to discern 〈…〉 their Minister in doctrin , 〈◊〉 , and carriage ; it is 〈…〉 Saints to expresse their carnall excellencie● 〈…〉 complains of the Galatians , that they made a fair shew 〈◊〉 flesh●● 〈◊〉 ●●at make a fair shew i● the flesh , when they come to 〈…〉 out , their spirits will not bear it ; a Christian should sa● of those outward 〈…〉 Da●●d of Sauls armour , if any man will come after Christ , he must 〈…〉 wisdome , life , and carnal excellency ▪ God ●●ts ho●●●r , upon many Christians , and gives them carnal excellency , but they must take heed that they doe not darken the power of the Lord Jesus Christ 〈◊〉 by .

2. 〈◊〉 tryal ●●ur estates ; 〈◊〉 whether the bent of our carriage doth hold forth the Lord Jesus in 〈…〉 infirmities : God is not 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. ●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 , a● if there were not safe holding upon naked Christ ; but the Apostle doth utterly inveigh against such , Gal. 5.3 , 4 , 5. saith he , either trust God for all or nothing , distrusting of grace , or depending on something in nature or grace received , are the rocks upon which so many souls suffer shipwrack in Religion at this day .

2. There is a spirit of arrogancy , contempt of Magistracy and Government , Jude vers. 8. looking at the Pope as the Sun in the Firmament ; this was flourishing in the Apostles time , and now also .

2. There is a spirit that breatheth in their worship :

1. A spirit of superstition , Col. 2.18 . men at that time worshipped Angels , thus the Papists at this day ; but they have more Angels and Saints , to which they cleave rather then to Christ , they did begin to worship Images , 1 John 5.21 . Therefore John blesseth his babes from them : men departed from God , and clave not only to creatures , but the works of mens hands , the same spirit ruleth at this day : there was a spirit of hypocrisie , a shew of Religion , without the mighty power of the Lord Jesus shewed is any performance , Col. 2.23 . they had many things to draw their bodies and they durst not come to the Lord Jesus , but they must have some Saint or Angel to come to him by : they did invent courses the Lord did not require ; this the Apostle cals a shew of Religion , which is hypocrisie ; and so at , this day among the Fryars , they have a shew of Religion , they take up worships , which God doth dot require , of which it may be said , Who required those things of you ? the Galatians did observe dayes , and months , and years , therefore the Apostle is afraid that he hath bestowed his labour in vain upon them , Chap. 4.10 , 11.

3. What was the spirit of their discipline and government ? they did affect primacy ; the Apostles were no sooner removed out of the world , but this spirit began to spring up , yea , while some of them lived , John 3.9 .

2. That that spirit did affect and exercise tyranny , casting out of the Church such Ministers as were more faithful , 3 Epist. John 9.10 . Diotrephes would not receive John himselfe , nor his brethren ; nor would suffer those that would ; that spirit hath been in the Church of Rome from that day to this . A second part of their tyranny was , in imposing upon them unprofitable courses , unprofitable they were because they did perish in the using Col. 2.20 , to 22.

3. There was a spirit of coveteousnesse in Ministers , they did not savour the things of God ; but did relish wealth and ambition , Jude 11. they follow the wayes of sin , as Cain did . In Cain there was first hypocrisie , he offers a sacrifice , and when he saw his brothers sacrifice accepted , being offered in faith , and his not , there arose in him a spirit of wrath , which ended in bloudshed ; such was the spirit of Popery in Queen Maries days . Some walk in the wayes of Balaam , the wayes of coveteousnesse , putting stumbling blocks before the people , and that for covetousnesse sake . Thirdly , some have the gainsaying spirit of Korah , they gainsay the Ordinances of God ; like as he rose up against M●ses and Aaron ; this spirit breathing in Antichristian teachers at this day , was hatched in the Apostles time . There was a spirit of Schism in the Apostles time , some saying , I am of Paul and , I of Apollo , &c. 1 Cor. 1.12 . and so at this time among the Papists , Jude v. 19.

Vse 1. See the diligence of Satan to sow tares , even in the Apostles times , therefore Ministers should watch diligently over their people , that no such spirit be sown in their hearts ; Satan will creep in by dissension , the affections being once distempered , the judgement will soon be corrupted . Wherefore Ministers and people should have a speciall care of dissension ; for if dissension creep in , then soon will you have your worship shut up , and then there will be a wofull wast of Religion .

2. See the impudence of Heretiques , that dare look God in the face , and rise up among his many bright and glorious lights in the Apostles times ; but let no Christians be discouraged by this , but rather the more encouraged to contend and strive for the faith of Christ .

3. This should teach Schollars , not to take any ancient doctrine for truth till they have examined it ; Though Peter was blessed for the testimony of Christ , one part of the day , yet he was sharply reproved the same day ; trust not any doctrine almost in regard of the antiquity of it , for it may be Antichristianism , though in the Apostles times .

4. If we would be growing up in grace from day to day , take we heed of the spirit of Antichrist ; of taking up the worship which God hath not commanded , take we heed of hypocrisie , a spirit of Popery , a shew of devotion . Come we to the Sacrament , as if we would receive the power of the Lord Jesus vailed in much simplicity : take we heed of the spirit of Cain , Balaam , and Korah , gainsaying the Ordinances of God ; but walk we stedfastly in that Religion we have received .

1 JOHN 4.4 .

Ye are of God little children , and have overcome them : because greater is he that is in you , then he that is in the world .

AS you had before in the former Verse , a sign of the spirit of teachers ; so in these Verses you have a sign of the spirit of hearers , which is double .

First Sign taken from victory , which good hearers have got of bad teachers , a good hearer is not overcome of bad teachers , but he soon findes them out , and overcomes them , and this is argued from a double cause .

First , They are of an higher off-spring then corrupt teachers are .

Secondly , From the strength and excellency of their spirits , above the spirits of worldly teachers , Greater is he that is in you , then he that is in the world . False Teachers are set forth , 1 By their Originall . 2 By their false Doctrine .

He that knoweth God , heareth us ; there is another sign of good hearers , they did hear good teachers ; on the contrary , He that is not of God , heareth us not . You see here ,

First , A difference between good and bad teachers , good and bad hearers ; good teachers and good hearers are of God ; on the contrary , bad teachers and bad hearers are of the World .

Secondly , Here is a combat between good and bad teachers , and a victory also ; Good hearers doe overcome bad teachers .

Thirdly , You have the issue of the conflict ; good hearers overcome .

Fourthly , The cause of the victory , is the divine descent and excellency of their Spirit ; greater is he that is in good hearers , then in bad teachers .

Fifthly , Here is a congratulation ; little children you are of God .

Doct. That there is in the Church of God two sorts of teachers , and two sorts of hearers , some of God , some of the world .

Quest. Why are good teachers and good hearers said to be of God ?

Answ. 1. They are of God , because they are of a divine Originall , they are born from on high , from the seed of the eternall God , John 8.23 . I am from above , saith Christ ; and such are those that are regenerate , they are descended from God : whereas those that have no higher off-spring then flesh and blood are of the world .

2. They both savour and relish that doctrine , Rom. 8.15 . They that are of the Spirit of God , savour the things of God , such as hold forth the mighty power of God veiled in humane frailties , they are of God .

3. He that is of God , hath a place in the Church of God , 1 Cor. 12.28 . God sets the members of Christ in the Church , this is a work of God , ver. 18. not any member of Christ , but the Lord hath set him in that place , as all men in the world cannot fit one member to the body , but it would be both unprofitable and burthensome , except God joyn it to the body ; so all the men in the world cannot put one member into the spirituall body , except God put it in ; indeed those that are of the world , they have a place in the Church too , but yet they are not of the Church , they are superfluous humors , as Christ speaks of the Pharisees , Mat , 15.13 . As it is never well with the body till the noysome humors be purged out , so the Church will never be well till those superfluous humors are cut off .

Vse . This should teach us all , not to comfort our selves , because we are members of the Church , that we live under such a Minister , and are baptized , we must not here rest , as if we were of God , for all this while we go no further then flesh and bloud , and worldly respects lead us , we savour all this time of the world : we may live civilly and painfully in our Calling , and yet have no higher plantation in the Church , no higher Offices then worldly : but what are we the better for this ? What doe noysome humors in the Church , what though we be ornaments and supportants , we are not the better for this , we are not all this while members of the Church , but labour we to be so in the Church as we may be of the Church , that we be in that place in which God hath set us , that we doe daily derive sap and strength from the root Christ Jesus ; we must thus try our hearts , and the spirits of others , and except this frame of spirit be in us , we are not true members of the Church .

And have overcome : They overcome , therefore there is a conflict .

Doct. That godly hearers and worldly teachers have a conflict , Jude v. 3.

He shews them , that when corrupt teachers should break into the Church , he would not have godly hearers sit down , but contend and wrestle earnestly for the faith . Paul stirs up Timothy to war a good warfare , to hold faith and a good conscience , 1 Tim. 18 , 19. Which shews there are two things which good Ministers and people , and worldly Ministers and people doe contend for , viz. faith and a good conscience ; else of faith thou mayst make shipwrack , and a good conscience you may turn away .

Quest. In what manner is this conflict acted between bad Ministers and good people ?

A. 1. When bad Ministers contend with good people to pervert their faith , 2 Tim. 2.18 , 19. or else they labour to destroy their good conscience ; if they see good Christians make a conscience of keeping the Sabbath , of performing family duties , and abstaining from sin , bad Ministers will doe as much as they can to pervert their faith , to destroy their good conscience ; now the people of God contend for both .

1 They wrestle with God for a better faith , and a better judgement , Rom. 15.30 , 31. if they did so for Paul , then much more for themselves .

2 They doe observe such as doe corrupt their faith , and so are better armed against them , Rom. 16.17 , 18. and so are the better able to overcome .

3 Good hearers doe admonish bad teachers , to look better to their doctrine , Col. 4.17 . and conversation .

4 If none of those will prevaile , they argue with them , and deale seriously with them , as the blind man ( and therefore no great Schollar ) did reason with the Pharisees about Christ , and affirmed that he was a good man , because he did open the eyes of the blind , John 9.7 . to 34. if all this will not prevaile , then they avoid their doctrine , Mat. 22.3 , 4. and their leaven , Luke 12.1 .

2. They have a care either to remove altogether from their Congregations , or else depart from them on the Sabbath day . The Levits left their Suburbs and Possessions , and came to Judah and Jerusalem , 2 Chron. 11.14 . and those that could not sell their possessions , took horses , and rid whither the Word was faithfully and sincerely taught ; when the Shunamitish woman asked her husband an Asse and a man to goe with her to the Prophet , he said , Wherefore wilt thou goe to him to day , it is neither new Moon , nor Sabbath day , 2 Kings 4.22 , 23. which shews you , that if it had been either new Moon or Sabbath day , she should have had liberty to goe : And so should men that live under bad Ministers , take their horses , and ride to such places where the Word of God is faithfully taught ; not that people must goe from their Ministers , when they preach the Word of God in truth .

Vse 1. This shews how much people are left without excuse , who are ignorant and gracelesse , when their Ministers are so ; the worse your Ministers are , the more should you contend to hold fast faith and a good conscience : you must not plead that you are ignorant men ; are you more ignorant then the blind man ? he was never book-learned , if you would shew your selves to be Christians , you must hold forth faith and a good conscience .

2. To exhort people to contend with their Ministers , when they are not of God .

Ye are of God little children , and ye have overcome them .

Doct. As there is a conflict between godly hearers , and worldly teachers , so godly hearers doe overcome .

Who so is born of God doth overcome the world , John 5.4 . the world not onely of vain glory and reproaches , of covetousness , injury , and losses , but the world of false Teachers also .

In what doth this victory stand ? A godly Hearer overcomes worldly Teachers ,

First , By trying and examining their doctrine , and finding it to be false ; if he doe discover him he overcomes him , Rev. 2.2 . by this means he puts them to shame , as those that have lost the field .

Secondly , When they stand fast in the doctrine of Gods truth and liberty of Christian profession , whatsoever those false teachers say , James 4.7 . Resist the Devill and he will fly from you , so those false teachers , if you yeeld not to their doctrine , you overcome them , Gal. 2.4 , 5.

Thirdly , When Gods servants grow so much the more fervent , resolute , and zealous Christians , by how much the more they see themselves opposed , as David when he danced before the Ark of the Lord , Michal the daughter of Saul , laughed at him , but saith David , I will yet be more vile then , thus 2 Sam. 6.20 , 22.

Fourthly , A man gets ground when he is able to prevail , either by avoiding them , or by being content to suffer extremity under them ; by avoiding them , as the Levits left their possessions , and went to Judah and Jerusalem , 2 Chron. 11.15 , 16. when a man cannot overcome them , to hold constant to the death , and so vincit qui patitur .

Reas. 1. From the bloud of Christ , whereby we are sprinkled , Luke 1 74. we are delivered from the hand of our enemies , verse 68. they overcome by the bloud of the Lambe , Rev. 12.11 . Col. 2.13 , 14. Christ hath triumphed over them openly ; so that we come to fight with wounded enemies , Christ hath broke the Serpents head ; we come to finish the victory that Christ hath begun for us ; were the Devill and ungodly teachers let loose in their great strength , they would be too strong for us , but now their teeth are broken .

2. From the mighty power of God that dwells in Gods children , I write to you young men ( saith St. John ) because you have overcome the wicked one , they are so balasted with promises and threatnings as that they doe not sin against God ; if the Devill or the world promise them earthly things , they have a great many better promises .

3. From the glories of him that dwells in godly hearers , in respect of him 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 conscience , nor shew how to lay hold of eternall life , and to make their calling and election sure , and if they speak of heavenly matters at any time , they see such speak but with a cold affection , and therefore they goe home , and not affect them ; but when a godly Minister preaches in an heavenly manner , he being moved by a godly principle , his conversation is in Heaven , Phil. 3.20 . he talks of Heaven , Mat. 12.35 . A good man out of the good treasure of his heart , bringeth forth good things .

Vse . If Ministers would know their own spirits , let them consider what doctrine they deliver , what end they aime at , and what are their hearers , and so by this means , they will easily discern their own spirits .

1 JOHN 4.7 , 8.

Beloved , let us love one another : for love is of God ; and every one that loveth , is born of God , and knoweth God , &c.

IN the words and the verse following , the Apostle exhorts his hearers , and himselfe to mutuall love one of another , the occasion is from what he had delivered , verse 6.

In the words , First , An exhortation to mutuall love between Ministers and people .

Secondly , A reason to presse this on them : 1 From the Originall of their love , that is , from God . 2 From the Estate of such who love , they are born of God , and know God . 3 From the evill estate of such as doe not love , they know not God : this is proved by an argument from Gods Nature , for God is love .

Doct. That it is the part of godly Ministers , to exhort themselves and their godly hearers to mutual love , both the people to love their Ministers , and the Ministers their people .

When our Saviour was about to leave the charge of the souls of his people to Peter , he asked him three severall times , whether he loved him , John 21.15 , 16 , 17. that so out of his aboundant love to Christ , he might feed his sheep , 1 Thes. 5.13 . esteeming him , they would love him for his work sake . Heb. 10.24 . the Apostle exhorts them to provoke one another to love , Heb. 13.1 . whatsoever happens , he would have brotherly love to continue , so St. Peter exhorts , 1 Pet. 1.22 .

Reas. 1. From the Covenant that stands between Ministers and people , they are partakers of one baptisme , members of one and the same body , 1 Cor. 10.17 . & 1 Cor. 12.27 . therefore they should inlarge themselves one to another , Eph. 4.16 . they should love one another , because God hath incorporated them into one body .

2. Because they doe not receive mutuall edification , except all be done in love , for all edification is wrought by love . Knowledge puffeth up , but love edifieth , therefore let all things be done in love ; mutuall love is both profitable and comfortable .

3. Want of love , is the sowring of a Ministers spirit , 2 Cor. 12.20 . it saddens him when he sees the people envying one another ; when the body is full of swellings and inflammations , the medicines and plaisters laid on doe not heal , a man must first allay the inflamations ; so when a Minister sees swelling amongst his people , what he preacheth is spilt upon the ground .

4. If people walk not in mutuall love , the Minister shall lose his portion 1 Thes. 5.13 , from them , he shall lose his estimation among them , for they will not profi● by any Ordinance of God , but wax cold .

Vse . 1. This exhorts Ministers to make it their main and principall work to alla● swellings , and to knit together all the Members of a Congregation in one spirit , and mutuall love , as God knits them together in one body ; as we desire to grow up together in the graces of Gods Spirit , let us love one another ; where there is no love , there is no edifying , all graces fall short of edifying , where love is wanting , 1 Cor. 13.1 , 2.

2 To exhort the people of God to receive this exhortation of love , not to suffer any dissention to be found among them , Heb. 13.17 . you cannot be inflamed with hatred , but your Minister shall lose his portion of love .

Doct. That the springing of our love from God , should move Ministers and people to mutual love .

Love is the chiefe lesson Christ gave to his Disciples , when he went out of the world , John 13.35 , 36. 2 Tim. 1.13 . a man may assoon lose his inheritance in the Lord Jesus , as lose his love to his brethren , if God set love in my soule , and man unset it , I shall destroy the work of God in my soule .

Vse 1. Take heed of wrath ; if love be of God , whence then is hatred ? that is from the enemy of God , Eph. 4.26 , 27. if we keep leaven long , it will sowre , so this anger will degenerate into hatred .

Obj. You will say , You will not hate your brother , but yet you will have nothing to doe with him .

Answ. When a man affects not Communion with his brother , nor communication of good to him , such a man doth hate his brother .

2. If we would have any comfort in our hearts , we must have a care , that nothing that befalls betwixt us and our brethren should take away our love from them ; if we suffer a fire of wrath to kindle in us , we doe as much as in us lies to destroy our own souls , Cant. 7.7 , 8. Much water cannot quench love , therefore love is an heavenly fire , hatred a fire from hell . Majus lumen extinguet minus .

Doct. That the love to our brethren , is a pledge of our birth-right , John 13.34 .

Reas. 1. It is the nature of God , and by this means thou partakest of the D●vine Nature , Rom. 5.5 .

2. Love is a fruit of faith , by which we receive Christ , Gal. 5.6 .

Vse 1. This condemns such of deep prodigality as suffer love to decay ; so much you lose of your love to your brethren , so much you lose of your love to God , and so much you lose of the evidence of your inheritance .

2. Preserve your love to your brethren , and you preserve your inheritance ; your brotherly love is a pledge of your inheritance .

3. Of comfort to such souls , as abound in their love to their brethren ; so much love , so much grace , so much hope of an everlasting inheritance : if your love decays , your faith and hope of salvation decays .

Obj. But a little thing frets my soul , and I am not so soon healed being fretted ; some flesh is hard to heal , so is it with some mens spirits : What shall I doe to uphold my brotherly love ?

Answ. 1. Keep your love to God , and so you shall preserve your love to your brethren ; forgive your brethren , and God will forgive you , Mat. 18. ult.

2. Keep your hearts clean ; love will not long rest in an unclean heart , 1 Pet. 1.22 . because love is an heavenly fire .

1 JOHN 4.8 .

He that loveth not , knoweth not God , for God is love .

Doct. THat according to our love , or want of love to our brethren , such is our knowledge , or want of knowledge of God .

What is it to know God ? The Apostle bears witnesse of the Corinthians , 1 Cor. 1.5 . that they abound in knowledge , so that they fall short of no gift , yet 1 Cor. 1.10 . he complains that there is schism among them ; therefore there may be knowledge of God , and yet want of love to our brethren .

Answ. 1. The knowledge that is there spoken of , is a knowledge that enlightens the understanding , that puffes up and swims in the brain , it sinks not into their hearts and affections .

2. There is a knowledge that reacheth to the heart and life of a man , a man is said not to know , when he doth not acknowledge , Psal. 1.6 . The Lord knows the way of the righteous , the Lord approves , affects and delights in their way ; when a man doth not regard , he is said not to know , Mat. 7.23 . Known unto God are all his works , Acts 15.18 ,

3. There is a knowledge that doth expresse its selfe in action , Know you the God of thy Fathers , 1 Chron. 18.9 . 1 Sam. 2.12 . the Sons of Eli they knew not God , though Priests , yet knew not the way of Religion , because they were wicked children without yoak , they are not acquainted with the wayes of the Lord .

Reas. 1. From the nature of God both in his attributes and works , both expresse in abundance , that those that know God , cannot but love their brethren ; for no attribute doth so much expresse the nature of God , as this of love .

2 If we know God , and be acquainted with God , there will be some likenesse between God and us ; if we see God loving godly Ministers and hearers , so will we , Gal. 6.10 .

3. From the impression which the love of God makes in our hearts , Rom. 5.5 . our hearts are like to a stone-wall in a cold day , the wall is cold always , but warmed on a Sun-shine day .

4. From our love to God : What causeth you to love God ? if for this , because he pardons your sins , and saves your soules , this a man may doe by a spirit of false love ; he that loves God truly , will love him for his goodnesse , not onely to us , but to others .

Vse 1. This may be a ground of tryall of our love and fellowship with God ; if you find in your hearts an unfeigned love to godly Ministers ; if you make Gods serv●nts the men of your delight , you need no better evidence from Heaven , that you are beloved of God .

Obj. I am acquainted with many godly Ministers and good men .

Answ. Consider , whether thou lovest them for thy own sake , because they may be helpfull to thee , this is from self-love ; but dost thou love a Minister or a Christian for his goodnesse sake , for his likenesse to God , for his graces and vertues ? this is a signe thou lovest him not for thy sake , but Gods .

2. This exhorts every such soule as desires fellowship with God , to be acquainted with God , to love their brethren ; you come to the Ordinances of God , and you finde not Christ ; you come into Christian Communion , and find little comfort ; know this , that according to your love to your brethren , such is Gods love to you ; if there be any strangenesse in you to any brethren , this will make God strange to you , all the affections we find in prayer , in reading , preaching , or any Ordinance of God , they will prove but delusions , if we love not our brethren .

1 JOHN 4.9 .

In this was manifested the love of God towards us , because that God sent his only begotten Son into the world , that we might live through him .

THe second Argument to move us to brotherly love , is taken from the example of God the Fathers love to us ward .

A third argument is taken from the benefit which such receive , which walke in love among themselves .

The benefit is twofold :

1 They have fellowship with God , they see the face of God , and find God dwelling within them , to verse 16.

The second benefit is , they grow up to perfection , without love there is no growth of grace .

These words then contain an argument to move us to love our Brethren , and it 's taken from Gods love ; Wherein we have

1 The manifestation of Gods love .

2 The Object , towards us .

3 The evidence thereof , because he sent his Son .

4 The place whereto he sent his Son , and that is , into the world , as also with the end , that we might live through him .

In this was manifested the love of God towards us .

Doct. That God doth not only bestow love upon his people , but it is his good pleasure to manifest it , Rom. 5.8 , Psal. 98.2 , 3. Isa. 52.10 .

There is the mighty power of God by which he overcomes all our sins , by which he redeemeth us , Luk. 3.6 . All flesh shall see the salvation of our God , yea more then all flesh , for it is manifested .

1 To the Angels , Luke 2.13 , 14.

2 To mens consciences , Rom. 5.8 . Gal. 2.20 . God commonly gives us no gifts , but he is willing his Spirit should shew unto us his love .

3 This love of God is manifested to the rest of mankind , Rev. 3.9 .

Reas. From Gods glory , Luke 2.14 . the high praises of God were in their mouthes ; Jerusalem shall be comforted , because God will make bare his arm in the redemption of his people , Isa. 52.9 , 10.

2 If God did not reveal our salvation to us , it would be no comfort to us , but when it is manifested , it is a ground of joy .

3 It 's a means to draw on many men into the unfeigned love of God , which otherwise might be left in darknesse , Zech. 8.23 . When the love of God , is manifested to the children of men , it doth raise them up to seek God , Cant. 5.16 . therefore the daughters of Jerusalem are provoked to seek Christ Jesus with the rest of his people ; when they discern what a gracious God he is to them that cleave to him in a conjugall affection , Psal. 106.45 . this encourageth them that are coming on in the wayes of grace , and discourageth them that doe not , and convinceth them that are of the Synagogue of Satan , who know that he is the Lord .

Vse 1. This should teach the servants of God not only to bear an hidden love , but also a manifest love to Christ ; now indeed are the time , wherein men need not be ashamed to manifest their love ; but if times grow hard , then men will come to Christ by night , as Nicodemus did ; but God requires , if he manifest his love to your conscience , that you should make it known to the world , and not to be like Joseph of Arimathea , and Nicodemus , Joh. 9.38 , 39. If we be ashamed of him in the world , he will be ashamed of us before his Father , Mark 8 , 38. when Christ hung on the Crosse , Joseph came in boldly to Pilate , and asked the body of Jesus , Mark . 15.43 , which shewes you , that where there is truth of grace , though it be close at the first coming on , yet when there is danger indeed , every man will put forth himselfe to bear witnesse to the truth .

Doct. That God bare love to us before he sent his Son to reconcile us to himself .

The sending of Christ into the world , was out of free love , for his love moved him to send Christ , Rom. 5.8 . John 3.16 . Christ saith God so loved the world that he gave hu only begotten Son into the world , &c.

Reas. He dyed for us to make an atonement for us , Christ did not come unsent , he was sent before he went , Heb. 5.45 .

Quest. How can this be , seeing the death and blood of Christ is the Originall of our reconciliation ? Rom. 5.10 . Rom , 3.24 , 25.

Answ. 1. Christ by his blood wrought reconciliation , because God loved us before , yet we loved not him before , for there must be a mutuall fellowship in reconciling us to God , 2 Cor. 5.16 . not so much in reconciling himselfe to the world , in the 20. verse , he saith we pray you in Christs stead , which shewes you that Christs blood did not so much reconcile God to us , as us unto God , that we seeing the blood of Christ shed for us , we might be stirred up to love God , who out of the abundance of his compassion takes a course , that we may be brought unto him .

2 Because though he did bear love to us before , yet his love was secret , and he did not breake forth into a manifestation of his love to us , untill he sent his Son into the world : though God did love us with an everlasting love , Jer. 31.3 . yet God did not manifest it to our conscience , neither could it stand with his Justice so to doe , untill he had given his Son the Lord Jesus Christ to dye for us .

Quest. What kind of love was it , that God bare to the world in that he sent his Son , Tit. 3.5 . was it his love towards mankinde , by which he did love the whole world , or a peculiar love which he bare to the people of the Election of grace ? Joh. 3.16 . The Arminians say , that he bare a love to the World , and this love was generall to all , before the sending of Christ , and therefore all may be saved .

The truth is , that God bare a love to the world , a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 reaching to all , but he bare an antient love to his owne people , had he onely bore a generall love ( as they say ) all men might have perished , for if God sent his Son , that whosoever believed , should be saved , was it in the will to believe or not ? yes say they , he gave them means , but they might will or not ; if this was a generall love , then there was a greater love , then the sending of Christ , which is contrary to Scripture , Greater love then this hath no man .

Vse 1. Let us magnifie the love of God to us in Christ , we esteeme much of ancient love , it ( like wine ) is the best , God loved us , before he did send Christ , before the foundation of the world was laid Jer. 31.3 . This love was without reason on our parts , for we were enemies to him .

2 This exhorts us to accept this love , shall God send his Embassadors , 2 Cor. 5.20 . and shall we still stand out with God ?

3 If God so loved the world , we ought to love one another .

Doct. God sending his only begotten Son into the world , is a manifest token of Gods love to us .

John 3.16 . God so loved the world , this love is manifest .

1 If we consider , that God doth not only send us bodily bread every day , but the bread of eternall life , not so much the gift , as the giver himself .

2 Consider upon what tearmes we stood with God , when he sent us his on ? Even then when we provoked him to his face , and were enemies to his Majesty , Rom. 5.8 .

3 Consider we that God looked not at the Angels , but the seed of man , God passed over Angels , left them in chains of darknesse , Heb. 2.16 . but of man he said , shall he fall and not rise again ?

Consider we were strangers and enemies to God ; dead in sins and trespasses ▪ and so we did neither desire nor deserve love , yet us he hath reconciled , Col. 1.21 . Ephes. 2.4 , 5.

4 Consider Christ who was sent , had it been a morsell of dayly bread , it had been a great mercy , but in Christ he sent an horn of salvation , Psal. 89.19 . Luke 1.69 .

Consider Christ , not as a servant , but a Son , and a well-beloved Son in whom he was well pleased , and such a Son as thought it no blasphemy to think and say , he was equall with God , Phil. 2.5 , 6.

5 Consider whither God sent his Son , into the world ; our salvation could not be wrought in heaven , it was no place for suffering , no place for a man to be born in ; therefore needfull that Christ should come down .

Consider , the world did not put on Christ that honour which was due unto him , but rather dishonour , a Crown of thorns .

Consider , the more the world knew him ; the more they hated him ; in heaven they adore and honour him ; but you have known me and hated me , saith he , John 15.18 . This is the heir , come , let us kill him .

Vse 1 Learn hence to acknowledge the Divinity of the nature of Christ , he is called the only begotten Son of God , therefore of the same nature with God , Phil. 2.5 , 6.

2 This shewes you the love of the Father to us , in that he sends his Son to be a ransom for us ; when all other signes fail you ; if God give you his only Son , that is a true token of Gods love , Eccles. 9 1.

3 This shewes us the woeful misery that we naturally ly in , when as Christ must come down from heaven , or else we could not have heen saved , no man nor Angel could doe it .

4 This should stir us all up to accept of this love of God , that God sends forth such a manifest token of his love to us ; and shall not we accept of it ? We should accept a small gift from a Prince .

5 To perswade us all , that if God gives Christ , he will deny us nothing , Rom. 8.32 . we may goe boldly to the throne of grace , and he will fill our mouthes .

6 This should cause us to returne back again to God , manifest pledges of our love to him , let us give body and soul to God , since he hath not been wanting in his love to us ; doth not love require love ? Psal. 116.12 . Train we up our children to know God ; and draw we as many as we can to know God : there is no greater dishonour to God , then to refuse this manifest love of God . The end for which God sent his Son into the world was , that we might live through him .

Doct. That our life was the end why God sent Christ : Or thus ; God therefore sent Christ , that we might live by him ▪ Joh. 1.10 , 11.

Quest. What is the life that Christ came to procure for us ?

Answ. 1. A life of Gods favour in poynts of Justification , sanctification , and consolation , that is the chiefest life for the soul of a christian , the manifestation of Gods love to his conscience ; though God loved us before he sent Christ , yet we knew not so much : there is a life of Justification , Rom. 5.18 . that is , the pardon of our sins .

In his favour is life , Psal. 30.5 . The Sun is the life of many Vermine , take away the Sun , and they dye , as flyes ; but when the Sun shines in its season they live ; let God take away the Sun-shine of his favour from us , we can neither pray nor preach , we live a life of grace , of holinesse , Prov. 16.14 , 15. Rom. 8.2 . Ephes. 2.4 , 5. there is life enougst in Christ , to procure us life .

2 There is a life of glory , of which it is said , John 10.27 , 28. That Christ gives to his sheep eternall life , 1 Cor. 15.4 , 5. John 5.24 , 28 , 29. so many whose souls receive life by the Word of the Gospel , their bodies shall rise to eternall life .

How did Christ procure us this life ?

He procured this by his death , Rom. 5.9 , 10. while we were yet enemies , we were yet reconciled by the death of Christ .

We received life of grace and holinesse by his means , I will pour out my Spirit of grace upon all flesh .

Reas. 1. It was unpossible our corrupt nature should fulfill any law of God , Rom. 8.4 . Gal. 3.21 .

2 The glory of Christ requires , that as the Father quickneth , so he also , John 5.21 .

Vse 1. This shewes us what our condition is without Christ , if God send Christ , that we might live through him , then in Gods fight without Christ , we are dead , as dead flyes , dead wormes in a cold frost ; we are utterly dead without true peace , we are like thorns that give a blaze ; but we lye down in sorrow , Isa. 50.11 . Christ is our life , without him we can doe nothing , we are not able to put forth any spirituall action .

2 Let us try our estates , Whether can we say that God sent his Son into the world , and hereby manifested his love to us ? Doe you live in Gods sight ? without him we are but dry bones , untill we can say we live in Christ , we cannot say we have any sense of Gods favour .

3 It teacheth such as have any evidence of life in Christ , Joh. 10.10 . to come into Gods presence , as dry bones , intreat God that he would so speake the word , as that those dry bones may live .

4 To teach all such as have received this manifest token of Gods love , to acknowledge the Lord Christ to be their life , Phil. 1.21 . For me to live is Christ , and to dye is gain ; now Paul is crucified with Christ , Gal. 2.20 . and now for him to live is Christ ; now every day he lives , he doth the more expresse Christ .

1 JOHN 4.10 .

Herein is love , not that we loved God , but that he loved us , and sent his Son to be the propitiation for our sins .

Doct. THe love of God to us , was not procured by our love to him , but his own good pleasure ; he therefore loved us , because it pleased him .

So that in these words , we have the freenesse of Christs love , he loved us freely , because he loved us , when we loved not him , we did not begin in love to him , but he to us ; and this is set out by the effect and end of it , the pardon of our sins .

What is that love God bare to us , before we loved him ?

Answ. There is a threefold principle of love , which God magnifies and manifests to his people , before they love him .

1 That love whereby he chose us to life , and to redeem us by Christ , 2 Tim. 1.9 . and the choyce to life was not according to workes , but free grace .

2 Gods love in redeeming us by Christ , was before any love of ours to God , Joh. 3.16 .

3 His love prevented us , by effectually calling us ; drawing implies unwillingnesse , therefore it prevented all good affections in us : he must draw us out of presumption , then out of despair .

Reas. From the difference between the care of Gods love and of our love , self love is so ●iveted in our hearts , that we cannot love any , unlesse it be for some cause concerning us ; a natural man loves none any further then tends to profit or pleasure ; but a Christian is inlarged to all Gods children , he loves them all ; and the ground of this is , because we know such to be incorporated into the same body with us , and so as we see them in some kind our own ; and so we should never have loved God , unlesse we had found his love to us .

Object . A christian comes off freely to many ●ffices of love to them , that love not him .

Answ. True , but it is because he knows God can abundantly recompence it , they sometimes may lay down their lives for their brethren , and for the Truth ; but they know that Christ hath done it for them before .

2 From the eternity of Gods love , now Jer. 31.3 . an everlasting love can have no cause ; the cause is alwayes before the effect : no temporall thing can be the cause of an eternall love .

3 From the end of Gods love , that he might bring us to walke in love , Ephes. 1.4 . Tit. 2.14 . The love of God to his people of old , is a fir president to all his children , Deut. 7.8 , 9. compared with Deut. 9.4 , 5 , 6.

Vse 1. Refutes a popish and Arminian conceit , that God chooseth none to life , but out of foreseen faith and good works , else he had chosen none to life , but this is a mercenary love : let a servant labour never so hard , yet he knows he shall be well paid at the years end ; and therefore it is servile love , this is that love which they would put upon God .

2 It exhorts all to begin betimes to love God ; begin never so soon , God hath prevented us , Rom. 11.35 . it was an early love of Josiah , at twelve years of age when he sought after God , but Gods love was up before him ; you cannot be in your love before him , though you begin as soon as you are warm in the womb , John Baptist was very early , when he leaped for joy in the womb , yet Gods love was before him ; an Angel had appeared to his Father , and had promised a blessing , before John was begotten .

3 To teach old people , if God have prevented them with love long before , how should this stir them up to love God , and to be humbled for the want of love to God , that hath loved them so long ? Shall we be to seek in our love to God and cleave to worldlinesse in our old times , and let God stay till our children be provided for ? What an unworthy dealing is this with God ? This should exhort all Gods servants that have had experience of Gods love , to acknowledge the freedome of Gods love . Job by Gods testimony , was a man that feared God and eschewed evill : What saith the Devill , Doth Job serve God for naught ? No , but though God had stript him of all , as he did , yet he had shewed such marvellous love to his soul , as that he had just cause to love God for ever if God should not have bestowed on him one dram of wealth .

4 This should teach Gods children , to be as observant in love to Gods children as God is to them , to love them freely , to doe kindnesse to them freely , Psal. 16.2 , 3.

Obj. If a man be thus free to others , he shall empty himself ?

Answ. Doe you think that ever any man served God for naught ? Did Jobs care over the poor draw him dry ? No , he multiplied it abundantly .

5 Comfort to all Gods servants that have tasted of this love ; he that loves you freely , loves you for ever , because his love stands not upon condition : he that loved us when we were enemies , will he hate us when we are acquainted with him , and reconciled ? We shall not be worse then we were before , and if he loved us , because he would love us , his love will for ever remain .

Doct. That the sending of Christ for our sakes was , a fruit not only of his love , but of his free love , Rom. 5.8 , 4.

Herein is love , John 3.16 . God so loved the world , implying there was a love of God that moved him to send Christ before we did believe , that believing on him , we might have mercy and salvation : Love is said to be free in two respects .

1 When love is granted , without nny desert on their parts to whom it is granted , and then it is so much the greater , when there is no fitnesse of the persons that receive it , but , rather the contrary ; if men shall deserve our love , our love is not free ; Gods love is so free as that he sent his Son into the world to redeem us , when we did not deserve it , but rather wrath Col. 1.21 .

2 Love is said to be free , when it is without condition , so that nothing on our parts , shall take away his love , Jer. 31.34 . He will not remember their sins any more .

Object . But why then is faith required , Joh. 3.16 . & verse 36. He that believes in the Son , shall have everlasting life .

Answ. True indeed , there is a condition required , but in what sort ? It is this , That the same God that requires the condition , doth promise likewise , that he will work the condition ; and therefore the love of God is free .

Object . But we did bring something to God , that did make him deale thus graciously with us ?

Answ. Ezek. 36.32 , 33. the Lord doth shew mercy freely , without any condition on our parts , Be ashamed and confounded O house of Israel .

Object . God requires faith on my part , but faith is a supernaturall gift , nature cannot reach to it , he that believes shall be saved , but he that believes not shall be damned . The condemnation is unjust because it is not in my power to believe .

Answ. He is condemned , because light is come into the world , and men love darknesse more then light .

Reas. 1. Is taken from the estate in which we lay before Christ was sent into the world we were then strangers and enemies , Col. 1.21 . we were not fit to receive mercy , much lesse to deserve any .

2 This God did that the glory of his great name might appear , Ephes. 1.5 , 6 , 7. Deut. 7.8 . God did not love us , because we were many , but because it pleased him to love us : there is a great difference in the death of Christ , in respect of his own and the wicked ; the benefit they have by Christs death is this , that they partake of Gods patience and bounty : for the same day that Adam sinned , he and his posterity should have dyed , Gen. 3.15 . But the benefit that the godly have , is , that we might live , and that we might all come to the knowledge of his grace , 2 Pet. 3.9 . Rom. 2.4 , 5. so that if they ask why God is patient to the world , it is for Christs sake , Exod. 33.1 . to 5.

3 God sent Christ into the world , that so he suffering , his Elect might suffer , he growing , they might grow , and he dying , they might dye , Col. 2.29 . There is a difference between Christs dying for the world , and for the elect ; He so dyed for the Elect , as that he prayed that his death might be effectuall to them , John 17.9.20 , 21. he prayes for all them that shall believe in him , he prayes not for the world .

Vse 1. This refutes an errour of the Papists , that Christ was equall in his love to all the world , and that without difference God sent his Son for the one as well as for the other ; they say God doth not bestow his love without condition ; this we deny .

2 This teacheth us that have pardon of sins , to acknowledge Gods love , in that he sent his Son freely , Rom. 5.8 .

3 A ground of comfort , if God so loved us , when we loved not him , then how much more being reconciled ? Rom. 5.8 , 9 , 10.

4 To teach those that have not found reconciliation with God , what course to take to be reconciled , 1 John 2.2 . get the Lord Jesus Christ to be a Propitiatory Sacrifice .

Doct. That Christ 〈…〉 to be a 〈…〉 for●●● s●●● .

What is meant by P●●pip●●● ?

This word signi●●● four thi●●●

1 It signifies a pledge , satisfaction , or ●●●emption , 〈…〉 some , 〈◊〉 35.31 , 32. Heb. 12.24 . the blood of Christ being spilt for our sins , spe●●● better things then the blood of Abel , his blood cryed for vengeance , Christs that I might receive a ransome .

2 It signifies a gift to appease wrath , Gen. 32.20 .

3 It signifies 〈◊〉 surety to undergoe wrath for another 〈◊〉 Pr●●● . 21.18 . Rev. 12.11 .

4 It signifies a covering not such a covering a● the g●●● to the 〈…〉 a covering is a playster , for the word signifies of the 〈…〉 , pitch , G●●● . ●4 . this keeps the Ar● from the in jury of the water , and to signifies s●●●nes to pitch as a man doth a wound : this blood of Christ will 〈◊〉 are and purge away all our sins , as a playster doth a sore ; God sent Christ in to playster us , as to keep us from the wayes of his wrath , and to purge away the filth of our souls .

Reas. 1. Taken from the insufficiency of other thi● 〈◊〉 make away sin , Heb. 10.1 . to 10. Psal. 40.11 . the bl●●d of ●●ls and Beasts could 〈◊〉 ●●tisfie Gods wrath .

1 Because they are but finite creatures , and these things it cannot b●o● reason , that such base creatures , worse then men should be a propitiation for 〈◊〉 sins .

2 Buls and Goats never dye willingly , but by force ; and 〈…〉 most patient , yet did they but know , what evill 〈…〉 would 〈◊〉 , they would be readyer to run away , then come to the place of 〈◊〉 .

Reas. 2. Because of the disproportion of all other things , and the pi●●● of atonement ; we by our sins have provoked God to infinite displeasures . Now that gift which must appeale Gods wrath , most be infinite , and that is only Christ Jesus .

Vse 1. This holds forth unto us the wonderfull wisdome , justice , land grace of God that are met together ; it was Gods wisdome that he took suc● a course , as would reconcile us to himselfe , neither men nor Angels could have done it ; wherefore when no creature would serve the ●u●n , God sends his Son to suffer for us . Then see the grace of God , that he would send his Son to be a Propitiation for us , and to be a surety for us , to drink up all the dreggs of his Fathers wrath for us .

2 This shewes the exact justice of God , though he be infinitely compassionate and gracious , yet he will be satisfied ; and yet rather then the creature should perish in suffering , God in his infinite wisdome devised a mean , how all our sins should be done away .

2 This sets forth the wonderfull miserable estate that we had plunged our selves into , so great , as that all the men in world , and all the Angels in heaven , because finite creatures , could not have delivered us .

3 This shewes us what course to take to have our sins pardoned ; If God have sent his Son to be a Propitiation for our sins , we must take the same course that they did of old , Levit. 4.4 . we must confesse all our sins , and offer up Christ , and intreat God that Christs blood may speake better things then the blood of Abel .

4 This may be a ground of tryall , whether we have found Christ Jesus to be a Propitiation for our sins : see whether his blood hath been sprinkled on thy soul ; so that now thou findest peace in thy soul .

But how shall I know whether I have found true peace , for there is a peace when the strong man armed keeps the house ? Luk. 11.

Answ. Satans peace is not a peace which passeth understanding , Phil. 4.7 . Gods peace doth ; when a man hath peace which passeth understanding , it is such a peace , as is carefull to preserve it selfe , and 〈◊〉 then a man will loos it , he will loos all the world .

5 This is a comfort to all such souls , for whose sins Christ is a propitiation ; he makes now the Father to be reconciled to them , and well pleased with them .

1 JOHN 4.11 .

Beloved , if God so loved us , we ought also to love one another .

This is the conclusion of the argument , stirring up to the love of one another ; here heaven and earth meet as it were in one exhortation .

Doct. Such love of God to us , is a president and pattern of like love in us to our Brethren .

How did God so love us ?

So as is described in the two former verses , set forth to be 1. a manifest love , vers. 9. Gal. 4.4

2 A bountifull and large love , he spared not his Son , he sent him out of his bosome into the world : a man will not send his Son into an ill air .

3 When we loved not God , when we were enemies and strangers , he cast about how he might by sending his Son reconcile us to himselfe : this is free gracious love ; so we should love one another , in manifest , bountifull , gracious love : see some Scripture pressing this president , Ephes. 5.1 , 2. if he hath so loved us , as he hath given himselfe an offering of a sweet savour , the more good offices should we doe to Gods people , expose our selves to in jury for them , Ephes. 4.32 .

Reas. 1. This argument is of great force , as the Apostle applies it , both to the subject and object of this love .

1 In regard of us that are beloved of God ; children should be like the parents , therefore the Apostle presseth the argument from our near conjunction with God , Ephes. 5 , 1. and the resemblance that ought to be between God and us , Mat. 5.44 , 45. as we look to approve our selves as children of such a kind , gracious tender hearted Father , so to be to our Brethren .

2 In regard of us , as loved of God ; there is an equity required in our giving and receiving , Mat. 10.8 . as we have received love , so give , Mat. 18.33 , 34. Oughtest not thou to have forgiven , &c. ought we to be so rigorous to our brother , when God is so gracious to us ?

3. From the just recompence of love we owe to God that hath loved us : where we sow more seed , we look for a more plentifull harvest , Matth. 25.28 . not to give God his own with advantage , is a part of unjustice in us ; our love cannot much reach to God , but as David , Psal. 16.2 , 3. 1 Cor. 12.7 . the members of the body serve for the help of the body , pour all Gods love upon his Saints : David inquires if there be any left of Jonathans house , that he might shew kindnesse to , 2 Sam. 9.2 . the kindnesse of the Lord ; as if David had been bound to it by the Lord .

2 Look at them that are to be loved , since they have received such love , we are to love them from the firmnesse of Gods love to them , which we cannot reverse : therefore to be beloved of men and Angels . Numb. 23.20 . he hath blessed , and I cannot reverse it , my curses cannot pierce through Gods blessing towards them ; it 's a vain thing to hate there where God hath blessed , we may say , How can I hate , where God hath not hated ? He hath loved , and I cannot reverse it : it is not for the creature to be so sawcy , malepert to dare to bestow his hatred , where God his love and blessing ; when Isaac had blessed Jacob the younger brother , Gen. 27.33 , 34. though Esau did intreat him , and fought it with tears , though his own affection we●t that way , yet he would not reverse it .

3 From the danger that may befall our selves , if we love not where God hath loved , 2 Chron. 19.2 , 3. The wrath of God hath gone out against his children , when they have loved where God hath hated ; So when we hate where God hath loved , the wrath of God is gone out against us . What displeasure did befall Jehosaphat ? was he not a prosperous Prince ? there were only some few ships broken in going to Tarshish , he met with no great matter of wrath : but yet because he joyned in league and affection with Ahab , Gods enemy , wrath was gone out , and did not return in vain , but fell foul upon his children ; his eldest son proved a persecutor : As Jehosaphat put forth love to Gods enemies , so his own bowels hated Gods children : So if we shall be straight hearted where God hath loved , Gods wrath is gone out against us , and will finde either us out , or our children .

Vse 1. Reproves all such strangenesse or enmity that is found in Gods people towards the brethren , one would think they should love one another , that have Gods love shed abroad in them ; yet this exhortation shews they are backward in this duty : When Gods people are young beginners , and new come on , then they think they can never love Christ nor his servants enough ; so Mary , Luke 7.47 . when her sins were now forgiven her , many debts forgiven her , she loved the creditor much : but St. John implies , that his old age had need of this exhortation , what through love of the world , themselves , and their lusts the people of God grow cold in their love to God and his servants : This argument of love St. John doth presse in all this Epistle , and the danger of the contrary is great , you renounce the resemblance of your heavenly Father ; you are not like him , you cannot love them so manifestly , freely and largely as God hath loved us , we expose our selves to the losse of the sense of our comfort : This is one reason why we call in question our hopes of eternal life , because we love not our brethren .

2 To exhort us to put this will of our heavenly Father in execution , Christ did shew us an example in his life , death , urged it upon his Disciples ; God hath bequeathed a testimony of love from our hearts to our brethren , Rom. 13.8 . this is a due debt , we must pay it out of our hearts ; and if we do not so , no wonder if our wills be not executed . As God loves us manifestly , graciously , bountifully , so should we our brethren , Prov. 27.5 . 1 Cor. 16.14 . be bounteous in your love , so shall you enjoy peace and comfort to your soules , we shall keep the wrath of God from us , procure good to others and our selves for many generations . Since God hath loved and blessed his people , let us love and blesse them , and make it our happinesse to be doing his will .

1 JOHN 4.12 .

No man hath seen God at any time . If we love one another , God dwelleth in us , and his love is perfected in us .

IN these words the Apostle stirs us up to brotherly love , and that from the benefit of it , which is two-fold .

1 Fellowship with God , vers. 13 , 14 , 15 , 16.

2 From the perfection of his love to the end , both mentioned in the 12 Verse . The fellowship we have with God is invisible : No man hath seen God a any time .

How can we love God since we never saw him ?

We never saw our own souls , nor ever shall ; yet we know that such we have and without such we could not subsist . No man hath seen God .

Doct. That our fellowship with God and Christ , it is not outward and visible , but inward , and consists in love .

Joh. 1.18 . No man hath seen God at any time , no man hath had speech face to face with God the Father , the onely begotten Son that lay in the bosome of the Father hath revealed him , 1 Tim. 1.16 . He dwels in that light that no eye can attain unto , whom no man hath seen , nor can see ; his light is so glorious , that no man can behold it ; when Moses desired to see God face to face ; God answered None could ever see him and live , Exod. 33.10 .

Obj. Jacob saw God when he wrestled with him , Gen. 32.24 ,

Jacob saw not God the Father , but Jesus Christ , he is called an Angel , and Hosea cals him an Angel , Chap. 12.4 .

2 No man hath seen the Son in his glorious presence , in the presence of his Nature and Essence .

But Moses saw God face to face , Exod. 33.11 .

Answ. He did not see his glory , vers. 18. though in some sence he saw his face : Moses saw Gods back parts , but his face he could not see , vers. 23.

What is meant by Gods back parts ?

That is spoken of God according to the manner of men , Numb. 12.8 .

Quest. What was it that Moses saw , when he saw Gods glory ?

Answ. That he should see him in a glorious resemblance , he should see him in his attributes , which did wonderfully affect Moses , that glorious similitude was such , as that it was wonderful glorious , so that it did make his face to shine vers. 35. And as the out-side was glorious , so was the in-side of Moses heart inlarged , which made him go in and out before the people : in this manner they saw Christ , Matth. 17.1 . to 5. they were so affected : they knew not what they said .

Quest. Why cannot we see Gods face and live ?

Ans. First , from the frailty of flesh and blood : The presence of God would swallow us up , we are not capable of beholding God the Father , Son , or holy Ghost ; when we are in heaven , we shall be changed .

2 From the sinful corruption of humane nature ; his glorious presence , which is a consuming fire , would consume us . When Isaiah saw God in a similitude , but in a glimpse of his presence , then said he , Isa. 1.5 . Woe is me , for I am undone , because I am unclean , he was afraid of his life , though he saw God but in a similitude .

Vse 1. To teach us how to understand many places of Scripture , that speak of Gods manifesting himself to any ; understand not God the Father , but Jesus Christ assuming a humane body , they saw him face to face , or spake mouth to mouth , or they saw a similitude of God his glorious attributes .

2 Be willing to put off mortal infirmities , so shall we see God face to face , Phil. 1.23 . 2 Cor. 12.1 , 2 , 3 , 4 , 5.

3 Of tryal whether we have communion with God or no ?

1 You never heard God the Father , nor the Son ; God hath now delivered all his counsell in his Word by his Son , yet we may have familiar , sensible , affectionate communion with God , Heb. 1.1 .

2 We may finde God revealing himselfe to our hearts and consciences , Psal. 73.24 , 25. That he is the chiefest joy , other feares and cares take us not up , Heb. 11.27 .

4 It stirs us up to the love of our brethren . No man hath seene God at any time , but have communion with him , and communion of love ; God loves his people , we have communion with God , Psal. 16.2 , 3. The Papists ask for Images , can there be any better resemblance of the Father then the Son his Image ? and in loving and having communion with Gods Image that is like him ? they kill his living Images to honour dead Images . It is the greatest love we can shew to God , to love his Image .

Doct. Where love dwels , God dwels , for God is love , Vers. 16.

What is it for God to dwell or abide in us ?

God is said to dwell , not where he is , but where he loves to be , and so doth a man . Now God loves to be where love is , God loves not to be where malice and discontent is ; God being a God of peace , loves to dwell in a place of peace , or else he dwels not . God indeed is all the world over , if we go to Hell , he is there ; if to Heaven , he is there ; but yet he doth not dwell every where , Isa. 57.15 . If where the Devill dwels , all that he possesseth is in peace , much more God , who is the God of peace , loves to be where peace is , & keeps that peace which passeth understanding .

There is a two-fold peace that passeth understanding .

1 The peace of that soule whose sins are pardoned , Phil. 4.7 .

2 The peace of that soule whose sinnes are mortified ; now where God is , where God keeps the soul , there is peace that passeth understanding , both pardoning sin , and mortifying corruption : When Jacob was with Laban , and Joseph in Potiphars house , all was well ; much more will all be well , where God himself is .

Reas. 1. From Gods nature , for God is love , where sparks flye out of the Chimney , there is fire ; so where you see love in the lips , carriage and heart of a man there is the presence of the blessed God .

2 From Gods operations : Where God dwels , he pardons sin , and purifies the conscience , or prospers the outward man , and there is a spirit of love in that mans heart ; where God freely pardons , there is much forgiven , & where is much forgiven there is much love , Luk. 10.43.47 . where we have a thousand forgiven , we shall be ready to forgive an hundred , Ephes. 4. ult.

2 He purges filth : If our hearts be purified from uncleannesse and sinfull distempers , there the heart runs clear in love , and there dwels , 1 Pet. 1.21 . But if the heart be full of mud , it will run foul in hatred .

3 He works love . If we love our brethren , it must be from the love of God in us , if there be love , it is from God ; if there be hatred , it is from the Devill , Judg. 9.23 . it is said , That he sent an evill spirit between Abimilech and the men of Shechem . Where Satan dwels , he will set all on fire , all hatred and wrath is from hell , and it will so kindle that it will consume one another ; Fire from hell doth not warm , it scorcheth , Ephes. 4.17 . If we give way to sinful wrath , we give place to the Devil ; Love cannot be from the Devil .

2 This love is not from the world , Jam. 4.4 .

3 This is not from our flesh , Jam. 4.5 .

Therefore it must spring from God , who makes peace , pardoning our sins , and mortifying our corruptions .

Quest. But may there not be peace where Satan is ? Luk. 11.21 .

Answ. He dwels in peace , but a false peace , for the wrath of God lyes on that soul , as a mans house when it is on fire , he being asleep , he sleeps , but not securely .

2 This peace is a peace of a mans own conception .

Obj. There may be much peace and much love , and I have known much true hearted love amongst men , that have nothing but the light of Nature , much more where is the light of Gods common grace , shall we say , God dwels not here ?

Answ. The Spirit speaks not of civill love , but of such a love as wherein God dwels , pardoning sin , and mortifying sin , which he never doth in natural men ; there may be found good nature in men , but that love which evidences pardoning and healing of sin , is not found in natural men , this love differs from carnal love .

1 This love reacheth not to the body onely , but to the soul , Lev. 19.16 , 17. If we love not the soul of our brother , our love is not true love .

2 Christian love reacheth to strangers and enemies , as well as neighbours and friends ; good natured love may reach to strangers , but not to enemies .

3 Christian love will be stronger to our brethren then worldly love , though Christian love may be damped , yet it will over-flow ; good natured love that comes from a little fountain , a little thing will stop it ; but Christian love springs from heaven , and no man can make a dam to stop it .

Vse 1. Of tryal of Gods fellowship with us , whether God dwell in our hearts or no , where God once dwels , he always dwels , John 10.27.28 . who shall put him out ? he is stronger then all .

Quest. How shall I know whether God dwell in my heart or no ?

Answ. Ask thy soul whether God dwell in thee or no : not good natured love ; but that love which desires peace of conscience , and purity of thy owne heart , and of thy brothers , 2 Cor. 7.8 , 9 , 10.

2 This should teach us all to walk in a frame of brotherly love , to abound in tenderness of spirit to one anothers souls , not to provoke one another to wrath , and seduce from ways of salvation , but to be helpful one to another in our spiritual estate : God loves to lye in a bed of love , God will not dwell where love dwels not , therefore keep open house for the spirit of love ; God is where he loves , and he loves to be where love is : wrath , malice , and hatred smoaks God out of doors ; a man performs no duty pleasing to God while wrath is in his heart .

Doct. That such as love in brotherly love , the love of God is perfect in such , vers. 16 , 17.

His love is perfect in us , he doth not mean , that love which God hath shed abroad in our hearts , for there is no love of God , but is perfect in every man , but his love is perfect , that is , that love by which we love God : If our love be not wanting to our brethren , our love is perfect towards God .

What is meant by perfect ?

Perfect , is diversly taken , sometimes it is taken for sound and unfaigned ; thus Amaziah did not that which was good in the sight of the Lord , with a perfect heart , 2 Chron. 15.2 . But David and good King Hezekiah did that which was good in the sight of the Lord , with a perfect heart , 2 King . 18.3 . that is , without hypocrisie and rottennesse , Let a man professe love to God , and not love to his brother , his love is not true , but hypocritical ; but if a man unfeignedly love his brother , he doth soundly love God : a man cannot finde God pardoning his sins , healing his infirmities , but he will love his brethren , and do good offices to them .

2 Perfect is all one with entire , as a childe is then said to be perfect , when he hath all the parts of a man ; this perfectnesse is opposed to that which is maimed , so his love is perfect , which is entire to God and man : All our duty is to love God , and to love our neighbour as our selves , 1 John 4.21 . He hath shewed thee , O man , what is good , and what doth the Lord thy God require of thee , but to walk humbly with thy God ? that is , to expresse thy love to God , and to do justice , and love mercy ; that is , to our brethren , Mic. 6.8 . This is perfection of spirit , Rom. 13.10 . Therefore saith the Apostle , He that loves , fulfills the Law , the law of the first and second Table , and God would have the chiefest part of our love to him expressed in our love to our brethren , 1 Cor. 13.12 . the chiefest of those is love ; we do God more honour by faith and hope ; but we edifie the Church more by love : so that God requires , as we see , 1 Cor. 13.1 , 2 , 3. our love to him to be expressed by doing good to the sons of men , Hence our Saviour will reason with the sons of men at the last day , Come ye blessed of my Father . Matth. 25.34 . to the end ; so that all the love God expects we should shew to him , should be poured out to our brethren ; if thou be righteous , what dost thou then give to God ? Job 35.6 , 7 , 8. 1 Cor. 11.10 . I have abounded more then they all , ( saith St. Paul ) by the grace of God , and that good was by doing many good offices to the Brethren ; hence God would have all the sons of men to serve him in their general callings , with such graces , 1 Cor. 16.14 . as they may shew forth in their particular callings in doing all their duties in love , when David was earnest with God for the pardoning of his sins , Psal. 51.8 . & vers. 18. and 12.13 . shewes you ; that as he would spend himself in Gods praise , so he would labour to bring on others in the ways of grace .

3 Perfection of degrees , which he means here , and though no man is perfect in all degrees , yet he is more and more perfecting , he is on the growing hand , Ephes. 4.15 , 16. As no member can grow in the body , except it be knit to the body by joynts and sinews , so Col. 3.14 . in the body of Christ love is the bond that knits us together to God and our brethren , 1 Cor. 18. and 13.1 , 2 , 3.

4 A thing is perfect when it is expert ; thus Ezra 7.8 . so is a mans love to God perfect to any good office , a loving Christian is a perfect Christian , you cannot set him to any good duty , but he is perfect to it ; love oyls the wheels of his affections , and sets him on that which is helpful to his brethren , and hence it is , that when our Saviour would set Peter on to feed his lambs , he would lead him on to this work , by propounding this question , whether he loved him or no ? John 21.15 , 16 , 17. he pressed upon him this love ; every time he asked him , his love required him to feed his lambs , 2 Cor. 4.15 . The love of Christs constraineth Paul to be ready for doing and suffering : A man that goes about a businesse with ill will , he always bungles it .

5 A thing is then perfect , when it is durable ; so is it with a mans love , it is durable if it be nourished with love to our brethren ; if it make a man ready to be doing good offices to his brethren ; this will make it not onely grow and continue , but also to abound for ever , Ephes. 2.4 , 5 , 6 , 7. If love continue not , the Church will not continue , that is , the whole body of Christians , the body of faithful Ministers and people ; the Church will be removing , if love begin to remove .

Vse 1. A signe of the truth of our love ; we must have as great a care of the truth of our love to our brethren , as of faith and repentance from dead works : How shall we know our love is perfect to God ? How stands your love to the brethren ? If your love be closed up from your brethren , then your love is very unsound , or very sick , so much love , so much life ; and so much failing in your spiritual love , so much failing in your spiritual life , Gal. 5.6 . Faith works by love , and that avails much with God : we must receive the Sacrament oft , that we may be strong in love , according as our love works , so works our faith .

2 It exhorts us all to the love one another , for by this means God dwels in us , and his love is perfected in our hearts . As you desire therefore that your love to God may be found entire , and thriving in your soules , give your selves to the unfaigned love one of another ; edifie one another in love .

3 Comfort to such a man as knows he is of a loving heart , his love to God is perfect ; you may know your love to God is perfect , if your love be sound to your brethren .

1 JOHN 4.13 .

Hereby we know that we dwell in him , and he in us , because he hath given us of his Spirit .

THey that love their Brethren they have a two-fold benefit , they have Gods Spirit dwelling in them , and they know it .

Doct. That such as love one another , to them God hath given of his Spirit .

What is meant by this , that God hath given us of his Spirit ?

1 It implies that God hath given us that spirit of grace that accompanies salvation ; this branch of that spirit that dwelleth in God , Numb. 11.25 . Moses spirit was not diminished , though God did communicate it to the seventy Elders , God did cause it to be inlarged in them , that were in the place of Magistracy with him ; so who so loves , dwels in God , and the same spirit of love do they communicate to their brethren , so that they walke by the same rule , and aim at the same end . The fruit of the Spirit is love , Gal. 5.27 . But the works of the flesh are adultery , &c. They that walk in love , have received of the Spirit ; they have received of the Spirit of the holy Ghost , for the Spirit lusts against envy , Judg. 9.22 , 23.

Vse 1. It teacheth us , there is no love to be found towards our brethren , but amongst spiritual men ; for if we love one another , there is a Spirit of God in us ; where the Spirit is not , there is no love ; Love is not a fruit that grows upon thorns , or on such a stock as nature brings forth , the old Olive .

Object . But many of Gods servants bring forth sowr fruit , which will neither benefit themselves , nor others , therefore how is it said that Gods Spirit is in them ?

Answ. They have sowr Oyl distilling from the old stock , for there are many branches in us that suck sowrnesse from the old stock ; though there be a spirit of love in Gods children , yet many times it doth not run forth : But when you see Christian love expressing it self , it springs not from nature , but the Spirit of God .

2 A ground of much comfort to any soul that doth finde his spirit suppled with any compassion ; If you can finde your spirits mourning for the evill case of your brother , it is a signe that Gods Spirit is in you .

3 Labour we to preserve our hearts in brotherly love , for love is a fruit of the Spirit of God ; so much as a mans heart runs sowr and hard , so much doth he damp the lively Spirit of God which the Lord hath shed abroad in his heart ; therefore as we desire that God would for ever keep us in a good estate , and that his Spirit should not be grieved by us , we must keep this Spirit of love , that is , the Comforter ; when we grieve the Spirit of God , we shall have grief enough : If the Spirit of comfort that is in us be uncomfortable , how great is that dis-comfort ?

Doct. That such to whom God hath given of his Spirit of love , they maintain mutual , entire , and constant fellowship with God , and they know it .

God dwels in us , which is more then to have God to dwell with us : if God did but dwell with us , it would argue much happinesse ; but this is more , for God to dwell in us ; We are not onely near one another , and branches one of another , but one body with another , he abides in us as the head , we in him as the members .

Quest. What is this , We know it ?

Answ. This act of knowledge is more then an act of faith , men may believe more to be true , then they know , Heb. 11.3 . By faith we understand the world was made , faith understands a thing to be done , and so we may be perswaded of the truth of a thing . Something we know by reason , which by sence we cannot know ; if it be not evident by sence and reason , we cannot know it ; the meaning is , we have evident sence and evident reason for it .

Reason 1. Is taken from the evidence of sence ; when God hath shed abroad into our hearts a spirit of love , we shall see and feel the favour of God shining in our hearts , the mercy of God pacifying our souls ; so that now we do not onely believe the promises belonging to us , but the feelings of Gods love is a manifestation of Gods grace , John 14.21 , 22. If any man love me , saith Christ , and keep my Word , my Father will love him , and we will come in to him , and make our abode with him : As we grow in love , so the comforts of Gods Spirit grow in us . The ground of this reason is taken from Gods nature , who is love ; God is not said to be faith or hope , but love ; and the more any man hath received of love , the nearer doth he come to God , and the readier is he to be doing good offices , and to be helpful .

Reas. 2. From the cause of love we know ; God dwels in us , and wee in him , because we have received a Spirit of love . We could not receive a spirit of love , if we did not receive a spirit of faith , Gal. 5.6 . We could not love our brethren , if we had not faith to believe in Christ : Now where faith is , there Christ dwels , Ephes. 3.17 . This reason is from the cause of love .

Vse 1. Of consolation to loving Christians , they have manifest experience and knowledge of Gods love ; Hereby we know that God dwells in us , and we in him . The benefit of a loving spirit is this ; that it keeps fellowship with God , and that entire fellowship : A loving man doth not onely believe that he hath fellowship with God ; but he knows it , he hath evident reason for it .

2 To teach such as want the goodnesse of the promises ; they are not sensisible of Gods favour , they have no sensible experience of it , they may be perswaded that God will shew them mercy at the end , but yet they do not know it : If thou wilt know the fellowship between God and thy soule , then pray more that the Sprit of love may dwell in thee ; as thy love grows , so shalt thou grow in sensible experience of Gods love to thee ; God crowns faith with trust and confidence , and assurance , but he crowns love with experience ; If you want experience of Gods love , then think surely there is some weed of envy wrath and hatred ; from which if thou cleanse thy heart , thou shalt not onely have assurance , but experience .

3 This refutes the Papists , that say , a man cannot know that God dwels in him , this is an evident signe that they have neither faith nor love ; if they had faith , they should have assurance ; if love , they should have experience .

1 JOHN 4.14 .

And we have seen and doe testifie , that the Father sent the Sonne to be the Saviour of the world .

Doct. THat such as love one another , they have seen , and do beare witnesse of the Father sending his Son to be a Saviour of the world , John 13.4.5 .

Reas. This word sight is more then believing , for the Apostle put ; a difference between them , 2 Cor. 4.3 . We believe that Christ sits at the right hand of God , but we have not seen it ; when he saith , They have seen , he would have you know that they have had experimental knowledge ; all sight is an act of sense , and riseth from some ground of reason , reason is from sensible feeling , which every loving soule hath found , that God hath sent his Son to be a Saviour of the world ; a Christian knows that except his heart be warmed with the love of God , he cannot love his brethren : The woman in the Gospel , of whom Christ asked a little water ; when she saw that Christ was the Messiah , and had convinced her of her sins , John 4. she left her water pots , vers. 20. and ran into the City , and saith to the men , Come see a man that hath told me all that ever I did , is not this the Christ ? Vers. 29. and vers. 39 , 40. When the Samaritans were warmed with his words , they besought him to stay amongst them , and many of them believed in him ; so that so much sight of Christ , so much love .

Reas. 2. From the knowledg that such have of Gods love unto themselves , the Lord hath sent his Son to save the world , the Lord hath sent his Son into the world to save us from his own wrath , and shall we bear wrath and malice towards those that are his ? a Christian will be ashamed that his heart should be wrathful and malicious , he will be reconciled to his hrethren ; when a Christian walks in love , he hath seen the Saviour of the world , and hath known him , for that makes him love them , because God sent his Son to save them . They bear witnesse .

If a man refuse the love of his brethren , he denies , that God sent his Sonne to be a Saviour of his brethren from his wrath . God sent his Sonne to save us from hell , death , and the grave , and from all evill we may meet with . God hath promised to with hold no good thing from them that feare him ; but if death and sicknesse be good , we shall have them , Psal. 84.11 . Now if we with-hold any good from our brethren , we bear witnesse that Christ came not into the world to save them .

Vse 1. This should teach us to lay down all wrath and hatred , and to be discouraged from harbouring any such distempers in our souls , for else you proclaim before God , Angels , and men , that God did did not send his Son to be a Saviour ; for shall Christ come to save his people from the wrath of God , and from the Devil , and shall he not free his people from my wrath ? Either make Christ a whole Saviour , else make him no Saviour at all . If Christ save from any evill , he will save from all . Agrippa was a Christian in part , but Christ was not a Saviour in part .

2 To exhort every soule to be loving to their brethren ; the more you abound in love to your brethren , the more you testifie that God sent his Sonne into the world to be a Saviour , and the more love will God expresse to your soules .

3 Of consolation to such as love all men , but especially to such as are of the houshold of Faith , such a man hath seen that God hath sent his Son to be a Saviour of the world ; As Gods will is they shou d be saved , so for his part , his will is they should be saved , such a man may be perswaded that God hath forgiven him his sins .

1 JOHN 4.15 .

Whosoever shall confesse that Jesus is the Son of God , God dwelleth in him , and he in God .

THe 14 and 15 verses contain an argument of Gods love dwelling in us , the proposition is laid down , vers. 14. the assumption , vers. 15.

Doct. The confession that Jesus Christ is the Son of God , is a true note or pledge of our mutual , entire , and constant fellowship with God .

They have entire fellowship , because they doe not onely dwell one with another , but one in another , as members in the body , as branches in the root ; Whosoever shall confesse Jesus , &c. So that this is one mark of true Christianity , in that it seals up a mans soul to everlasting fellowship with God ; There are many marks of Christianity , but none so general , so that where this confession is , there is true fellowship with God , this is certain and true , Mat. 16 16 , 17. Whom say men that I the Son of man am ? &c. But saith Christ , Who say ye that I am ? Peter answered and said , we confesse thee to be the Son of the ever-living God ; what saith Christ to him ? Blessed art thou Simon ; if he were blessed , then his soule was wrapt up into the fellowship of the soules of just men made perfect , and so into fellowship with God . The same acceptance did Christ give to the Thiefe upon the Crosse , when his Disciples left him , when the Souldiers spightfully intreated him , and all despised him , one of the thieves railed on him ; saith the other , Fearest thou not God ? sith we are in the same condemnation , Luk. 23.42.3 . Remember me , saith he , when thou comest into thy kingdom . He acknowledgeth here that Christ was the Son of God , because he saith , Remember me when thou comest into thy kingdome , knowing that power and glory was his : what saith Christ to this confession of his ? That he should confesse him in the midst of so many reproaches and disgraces , that one Thiefe should confesse more then all the rest ; Christ saith to him , This day shalt thou be with me in Paradice , his soule was taken up into heaven , and so he was a blessed man , and had fellowship with God , 1 John 5.5 . He that overcometh , believeth that Jesus is the Son of God , so chap. 2. & 3. of the Revel. if any man overcome the world it is only he that confesseth that Jesus is the Son of God , 1 Cor. 12.3 . No man can truly say , that Jesus is the Lord , but by the holy Ghost ; such is the work of the holy Ghost , that God dwels in him , and he in God .

Object . But if that be such an argument that we are blessed , if we confesse that Jesus is the Lord , then I hope we shall doe all well enough , for who of all the sons of men that professe Christianity are not perswaded , and doe not believe that Jesus is the Son of God ? Papists believe this , and the Pharisees that sinned against the holy Ghost , believed this , Matth. 21.38 . This is the Heir , say they , therefore the Son of God , come let us kill him ; they sinned against the holy Ghost , because they knew that Christ was the Lord : there are two things in the sin against the holy Ghost , light in the mind , and malice in the heart , the Devils professe that they knew Jesus , Marke 1.24 . What then doth God dwell in the Devill , or the Devil in God ? God forbid .

Answ. There is something in respect of the time , it was something in the dayes of St. John , for a man to confesse , that Jesus was the Son of God , for then men durst not , because this was but a new doctrine , this point had Universality , and antiquity against it , but now it is burning to ashes to deny it ; It is now no thank for men to confesse that Jesus is the Son of God , he that shall not confesse it , shall have cause of confusion in this world , and in the world to come . The Devils did believe this , but they did not confesse him truely ; and good men will sore distrust this point , because the Devill confesseth this , the Devil was convinced of the truth of this , but yet it was no argument of his dwelling with God , because he did this fraudulently .

Object . But the Pharisees they confessed this , and they knew that he was the Son of God .

Answ. They did believe it , and were convinced in their consciences but yet they did not confesse him openly , John 7.13 .

Quest. What is it to confesse that Jesus is the Son of God ?

Answ. It is not onely an act of judgement , neither is it barely an act of the lips to say , that Jesus is the Son of God , this is no such sign of our fellowship with God ; for it is now as great a wonder for a man to deny it , as it was then to confesse it .

That there is an act of the works or deeds of a man , and so confessing it is an argument that we have fellowship with God , God doth not take that for a true confession , when a man doth confesse him with his lips , but in his works deny him , Tit. 1.16 . Isa. 29.13 . This confession is twofold 1. with the heart , 2. with the life , Confession with the heart is double .

First , A looking to Christ for salvation , and this is an evident pledge of Gods dwelling with us , and we with him , Isa. 45.22 . to 25. Rom. 14.11 . Phil. 2.10 , 11. Look to me and be saved , no man can look up to God as a God of his salvation but shall be saved ; this is the proper work of faith .

The second is a penitential confessing , when Peter had convinced the Jews , that Jesus was the Lord , they were pricked in their harts , Acts 2.26 , 37. For a man to confesse that he is the Lord , and never to be troubled that he doth afflict him , nor never look for salvation by him , there is no truth , no heartinesse in that confession , but when the heart is humbled for all the wrong it hath done to Christ , this is an evidence of hearty confession .

In the confession of our life there are two parts .

1 If I confesse Christ to be the Son of God ; I doe not only take him to be my Saviour , but to be my Lord and Governour , 2 Cor. 10.4 , 5. Heb. 5.9 . we obey Christ in thoughts , in speeches affections and conversations . 1 Pet. 3.14.2 . When we suffer as Christians , and are not ashamed of the Crosse of Christ , but answer as did the three children , Dan. 3.17 , 18. The grace of a Christian is the lively confessing of Christ .

Reas. These may be all , as so many reasons of the point ▪ another reason may be this , flesh and bloud cannot believe it , and confesse it , Matth. 16.16 , 17.

Object . But Peter did swear , that he never knew Christ .

Answ. But yet he did believe , for it pricked him at the heart , that he had so wronged Christ , he wept bitterly , and did afterward with constant courage professe Christ .

Vse 1. Refutes all contrary religions : you see what becomes of all the Nations of the world , that do not believe Christ to be the Son of God , they have no fellowship with God , nor God with them ; there is no other Name given by which we shall be saved , but the Name of the Lord Jesus Christ ; whosoever doth not belive that Christ is the Son of God , he excluds himselfe from the fellowship with God in this world , and in the world to come .

2. Of tryal ; would you know whether God dwels in you , or you in him , doe you confesse that Jesus Christ is the Son of God , doe you look up to Christ for salvation ? Isa. 45.22 . Doe you find that your hearts are pricked when you sin against Christ ? Doe you desire to walk in obedience unto Christ ? Doe you sanctifie him in your hearts ? Zach. 12.10 . If you be obedient children unto God , you shall injoy intire fellowship with God .

3. Of comfort to such , as have prevailed with their hearts and lives to make such a confession : Doth any man desire everlasting life ? Let him look up to Christ , there is none from whom you should look for salvation , but Christ , wrestle with God by prayer , that you may find Christ in all the Ordinances you partake of , so shall you be sure to have God dwelling in you , and you in him , so shall you not goe from home , whither soever you goe .

1 JOHN 4.16 .

And we have known and believed the love that God hath to us , &c.

THese words contain a third argument to prove a proposition laid down , vers. 12. That they that love one another , God dwels in them , and the argument is taken from the knowledge and faith , that such have of the love that God hath towards them , and it stands thus ; they that have known and believed the love that God hath to them , such dwell in God , and God in them ; but they that love one another , do know and believe the love that God hath to them . Ergo —

Doct. That loving Christians doe discern the love that God hath to them , as well by knowledge as by faith .

We have known and believe the love that God hath to us , this love is wrapt up in the bosome of the Father , and no man can discern either love or hatred by any outward thing ; but yet this love is manifested by faith and knowledge ; faith and knowledge are both acts of the judgement , for both are Scientia axiomatis certi , the knowledge of a certain truth , for it is not divine Faith , unlesse it be of such a truth , Cui subesse falsum non potest .

Quest. How thou doth faith and knowledge differ ?

Answ. Faith is the judgement of a certain truth , but certain by divine testimony , whether of the Spirit or of the Word ; the apprehension we have of a truth by the authority of a divine testimony is faith ; but knowledge is the judgement of a truth certain , not only by a divine testimony , but either by sense or experience , or evident reason ; experience is but an observation of divers Sciences , and so most of the rules of practicall Art are knowne by experience , or by evident reason ; such are Mathematical rules gathered by certain principles of evident reason ; such therefore as love one another , have a certain perswasion of Gods love to them , by some divine 〈…〉

3 A loving 〈…〉 love of God to him by evid●●● reason , by artificial argu● 〈…〉 judgement of Gods love to him .

First , From 〈…〉 in a Christians heart , when he is once be● 〈…〉 exhorts them to be loving and ge● to a● 〈…〉 ●metimes foolish disobedient and 〈◊〉 one another , Iames 〈◊〉 do you think the Scripture speaks in vain , the 〈…〉 in us lusteth after envy , the frame of our natural temper lusteth after envy emulation , as the sparks flye upward ; 〈◊〉 therefore we find this temper subdued , that we can think well , and speak well , and doe good mee● to our brethren ; way , this is an evident argument , that God hath shewed love to us , or , 〈◊〉 the could never have so freely loved others .

2. From the knowledge 〈…〉 may have of 〈…〉 in Christ because they see us expressin● 〈…〉 Iohn 13. 〈…〉 this shall all men know that ye are the Disciples if 〈…〉 men forward and ready 〈◊〉 ●elpfulnesse to their 〈…〉 ●ill say , surely he is 〈◊〉 that company ; i● therefo●● 〈…〉 to be Christ 〈…〉 , may not 〈…〉 it our selves ? ●●ay not 〈…〉 discern love to 〈…〉 all 〈◊〉 world knows it ?

Vse 1. Of refuta●●● of ●●●e Popish 〈…〉 , that faith is rather defined by 〈…〉 the evidence of things not seen ; but we 〈…〉 and 〈…〉 well stand together , 〈◊〉 we 〈◊〉 know a 〈…〉 we can believe ; when Steven saw Christ 〈◊〉 at the right 〈…〉 , what did he not then believe it ? For that place , Heb 〈…〉 not a definition of faith , but a description of 〈…〉 of the 〈…〉 that it makes things evident ; that we 〈…〉 ; as by faith 〈…〉 , though we 〈…〉 his feeling 〈…〉 not his faith , but helpeth it , John 20.27 , 28.

2. Bellarmine and most of the 〈◊〉 say , that 〈◊〉 i● spectalis misericor●●● , is not 〈…〉 but praesumpti●●● certainly their errour is presumptuous , for doth not the Apostle plainy say We 〈…〉 the love that God hath to as ?

Vse 2. This may be a strong 〈…〉 , to be abundant in love , and tender heartednesse one to another , little doth a man know how he disturbs the 〈◊〉 of 〈◊〉 own conscience , that disturbs another mans peace true it is 〈…〉 wrong his brother in evill 〈…〉 hard speeches , in doing evill 〈…〉 and he goes 〈…〉 other times , and thinks all is right as 〈…〉 that the Lord is departed from him ; so that there is as 〈◊〉 difference betwixt himself now , and himself at other times , as betwixt a man found and a man fainting away with some evill disease : or betwixt a Vine of September and December , formerly full of sap and 〈…〉 now dead and 〈◊〉 ; Why , what 's the matter the heart is so straight and heavy ? Why our bowels have been shut up towards our brethren , and therefore God shuts up his favour and helpfulnesse from us therefore we hear much and profit little , receive the Sacrament often , and little good done ; as you desire therefore to keep Gods love fresh , and springing up in you , so let love to your brethren grow up and spring in you . Many a soule is in feare and doubts of Gods love to him , Why what must he doe ? Why , stir up your love to God and your brethren and God will manifest his love to you , 〈◊〉 . 2.13 . Mercy rejoyceth against judgement ; If a man have an heart pitying the miseries of others , whether in their bodies , or in their souls , at the day of judgement , when others tremble and quake , merciful men shall rejoyce , Matth. 5.7 .

1 JOHN 4. ●●

God is love , and he that 〈…〉 in 〈…〉

1. The 〈…〉 contain a 〈…〉 those 〈…〉 one 〈…〉 , as he 〈◊〉 said down , 〈…〉 , and ther●● 〈…〉 words 〈…〉 parts , 〈…〉

1. The 〈…〉

2. The 〈…〉 constant 〈…〉 ; dwell 〈…〉 one an another 〈…〉 God observe 〈…〉

〈…〉 part of him whosely 〈…〉 it is called it , that is the object 〈…〉 Christ 〈◊〉 , the object of 〈…〉 Psalm 7●●● . In the 〈…〉 not ; but it 's 〈◊〉 to in 〈◊〉 there 〈…〉 lovely .

2. God is love effect 〈◊〉 he is the 〈…〉 of love , 1 〈…〉 Christ is called Wisdome , because he gives 〈…〉 ; so God 〈…〉 if there be a 〈…〉 to 〈◊〉 1 John 4 . ●● and so if any shew love to 〈…〉 .

3 God is love 〈…〉 God full of love and mercy , we 〈…〉 is wisdome it selfe , or love it selfe , without a 〈…〉 Aco●deus non predicatur de 〈…〉 man wisdome , or a 〈…〉 but ●●re God transcends all 〈…〉 abstracts , God is love , from where may be 〈…〉 it's of the divine Essence , we may 〈…〉 God is a Spirit , that is , it 's not a 〈…〉 but love is essential and natural to him , 〈…〉 and wisdome .

2. It implyes the simplicity of Gods nature 〈…〉 but free without mixture he is without all causes 〈…〉 himself , from himself , and by himself , and 〈…〉 compounded of causes , so 〈…〉 not compounded 〈◊〉 subjec● 〈…〉 is one thing , and his 〈…〉 wisedome are 〈…〉 is no reason of this 〈…〉 works , but not of 〈…〉

Vse 1. This may exhort us all 〈…〉 forgot 〈…〉 the world for the love of God ; many 〈…〉 because they shall lose the 〈…〉 by 〈…〉 may be 〈…〉 , for if a mans wayes please 〈…〉 make 〈…〉 be at 〈◊〉 with him , and then much more 〈…〉 lose the love of all thy friend , 〈…〉 more by Gods love , then 〈…〉 of love is nothing to the God of 〈…〉 but God is love it selfe , and in injoying of God 〈…〉 injoy●●● 〈…〉 of love , love passing knowled●● 〈…〉 , you never met with love in the world , but you might 〈…〉 , but Gods love is like a bottomlesse depth without bounds or bottom● you can neither know the beginning nor end of therefore 〈…〉 in 〈…〉 say more truy , then Medea did of Jason , Non magna relinquam , 〈…〉 , I shall not lose great love , but follo● great love .

Vse ● . To teach all 〈…〉 is God is , 〈◊〉 cannot be so 〈◊〉 , as to be 〈…〉 strive to 〈…〉 love , Let all 〈◊〉 he dont in love 〈…〉 and 〈…〉 , Be yo● 〈…〉 your 〈…〉 Father is perfect ▪ Matth. 〈…〉 us be kin● 〈…〉 injurie upon 〈…〉 , Luke 1●●3 , 4. 〈…〉 , and 〈◊〉 would 〈…〉 be so . As Christ argue●● 〈…〉 , and 〈…〉 us reason , God is love , and ●●●●fore they that worship 〈…〉 him in love , Matth. 5.22 , 2● 〈…〉 any unkindnesse betwixt 〈…〉 in his 〈…〉 . God 〈…〉 in your hearts , 〈…〉 that we can perform righteously , 〈…〉 14. let all d●●●● be per●●● 〈…〉 had power to save any , but 〈…〉 ▪

3. If God be love then the 〈…〉 , and therefore the more we live we hatred , the more we walk in 〈…〉 our selves firebrands of all .

Doct. ● . 〈…〉 , entire and constant 〈…〉

Constancy 〈◊〉 abiding in 〈…〉 he not only dwels with God , 〈…〉 , which implyes intirenesse and 〈…〉 ▪

〈…〉 of God 〈…〉 Apostle infers it , God is love , 〈…〉 , all the well placed love in that 〈…〉 Chariot of God , whereby he convey 〈…〉 when he she is abroad his love in our hearts , and 〈…〉 which extend as well to the soule as the 〈…〉 Carnall love is neither of God , nor from Go● 〈…〉 love , which is indeed called charity , whe● that 〈◊〉 God com●●●●cates himselfe to such a soule , as the root to the 〈…〉 the groun●● of it is , from the immediate presence of God where 〈…〉 such a presence as whereby the holy Ghost lives in the 〈…〉 , Gal. 5.22 . Love 〈◊〉 a fruit of the Spirit , John 1● . 34 . 〈…〉

〈…〉 and aptnesse that 〈…〉 such a sould to grow up by 〈…〉 Love is of an edifying nature , 1 Cor. 〈…〉 admonish , 〈…〉 , it edifiers much ; especially if it be 〈…〉 there 〈…〉 on both sides , both in speaker and 〈…〉 you 〈◊〉 savingly : it 's love that puts life into 〈…〉 .

3. From the 〈…〉 to 〈…〉 his love there more aboundantly , where he finds 〈◊〉 walking in love ; no creature partakes of the boundlesse love of God , 〈…〉 are grounded 〈◊〉 love , Eph. 3.17 , 18 , 19. Let but saith towards Christ , 〈…〉 our brethren abound in us , and we shall have a large 〈…〉 to us . According to the capacity of the receiver , so is the thing received : 〈◊〉 no grace is of so inlarging a nature as love is ; so that if we abound in love , then we become of a fathoming and comprehending nature , so that we comprehend the height , and breadth , and length , and depth of Gods love towards us .

Vse 1. It exhorts us all not only to the love , but the constant love of our brethren , this is the benefit of it , you shall have constant and abiding fellowship with God ; we should not only grow in love , but grow rooted in love , let no grace be so eminent in you as love ; if God had said he dwels in wisedome , how should it have provoked men to study for wisdome ; but God doth not say he dwels in knowledge , for what then should the ignorant do ? He dwels not in honour and riches ; for what then should poor men do ? But he dwels in such an house as the poorest may build to God , an house of love , therefore above all indowments and gifts of soul or body , have a speciall care , to grow rooted in love ; a man may have a world of wit , and yet God not dwell in that wit ; a man may have abundance of wealth , honours , and beauty , and yet God not in them ; but if you ask where God dwels , I answer , God dwels in love .

There are four places wherein God is said to dwell ; 1 In the highest holy place . 2 In an humble heart , Isa. 57.15 . 3 Christ dwels in our hearts by faith , Ephes. 3.17 . 4 God dwels in a loving heart ; so that if you would know where God dwels , it 's one of these three graces , humility , in faith , or love . How should this provoke us as David saith , never to give sleep to our eyes , or slumber to our eye-lids , till we have built God an habitation of love in our hearts ? Psal. 132.3 , 4 , 5. Set up a loving heart , and there will God dwell for ever ; whereas if your hearts be envious , and hateful and bitter , little doe you know what an evill spirit dwels there , and instead of comfort , you shall find such horrour and anguish , that you may plainly discern , surely God is not in this place , Ephes. 4.26 . if you sleep in wrath , the Devil rests with you .

Vse 2. Of consolation to every loving heart , if God hath given you an heart to love our brethren , with true spirituall love , take God home with you , God dwels in thy heart , and more then that , thou dwellest in Gods heart ; so that hadst thou testimony of no other grace , yet canst thou find an hearty love in thee ? thou hast a Tabernacle for the most High to dwell in .

1 JOHN 4.17 .

Herein is our love made perfect , that we may have boldnesse in the day of judgement , &c.

THese words depend on vers. 12. where he promiseth a double benefit to them that love one another , God dwels in such , which he proved by four arguments before : the second benefit now , that if we love one another , Gods love is perfected in us , this he inlargeth in these following verses , and shews wherein it 's perfect , and how that it is perfect , he proves from the boldnesse they have in the day of judgement ; and the argument stands thus , They that may have boldnesse in the day of judgement , in them is love perfected ; but loving Christians may have boldnesse in the day of judgement ; Therefore , The assumption he proves thus , They who are in the world , as God himselfe is , they may have boldnesse in the day of judgement ; but they who love one another are in the world as God himselfe is .

Doct. Those in whom is found perfect love to God and their brethren , they may have boldnesse in the day of judgement .

This Paul confirms , 2 Tim. 4 , 7 , 8. he is confident that God would give him a crown of righteousnesse , who had fought the good fight of faith , and had finished his course , had abounded in love to God and man , which is our righteousnesse , to 〈◊〉 God and man his due ; and this crown of glory God will give not only to him , but to all that love his appearing , James . 2.13 . Mercy rejoyceth against judgement , which is a fruit of love , for mercy is nothing else but love compassionating our brothers distresse : the judgement day is terrible to all bitter , cruel and harsh spirits , but mercy riseth against judgement , Matth. 25.34 . to 41. We see what encouragement he gives to his sheep on this ground , because they shewed him kindnesse in being kind to his brethren .

Reas. 1. From the esteem the Lord Jesus bears to such , before whom they are to appear in judgement ; for such as love Christ and his members , have found Christ dispensing himselfe to them , not as a Judge , but as a Saviour , or else they could never have loved him nor others ; now they that are to meet with a Saviour have cause of boldnesse in that day ; or if he come as a Judge , it 's but as a Judge to plead their cause , and right their wrong , and take vengeance on their enemies .

2. A loving Christian hath a further ground of confidence in his heart , that the day of Christs appearing shall be as the day of his marriage ; now a marriage day is a day of the gladnesse of the heart , Cant. 3.10 . Now they that love one another are espoused to Christ here by their effectuall vocation ; but the day of judgement is as the marriage day , Christ here adorns and beautifies us , that so at the last day we may be represented as fit Spouses for himselfe . Such as are in marriage love , how do they desire and long after the marriage day ? and so doe all true Christians , that have kept their hearts chast to Christ , how doe they pray for the hastening of that day ? Beloved be like a Dove or young Hart upon the Mountains of spices , Cant. 8. ult. This day is called the day of refreshing , Acts 3.19 . and it 's the work of the Ministers of the Gospel , to drive a match between you and Christ , that so at that day they may look them out , and present them to Christ , Loe here am I , and the children that thou hast given me , Isa. 8.18 . 2 Cor. 11.1 , 2 , 3. It 's therefore the day of the comfort of Gods Ministers and all his servants , therefore a day of boldnesse .

3. It 's a day of much comfort and boldnesse , because then they shall be freed from all discouragements , from all persecutions and malignities , from slanderous tongues , and hard speeches , from all fears and sorrows ; nay more , from all temptations and corruptions ; this must needs give boldnesse to them ; it 's all the cause of boldnesse we have in this life , because at that day all our sins and sorrows shall be put away , it 's a day of universal freedome from all sin , 1 John 3.2 . we shall then be like him in grace and glory , and freedom from all evils .

Vse 1. To reprove a grosse errour in Popery , which is that no man can be certain of his salvation in the day of judgement , but we see it 's no other doctrine , but St. John here delivers , is it not a word of boldnesse and confience that Paul hath , 2 Tim. 4 7 , 8. I know from henceforth is laid up for me a crown of glory ? true say they , Paul was an extraordinary Christian ; but he addes , not for me only , but for all them that love his appearing ; were not Christians confident against that day , how is it that they so earnestly desire that day ? The Spirit and the Bride say Come , and every one that is a thirst , sayes , Come Lord Jesus , come quickly , be like a young Roe ; which shews plainly , they doe not look at it as a day of terrour , but as a day of boldnesse and comfort .

Object . Have not many of Gods servants been afraid of the face of death , and troubled at it ? What was Hilarius his speech , Egredere anima mea quid trepidas ? Egredere , septuaginta annos Christum colui , & jam mortem times ?

Answ. The words of Hilarius shew that he checks this fear , he thought he had no cause to be afraid , therefore he bids his soul goe forth .

2. I grant that a mans nature may shrink at death , though he knowes that he hath been a faithfull servant , and is not afraid of judgement , for death is an enemy to nature , though a friend to grace , 2 Cor. 5.12 . Paul himselfe desires to be cloathed with glory , 〈…〉 unclothed of his body , so Christ told Peter , John 21.18 . 〈…〉 thee whither thou wouldst not , he means to martyrdome implying if he could have shunned martyrdome with a good conscience he would have ●orded it because its an enemy to nature ; but yet this 〈…〉 ●●ture is after aggravated by tempt●● 〈…〉 , so that as 〈…〉 , so to 〈…〉 will 〈…〉 times taking away all matt●● 〈…〉 he w●● con●●●dent o● 〈…〉 all 〈◊〉 of com●●●● 〈…〉 him 〈◊〉 that day shall 〈…〉 examination , and possese him , 〈…〉 youth , that his 〈…〉 Psal. 30.7 ; 〈…〉 his face , 〈…〉 is the 〈…〉 and Joh● ●0 〈…〉 yet this 〈…〉 love may 〈…〉 in that day , though 〈…〉 , wh● 〈…〉 with temptati●● and 〈…〉 it may be 〈…〉 and so other Christians ) in his 〈…〉 ●emper , 〈…〉 Christ 〈◊〉 to him , Psal. 3.6 . I will not be af●●● 〈…〉 about ; 〈…〉 St. Ambrose , I have not 〈…〉 am ashamed to 〈◊〉 any longer neither doth it irk me to die 〈…〉 a good Lo●● so Paul professeth , Phil. 1.21 . 〈…〉 ●●●ved , so Job . 19. ●● , 26. 〈…〉 , but even of every one whose lo●● 〈…〉 that th●● 〈…〉 in that day .

Vse 2. Shews the dangerous estate of such whose love to Go● 〈…〉 brethren is not perfect ; for if they wh●●● love is perfect may have 〈…〉 then such as never sought 〈…〉 his favour , never loved the ●ell 〈…〉 of his servants , in tha● 〈◊〉 where 〈…〉

Obj. I have know●●● 〈…〉 ●●ve never troubled themselves with matters of Relig●●● 〈◊〉 yea scornfull , 〈…〉 boysterous men , yet as little afraid of death and hell , 〈…〉 , Isa. 22. ●● .

Answ. That which the Papists condemn as hereticall 〈…〉 Gods servants , that may be called 〈◊〉 presumption in such men 〈…〉 who never shrink at death or judgement : and indeed it proceeds from 〈◊〉 profound ignorance and deadnesse of their hearts who nenver 〈…〉 of God nor the terrours of hell , D●●●e bellum in ex pertis , but if one 〈…〉 ●ome to see that d●y , then shall they call to the moutainns and hills to cove●●●●em from the wrath 〈◊〉 the Lamb.

Vse 3. For those that would live comfortably and die peaceably , take this ready way , be perfect and sincere in your love to God and his Saints , and that will breed 〈…〉 marvellous boldnesse against that day , when the Lo●● 〈…〉 shall come to be admi●● 〈…〉 you , and glorified in all his 〈…〉 so 〈◊〉 perfect love , so much 〈…〉 ; if your hearts be 〈…〉 and your love unsound , all 〈◊〉 at 〈…〉 from the halting of your love : W●●● made Dav●● afraid 〈…〉 pit , but that his 〈◊〉 was com● on he 〈…〉 Vrian 〈◊〉 Bathshebah .

Vse 4 〈…〉 loving hearted Christians , that 〈◊〉 sincerely towards 〈…〉 brethren , who , thou walkest up and 〈◊〉 with a spirit of 〈…〉 as other call Death 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the most 〈…〉 all 〈…〉 thou shalt 〈◊〉 at it with confi●●●● , when others 〈…〉 be lifted up .

● John 4.17 . latter part .

Because as he is , so are we in this world .

IN these words , 〈…〉 whom love is perfect , such ●●y have boldnesse in 〈…〉 argument 〈…〉 who 〈◊〉 in this world 〈…〉

Doct. Such 〈…〉 this world at God himselfe .

For proof , Eph. 〈…〉 1. Be kind one to another 〈…〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 be usefull and 〈◊〉 one the another , ready to doe 〈◊〉 ●ood , tender●●●● 〈…〉 you any wrongs , and 〈…〉 them it their miseries , 〈…〉 1. Be 〈◊〉 follower of Go● 〈◊〉 dear 〈◊〉 ; they that walk in 〈…〉 Christ himselfe did , 〈…〉 sons 〈…〉 giving 〈…〉 and giving liber●● to 〈…〉 is God in this world , all his path 〈…〉 and truth , in his love 〈…〉 , in 〈◊〉 love 〈…〉 God in this world : When Adam stood 〈…〉 , be loved 〈…〉 , and 〈◊〉 he fell , he would not let him lie , but in his love he sent his Son to redeem him ; so let men walk lovingly towards 〈…〉 love to thee decay , yet stretch out 〈…〉 .

〈…〉 righteousnesse , that is ●●●●est in the 〈…〉 ●ercy , wisdome , goodnesse , all pro●●●● from love , in his love he 〈…〉 his love he preserves us , in his love he 〈…〉 his love he 〈…〉 13.10 . Love is the fulfilling of the 〈…〉 if it fulfill the law , then if 〈…〉 falls all the righteousnesse 〈…〉 to God 〈…〉

Vse . This is a notable 〈…〉 grow up in the grace of love : If a man would know how in a 〈…〉 of performance , he may be as God himselfe is ; why , this is the 〈…〉 , he who is perpect in love , is in this world 〈◊〉 God himselfe is : Many 〈…〉 the duties 〈…〉 ●●●●gion hard and 〈◊〉 but to a loving 〈◊〉 all is 〈◊〉 ; let there be but love in the 〈…〉 to God and 〈◊〉 will come off easily ; 〈◊〉 many loving 〈…〉 god in resemblances Magistrates are called gods in 〈…〉 they bear the Image of his Soveraignty ; old men bear the Image 〈…〉 Eternity , learned men of his Co●●●isciency ; but a man may have all these Images of God , and yet perish : The Divells are spirits of power and wisdome , and yet bound in chains of darknesse ; but a poor Christian that walks in the spirit of love , he is in this world , as God himselfe is , he goes beyond all other resemblances , and they that are such may have boldnesse in the day of judgement , which is more them either wisdome , or wealth for honour can afford ; a man 〈◊〉 have all them , and yet tremble at the tho●●●ts of death : If you observe , 〈…〉 she 〈◊〉 men in the world busie the 〈…〉 about some of those perfections , to be perfect in wisdome , lear●●● or ●●nours , and these things they labour hard after ; why , go 〈…〉 as hand after love , strive to be as eminent in love , and 〈◊〉 shalt get 〈…〉 purchase then they can get by 〈…〉 endeavours , all their contents 〈…〉 them boldnesse against the day of judgments : great men , and learned 〈…〉 slept in the grave , and have 〈…〉 nothing in the morning 〈◊〉 they 〈…〉 ; but a loving Christian what 〈…〉 in the dust 〈◊〉 the 〈◊〉 when he awakes , shall be satisfied with the Image of God . But if 〈…〉 are blest with Magistracy wisdome , rich learning , if you likewise bound with a spirit of love , you and more like Go● 〈…〉 Christian , that wants those other resemblances ; a rich 〈◊〉 and a loving Christian how much doe they set out the similitude and fulnesse of God himselfe ? God is royall and loving , God is wise and loving withall , he is Almighty and loving withall ; it s his love onely that doth good to us , his Majesty , Power , and Eternity , would be a terrour to us , it s his love whereby he doth us good ; therefore to all endowments , adde , what good doe riches , and honours , and knowledge , except thou have love withall .

Doct. They that are in this world , us God himslfe is , they may have boldnesse to the day of judgement , Mat. 18.33 . to the end .

The which shews , that suppose a man should live in this world , with a confidence that all his sins are forgiven him , and in the mean time he grows straight hearted and bitter to his brethren ; why ●●on his sick bed or some other tryall , the Lord takes him by the throat , and exacts the whole debt of his sins at his hands ; or if before he have had good assurance of the pardon of his sins , yet he shall finde such horrour and anguish , that he believe 〈◊〉 his sins still lie on the score . If we want love , we cannot have boldnesse 〈…〉 judgement , Christ had so furnished his Disciples with love , that thereby they abounded in much service to him and his , and these being men of love , they should not be afraid of Christs coming , but then he bids them lift up their heads with comfort , Luke 21.28 .

What is this boldnesse ?

1. Boldnesse is that which mortifies fear and shame , which two things are contrary to boldnesse ; if a man be fearfull , what boldnesse is there ? but this boldnesse makes a man look at death and judgement without fear .

2. Boldnesse removes shames , 1 John 2.28 ▪ when he shall appear we may have boldnesse , and not be ashamed ; a man therefore that is like God in this world , is neither afraid nor ashamed in the day of judgement .

Reas. 1. Because that which might be matter of fear is removed , for that which makes a man afraid at that day , is , because he is not like God , God is of pure eyes , and they are altogether unclean , and then indeed Christ will command such to depart from him , the workers of love , a worker of mercy and righteousnesse , and so God accepts of him .

2. This spirit of love , cloathes us with those duties and works , which God most recompenseth at that day ; God will then crown men with glory , not because they are wiser and richer then others , but because they saw me hungry and gave me meat , naked and cloathed me , &c. Mercy rejoyceth against judgement , God will there be abundantly mercifull , to recompence every work and office of mercy .

3. There is no cause of shame , for where there is a resemblance of God there is cause of joy : God acknowledgeth his own Image , and will perfect it at that day , for love ceaseth not ; a man may have learning and riches , and honours , and be ashamed at that day , but if we be cloathed with love , we shall never be ashamed .

Vse . Labour therefore above all graces , to cloath yourselves with love , a loving Christian is a couragious Christian , when other mens hearts shall quail and tremble for fear , and shake like the leafs of a tree , Isa. 7.2 . then a loving Christian may lift up his head with joy , because then he knows his love shall be consummate , and when others are ashamed of their riches , learning , and honors , he is not ashamed of his love , a loving Christian , is safe and bold both in life and death : look at all the straights of a Christian , if they be upon any ground , it s for want of love , he that neglects this duty of love , God and his conscience will take him by the throat , and exact the due debt , because he walked with a private spirit , in the publique world , whereas if we doe but walk in a spirit of love and helpfulnesse to our brethren , and learn to walk with a publique spirit , neglecting private respects , the Devill and thy conscience shall find nothing to accuse thee of , but thou shalt meet death and judgement in the face , without fear or shame .

1 JOHN 4.18 .

There is no fear in love , but perfect love casteth out fear , because fear hath torment : he that feareth , is not made perfect in love .

VErse 17. he ●roved , that such as love one another , may have boldnesse in the day of judgement , this he proved ;

1. From the likenesse to God v. 17.

2. He proves it from the contrariety that is betwixt fear and love , There is no fear in love , which he proves by an effect of love , perfect love casteth out fear , and therefore perfect love and fear cannot stand together , this he proves by a double argument 〈◊〉 fear .

1. Fear hath ●●●ments , therefore love , a peaceable grace , casts out fear .

2. Because he that feareth is not perfect in love , therefore he that is perfect in love fears not .

In this 18. verse , 1. Observe the estate of a soul troubled with fear , and that is a state of torment .

2. The unsound and uncomfortable condition of such a soul , he is not perfect in love .

3. The remedy of this estate , perfect love casts out fear .

4. The exemption of perfect love from all fear , or the comfortable condition of a soul so healed by love , There is no fear in love .

Doct. A fearfull conscience lies in torment .

Fear hath torment , and he speaks of the fear of death , but specially of judgement ; where that fear is , there is torment , the word translated torment , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , is elsewhere so translated , Mat. 25. ult. The torment here spoken of , is such a kinde of torments as hell is , not for measure , but for kind . For the handling of this , we may see what the Scripture speaks of this torment in the severall descriptions and metaphors .

First , This torment is sometimes called pricking of conscience , Acts 2.37 . they were pricked at their hearts with fear and shame for sin , though but a little before they scoft at the Apostle , v. 13. yet now they were struck with such torments , as they knew not what to doe .

Secondly , It s called a wounding of the spirit , Prov. 18.14 . which wounding is a larger gash then pricking , and so implyes more anguish , fear and shame .

Thirdly , It is compared to the sting of a Scorpion , Rev. 9.5 . the Jesuites doe so sting men with torments of hell and horrour of conscience , and God gave them not power to heal themselves again ; hence they thought every thing little enough to satisfie their conscience , and so they suck out their estates in building Hospitalls , and bestowing on their Cloysters .

Fourthly , The wrath of God in the soul is compared to venomed arrows , Job 6.4 .

Fifthly , This torment is called the rending of the heart , Joel 2.13 . Rend your hearts and not your garments , the heart and thoughts are so rent and distracted , that one thing will not hang by another .

David calls this , melting of spirit , Psal. 119.28 . as if the heart were like wax , and Gods wrath like burning fire , therefore a man in this case is in a bitter estate , Job 13.26 . Thou writest bitter things against me , Isa. 38.15 I shall goe mourning in the bitternesse of my soul , for this the soul is troubled , Psal. 77. and sorely vexed , Psal. 6.3 .

Why doth a soul lying in fear , lye in torment ?

Reas. 1. Consider this fear in the effects of it , this fear sometimes brings men into trembling of body , so that all the spirits flie inward .

2. If it continue , it leads oft times to inward Consumptions of body , or burning Agues , Hab. 3.16 . Psal. 30.4 , 5.

3. Sometimes it causeth terrible dreams , which doe amaze and affright us , Job 13.14 .

4. It causeth wearinesse of life , so that a soule long exercised with this kind of fear , cryes out in bitternesse , and heartily wisheth for death , Job 7.15 . My soul chooseth strangling rather then life , if he might have his choyce he would rather choose strangling then life ; there are worse effects then those proceeding from this fear , when Satan sets on withall against us .

1. Sometimes Satan so follows us with fears and horrours , that though a man be o● a large measure of patience , yet he is able to bear no longer , but breaks out in impatience , Cursed be the day that ever I was born , Job 3.1 , 2 , 3. and this is a sinfull effect .

2. It breeds in some a flying from the presence of 〈◊〉 that they dare not read or pray , they are afraid the earth should swallow 〈◊〉 up , and God suddenly consume them ; so Cain when he was pursued wit●●orror of conscience , he fled from the presence of God , from Adams family , from the Church .

3. This fear sometimes brings destruction , when the soule is so wearied with sence of horrours , with cares and watchings , that the brain growes frenzy , so that you can be able to doe them no good , till God puts in his help , Psal. 88.15 , 16. This was Hemans case , through the terrours of God , he was distracted , yet when God healed his spirit , he grows one of the wisest men upon the earth , except Solomon .

4. Sometimes upon this fear follows despaire , the soul is perswaded it shall never see the light of Gods countenance again , but that its utterly cast off , Psal. 3.6 , 7. Psal. 77. but this was but for a time ; but sometimes this despair is finall , as Judas his was .

5. From hence followes sometimes selfe-murther , as in Judas , Mat. 27.

Reas. 2. From the properties of this fear , its incomprehensible , when Job would expresse it , he could not tell how to set it forth , but O that my afflictions were laid in the ballance , Job 6.2 , 3. Lam. 1.12 , 13. Is there any sorrow like my sorrow ?

2. It s insupportable , A wounded spirit who can bear ? Prov. 18.14 . the stoutest heart is not able to stand under it .

3. It s immoveable , nothing in the world is able to remove it ; no balm can cure the conscience but the bloud of Christ .

Reas. 3. From the causes of this fear , which are two .

1. The sence of Gods wrath here , and the expectation of greater hereafter , Psal. 90.11 . Who knows the power of thy wrath ?

2. A terrible expectation of violent fire , to consume Gods adversaries , Heb. 10.27 .

Reas. 4. Consider the subject of all this fear and torment , and that is the conscience and heart of man , the judgement and will ; the will that before was most tough and obstinate , of all the faculties , these torments make , it soft , and tender , therefore it s said , Josiahs heart melted at the hearing of the Law , 2 Chron. 34.17 . Job 23.16 . the heart is made raw and tender , that look at raw flesh would be against the fire , so the tender raw conscience is anguished with this fire of Gods wrath , according to that old saying , He that would goe to heaven must sayl by hell gates .

Vse 1. To stir up all such who have any of their friends thus exercised , to pity and compassionate them ; Is it nothing to you that passe by , that Gods hand lies so sore on him ? to him that is afflicted , pity should be shewn by his friends ; but they forsake the fear of the Almighty , Job 6.14 . Even as some Sea-men at their first voyage , they can pity those that are Sea sick and tost , but afterward they grow sencelesse : so when Christians first lanch out themselves into this troublesome condition , they could have pityed others in the like case ; but through custome men forsake the fear of the Almighty : for though commonly these fears be safe , yet they may end in despair , and therefore pity should be shewed them , Job never cryed out for help in the losse of his children or estate , but when Gods hand touched his soul , then he called upon all that feared God to pity him ; and indeed God is very sensible of all such as compassionate them ; why , if ever God send them comfort he will restore comfort likewise to their mourners , Isa. 57.78 . for those torments are not alwayes safe , except you finde then mixt with some spark of faith and love , but however , God looks , that if he be angry , we should fear .

Vse . 2. From those that are thus afflicted , learn to be sensible of your estate , and doe not think this estate desperate , for this torment may be healed , and therefore let labour in this case to seek out for healing : is a man in torment , and wi●● 〈◊〉 live and die ? what in torment , and not seek out for help ?

Quest. How shall help my selfe in this case ?

Answ. 1. God would hereby have you know something , which you never considered before , know therefore , and see that is an evill thing and bitter , that thou hast forsaken the Lord thy God , we have gone on obstinately and cast aside Gods yoak , therefore thy own wickednesse shall corrrect thee ; therefore know , and see and learn by it , to see the danger of sin , and if thou begin to be tendable , there is hope this torment will end well ; know that it is an evill to provoke God to such fierce anger , for as you have prest God , Amos 2.13 . so he will presse you .

2. Confesse thy sins to God , lay open thy wayes , and set them in order before him , and by this means you will finde an unmeasurablenesse of ease , Psal. 32. to 6. he that confesseth his sins shall finde mercy , Prov. 28.13 . And with this confession adde prayer for pardon and healing of thy sins , and God ordinarily will heal such , Hos. 14.3 , 4 , 5. Job . 33.27 , 28.

3. Use the Ordinances , the Word , the Sacraments , Christian Communion ; these are of speciall use to quiet the afflicted conscience , Isa. 57.19 . I create the fruit of the lips , peace , God by the lips of his Ministers , secretly drops sweet balm : and so in the Sacrament , behold the bloud of the New Testament shed for thee , for such souls especially , is Christs bloud , and for Christian Communion , read Job 16.5 . The movings of my lips should have asswaged your griefe ; he would have spoke words which should have been as balm or oyl to a Christian soul .

4. Bow your hearts to wait on God patiently , as he hath waited on you ; the soul is ready soon to wax weary , and to say , Wherefore should I wait on the Lord any longer ? Isa. 50.10 . Tarry but a while , and he that shall come , will come , and will not delay .

5. Prize the least expression of Gods mercy to thy soul , praise him for dealing thus with thee , that he would take such pains with thee .

First , Blesse him that thou art yet on this side hell , crying for mercy , it s a greater blessing then all the Devills or damned have .

Secondly , It s another fruit of Gods love to thee , that he hath applyed a fit medicine to the frame of thy spirit , Jer. 2.17 . Thou drinkest but of the cup thou brewest thy selfe ; that God should thus hedge thee in with his hands , and break thy heart , and lay it on so ; sure , this is such a mercy , as we cannot be sensible of .

Thirdly , Another fruit of Gods love is , that hereby he cuts you off , not onely from the wildnesse and loosenesse of thy heart , but from taking further day with him : we are ready to put off repentance from time to time , to the cool of the day , and the evening of our age : but when God imbitters our soules with this torment of conscience , then we should stand out no longer , but the soule longs and cryes for mercy , this night before the morning ; then they could wish no greater blessing then Gods favour , Psal. 4.5 , 6.

〈…〉 such 〈…〉 in 〈…〉 is not 〈◊〉 to brook the 〈…〉 and 〈…〉 ●roken th● 〈…〉

〈…〉 out ; take

〈…〉 us 〈◊〉 what an 〈…〉 back 〈…〉 with 〈…〉 fell 〈…〉 part of 〈…〉 found 〈…〉 from 〈…〉 and ●udg● 〈…〉 is not 〈…〉 full 〈…〉 not●rious 〈…〉 there 〈…〉 ●ound hearted . 〈…〉

〈…〉 is a double 〈…〉 ●he day of judgement , of 〈…〉 .

〈…〉 When a man i● afraid of 〈…〉 men ; 〈…〉 ever so right and 〈…〉 men , 〈…〉 ●9 . 〈…〉 of ●en bringeth a f●●r 〈…〉 ●●ese are ●●sound ; 〈◊〉 a 〈…〉 no● , though 〈…〉 in the midst of the shadow of death , 〈…〉

〈…〉 , which is unbeliefe for faith 〈…〉 Eph. 〈…〉 . We have accesse with confidence 〈…〉 therefore which 〈◊〉 fear in unbeliefe , Rev. 2● . 8 . ●elievers together : that 〈◊〉 that believe● not Gods 〈…〉 or goo● 〈…〉 fearfull heart .

〈…〉 this fear , it drives us from God ; men ●●ossest with 〈…〉 , ●hall cry to the Mountains to cover them from the 〈…〉 , Rev ● . ult. So when 〈…〉 sinned , he hid ●●elfe from the presen●e of the Lord .

3. From the ●●bject of this 〈◊〉 , which is an expectation of some evill terrible to him : If therefore the creature look at God as terrible , and to be feared , it s a signe they are not sound in love ; for they that love Christ , love his appearing , the Spirit and the Bride say , Come Lord Jesus , come quickly , be like a 〈…〉 heart , for 〈◊〉 look on Christ as comfortable , and his ●●esence ●● joyfull and good for th●● .

4. From the adjunct of fear , ●●r brings torment 〈…〉 with it , 〈◊〉 a kind of torment in the soule , but love brings 〈…〉 and joy ; and 〈◊〉 ; therefore this properly argues , that where fear 〈◊〉 heart is not found .

〈◊〉 How 〈…〉 passe then , that some that are of loving spirits , are full of fears and terrours , as Jo●● . 4 . So Heman and Paul compla●● , 2 Cor. 7.5 . that 〈…〉 without and terrours within : if such glorious Saints may be fea●●st , will you say they were unfound .

Answ. There may be found such fears even in Gods Saints that have ●●perience of his love 〈◊〉 , and the world experience of their love : 〈◊〉 consider what kind 〈…〉 it is , the fears differ much from 〈…〉 of unfound hearts .

First , The fears of the godly spring not so 〈◊〉 from the expectation of death and hell , as from some inwa●● trouble for want of Gods favour , Psal. 80.3 , 4. Turn us again 〈…〉 thy 〈◊〉 to shine , and we shall be saved , it s for want of the 〈…〉 , that they so grieve , otherwise we read not of the fears 〈…〉 judgement : now here is a great difference , 〈…〉 of love mixt with 〈◊〉 fears , 〈◊〉 it s the love of God , they 〈…〉 the contrary , 〈…〉 is not so much affected for the way 〈…〉 for the sence 〈…〉 and judgement , and expectation 〈…〉

Secondly , to the 〈…〉 there is 〈…〉 ma●● 〈◊〉 support 〈…〉 thought within ●e 〈…〉 heart , he hath no 〈…〉 wrath 〈◊〉 mixt with 〈…〉 but sus●● 〈…〉 for 〈…〉

Thirdly , ●●here 〈…〉 the effect 〈…〉 from God , as 〈…〉 from 〈…〉 other means 〈…〉 ●tresse sometimes 〈…〉 sometimes he 〈…〉 , as run to an 〈…〉 science falls to 〈…〉 But the fear of 〈…〉 use 〈◊〉 right me 〈…〉 his 〈◊〉 came 〈…〉 exceedingly ; What 〈…〉 he to Wiches , ●●●●laters ? No , 〈◊〉 himselfe to seek the Lord , 〈…〉 him for help , 2 Chron. 20.3 . So 〈…〉 seem very 〈…〉 will throw themselves into his armes they run to the horns of 〈…〉 these if they 〈◊〉 ●●erish , will the 〈◊〉 : and indeed the heart 〈…〉 found in love then when it 〈…〉 and it argues the 〈…〉 cleave to him , when we see 〈…〉

Obj. May we not find many 〈…〉 defie death and judge●● 〈…〉 no more afraid of hell , then if it were a ●●le .

Answ. True , there are such ●●terous spirits the●●either 〈…〉 man , are not afraid of hell , and ye● 〈◊〉 from any 〈…〉 differs from the boldnesse of Christians . For , 〈…〉

First , It s without root .

Secondly , Without fruit ; whereas the true 〈…〉 Christians proceeds from faith in Christ , Eph. 3.12 . Rom. 5.1 , 2 , 3. 〈…〉 from searednesse and benummednesse of conscience 〈…〉 such neither fear God nor 〈◊〉 whereas the boldnesse 〈…〉 them reverence God , and fear sin the more .

Thirdly , Their fearle●nesse is fruitlesse , th●y are not more fruitfull by it , but more licentious , and such men ordinarily at death are desperately licentious , then halter or dagger , or any thing to rid them out of the horrour of conscience .

Vse ● . May teach all them that will be possest with a spirit of boldnesse and confidence , let them maintain sound hearted live to their brethren , and indeed there is no 〈◊〉 that befalls Gods servants , ●ut it proceeds either from bemudding themselves with the world , or else for want of love to their brethren : As a wi●● when her husband hath been long abroad , and her heart hath gone after her lovers , his coming is the lesse welcome , she could 〈◊〉 his comming defer'd : so when we have let our hearts run loose from God , and our brethren , why , then our hearts grow full of doubts and fears , gladly could we desire that God would defer his coming , and respite us a little , that we might recover our selves before we go hence , and be no more seen ; therefore as you will finde your hearts comfortable and unmoveable at death , and judgement , when the Mountain quake , and the Seas roar ; would you then be chearfull ? grow up in love to God , acquaint your selves with him , let your desires be toward ● him , and withall joyn the love of your brethren , or else his coming will be uncomfortable : Even as children , when their Parents have been abroad , and they have fallen out , and fought , and hurt one another , 〈…〉 their Fathers coming , which otherwise would have been 〈…〉 if you fall out with your brethren , and stain their good names and wrong them , you still finde your hearts afraid of Gods coming , and would gladly have God to defer it a while . It 's a direction therefore to all the sons of men , how to be prepared for death and judgement ; it is not building Hospitals , that will fit you for it , but this is the best way , love God , and love your brethren , and you cannot dye uncomfortably : No man dies more fearfully then a contentious or covetous man ; a wrangling contentious man never dies with peace and comfort ; if therefore thou findest an heart afraid of death and judgement ; if thou wouldst help this , labour to cleanse out all enmity , and want of love .

Vse 2. Of consolation to such as finde their hearts fearful and uncomfortable , and yet find their hearts sound in love to God and their brethren ; why , consider if there be not an evill root of bitternesse in you ; and if thou findest thy heart free from envy ; and wrath , and hatred , then consider what good offices thou dost ; labour not only to be sincere , but to 〈◊〉 up to fruitfulness : and if God give you to see that your fear is rather for want of his favour , then for hell and wrath , this is not the fear of hypocrites , Isa. 33.14 . but proceds from want of experience .

Vse 3. It is a ground of much comfort to those that are either fearlesse of death and judgement , or sound in love ; if thou findest thy fearlesnesse arise from longing after God , and making thee more fruitful . Why , it s an evidence , that thou art sound-hearted in love : And again , if thou findest a loving heart , why , thou hast a just ground of fearlesse boldnesse ; soundnesse of love and boldnesse goe hand in hand : And how should we labour for that grace that will help us against all fears and doubts ?

Wee have formerly heard of the torment of feare , and the hypocrisie of fear .

Now the third thing is the remedy of this feare , But perfect love casteth out feare .

Doct. 3. True hearted love to God , casteth out all feare of evill from the hand of God .

So that though at first the conscience of a young Christian be fearful of the wrath of God and judgement , yet as love grows , so feare is casting out ; Perfect love casts out feare ; he means not without imperfection ; For we know but in part , and love but in part , but he speaks of love without hypocrisie and dissimulation ; True-hearted love fears no evill from the hand of God . Now this love casts out feare : Not as soon as ever it comes into the soule , but by little and little , as a man that goes to cleanse a pit , he cannot do it presently , but he is casting it out till it be all cleansed : Fear is a deep pit , compared to the sinking into deep mire ; now love comes to cast out this fear , but it 's not done the first hour , but by little and little it will get rid of all fear : it doth not cast out the fear of God , for the more we love him , the more we fear him ; but it casts out all tormenting fear , it casts out the fear of the day of judgement , and so consequently of Gods wrath , 2 Thes. 3.5 . He prays that the Lord would direct their hearts into the love of God ; Why , what is the fruit of that ? And into the patient waiting for of Christ ; when a mans heart is once directed to the love of God , he is prepared to wait for the coming of Jesus Christ . Jude vers . 21. Keep your selves in the love of God , looking for the mercy of the Lord Jesus Christ unto eternall life . So much love as you keep in your hearts towards God , so much expectation you keep in your hearts against the day of his appearing ; the like may be said of keeping our hearts in love to our brethren , Jam. 2.13 . Mercy rejoyceth against judgement .

Reas. 1. From the proper nature and effect of love , Love thinks no evill , 1 Cor. 13.5 . This is the work of love in the heart , it bows the heart to take all in good part that God doth against it ; so that though we find much disquiet and anguish , and torment , yet love makes the soul take all in good part , so that it thinks no evill of God : For particulars .

1 The soul thinks thus ; though I feel much smart and anguish , yet I cannot but think it well , that God should apply such corasives to my wrankled festered wounds .

2 The soul takes it well , that God shews him all the danger before times of sicknesse or death , that he shews him this out of Hell , and awakes him before he comes there : it 's a great mercy that I have yet time of mercy , that Hell hath not swallowed me up , but that he hath given me so fair a warning to prevent it .

3 A loving soule takes Gods dealing in this kind in very good part , as being a notable preservative against many sinful distempers he should have fallen into ; by these anguishes , he drives me from the world , and putting off GOD for after-times : this makes us seek God speedily , there is no man , when grace knocks at his heart , that quite rejects the motion , but defers it ; but these tormenting fears are like hooks in a fishes belly , they draw us to God presently .

4 The soule takes it in good part , in that by these fears of conscience , he is brought better to attend on Sermons , to be conversant in the Scripture more , to like good company better ; This though it quite casts not out tormenting feare ; yet it makes all to be taken in good part , for that the soule hereby grows more meek and lowly , and by this means he begins to find rest to his soule ; When a man begins to take Christs yoke and beare it patiently , and learn of him to be meek and lowly , he finds rest to his soul , then he is not in torment .

2 Effect of true hearted love , it stirres up a man to seek him whom I ● soul loveth , and the very seeking prepares the heart to rest ; for such a soule , when he hath found Christ , will not let him go , till he be possessed of his love , Cant. 3.4 . Whereas the soul that wants love runs away from God , as Adam , and Cain , & Saul fled from God in their distresse : but love is in the midst of all these tormenting feares , gathers up the soul , that it runs not to musick nor mirth , or any evill means to quiet it , but provokes the heart to seek God by all good means , and so casts out fear .

3 Love of God makes us afraid of all sin , and conscionable to obey in all things : All that love God , hate sin ; love maketh us hate sin , and affects us with a desire to keep Gods Commandements , and to be doing good , John 14.23 . Now both these lead to tranquility , Psalm . 79.10 , 11. There is a double ground of comfort to those that begin to hate evill , out of love to God .

First , The Lord preserveth such a soul .

Secondly , Light is sown for such , which in time will sprout up to manifest comfort ; therefore Psalm . 79.12 . he saith , Rejoyce in the Lord ye righteous . Love likewise provokes us to be fruitful in goodnesse ; and if we be so , Christ promiseth that he will manifest his favour and familiarity to such , John 14.23 .

Reas. From the object of love , which is alwayes some good ; and if the soule love good , God will be good to it , Psal. 79.1 . Truly God is good to Israel . In the midst of many fears and doubts , and griefs , in the midst of all , like the Sunne through a cloud , he breaks out , yet God is good to Israel : Now when a man in the midst of evill , can looke at God as good , this makes way to quiet all , as he expresseth , vers. 24 , 25.28 , 29. When the heart conceives of God as good , it scatters all doubts und fears wherewith the soule is possest , that though his heart and flesh faile , yet God is his portion for ever .

Vse 1. Of direction to them that have to deale with troubled spirits , where they may apply comfort ; a man comes and complains bitterly of the burthen of his soule : Why , as yet there is no sure ground of applying of comfort , but when you can discern any fruit of love in their expressions , if you finde them taking all in good part , and blessing God , that by this meanes he is pleased to break them off from their owne sinful wayes , and draw them closer to himself , then you may safely apply comfort ; but otherwise , if you see men murmuring against Gods hand , why truly that feare hath torment , and that soul is not sound-hearted : This is true love , to love God when he is angry , and to take it in good part , that God should deal frowardly and crabbedly with a froward and ●●ooked heart .

Vse 2. For them that find their hearts overwhelmed with fears & doubts , and yet are unwilling to come to his frame of spirit , that think they have not lived so badly as some have done ; convince them they have deserved more then this , that so they may take all in good part 〈◊〉 then if they be possest of Gods love in this and apprehend ●● , there is way 〈◊〉 ●●mfort and peace .

Vse 3. For you that finde disturbance and anguish of soule ; it may be a ground of consolation and direction to you ; 〈…〉 heart pricked with the torment of sin , consider how thou findest thy 〈…〉 to God ; doth thy soul say to God in 〈◊〉 deepest anguishes , as 〈…〉 . Thy● art just in all that is come upon us , thou hast done righteously , but we have done foolishly ? Dost thou take it in good part , and blesse God that in very faitfulnesse to thy soul he hath afflicted thee ? If thou 〈…〉 thy self to God , and puttest thy mouth in the dust , willing to be turned any way , so that he will set thee in a good way : Why , then there is a spirit of love in thee , which in time will cast out all fear , there are now 〈◊〉 of light and joy sown , which ere long will sprout forth to thy endlesse comfort .

Vse 4. May teach them whose consciences are tormented , what course to take for comfort .

1 Look at Gods good providence to thee , in trying thee , and proving thee , that he may do thee good in the latter end .

2 As you have cause to take all in good part , so learn to seek him carefully : Again , take heed of sin , and be doing what good you may , strive to be more fruitful in good services to God , and offices of love to your brethren , and certainly this unfeigned love will lead to peace .

Vse 5. Hence see the estrangement of wicked men from the wayes of peace , Rom. 3.17 . The way of peace they have not known .

1 They cannot think that torment and fear should be the way of peace if they see a man in this case .

2 They would put off such fears with 〈◊〉 company ; but if they see such a man seeking God earnestly praying and hearing the World carefully , they cannot think this is the way of peace ; will you blesse God and dye when he is ready to swallow you up ? The way of peace they have not known , salvation is far from them , Psal. 118.155 .

Vers. 18.

There is no fear in love , &c.

We come to the fourth thing , the exemption of perfect love from all fear .

Doct. 4. An heart possest with the love of God , is dispossest of feare of evill from God .

He speaks of the fear of death and judgment ; so much love as is in our hearts , so much freedome and boldnesse against the day of judgement ; a loving heart feares not wrath , nor jugement , nor hell , Psal. 23.4 . When once I look at God as my Shepheard , and love him , and follow him : Why ? then though I walke through the vale of the shadow of death , I will feare none evill , though I walk in neer danger of death , for if the shadow follow me , the body is not farre off , yet I will fear no evill , Psal. 49 , 4 , 5. David makes open proclamation to all men to hear and hearken , there is the solemnity of the audience : the matter is , It 's a parable , and dark mystery , and yet a word of wisdome and understanding . Why , what is this parable that all the world should take notice of ? Why , this is it , Wherefore should I be afraid , when the iniquity of my heels do compasse me about ? that is , the iniquity of my foot-steps , the tripping of my steps , or the iniquity of my heels , that is , the fears and dangers that follow him at the heels ; yet wherefore should I feare ? An heart possest with the love of God , is dispossest of fear of evill from God . Psal. 3.6 . I will not be afraid of ten thousand of people , that shall compasse me about . Why , what makes him so confident ? Because the Lord is my shield and lifter up of my head , vers. 3. So that we see that a Christian possest of the love of God , stands not in the feare of judgement or hell , nay more , not of his sinfull failings , Psal. 49.5 .

Reas. 1. From the nature of fear , and the 〈◊〉 oval of it , fear is a troblesome affection in the expectation o● 〈◊〉 evill : Now 〈◊〉 the removal of feare , two things must be done ▪

1 There must 〈◊〉 evill towards him .

2 He must 〈…〉 this . Now to him that feareth God ; no evill is towards such a one , Psal 〈…〉 There shall no evill befal thee . Now to whom is this promise made ▪ 〈…〉 Because he hath set his love upon me , therefore I will deliver him ▪ I will set him on high , far above all dangers and evils ; indeed sicknesses may befall him , and 〈…〉 , and imprisonments ; but what ever befals under the nature of evill , that shall not come nigh him .

As no evill is towards him , 〈◊〉 ●e must know this , that no evill shall befal him ; Now a Christian that loves God , he knows that no evill shall befal him , Psal. 56.3.9 . What time I am afraid , I will trust on thee . When I cry unto thee , thou shalt cause mine enemies to 〈◊〉 their backs this I know , for God is for me : So that a Christian not onely finds security from danger , but knowledge of it too . Nay further , the childe of God is so farre from fearing any evill to come nigh him , that he knows all those things that are counted evill , shall turn to his advantage , Rom. 8 28. So Phil ● . 1● . where he tels you what wrong false Apostles did him on purpose , to adde afflictions to his bonds ; Well , saith he , I know this shall turn to my salvation , through your prayers , upon a double ground he comforts himself against all their malignities .

1 He knows the more they afflict him , the more will the Church pray for him .

2 That the more he is tempted , the more will God supply by his Spirit .

Quest. How do they know that no evill shall befal them ?

Answ. 1. From the love of God shed abroad in their hearts , Rom. 5.1 to 6.

2 From the presence of God for him in his worst times , And if God be for him , who can be against him ? Rom. 8.31 .

3 From the interest he hath in the blood of Christ , which hath cleansed him from all his sins , so that he doth know that God will follow him as a deliverer from his sins , so that the soule though burthened with many sins , yet fears not , Psal. 44.5 .

4 From a knowledge he hath of all the promises as belonging to him , which are a stay and support to his soul , Psal. 56.3 , 4 10 , 11. Psal. 84.11 . he knows God will be a Sun and a shield to him .

5 From the knowledge that he hath from the integrity of his conscience , which is as a brazen wall against all evils , 2 Cor. 1.12 . For our rejoycing is this , the testimony of our conscience .

6 The prayers both of his own soule and other Christians are for him , so that through them he is confident no evill shall befal him , Psal. 56.9 . Phil. 1.19 .

7 He is imboldned against dangers , from the supportance of Gods Spirit in his worst times , Phil. 1.19 . Psal. 5. So Psal. 46. God is a present help in the time of trouble ; when trouble is near at hand , yet God is nearer ; as it was sometimes with Elisha , he saw the Mountain full of Chariots and Horse-men , 2 King 6.17 . Though there were not such a multitude constantly about him , yet when an Army of the enemies come ; an Army of Angels come as soon .

It hath been an ancient opinion , that every true Christian hath a particular Angel to deliver him ; why , this is certain , when dangers come , there never want Angels without , nor Gods Spirit within , nor the prayers of his servants for us , and therefore we have no cause to fear .

Vse 1. This is a notable ground upon which that heavenly truth is built , of the perseverance of Saints ; and a bulwark against Apostasie ; if a loving heart be without fear of the day of judgement , he is without fear of falling away .

Obj. True , as long as he keeps perfect to his love , but may he not fall off from his love , and so from his good estate ?

Answ. The Apostle ●ith , there is no 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 quit● of all those cares and grie● 〈…〉 g●●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 d●g● in good part as proceeding from his love to your souls ; Look at all th●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 ●ly men of thy delight ; if thou beest afraid , thou art much too blame : If thou discernest ●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 eff●●● of love , perfect love casts out fear . 2 From the ●nct of fear , Fear hath torment , therefore love that is a quiet peaceable gr● cannot stand with it . 3 From the ●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 had loved us , because we first loved him .

2 In Scripture account , that which comes after , is not the cause of that which went before , therefore our love coming after cannot be the cause of Gods love going before : To Abraham and his seed were the promises made , not by works or obedience to the Law , for the Law was given four hundred years after , Gal. 3.17 . and therefore God had not respect to it , as the Apostle argues ; So that which we have done four thousand years after the world was made , cannot be the cause of Gods love before the world was , Rom. 9.12 , 13 , 14. If the Apostle there had not excluded foreseen works , his arguing had been of no effect ; for he speaks not onely of what was then , but hee considered nothing that might be afterwards as the cause of his love .

Vse 1. To refute those that make Gods love to us depend upon our love to him , they expresly blot out this Scripture , to say that any one is beloved of God for his fore-seen faith , is to say , that God loved us , because we first loved him , which is expresly contrary to this Text , so that if we enquire the cause of Gods love to us , we must seek it in God , not in our selves , for he loved us , because he loved us .

Vse 2. May teach us to love God betimes ; for you can never begin too soon , but he hath prevented you , you can never begin so early , but he hath been up before you : what a shame is it for men to deferre this , till 30. 40. 50. yeares , till their old age ? God was up betimes to manifest his love to you , and will not you begin to love God , till you are going out of the world ?

Vse 3. To such as have already given their love to God ; let them learn to maintain their love , and increase it : a man is wont to make much of an old friend ; Thine own friend , and thy Fathers friend forsake not , Prov. 27.10 . Why , God is the ancientest that ever thou hadst , he loved thee before thou wert , before thou knewest what the world was , or what love was , therefore love him again .

Vse 4. Of consolation to such as have experience of Gods love towards them , if God loved us before we loved him , when we were strangers and enemies , then surely he will not cast us off for our infirmities in our after loves , it may be we may be loose and sinful ; but God loved us at first , not for our goodnesse , neither will he cast us off afterward for our wickednesse . Yet this is no encouragement to licentiousnesse , for God knows how to put us to anguishes and straights , and crosses , and yet reserve everlasting life for us . There is never a servant of God , but had he cast him off for his failings , he had never been saved , none but have failed in many things , and abused Gods grace ; but God knows how to heal such distempers , and yet reserve his mercy to us ; if he began to love us , before we loved him , then as he was first in love , so he will be last .

Vse 5. May teach us to be free in our love to God and our brethren , Mat. 10.8 . Freely ye have received , freely give . God loved us , when we loved not him ; So though men prevent you not with love , yet prevent you them ; and if they provoke you , be fast in your love , be like God in your love , begin first , and continue last , and so come off freely in your love to God ; be content to part with all for him , for when shall we be able to give more to God , then he hath given us ? If you ask In quo consistit efficacia gratiae ? What makes grace effectual to any soul ? the answer is , the love of God to us .

Doct. 2. The preventing love of God to us , is the effectual cause of our love to God .

The love he here speaks of , is such a love as casts out feare of judgement , and therefore must needs be a securing love .

1. Objectivè , By setting us a pattern of love ; but that 's not all , for all have read and heard of the great love of God to us .

2 Physicè , by working something in us , which makes us to love him . Jer. 31.3 . With loving kindnesse have I drawn thee , and this is not onely a moral drawing , by propounding some suitable object , as an horse is drawn by a lock of Hay , for that 's a leading rather then a drawing ; but Gods drawing us is not onely by propounding fit arguments , but by a physical , or rather hyper physical work of his Spirit , he makes us of unwilling to be willing to follow him ; objects do not give us a new heart , but God is said to give us a new heart , Ezek. 36.26 . this he works .

1 By striking us with shame and horrour for our sins , so that we are brought heartily to grieve for them , and when he hath drawn us to the suburbs of hell , then he shews us the glad tidings of salvation , and withal gives us a believing heart to long after them , to embrace them , and to assure our selves of them .

Reas. 1. From the efficacy of Gods gracious work ; there is no work of God in us , but it works in our hearts the like suitable work ; If God choose us for himself , then we choose him for our God , we choose him , his Word , and favour , and promises , above all treasure ; Gods election of us stamps on us an election of him : Hath God purchased us at a dear rate ? then we learn to purchase Christ at a dear rate , though with the losse of all we have . Doth God call any of us to be his sons ? then we learn to call him Father , Hos. 2.1 . to 3. In what wayes he walks towards us , we begin to walk towards him , but ever God begins first , Psal. 27.8 . When God saith to a soul , Seek my face , then it answers , Thy face O Lord will I seek . If God go on in a constant course of helpfulnesse by his Spirit to us , then we go on in a constant frame of grace towards him . Jer. 32.40 . I will not turn away from them , and then he will put his feare in our hearts , that we shall not turn from him . So that Gods work ever leaves some impression of the like frame in us : if God first love us , then we learn to love him .

Vse 1. To reprove the Papists and Pelagians , that have attributed the efficacy of grace to other causes . If you should ask the Pelagians of old , & their followers at this day , what is the reason why Peter accepts Gods love . Simon Magus refuseth it ? They would say , the one was willing to accept the offer , the other not : Well then , the efficacy of grace consists in our wils , then we begin first . Many of the Papists say the same , but the more moderate amongst them ask them why Peter accepts grace , Simon Magus refuseth it ? they say the grace offered was sufficient for them both ; but God offered it to Peter in a fit time and place , when his heart was free from temptation ; but it was offered to Simon Magus at such a time , when his heart was carried away with the love of money : But the true cause was , Gods first love to Peter , that made him love God again ; should God wait for times and opportunities ? why , at the best time , mens hearts will finde some evasions ; if God should stay for a fit time , he should never find it , for Christians can tell , God took hold on them , when their hearts were most undisposed to it . How long is it before they can be convinced of their dangerous estate , or will be brought on to seek for help , till God awaken their hearts and open their eyes , so that they would be glad to see one glimpse of favour ? why , tell them of never so fair promises , they cannot be brought to embrace them ; so that unlesse God mightily draws us to it , we should never come on to accept of the offer of grace ; but we therefore love God , because by his preventing love he brought us to that , which of our selves we could never have been brought to .

Vse 2. Would a man know whether God love him or no ? a needful point to be known . Why , no man can know it by these outward things , these fall alike to all , Ecles . 9.1 . Why , enquire you how thy heart stands affected to God ? if thou canst find in thy heart that thou lovest God , the Text will tell thee , that God loveth thee .

Object . Love God ? who doth not ? God forbid that any should not love God .

Answ. That thou mayest know this indeed , dost thou find thy heart choosing God above all things in the world ? Why , thou couldst not thus choose God , unlesse he had first chosen thee ; if thou findest thou canst be content to purchase Christ at the losse of thy dearest comforts , then make account that God hath loved thee , and been willing to part with Christ for thee : What made Abraham willing to offer up his Son , but that he knew that God had given his Son to dye for him ? Canst thou look up to God as thy Father ? then he hath adopted thee for his Son ; dost thou find thy heart cleaving close to God , as David did , Psal. 73. ult. It 's good for me to draw near to God ? why , it 's evident that Gods love is constant to thee , because thine is so constant to him .

Vse 3 Of consolation to such as doe find in their hearts that they doe love God ; if thou findest thou couldst be willing to part with all for his sake ; why , then surely , God so loved thee first , that he will rather part with any thing then thee , Isa. 43.4 . O how this should stir us up to love God more then ever we did ; if thou lovest God dearly , and prizest him above all things ; why , this will seal up to thee , that he loveth thee as dearly ; if you would know whether God love you with a love unto life , why , labour you to love him with a lively love .

1 JOHN 4.20 , 21 ,

If any man say , I love God , and hateth his Brother , he is a lyar : for he that loveth not his Brother whom he hath seen , how can he love God whom he hath not seen , &c.

THese words continue the discourse hegun , verse 12 : wherein he useth two motives to stir us up to love our Brethren .

1 From the fellowship such have with God , amplified from the 13. verse to 16.

2 From the soundnesse of Gods love to such ; from verse 17. to the end .

In these two verses , he argues this truth by the contrary , viz. that such as hate their Brethren , their love is not perfect but unsound : If any man say , he loves God , and hates his brother , he is a lyar , then he loves not God , this he proves by a double argument .

1 From the greater occasion he hath to love his Brothrr then God , therefore if he love not his brother , he loves not God , and the occasion is , the dayly sight of his brother .

2 From the like and the same cause he hath to love his brother , as well as God , and that is from the equal commandement of God , and therefore if we love God out of obedience to his law , we should love our brother , out of obedience to the same law .

Doct. 1. That the hatred of a Christian brother , is an undoubted sign of hypocrisie of the profession of our love to God .

If any man say in heart , tongue or practice that he loves God , and yet hates his brother , such a man is a lyar , that is , he expresseth not the truth , 1 Joh. 3.9 . to 11. this is part of the message of God , that we love one another : now the profession of a Christian , is a profession of his subjection to the Gospel of Christ ; Now the Gospel holds out five principal Ordinances .

1 Prayer . 2 The Apostles Doctrines . 3 Sacraments . 4 Mutual Communion . 5 Discipline .

Now if a man professe subjection to the Gospel , he professeth subjection to these five Ordinances . The Apostle delights in this word profession , Heb. 3.1 . and commends it in Timothy , that he had made a good profession before many witnesses , 1 Tim. 6.12 . Now doe but consider , what every one of these Ordinances expresse about brotherly love .

1 In prayer we call God Our Father , and if he be our Father , then all his children are our brethren , and if we doe not respect them as our brethren , we renounce God for our Father .

2 In the same prayer we desire God to forgive us , no further then we have hearts to forgive our brethren ; if therefore we will not forgive our Brethren ; we are no true professors .

2 In the hearing of the word , we are to come like New born Babes , desiring the sincere milk of the word , and that is , when we come free from all malice and emulation , as babes be , 2 Pet. 2.1 , 2. Therefore if a man come to the word with an heart full of envy and emulation , he professeth himself a Christian , but he deceives himselfe .

2 It overthrows the Gospel , because this is one of the great Commandements of the Gospel , that we love one another , Mat. 22.36 . to 40. if a man therefore professe himself a hearer of the law , and so of the Gospel , ( for he that renounceth the law , renounceth the Gospel ; for the Gospel establisheth obedience to the Law , Rom. 3. ult. Besides , it is the Commandement of the Gospel , for the whole Gospel is compact of two , Faith , and love , 2 Tim. 1.13 . Joh. 13.34 . ) and doe not yeeld obedience to this particular Commandement of the Gospel , he is a lyar .

3 The Sacraments are seals of our love , in Baptisme , We are baptised into one body , 1 Cor. 12 13. and in the Lords Supper , We are all partakers of one bread , and one spirit , 1 Cor. 10.17 . If therefore there be a different spirit in us , we are not of the same spirit , work not by the same Spirit . In a naturall body , if a member be cut off in a combate , in our hot blood we misse it not , nor feel the pain , but in cold blood we find the misse of it , and seek out for help ; so in hot contentions betwixt Christians they fall off from one another , they discern no change for the present ; but when they begin to look back at former passages , and see what wounds they have made , both joyntly begin to be sensible of pains , and cannot rest till they have taken some course to set the members in joynt again .

4 For private Communion , it calls for love ; this profession David made , and so doth every true Christian , I am a companion to all them that fear thee , Psal. 119.63 . He doth not say only , he is a well willer or favourer to such , ( which yet is a great matter in our dayes ) but he was a companion to them , he had sweet and comfortable familiarity with them ; if therefore we be so far from making them our companions , that we can hardly be brought to be favourers of them , we renounce subjection to the Ordinances of the Gospel .

5 For discipline ; this is one of the main ends of discipline , to see that no offence be given from one to another , Matth. 8.15 . to 20. if therefore a man offend his Brother , and be not willing to be reconciled , in this case a man renounceth subjection to a main Ordinance of the Gospel .

Vse 1. To teach Christian men , if you would be honest true hearted men , let there be no christian brother in the world , but thou canst say , that thou lovest him ; if there be any one that thou neglectest , and canst not have fellowship with ; why there is no soundnesse in thee ; better it is thou shouldst love an hundred hypocrites , then hate one christian brother ; he that professeth himself a christian , and professeth subjection to the Gospel , and yet wants love to his brethren , he renounceth subjection to every Ocdinance of the Gospel , and therefore his profession is but hypocrisie , and he himselfe is a lyar : è contra , if God give thee an heart unfeignedly loving every brother , if you make them your companions , and the men of your delight ; why then , If he that saith he loves God , and hates his brother is a lyar , then on the other side , he that doubts whether he loves God , and yet unfeignedly loves his brother , he deceives himself ; if thou canst say , thou lovest thy brother , the text will tell thee thou lovest God : if thou canst but find in thy heart true love to thy brethren , though thy profession may be but weake and poor , yet it is sound and sincere ; so much love , so much sincerity ; so much want of love , so much hypocrisie .

Doct. 2. The sight of our brother is a stronger inducement to the love of him then any that hates his ●rother , can have to the love of God .

For some might say , What though I love not my brother ? he is full of weaknesses and failings , yet I can love God , for 〈◊〉 more cause , the Apostle tells you the sight of your brother is a greater oc●●●s●on to love him , then any that hates his brother , can have to love God 〈◊〉 a true indeed , he that loves his Brother , hath more cause to love God then his Brother , but he that hates his brother , shall find lesse cause to love God then his brethren .

By sight is meant not only viewing the face , but to have familiarity and fellowship with him , to have dayly intercourse and commerce with him , now this much furthers love .

Reas. 1. From the strength that is in dayly commerce together to procure love .

Our brother doth many things in our sight ; which might justly winn our love , we see many good parts in them , many good offices which they doe to us , and we to them , which much increases our love , the more we see our brothers , and communicate good one to another , the more we love them .

Reas. 2. From the little cause a man hath to love God that hates his brother ; take a man that is estranged from his brother , he is much more estranged from God .

1 Such a man hath no faith in God , that wants love to his brother , for faith works by love .

2 He can have no sense of Gods love , for God never reveals sensible love to such , as have no love to these brethren , and then how can we love God , if we have no sense of his love to us ?

3 Much lesse can he have experience of Gods love to him , for he never had it .

4 You will say , he may have reason to love God , for many bounties of God towards him ; I , but what reason can such have to think , that God gives them these in love ? and therefore he will have little cause to love God ; if he find in his heart no reason to love his brother , he will find lesse reason to love God .

Vse 1. To stirr us up to hasten out of this sinfull lust of hatred towards our brethren , for though we may think we have more cause to love God then them , yet truly we shall find if we be willing to part with our Brother , we shall be more willing to part with God .

Object . But this man hath done me much wrong , but God never did me any .

Answ. If he hath wronged thee , and thou seest him daily , pity him the more strive to heal it , and redresse it , if thou canst not doe it , thou canst not look that God should ever pardon thee .

The second argument the Apostle layes down why we should love our brethren is from the equall cause we have of both , and it is from Gods Commandement to love both .

Doct. 3. True and sincere profession of christian Religion , doth as duely yeeld obedience to one commandement as to another .

He that loves God , let him love his brethren also ? Why ? because God hath commanded the one as well as the other , Psal. 119.9 . then shall I never be ashamed when I have respect to all thy commandements , he doth not say , when he keeps them all , we all faile in that , but I may have respect to all , so a christian cannot keep all Gods Commandements , but he may have respect to all , so David professeth , Psal. ●●● . 128 . I hate every false way .

Reas. 1. From the same Law-giver that gives all the Commandements , Jam. 2.10 , 11. he that breaks one , breaks all ; if in obedience to Gods Law thou love him , the● in obedience to the same Law thou wilt love thy brother also .

2 From the n●●●●finity betwixt the Commandements , they are like to the links in a chain , breake one , you breake all : If a man love not his brother , how can he love God , or worship him , or keep his Sabbaths ? He that hath not respect to all Gods Commandements , hath respect to none .

Vse 1 Gives us a free tryall of our sincerity or hypocrisie , If God give thee an heart to have respect to every Commandement , and therefore to make conscience of them all ; why , then thy profession is true and sincere , though thou canst not say that thou keepest one of them aright , yet if thou be conscionable unto them all , and it grieves thee , that thou canst not perform that indeed which in heart thou respectest , thy heart is sound ; contrary , if we shake off the bonds of these Commandements , or breake but one willingly , we have no truth in us : Jehu had no respect to walke in all the Commandements of God , and therefore was an hypocrite , if a man take not heed to all the Commandements ; he takes heed to none at all : When the two Harlots came before Sol●mon , his judgment was that the childe should be divided betwixt them , the Harlot was willing , but the true Mother would by no means endure it : so if thou give God undivided obedience , thy heart is sound , but if you divide with God , and some part you will give to God , and some part keep for your lusts ; why , you have the heart of an Harlot , and all your works are dead works .

Object . Doe we not all sin in many things , Jam. 3.2 .

Answ. Yes , we all faile in performing , but we may have respect to all Gods Commandements , and it grieves us that we have failed in those we doe respect , and we are sorry for it ; if we be thus affected , our hearts are right before God .

Vse 2. Of consolation to all such as find this frame of heart , to yeeld universall obedience to God , God himselfe testifies your profession is sincere , and so you shall find you shall never be confounded , when you have respect to all Gods Commandements .

Vse 3. Of exhortation to all that would have a testimony of the sincerity of their profession ; Why , make we conscience of every Commandement of God , and so we may have a sure ground of our sincerity .

1 JOHN 4.21 .

And this Commandement have we from him , that he who loveth God , love his brother also ,

WE come now to observe one poynt out of the words themselves .

Doct. 1. The same commandement that requires love to God , requires love to our brethren also .

God requires no man to love him , but he requires him also to love his brethren ; it 's one of the great Commandements of the Law , neglect love to your brethren , and you neglect love to God likewi●● and this direction Christ himselfe gives , Matth. 5.23 , 24. Which imply●● a● God would not accept a service to himselfe without reconcilement to 〈◊〉 Brother , so God will not accept any Office of love to himselfe , if we come not in love to our brethren . God loveth a cheerful giver , that doth it in hearty love and affection , God would stay for his service , and he would have us stay , till we be at peace with our brother , not but that our love to God ought to be greater , and in case of competition , God will be loved even with the hatred of our brother , but when there may be a suburdination of their loves , he requires the one as well as the other , 1 Tim. 2.8 . Let us lift up pure hands , without wrath and doubting , and he means wrath to our Brethren ; as when a man comes with doubtings he is not accepted , Jam. 1 , 7. so neither is he accepted when he comes in ●●ath ; nay , if he comes in wrath , he either wants faith , or his faith is full of doubtings , or else it 's a false faith , The wrath of man accomplisheth not the righteousnesse of God , Jam. 1.20 . a man can doe no righteous service to God , if he come in wrath .

Reas. 1. From the near relation that lyes between God and our brethren , God looks at his people , as his children , as his Spouse , as his Members , and therefore oft times , he will longer bear with injuries done to himselfe , then to his members ; Pharoah was an heathen Prince , but yet God past by that , he doth not charge him for his horrible idolatry and filthy abominations , God winked at these things , but when Gods people came amongst them , and were evill intreated by them , then Moses his message is , Exod. 4.22 , 23. Israel is my Son , even my first born , and if thou refuse to let him goe , I will slay thy son , even thy first born ; this was that which made God fall so heavily upon him , for opposing of his people : so though Babylon abounded with many Idolatries , yet God makes little mention of it , but he punisheth them , for the insolency against his people , Psal. 137.8.9 . Zach. 1.15 . I am very sore displeased with the Heathens that are at ease , for I was but a little displeased , and they helped forward the affliction . They are his members like us , and therefore the injury done to them , redounds to God himselfe , Saul , Saul , why persecutest thou me ? and they are such members as art as dear to him as the apple of his eye , Zach. 2.8 . Now he will endure touching any where else rather then on the apple of his eye . God knows that mens goodnesse extends not to him , so neither doth their hatred ; if we be wicked and injurious ; what harm can we doe to him ? Why , God will bear much longer Idolatry , swearing , and other grosse sins , then injuries put upon his people : how long did God endure the heathen Monarchs , till they fell sore upon the Church ? the Roman state flourished exceedingly above seven hundred years ; though their Capital was filled with all manner of Gods , but the times of this ignorance God regarded not , but followed them with great Victories and designes , and there were many worthy men among them for valour and prudence ; but when the Emperours grew hot against the Christians , and persecuted them , God would endure them no longer , but tumbled their Monarchy into the dust : Touch not mine anointed , and doe my Prophets no harm . Some man will endure much more injury against himselfe , then against his children ; so while the world trespasseth against God himself , by Idolatry , Superstition , or prophanenesse , he sits silent as if he regarded them not : but when they wax fierce against the Church , then he ariseth like a mighty Gyant , and raiseth his forces , even such plagues as the world rings of , as those ten plagues of Egypt witnesse ; and all this ariseth from his tenderness over them , because their afflictions may doe them more harm then they can doe him , as long as the Church keeps any good termes with him , no man is more tender of his Spouse , no father of his child , then God is of his Church .

Reas. 2. From the delight God takes in the sincerity of his service ; 1 Cor. 16.14 . Let all things be done in love , what is done in love is an hearty sincere service ; and if love be wanting , a man either performes no service , or else it 's not done in truth , God that is a God of truth is most impatient of such overly , and ha●ting performances , Psal. 51.12 . God requires truth in the inward parts , whether in dutyes of service to himselfe , or man , 1 Pet. 1.21 .

Reas. 3. From the care God takes of the preservation of love unfeigned to himselfe ; why , that it may be preserved spotlesse , God will still keep in us a diligent care of love to our brethren ; for next after hypocrisie , nothing more odious to God then Apostacy , and more dangerous to us , as being the way to the sin against the holy ghost : Now so long as a man walks in love , and keeps a constant fellowship 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 that 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 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 ●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 ; w●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 Father , loves all his children , because they are his brethren of the same bloud , of the same womb .

2. If we look at God as our Father , and love him accordingly , then we look at his children as those that have the image of God stampt upon them , and therefore we look at them as of the same temper with our selves , as partakers of the divine nature with our selves , 2 Pet. 1.4 .

3. If we look at God as our Father , and so at every believer as the son of God , then we cannot but conceive that they are beloved of God , and that God pities them as a father doth his children , Psal. 103.13 . Why then we cannot love God the Father , but we must love his children , for the loves sake ▪ that God bears them : It 〈…〉 for , 2 Chron. 19.2 . Shouldest thou love 〈…〉 those whom the Lord loves 〈…〉 20 , 21. so 〈…〉 those 〈◊〉 love●●● Lord , 〈…〉

〈…〉 God , 〈…〉 then 〈…〉 for 〈…〉 w●●ked in 〈…〉 Lord spare● 〈◊〉 for , David 〈…〉 1 Kings 〈…〉 of Abija● 〈…〉 God , yet for David 〈◊〉 Fathers 〈…〉 ●hough God see the children o● 〈…〉 yet 〈◊〉 their others sake , 〈…〉 , Israel . So 〈◊〉 ●e , if God th●●●ther ●e holy a●● 〈…〉 and 〈◊〉 though his children so●●times walk 〈…〉 for their fathers like vnto m●st ●ave them a 〈…〉 ●amp , 〈…〉 helpfull and loving to them for their ●ood fa● 〈◊〉 What 〈…〉 spo●● be not the sp●●● Gods child●●● De●● ● . 5 . 〈…〉 ●not see those badges of holinesse and righteousnesse 〈◊〉 yet because God is holy , and just , we are to respect them 〈…〉 God bea●● them and us . It was observ●●e , that speech 〈…〉 of God , whe●● came to Jezabel , and comman●●● 〈…〉 down out of a window and slain , 〈◊〉 ●●●ds forth his 〈…〉 that cursed woman , for she is a Kings dange● 〈…〉 34. What Kings ●●ghter ? but an Idolatrous King ; and yet becau●● 〈…〉 daughter , bury her . Now if this speech of 〈…〉 by Go● 〈◊〉 ; it should th●● the children of Kings and Princes , 〈…〉 ●atiou● 〈◊〉 must be respected for their ●●●ds sake . Why , how much 〈…〉 ●ill God look you should put 〈◊〉 the 〈◊〉 and 〈…〉 any of his children be so far fo●●● 〈…〉 blaspheme , 〈◊〉 them be respected , no● 〈…〉 but beca●●e the sons and daughters o● 〈◊〉 King 〈…〉 they 〈…〉 and sinfull passages 〈…〉 offices 〈…〉 sons and 〈…〉 of God , they have 〈…〉 of the● Father in them , though 〈…〉 degenerate , and that 's gre●● , then to be born of any earthly 〈◊〉

〈◊〉 1. Ex●lu●● all such from the love●● God as their Father , who●e 〈◊〉 are 〈◊〉 up fr●● 〈◊〉 as their brethren , i● 〈◊〉 they come 〈◊〉 the stamp of Go●●●ildren upon them , his 〈◊〉 stampt upon them , 〈◊〉 they begin to sit 〈◊〉 ●trange themselves from them , though formerly they loved them 〈◊〉 . What a poor case is his blinde world 〈◊〉 that the more any 〈…〉 the nature of God , the mo●●●ey hate the● ? 〈◊〉 such know , 〈…〉 ●ever look up to God as their Father , and 〈…〉 and neglect their brethren : we●● the 〈◊〉 Prin●● you wou●●●●our and respect them for their Fathers 〈◊〉 why , 〈…〉 Gods sake ? But know , that if you estrange● you 〈◊〉 from the● , you plain●● shew that for want of love to them that 〈◊〉 gotten , you w●● 〈◊〉 to their father that begat them .

Vse 2. To exhort at all 〈◊〉 his brotherly love for if God use so many Exhortations and Arguments to stir us up to this duty , ●t shewes that we are very backward 〈◊〉 , and that our Spirit lusts to envy , James 5.5 , ● . And to help us to this duty of love , this is an especiall good means , by looking at them as born of God , and so partakers of the same faith , partakers of the same divine nature ; by looking at them as our Brethren , as the beloved of God , 〈…〉 great King ; and though they walk in many , ●●ose 〈…〉 children of good parents , and doth not easily break out 〈…〉 how much more ought we to love the children of 〈…〉 , and Jehu could respect the Daughter 〈…〉 and enemy to the State 〈◊〉 though 〈…〉 ●od on the●● 〈…〉 love and 〈…〉 their ●●nities they are King 〈◊〉 . We use to say so to some 〈◊〉 , I lov'd your 〈…〉 my good friend , and as honest man , the● 〈◊〉 I cannot 〈◊〉 love you 〈◊〉 your Fathers ●ake , and therefore I am so●●●ou take course● 〈◊〉 your good Father ; 〈…〉 and desire you to break off 〈◊〉 such bad company . Thus we dea● 〈…〉 whom we love and shall we not doe so much 〈◊〉 for 〈…〉 children that we see degenerate from him , and 〈…〉 you should take such courses as no way beseech the children of such a good Father ▪ I beseech you carry your selfe like h● 〈◊〉 , be holy as he is holy , and this is a true act of love .

1 JOHN 5.2 .

By this we know that we love th● children of God , when we love God , and 〈◊〉〈◊〉 ●●mmandements .

IN the fourth Chapter the Apostle had exhorted us to the unfained love of our Brethren ; now he proceeds to a word of direction , ho● 〈◊〉 now whether we love them or no.

Hereby we know , &c. It was the scope of this holy Apostle 〈◊〉 such things as by the knowledge whereof their joy might be full , and with his exhortations he mingles divers marks and signes , that so knowing the estate , they might have fulnesse of ●y . Now therefore , because love of 〈◊〉 Brethren was a course of full Joy , yet if we knew not whether we loved them 〈◊〉 no , it would ●e matt●●●f little 〈◊〉 , therefore he tells us how we 〈…〉 , to sati●fie some weak Christians th●● might be doubtfull , 〈…〉 ●●ny we kn●w that 〈◊〉 love the children of 〈◊〉 , when we love 〈…〉 his commandeme●●s . A right Preachers 〈◊〉 . First he sayes down instructions and duties , and then layes down 〈…〉 .

In the words two 〈◊〉 .

First , The expediency of our knowledge of our love to our Brethren , which is here implyed , else he would not have laid down marks to know 〈◊〉 by .

Secondly , The marks of discerning our love , which are two .

1. Love of God . 2. Obedience to the commandements of God .

Doct. It is a behovefull point to a Christian ●●s comfort , not onely to love Gods children , but to know that he loves .

The scope of his writing was to fulfill 〈…〉 was a means of th●●●e teacheth us this main duty to love our Breth●● 〈…〉 onely so , but 〈◊〉 how to know it . Isa. 48.17 . I am the Lord thy God the holy 〈…〉 teacheth thee to profit . Why then surely if God teach us such a point 〈◊〉 ●his , it s a way of profiting , and therefore to walk in the knowledge of our love to Gods ●aints , is a profitable way .

Reas. 1. From the assurance it will give us of our good estate before God , and of Gods protection of us in such an estate 〈◊〉 therefore if we know this , we know we are in a good estate . The love of our Brethren is an undoubted argument of our passage from death to life , 1 John 3.14 . Therefore the knowing of this , must needs give us much comfort ; nay , it not onely gives me evidence , but it manifests to others that our estate is good , John 13.35 . Now , if we did not know out 〈…〉 courages a Christian that others 〈…〉 suspect himselfe ; thus 〈…〉

Further 〈◊〉 this 〈…〉 God will ●●eive 〈…〉 God . 〈…〉 God 〈…〉 ●on , ● . 10 . 〈…〉

Reas. 2. From 〈…〉 they may 〈…〉 22.6 . They 〈…〉 love her . If therefore God 〈…〉 we 〈◊〉 him , and his 〈◊〉 , we know we fall under a covenant of 〈…〉 I will blessed ●●m that blesse thee , Gen. 22.3 . 〈◊〉 contra●● Let them be 〈…〉 and turned back that have ●● will to Zion ; let 〈◊〉 be to the c●en on the 〈…〉 , thereof the m●●er filleth ●ot his lay , neither 〈…〉 passe 〈◊〉 God 〈…〉 ●0 . 5 , th● Implying , that lives in an estate 〈◊〉 of 〈…〉 shall never prosper in the outward or inward man , 〈◊〉 shall 〈◊〉 as the corn on the house top ; and as God 〈◊〉 him not , 〈…〉 no● from him , so man blesseth him●●● , because he is turned from him , ●od its 〈…〉 shall be turned b● If we ●oe not love our Brethren , every thing 〈…〉 again 〈◊〉 A man that wants a spirit of love , hath no ground 〈◊〉 for blessing , he withers as the corn on the house 〈◊〉 hot weather , 〈◊〉 no root . If a man have not his heart softned 〈…〉 ●ove 〈◊〉 his Brother , these is something within him which will not suffer 〈…〉 there want 〈◊〉 and moysture , upon which he ●ight prospe● ; 〈…〉 grow● 〈…〉 b●de he yields no service en●● to God ●●an . 〈…〉 hopes the spa●●●f love 〈…〉 blessings .

Reas. 2. 〈…〉 and comfortablenesse of 〈…〉 dealing 〈…〉 is sincerely affected 〈…〉 2 Cor. 1.12 . 〈…〉 we 〈…〉 they , and ●ad to 〈…〉 carefully , and pai● 〈…〉 him , Thy corn was not currant , or 〈…〉 was not fully 〈…〉 ●oth , he stands confidently out , and it comforts him much : So 〈…〉 when joy , when others suspect his love to them , which is his debt , Ro● . 13.8 , ●hy , if he know he hath pa●● it the●● to the full , and in current duties of love , 〈◊〉 satisfies 〈…〉 : This is our re●●●cing , the testimony 〈…〉 conscien●● .

Vse 1. It reproves the 〈…〉 of men , when they content themselves with the love of the 〈…〉 but are not solicitous to know whether that way be a way of 〈…〉 hav● much selfe lo●● and false love 〈…〉 may easily 〈…〉 ●ves . All this have I don● ●ith the young 〈…〉 9. ●● . 〈…〉 ●oncei●ed of himselfe , an● his is 〈…〉 are 〈◊〉 ●waded we doe such things in lo●● , when i● nothing so 〈…〉 take 〈…〉 upon trust have not so much wisdome as those that 〈◊〉 they , the●●●rely before they pay it . Why , everyday we that a 〈◊〉 of love to 〈◊〉 , le● 〈◊〉 therefore we pay our debt in currant love . God 〈◊〉 not onely tha● we ●ould love our a ●rethren , but that we should know● 〈…〉

Vse 2. Of 〈…〉 , not onely to 〈◊〉 down ●●es to people , But withall to lay 〈◊〉 the●of whereby 〈◊〉 may know it . This was St. Johns practice , and he doth 〈…〉 their joy .

〈…〉 commandents , is an undoubted 〈…〉

〈…〉 to God before we can 〈…〉 to ●ee 〈…〉 when 〈…〉 Prov. 6.21 . as the apple of 〈…〉

Reas. 〈…〉 not his life 〈…〉 against his Brother Herod 〈…〉 loose form 〈…〉 at 〈…〉 of Gods 〈…〉 our Breth●● 〈…〉 cannot 〈◊〉 from 〈…〉 from the other .

〈…〉 love of God is an evidence that we love 〈◊〉 Brethren , so●● a 〈…〉 not God , ●e so was not his Brother , 〈…〉 be for selfe 〈…〉 on 〈…〉 grounds , and its 〈◊〉 civill love not a 〈…〉 Brother love . 2 〈◊〉 10. ●5 , 16. For Je●●● 〈◊〉 King , so 〈◊〉 with 〈◊〉 , a good man , he would think it 〈…〉 , but 〈◊〉 it was that he might 〈…〉 zeal for the Lord 〈…〉 , and to w●●k out 〈◊〉 ●ands . So 〈…〉 no means part 〈◊〉 Jacob was not this great love ? No , he 〈…〉 found it did advantage his estate .

Vse 1. A ground of tryall , whether 〈◊〉 love to our Brethren ●e unfained or no ; such as we may be bold to say , I know I love them . 〈…〉 thou affected towards God ? Dost thou look 〈…〉 and wouldst thou 〈◊〉 his commandements as thy took precious 〈…〉 life , that thou wouldst part with thy life sooner thou them 〈…〉 it thus , 〈…〉 sincere and unfained Many 〈◊〉 their 〈◊〉 very good , because they finde their hearts love Gods children , and favour 〈◊〉 But exee●● you have 〈◊〉 ●eart fea●● God , making 〈…〉 ●ment , 〈◊〉 not 〈◊〉 ●ouring ●●ligion that will 〈…〉 the love of God and obedience to his commandement be 〈…〉 otherwise you may affect Gods children , be 〈◊〉 you 〈…〉 harmlesse as Pil●to did Christ , gave 〈…〉 ●●ting● 〈…〉 the 〈◊〉 of Caesar wa● a signe the fear of God 〈…〉 enemy to Christ , onely out of conviction of conscience , 〈…〉 he was a just man . 〈…〉 respects may many times move a man 〈…〉 , the very sence of 〈…〉 sings and helps by th●●● ; as La●a● 〈…〉 . But this is far from tru●● ; otherwise , if we love them in obedience to God and his commandements , it s an evidence of 〈◊〉 sincere 〈◊〉 .

Vse 2. For 〈◊〉 that desire to know that they love their Brethren . 〈◊〉 constantly conscionable of your obedience 〈◊〉 commandements , and love him , and then you may be assured 〈…〉 to your Brethren is sincere . Break your obedience to God 〈…〉 , and your 〈◊〉 to him , and then you will soon break off you● 〈…〉 Brethren , a● 〈…〉 and 〈◊〉 did , bu●●●intain obedience to Go● 〈…〉 Brethren .

Vse 3. Of comfort to Gods servants 〈…〉 good evidence of their unfained love to their Brethren , If God give that 〈…〉 to love God and keep his commandement . It s our an●●e if thy love hath this superscription on one side , Love of God , one the other side the ●●●ce to Gods commandements , it ●●ll prove currant , before God 〈…〉 a sufficient breast plate against all ●isconstructions of the world ●●y this we ●●ew our love to our Brother , if we love God and keep his commandements .

1 JOHN 5.3 .

For this is the love of God , that we keep his commandements , and his commandements are not grievous .

VErse 2. he had given a double mark of our love to our Brethren , which was , if we love God , and keep his commandement . Now because a Christian might be inquisitive and doubtfull , How shall I know that I love God and keep his commandements ? why , v. 3. This is the love of God , that we keep his commandements , and they are not grievous .

Doct. The keeping of Gods commandements , and the easinesse of that yoke , is an undoubted signe of our unfained love to God ; that is , If we be willing to bear the yoke of Christ , and account it easie , that evidently argues that the love of God in our hearts is sincere .

This Christ teacheth his Disciples , John 15.14 . Then are ye my friends , if ye doe whatsoever I command you . Now friendship argues integrity of love . Now betwixt friends there passeth a mutuall covenant , a mutuall communication of good one to another , and of secrets ; so there is a certain community of all things , all things are common among friends : So , he that keeps Gods commandements , looks at Gods law , so as he makes it of his counsell and delight , and is ruled by it . And again , God communicates his attributes to him , which is something more then a parent doth to his childe , though he love him well , yet he will not communicate to him whatsoever is his , nor alwayes make him of his counsell , nor yet shew familiarity towards him ; but God looks at Christians as his friends , communicates his counsells to them , grows in acquaintance with them .

Obj. It s not for friends to be at command , but servants . It s a point of service , and not of friendship .

Answ. To doe it as a duty of necessity , is a servants condition ; but to do a thing for loves sake to his friend , this is an act of friendship . Further , a man is not said to keep the Commandements , when himself onely strives to keep them , but when he draws others to the same conscionable obedience . Friends have all things common , and they doe not love that any that belong to them , should be enemies to their friends : So God looks at it as a part of Abrahams friendship , that he would command his children and servants after him , that they should keep the way of the Lord , Gen. 18.17 , 19. Hence in Scripture it s a spirituall style give to Abraham , Abraham the friend of God , James 2.23 . Isa. 41.8 . Now , what eminent service did he above others ? There were others as zealous as he , but this he had eminent in him , I know he will teach his children and houshold to keep my wayes . Look at Moses , David , Eli , Jehosaphat , all godly men , yet they were all failing in this , in instructing and bringing on their children and servants to the fear of God ; but this was Abrahams friendship , that he was not onely carefull himselfe , but he sought to bring on his whole family to Gods worship . We see his care about Isaac , that God would establish his covenant with him , Gen. 17.18 . And about Ishamael , that he might live in thy sight ; and he brought on his whole family to be circumcised , though a painfull thing , Gen. 17. ult. This was a fruit of true love . So David . professeth in his own person and Christs , Psal. 40.8 . O Lord I delight in thy Law . Ps 19.9 , 10. Thy commandements are more precious then gold , yea then fine gold : thy precepts are sweeter then honey and the honey-comb . A signe they were not grievous to him . Love makes us delight in the thing beloved .

What is the reason that this is such an undoubted argument of our love to God ?

Reas. 1. From the strictnesse and purity of Gods law , and the crosnesse of it to our nature . The weapons of our warfare are mighty to bring down every high thought , 1 Cor. 10.4 . Here two contraries meet together ; the prerogative of God he will have our thoughts brought into subjection ; and the liberty of the Creature , We will not have our thoughts and tongues bound , Psal. 12.4 . We are free born , we are servants to none . Now these being so crosse one to another , for a man now not onely to doe Gods commandements , but to doe them willingly , and out of love ; why , this is such a yoke , that were it not for the mighty power of Gods love prevailing in our hearts , which constrains us to doe it most willingly , which nature is most unwilling unto , it would never be wrought . Hence Gods people are said to be a willing people , Psal. 110. The Spirit of God is a Spirit of liberty , 2 Cor. 3.17 . It s evident Gods Spirit is there where we doe Gods commandements with freedome and willingnesse .

2. From the experience such have had of the burthen of sin , to whom Gods commandements seem easie : For this is certain , the more welcome sin , the more unwelcome Gods commandements ; the more we delight in sin , the lesse we delight in Gods commandements ; but when once sin is wearisome to a soul , to them Christs yoke is easie , and his burthen light , Mat. 11.28 , 29.

3. From the unsufficiency of any estate but an estate of love , to reach to the obedience of Gods commandements , much lesse to the easinesse thereof . A man by nature is not subject to the Law of God , neither indeed can be , Rom. 8.7 , 8. And though by common gifts we may be brought to doe much , as Jehu and Herod did , yet unlesse there be soundnesse of love within , you shall never prevail with Jehu to cast out the golden calves , or with Herod to put away Herodias . It must be the love of God within that must bring us to keep his commandements , or at least to doe them willingly and heartily .

Vse 1. A ground of tryall of our estates , whether we love God or no. If we would be assured of this , as we all had need to be , consider of this , Dost thou keep Gods commandments as thy way , thy jewels , the apple of thy eye , thy life ? And , dost thou desire to bring all thy children and family to the like conscionable obedience , that all thy family may be Gods friends ? This is an argument of thy unfained love to God . And if withall this seem easie to thee , & thou delight in it , and thinkest it thy happines , that every thought in thee may be subject to Christ ; this is a sufficient testimony of the sincerity of thy love . But , è contra , if we shake off Gods yoke , and we will have our thoughts and tongues at liberty , if it be a grief to us to see any of our friends conscionable of Gods worship or of religion ; why , thou art none of Gods friend . For if thou wert , thou wouldst desire that both thy selfe and all thy friends were Christs friends . If a man loved his Master , and liked his service well , and desired to stay with him , he would have his ear bored , that so all his Masters commandements might sink the better into him ; why , this must needs argue great love to his Master . This David alludes to , Psal. 40.6 . Mine ears hast thou bored , or as it is in the Originall , digged . He digged through all obstructions , and made him willing to listen to Gods will ; a loving Servant becomes a friend : So , if we might have liberty to get loose from God , yet if we had rather abide in his service , let us give our ears to God to be bored , and give up not onely our selves but our whole family to be Gods bond-servants .

Vse 2. To teach all such as love God , to take heed that they be not drawn to break any of Gods commandements , for love to others . This is plain . If love to man makes us break any of Gods commandements , then we love him better then God .

Vse 3. Of encouragement to naturall men to give up their hearts to Gods commandements and not to think them burdensome and intolerable . For if thou hadst but the love of God in thy heart , Gods commandements would be sweeter then the honey , or the honey-combe . They are deceived much that look at Gods commandements as heavy and burdensome : No , his commandements are not grievous ; and if his commandements be pleasant , what are his promises and rewards ?

Vse 4. For them that would have Gods commandements seem easie to them , and not burthensome ; why , grow up in the love of God , meditate on his goodnesse , and promises , and mercies , and so thou shalt grow up to love him ; and the more love , the more willing and obedient . A man never loseth his first works , but he loseth his first love . Let him renew his first love , and he shall renew his first works , Rev. 2.4 , 5.

1 JOHN 5.4 , 5.

For whatsoever is born of God , overcometh the world , and this is the victory that overcometh the world , even our faith .

Who is he that overcometh the world , but he that believeth that Jesus is the Son of God ?

VEers . 1. the Apostle had made an evidence of the love of God to keep his commandements , and to do them with ease . This he proves vers. 4. by an argument taken from the removall of the impediments of Gods love in such an heart , and that is the overcoming of the world . And the argument stands thus : To them that overcome thy world , Gods commandement● an easie yoke : But they that are born of God have overcome the world ; Ergo , It s the love of the world that hinders our obedience to Gods commandements . This kept off the young man , so every one that is kept off , it 's for the love of some pleasure or profit , which they wil not deny , & so Gods commandements seem burdensome

Doct. 1. Every regenerate Christian , is a victorious Christian , a conquerour of the world .

Every Christian be he never so poor that hath but the least pittance or shred of true grace , hath a mighty power in him to overcome the world . It was a famous thing of old to be but conquerors of the world , as the Babilonian and Romane Monarchies were . But St. John testifies here , that every Christian is Lord of the whole world , 1 Cor. 3.22 , 23. He hath it there by gifts , but here by conquest , he overcomes the world viz. so far as it is an enemy to grace . Indeed , in themselves the comforts of the world are good and usefull but as far as they have a snare in them , he overcomes them , 1 John 4.4 . The honours of the world have a snare in them to puffe up our hearts , 2 Chron. 26.16 . Profit of the world choak the good seed of the Word , Mat. 13.22 , 23. So the pleasures of the world they make the Word unfruitfull , Luk. 8.19 .

Now , how doth a regenerate Christian overcome this ?

1 He abideth constant in his Christian course , notwithstanding the flattering or threatning of the world , so that he will not be seduced by any of these snares , Eph. 6.11 , 13. Paul would not give place to such seducements ; no , not for an hour : Now , that is a part of a mans victory , to hold his owne , and to keep his standing , and not to flit ; such a man is never said to be overcome that keeps his standing .

2 He not onely holds his own , but he resists his enemies , he musters up all the forces he hath to resist the temptations of the world . Jam. 4.7 . Resist the devill , and he will fly from you . Stand out against a temptation , and you overcome it . Joseph being tempted by his Mistris , he takes into his hands for his weapons Gods commandements , and his Masters kindnesse , Gen. 39.7 , 8 , 9. That that would be a dishonour to God , and an injury to his Master , and so he overcame the temptation .

3. To overcome a temptation , is to make a good use of every temptation , and to get ground by it , that the more he is invited by a temptation the more earnest he is against it , and the more forward in his Christian course . When Michael reproved David for his unseemly dancing ( as she thought ) Why , saith he , I will be yet more vile . Whereas her temptation was fetcht from his disgrace ; why , he would bear more such disgrace : So when Johns Disciples stirred him up to emulation against Christ , that he carryed away all the applause of the people after him . What saith John , He must increase , and I must decrease . He is the Bridegroome , and I but his friend . And it is my joy and glory to see him glorious : so that he made an advantage by that temptation , and drew them on the more to honour Christ , by how much the more they sought to debase him : the more we are tempted to covetousnesse , wantonnesse , or emulation , the more liberall ; chaste , and ●umble let us grow . This is to overcome a temptation , to take a spoyl , to enrich our selves by the spoyl of our enemies , that is such a conquest as the Apostle calls more then a conquest , Rom. 8.37 . In all this we do more then conquer . For a conqueror gets a victory sometimes , but with much wounds and losse ▪ we sometimes with no losse . 2 After victories they grow Inxurious . As it was said of the Romans after their great conquests .

Luxuria incubuit , victumque ulciscitur urbem .

But a godly man so overcomes and divides the spoyl that he spoyls not himself . Worldly conquerors fall to ryot and excesse after their victories , but a Christian conqueror grows more wary and humble , and sober then before . As it was said of John Baptist by Christ , A Prophet , yea more then a Prophet : So , a regenerate man is a conqueror , yea more then a conqueror .

Reas. From Christs victory over the world , Rom. 8.37 . It is through him that loved us . Christ hath overcome the world , John 16. ult. Therefore I am to wrestle but with a wounded , pimoned enemy , Christ having led captivity captive , I come but to contend with a captive world , and so I overcome through Christ that hath loved me . It 's the death of Christ that hath crucified the world to me , Gal. 6.14 . And therefore I am to fight but with a crucified enemy .

2 From the mighty power of Gods Word abiding in a Christians heart , 1 John 2.14 . The commandements of God , and his promises do so rule in his heart , that no flatterings of the world , no commandements of men can oversway him .

3 From the Spirit of God dwelling in them , which is greater then the spirit of the world , 1 John 4.4 . This Spirit doth so mortifie him to the world , and so quicken him to grace , that he overcomes the world .

Obj. Did not Demas a great professor , forsake Paul , and embrace this present world ? 2 Tim. 4.10 , Have not many for the live of the world erred from the faith ? 1 Tim. 6.9 , 10. Was it not so with Ananias and Saphira , and Judas ? The love of this world overcame them . Hath not the love of the world overcome many of the Germane Christians to apostatize to Idolatry , and yeeld themselves to the temptations thereof ? How is it true then , that every poor Christian overcomes the world ?

Answ. 'T is true , the world prevails with many professors , but many of them were never truly born of God , as Demas and Judas , Ananias and Saphira .

Obj. Do you think that every one that is led away with the world , hath no shred of true grace in him ?

Answ. No , for then I might condemne the generation of the righteous ; for it may easily fall out , that sometimes the servants of God are so filled with the world , that they have much ado to take pains about edifying themselves , or keeping peace with God . But yet , though a true Christian be led captive by the world , so as he hath little skill in any thing else but worldly matters ; full of dexterity in the world , and but a bungler in grace ; yet if a man be born of God , the Spirit of God at length will let him see his error , and then be will mourn for it , and oppose and resist to the death . As a childe getting into a boat , at length the wind riseth , and carryeth the boat from the shoar , and tosses him in the deep , he is not able to use the oares to bring him to the shoar , but after much toyling he is drowned , and a puffe of wind , or the return of the floud , casts him on the shoar dead : So , many times a Christian falls a tampering with the world , and it pleaseth him well , till at length the world heaves and carries him up , untill he be carryed into the main , plunged so deep in the world , that he sees he hath lost his love to God , and then he strives to recover himselfe , and labours and goes mourning to his grave but at his death , he is cast up safely on the shoar , the seed of God hath kept some life of grace in him .

Vse 1. Shews the hypocrisie of such as are carryed wholly captive with the world , such were never truly born of God . Stella cadens , nunquam stella , cometa fuit . Some illumination may make them blaze a while , but they vanish away at length .

Vse 2. Shews us the marvellous danger of the world . We think it an happy thing to lade our selves with thick clay , to have our treasuries full , and our houses well furnished . Why , would a man think himselfe rich , if his house were full of enemies ? Why , truly such is the world , it carries us into the deep , and drowns us with many sinfull lusts . Therefore the more we have of the world , the more wary grow we of keeping the world shackled , that it may not hinder us , but help us to more freedome ; as a man , the more Sea-room , the better he sails : So let Christians that have much of the world , learn to be more free for God .

Doct. 2. It 's the faith of a Christian that helps him to overcome the world .

Moses his example is full , Heb. 11.24 , to 28. We see here .

1 Honor might have tempted him . He might have been called the Son of Pharoahs daughter , this he refused by faith .

2 There was much treasure to be got in the Court , but by faith he esteemed the reproach of Christ greater riches then the treasures of Aegypt .

3 He might have had many pleasures in the Court , but by faith he esteemed the affliction of Gods people before the pleasures of sin .

4 He might have incurred the Kings wrath , but by faith he feared not the Kings wrath . So that , let the world flatter or threaten , faith overcomes it .

Reas. 1. Because faith inlightens the minde , to see things in another manner then the world seeth them . Faith lets us see things as they are . Faith lets Moses see , that to be called Gods Son , is far greater honour then to be called the Son of Pharoah's daughter . Faith lets him see , that the afflictions of Gods servants are better then worldly pleasure . Faith lets him see , that Gods wrath is more to be feared then the Kings . Faith is of a discerning nature , Heb. 11.1 . Faith makes that evident to a Christian , which others see not .

2 Faith estates us into Christ . Now Christ dwelling in us by faith inables us to overcome the world .

3 Faith hath a power to purifie our hearts , Acts 15.9 . 2 Pet. 1.14 . from the lusts of the world . Faith looks at God as our portion , and therefore regards not the profits of the world . 2 Faith cleanseth us from voluptuousnesse . Faith lets us see more joy and pleasure in Gods favour , then in all the contents of the world . 3 Faith establisheth our hearts in Gods fear , Prov. 29.25 . and therefore makes us not to be afraid of the wrath of men ; so that faith fenceth us on every side against the world

4. Faith layes hold on the promises , 2 Pet. 1.5 . Now , Gods promises have a power to take off our minds from the world . Faith beleeves the promises of Gods protection and provision and goodnesse , and therefore makes us not to regard the world .

Vse 1. To teach a Christian never to go without the continual exercise of his faith . The wor●d will be still drawing us away , either after pleasure or profit , or else will discourage you with fears and dangers . Why , faith alone is able to overcome them ; therefore live continually by faith , depend upon Christ , look up to the promises , and you shall be too hard for the world .

Vse 2. Of comfort to every faithfull believer , in order to their perseverance . If faith overcomes the world , then it will overcome Satan , and your owne lusts .

Doct. 3. To them that have overcome the world , the yoke of Gods commandements is easie .

By the world we heard is not to be understood the creatures , but there be somethings in the world that have a snare in them . 2 There be many comforts in the world that are apt to draw our mindes from God . Again , there are many discomforts and dangers , which are enemies to grace . Now , to him that hath overcome these , the yoke of Gods commandements is easie . Paul to whom the world was crucified , Gal. 6.14 . when he hears that bonds and afflictions attend him . he cares for none of these things , he can fulfill his course with joy for all these , then surely his task is not a grievous yoke , but joyfull .

Reas. 1. From the weapons that the world lends Satan in every temptation . Whatsoever temptation comes from Sotan , or from our own corruptions , they finde no argument to perswade us , but only taken from the world ; so that if once you have overcome the world , no temptation will lay hold on you . There have been many that have been willing to partake of Christ , but when Christ hath bid them part with all , they went away sorrowful . Mat. 10.22 . Here was a losse of profit kept him off . Some are kept off by profits , some by pleasures , Luke 14.18 , 19 , 20. The profits of the world made Ananias dissemble , the love of the world made Demas forsake Paul . What made Achitophel hang himself , but disgrace of the world ? For ease sake Judas hanged himselfe : So some mens credit and honors keep them off , John 5.44 . How can ye believe that receive honour one of another ? The seeking of worldly honour and glory , hinders them from seeking Gods glory , John 12.42 , 43. All the discouragements that hinder in our Christian course , are either from the profits , pleasures , or honors of the world . If therefore we have got victory over the world , then no temptation shall make us think Gods yoke grievous . What made Herod and Demas , and others think Gods commandements heavy but their profits and pleasures ?

Vse 1. May serve to teach those that would walk on in a Christian course with freedome and liberty , to wean their affections from the love of the world . Bear a crucified affection to the contents of the world , and then Gods yoke will not seem heavy .

1 Though the commandements be great and heavy , yet as a man is , so is his strength . When a man hath got victory over the world , hee hath got Christ in his soul , and so through the strength of Christ he is able to prevail , 1 John 4.4 . And withall , there abides with him the mighty power of Gods Spirit , and Gods Word , which affords him mighty strength .

2. There is a weakning of the enemy . All the weapons that Satan useth are took away when a man hath once overcome the world : were a man advanced to the stars , he would see the stars to be huge immense things , far above that they seem now , and he would look at the earth as a small point . But if we stand here below , we look at the earth as a great thing . We think worldly honors and preferments great dignities , and the stars we think them small things , because we stand below , and are renewed from them ; but in case God lift us above the world , and we might have our eyes enlightened to see the greatnesse of Gods favour , and Christs blood , and heavenly things ; why , then those earthly things would seem small . If we would therefore walk in an enlarged frame , let us esteem earthly things as small matters , worth little regard , and account heavenly things as worthy your highest esteem , and chiefly to be looked at .

1 JOHN 5.5 .

Wh● is he that overcometh the world , but he that believeth that Jesus is the Son of God ?

Doct. THe faith that overcomes the world , is faith in the divinity and Sonship of Christ .

Who is he that overcomes the world , but he that believeth that Jesus is the Son of God ?

When Peter had made that profession of his faith , Thou art the Christ the Son of the living God ; what saith Christ to this ? Blessed art thou Simon , &c. Mat. 16.16 , 17 , 18. This confession made Simon to be a rock , and upon this rock of Peters confession , Christ built his Church : So that , if you ask upon what foundation the Church stands , it was upon this faith , and against this faith the gates of hell , and all the judiciall power thereof shall not prevail .

What is it then to believe that Jesus is the Son of God ?

1 He that believes that that Jesus whom Judas betrayed , and the Jews crucified , is the Son of God .

2 He that believes that he is the Son of God in whom he is well pleased , Mat. 3.17 . So that he is that mighty power and wisdome of God , in whom his Father is well pleased . This faith overcomes the world .

1 Because this kind of faith cannot be attained by any humane means , but by an heavenly revelation from God the Father , Mat. 16.16 . And in that age when St. John wrote this , there was no humane reason to induce us to believe it .

1 All antiquity of the Gentiles was against it . They had heard of Jupiter Apollo and Hercules , but Christ seemed a new God to them , Acts 17.18 .

2 All authority was against it , 2 Cor. 2.8 . None of the Princes of the world knew of it .

3 The universall consent of all the habitable world was against it , save onely a smal handful of people that believed him to be the Christ , the Son of God .

4 There was something in reason founded against it , for a man to look for salvation from a poor Carpenters Son , from a despised man ; one that was excommunicated , and crucified , and could not save himself ; for a man to look for salvation from him , was more then flesh and blood could reach ; for the poor thief upon the Crosse , to see him on the Crosse , and yet to beg of him a Kingdome , and after death too , this was such a faith as overcame the world . This flesh revealed not , to take a man at the worst , and then to believe on him for salvation .

Object . But now who is there that believes not Jesus to be the Son of God ?

Answ. 'T is true . We have now all those arguments to prove him to be the Son of God , which they wanted . We have the antiquity of many hundred years , we have authority on our parts , and the universall consent of the whole Christian world hath now taken up such a principle ; and for reasons , we have reason enough , seeing so many ages , so many wise and great men consent to this truth . And therefore it 's now lesse wonder to believe Jesus to be the Son of God . What then ? Is St. Johns argument of no force now ?

Yes certainly , therefore 2 we say , It 's no great matter to believe Jesus to be the Son of God , upon humane credulity of antiquity , universality , or humane reason . That 's not the faith that overcomes the world ; but it must be such a faith as is wrought in our hearts by God himselfe , and this faith far differs from humane credulity .

1 No man that believes Christ to be the Son of God by this divine faith , but looks up to him for salvation . Look unto me and be saved all ye ends of the earth , Isa. 45.22 .

2 If we look at Christ as the Son of God , this faith hath an efficacy in it , to work in us contrition and mourning for our sins , whereby we have crucified the Lord of life , Acts. 2.37 . When they heard that was the Christ whom they had c●ucified , they were pricked in their hearts , Zach. 12.10 . To such as be-believe thus , Christ is made the author of eternall salvation , Heb. 5.8 .

3 From the mighty power and virtue a faithfull soul derives from Christ to overcome the world : when you look at all the world , and all the comforts thereof , and compare them with Christ , you shall find them so vain and empty , that there is no comparison , Psalm . 73.25 . Mat. 16.24 . What is there in the world that would be equal with Christ ? Did not Moses on this ground despise all the treasures and pleasures of Aegypt , because he had seen him that was in the bush ? Heb. 11.27 . That was the Lord Christ . The transcendent worth a Christian findes in Christ , far outswayes all worldly dignities .

Vse 1. Of encouragement to a Christian soul against all temptation . For if this faith overcome the world , then it will overcome Satan and the corrupt lusts of thine owne heart , and therefore this faith cannot be overcome , but is secure against all enemies . If it were possible that our faith could be extinguished then this were not true , that Faith overcomes the world . If a man therefore lose his faith ; such faith was never true .

2 It teacheth us the exceeding danger of the love of the world . How many are there that rise early and sit up late , that spend their whole care and pains to get worldly wealth ? Why , do you think this a safe condition ? Would you not think him an infidel , that would not believe that Jesus is the Son of God . If a man be overcome of the world , truly he believes it not , that Jesus is the Son of God and can such a man be a Christian ?

Obj. What say you ? Were there never any good men overcome of the world ? What say you to those that recanted in Q. Mary's dayes for fear , and after repented , and were burnt for their profession ? What say you to Peter ?

Answ. A godly man in a combate may be overthrown , yet not overcome ; as it is in wrestling , a man may get the foyl , and yet afterwards rise up and get the victory , so oft-times a foyled Souldier gets the day . So Peter though he were foyled at that day , and yet when he got up again , and afterward was charged not to preach in the Name of Jesus , he overcame all . Whether it be meet to obey God or man , judge ye , Acts 4.19 . Indeed , if a man be thrown down , and there he lyes , and takes no care to get up again , look at him as no true believer ; therefore look not at these as things that may stand together , to serve God and man , and the world too . So respect the world , as that you ever look at Christ to have incomparably more worth then all the world , and let your chiefest love and endeavour be towards him .

Vse 3. Of consolation to them that maintain this principle , that Jesus is the Son of God . Why , you may assure your selves that the world shall never overcome you . Look up to him as your Saviour , for your salvation ; Look so on him as to mourn for your sins , and obey him as the eternal Son of God . Keep this faith in exercise , and you shall not be overthrowne ; or if you be , it will so raise you up , and recover you , that you shall overcome at the last .

1 JOHN 5.6 .

This is he that came by water and blood : even Jesus Christ , not by water onely , but by water and blood : and it is the Spirit that beareth witnesse , because the Spirit is truth .

IN the former vers. he had shewed , that faith overcoming the world , is faith in the divinity and Sonship of Christ . Now in these words he describes Christ the object of our faith : 1 By his manner of coming : This is he that came by water and blood . 2 By the witnesse that is born of him .

1 In generall , the Spirit , v. 6. Then , 2 In heaven , and 3 On earth , v. 7 , 8.

1 For the furniture of his coming . He came fully addressed for the works of our redemption ; he came by water and blood . By water is not meant their legal oblations , for he speaks of such a water as bears witnesse that Christ is the Son of God to this day , which they do not . By this water therefore is meant the clear water of sanctification , spoken of Ezek. 36.25 , 26. wherewith our Saviour Christ came abundantly furnished , fit to be our redeemer . By blood is meant the blood of his sufferings .

Doct. That Jesus Christ came to execute his office by the water of sanctification , and by the blood of redemption .

It is he that came to overcome the world , to redeem us . How , By water and blood . Why by water and blood both ?

1 From the end of his coming , that he might fulfill the types of the Law . In the old Law no Priest might enter upon his office upon pain of death , but he must first wash his hands and feet , Exod. 30.19 , 20. Which shews how carefull we should be , to come with clean hearts and hands to Gods service ; and it typed out , that when the Lord Christ should take upon him his Priestly office , he should come free and spotlesse from all sin , and he did so , so that ● 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 exp●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 ●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 . 1● , 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 , let● 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 pi● 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 , no● 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 〈◊〉 ●est you ● 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 ag●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 br●●s witnesse , because his is a Spirit of truth .

Doct. The Spirit of God bearing witnesse ●● the Scripture , and in the hearts ●f Gods people , is a Spirit of ●ruth John 14.16 , 17.

John 16. ● 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 go● aw●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 . ●●e Spirit 〈◊〉 ●●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 s●ake by types , which observed the 〈◊〉 but what the holy Ghost speaks is evident truth , without v●●d or covering , ● Cor. ● . 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 thu● , 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 ● third , yet these Persons make but one in Na●● , and so they are one in witnesse , D●● . 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 , T●● is my 〈…〉 and well ●●●sed , Mat. ● . 17 .

He 〈…〉 to his works , John 6. ●● , 9● , 3● , 36 , 3● .

2. Christ 〈…〉 himselfe ; that 〈◊〉 the Son of God by his Ministry as oft as occasion ●r●●d , John 14 , 17 , ●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 W●●d , and the S●●ing and yet the●● 〈…〉 .

Vse 2. Learn here a just 〈◊〉 work of 〈◊〉 faith , there is nothing we believe concerning Christ , but we ●●●e sufficient testimony 〈◊〉 , Mat. ● . 19 , 15. At the 〈◊〉 two or three witnesses every truth shall stand : now we have s●● wit●esses , thee 〈◊〉 , and three 〈◊〉 , if therefore we believe this truth , we ●et to 〈…〉 God is 〈◊〉 , who hath witnessed it , 1 John ● . 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. ●● 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 ●● believe that Christ is the Son of God , but that God is our ●●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 ●●●th , their we see what manner of men we ought to be in our witnesse were we never so many persons ; as the Persons in the Trinity are three , and yet their nature such , as they cannot be but one , one holinesse , one goodnesse , one truth , so all that worship him , though their persons be never so different , yet let their spirits be all one .

1. Hence learn , not to take up a truth upon a slight report ; God would not commend any work of his to us , unlesse he had confirmed it by three witnesses , therefore believe not single reports ; say not he was a good man that said it , for God would not put upon us any truth , but confirmed it by sundry witnesses , therefore believe not every report , though brought by a good man , let God be true and every man a lyar , Rom. 3.15 . Jer. 9.2 , 3 , 4 , 5.

2. Hence learn , that all that believe this divine testimony of the Son , ought to be compounded into unity ; it was the last solemn Prayer that Christ put up for the Church , that they all might be one with him , as he was one with the Father , John 17.8 , 9 , 20 , 21. where he useth this as a motive to God , to bring on all believers to unity , because he was one with the Father , and the Father with him , and therefore he prayes that they be one , that hereby the world might believe that God had sent him ; as if dissensions among brethren would bear witnesse to the world , that God did not send his Son to be our Saviour ; so that by these dissensions , as much as in them lies , they make the promises of God of none effect .

2. They annihilate all the testimony that the three Persons give to Christ ; this unity is that mark whereby all the world shall know them to be Christs Disciples , and it is the main duty Paul calls for , Ephes. 4.3 , 6. from this ground , because there is but one God ; and one Christ , and one faith , Acts 4.31 , 32. And indeed all the dissensions of the world have sprung from this ground , that they doe not all worship one God , or believe not that God is but one : For what makes a man to fall out with his brother , but either his profit , or pleasure , or credit is conceived to be hindered , and is not this because I make my profit , or my credit my God ? and so I had rather lose God , and fellowship with his Saints , then lose any gain and pleasure , and so I am a lover of pleasure more then of God : Now the Apostle made account , if we professe but one God , the unity of God should be more powerfull to make us one , then any thing in the world should be to make us two : so much dissension , so much atheism : If we suffer the world to be more mighty to make difference then God to make unity , we make God our Idoll .

1 JOHN 5.8 .

And there are three thus bear witnesse in earth , the Spirit , and the water , and the bloud : and these three agree in one .

IN these words is described the testimony given on earth to the Divinity and Sonship of Christ . Wherein 1. Their number , Three . 2. Their names , the Spirit , the Water , and the Bloud . 3. Their consent , and these three agree in one .

Doct. The Spirit , the Water , and the Bloud , are three principal witnesses on earth , that bear witnesse to the Sonship of Christ .

The three principall witnesses , for he doth compare them to the three witnesses in Heaven .

Quest. What these three witnesses be ?

Answ. The Spirit partly breathing in the Scripture , partly in the conscience of men .

First , The Spirit breathing in the Scriptures , for they in a speciall manner bear witnesse to Christ , and they are called Testaments , and indeed they are so farre witnesses , as no witnesse is to be received , unlesse it be consonant to the testimony of the Scripture , Gal. 1.7 , 8. and it is not Paul , or Peter , that testifies this , but the Sp●rit breathing in them , otherwise Christ receives not the testimony of men , neither doth the conscience of a Christian receive the testimony of any living man , except he finde the Spirit breathing in him ; for let God be true , and every man a lyar . This Spirit breathing in the Scripture is a Spirit of power , and perfection , the Spirit of power in the Scripture , is discerned partly , 1. In convincing men , John 16.9 . 2. In comforting those that are dejected , Rom. 3.16 . 3. In strengthing us against temptation , 1 John 2.14 .

Secondly , There is in the Scripture a Spirit of perfection , so that if we have but the testimony of the Scripture , what need we any further witnesse ? 2 Tim. 3.16 , 17.

Thirdly , There is a Spirit that bears witnesse in our hearts , that Jesus is the Son of God , and that Spirit is the same that breathed in the Scripture , so that when we are hearing , or reading , yet the Spirit sets it home to your hearts and souls , so that we goe home either convinced , or comforted , or strengthned to every good work and duty God requires ; now this Spirit fully perswades us , that Jesus is the Son of God ; for this Spirit goes beyond the power of all created things ; for no created power is able to convince an hard heart , or comfort a dejected Spirit , or strengthen us in our Christian course , therefore if we find a Spirit in us , inabling us to doe all this , the soul rests satisfied without any need of further witnesse , that Jesus is the Son of God .

Fourthly , Water bears witnesse to this ; by water some understand the water of baptism , and indeed that gives strong testimony to Christ , especially to them that are prepared to receive it : as in the Apostles times , when they were first brought on to believe , and then to be baptized , God then strongly testified this truth , so that after baptism , they were filled with much joy , and oft-times with divers gifts and tongues , Acts 8.36 . The water of baptism sent away the Eunuch rejoycing , see Acts 19.6 , 7. and though children be not capable of this mercy now in their Infancy , except by an extraordinary power , yet notwithstanding a Christian afterwards findes such vertue and strength from his baptism , that he sees there is no water like it , but that there is a divine testimony in it : But because water is but a representation of this Spirit , therefore by water here , may be understood the water of sanctification , the Spirit of God sanctifying and regenerating us ; for besides the Spirit of God , that at some extraordinary times fills with unspeakable joy of the holy Ghost ; there is also an ordinary work of Gods Spirit , partly cooling , refreshing us , as water doth , partly making us fruitful in our Christian course ; for those great inlargements of Gods Spirit , doe not always abide with us in that measure , but this water is a spring in us , continually afording us something which evidently witnesseth this truth , Tit. 3.5 . John 4.14 .

1. In this water of Gods Spirit , we finde a power to cleanse us from our lusts , as running waters doe channells and sinks , Ezek. 36.25 . when I see something in me conforming me to Christ , that water bears witnesse , that Jesus is the Son of God .

2. There is a power in water to cool and refresh us , when God sheds abroad his Spirit in us , there is something that cools us from the heat of Gods wrath , Isa. 44.3 .

3. This water is of a mighty power to make us fruitfull , Psal. 1.3 . A Christian watered by the Spirit of God , draws such moysture and life from every Ordinance of God , that he brings forth fruit in due season , according to his calling , Ezek. 30.26 , 27.

Quest. How doth this water bear witnesse that Jesus is the Son of God ?

Answ. Because all the vertue that this water hath to cleanse , comfort , or fructifie us , springs onely from faith in the testimony , that Jesus is the Son of God , Gal. 2.19 , 20. Let Christians observe , when we walk in the strength of our own spirits and graces , we shall grow so dry and barren , that not one good fruit comes from us , and this is because we suck from our owne graces , and so spend on the stock , and so soon draw our selves dry , for want of living by faith in the Son of God ; but a Christian that hath the water of Sanctification , let him doe all in the Name of Christ , and suck life from him daily , and he shall be sufficiently inabled to every duty that God requires ; we never found this water , till we believed on Christ , and this water no longer runs fresh and full , then we renew our dayly dependence on him , and if we did so dayly , we should alwayes find it full Sea in our hearts .

3 Bloud is a third witnesse on earth , and that is the bloud of his sufferings that doth bear witnesse to our souls , that Jesus is the Son of God .

And it bears witnesse to us , 1. by pacifying our conscience , Heb. 12.24 . There is a louder cry in the bloud of Christ to pacifie our souls , then in the guilt of sin to bring wrath upon us , and this is so lively a testimony , that a Christian knows , were it not for the bloud of Christ , all the things in the world would not have quieted his conscience .

2 The bloud of Christ , purchaseth us to become his , Acts 20.28 . Now when we can find our selves the purchased ones of God , the peculiar people of God , this bloud of purchase witnesseth , that it was the Son of God that redeemed us from the world and our own corrupt hearts .

3 The same bloud doth therefore bear witnesse , that Jesus is the Son of God , because it 's a bloud of purity , sprinkled upon every Ordinance and creature , every thing was purified by bloud , Heb. 9.19 . to 23. this bloud of Christ on every thing makes it pure , To the pure all things are pure , so that to such a one , his calling and company , his meat and drink doe not insnare him , as they doe other men , set further off from God , but by this bloud it is , and the blessing of God , that we are made more fruitful and serviceable to God , yea were it not for the bloud of Christ , our very graces would corrupt us , it 's the bloud of Christ that makes them all usefull and savory , and turn to our good .

Doct. These three witnesses , the Spirit , the Water , and the bloud are in one .

Not only in this witnesse , but they are all one for one work ; in the Original , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that is , they all consent to one truth .

And 2. they all goe an end and conspire in one work of our Redemption , so that one would be of small use without the other .

Vse 1. To establish our hearts in this testimony , that Jesus is the Son of God , and so to believe it , that we may overcome the world ; In the mouth of two or three witnesses every truth shall stand , how much more when three in heaven and three on earth testifie the truth ? and it 's not enough to believe this upon the authority of the State , or thy Parents , or upon the universal consent of all men , for this is no part of divine testimony , and this beliefe will never help thee to overcome the world ; and yet this is the testimony of the Church of Rome , but these humane testimonies will beget but humane credulity .

Vse 2. For tryall , whether you believe this truth aright or no ; if your faith be built upon the testimony of the Father , the Word , and the Spirit , upon the testimony of the Spirit breathing in the Scripture , and in your own conscience upon the water of Sanctification and bloud of Redemption , if your faith be built on these principles it will stand .

Vse 3. Reproves that Popish doctrine that maintains a Christian can never attain to any certain assurance ; Why , if a Christian have six such strong witnesses , and divine , as these , will they not breed more then probable conjecture ? Six be ●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 lya● , for all these bear witnesse from God , and therefore if we believe them not , we make God a lyar .

Doct. The three witnesses in heaven , and the three witnesses on earth , are all of them divine and inward testimonies in the hearts of believers , and therefore far more to be credited , then the witnesse of all men in the world .

1 That the Father , Son , and Spirit , are divine witnesses , is no question , for they are the three Persons in the Trinity , and yet are but one God , Deut. 6 4. Therefore their testimony must needs be divine . But the question is , How doe these hear witnesse in our hearts to this truth , he that believeth hath all these witnesses in himselfe ?

1 The Father , as he is the Fountain of the God head , so his work is a work of Almighty power , and that is it which speaks in the heart of every believer , John 6.44 . No man can come to me ; except the Father which sent me draw him : as none come to Christ , except the Father draw him ; so he draws none , but by the same power whereby he sent Christ , and that was by his Soveraign authority ; if God should draw us onely by the cords of men , we should break through all , as the Israelites did , Hos. 11.4 . But when God shakes our hearts by an Almighty power , and lets us see the danger of our estate , and after enlightens us to see the wayes of salvation , then he draws a man on to Christ : take a naturall man , all the world cannot perswade him of his dangerous estate , but he is perswaded of his good nature and good heart towards God .

Secondly , If he be convinced of it , all the world cannot perswade him , that any promise belongs to him , and therefore here God must put forth an Almighty power of a Spirit of adoption , whereby he is brought on to believe the promises ; before he had onely an humane credulity , now he believes it from a testimony within himselfe , John 6.45 .

2 The Son of God bears witnesse in our hearts of this truth , by speaking freedome and liberty to our souls from the guilt of sin , John 8.36 . If the Son shall make you free , then shall you be free indeed , that whereas before we were bound to our sins , and lusts , and wayes , Christ comes and sets us free from all , so that now we serve not our selves or men , but the Lord Christ ; & by this a Christian knows that surely Christ is the Son of God , that hath made me a son of God my selfe .

3 The Spirit bears witnesse to our hearts of this truth , by convincing our hearts of it , John 16.9 .

Secondly , By working a Spirit of faith , and a spirit of joy in believing , John 14.16 , 17. Hence he is called the Comforter .

Thirdly , By giving us a spirit to make us overcome the temptations of the world , and the lusts of our own hearts , 2 Tim. 1.7 . 1 John 4.4 . and this testimony is divine .

1 Because it is the revelation and will of God himselfe .

2 Because it is above all humane power thus to draw us and convince us , and strengthen and comfort us against all temptations .

For the three witnesses on earth , they likewise bear witnesse to this truth in our hearts .

1 The Spirit , that is , the Spirit breathing in the Word hath such a mighty power to enlighten , and quicken , and strengthen a soul , that whatsoever the Spirit speaks in the Scripture , the same it witnesseth in our souls , 1 Cor. 14.24 , 25.

2 Water bears witnesse in our hearts to this truth , that is , the water of Sanctification doth so cleanse , and cool , and refresh the conscience of a man , and make him so fruitful in his Christian course , that it 's plainly a divine testimony , it passeth all the power of the creature thus to pacifie and quiet the conscience ; it is only the Spirit of God that is able thus to pacifie a guilty soul ; thus to cleanse an impure heart , and to make these dry barren stocks as we are fruitful ; this is a divine work of Gods Spirit .

3 The bloud of Christ witnesseth this truth to our hearts , by being sprinkled on our consciences , and so speaking peace to us ; this is a divine work .

2 The same bloud purifies every Ordinance , and creature ; there would be no vertue in any Ordinance , nothing would doe us good , but for the bloud of Christ sanctifying it to our use : now this testimony is of greater force then the testimony of all the sons of men together . There be three things needful in a testimony .

1 That it be certain . 2 Evident . 3 Powerfull and Effectuall .

1 This divine testimony is more certain , then all the testimonies of the world , because God is greater in knowledge , and so knows more then men can .

2 Because he is greater in truth ; men may erre , but God cannot lye , Tit. 1.2 , 3. Rom. 4.2 .

2 This testimony is more evident , to make a thing evident is required , 1 Objectum perspicuum . 2 Organum bene affectum . 3 Medium apte dispositum .

Now God doth make this truth evident by the concurrence of all these .

1 He lets us plainly see the danger of sin , and the vertue and worth of Christs bloud ; God reveals his Son to our hearts , John 3.12 . Gal. 1.46 . so what the Gospel speaks of his Son , the same is plainly revealed , and so he makes the object perspicuous .

2 He opens the eyes of men to discern it , to long after it , to tast of his vertue and power , Acts 26.18 . 1 Pet. 2.3 . 1 Cor. 2.14 , 15. A natural man sees nothing of this work .

3 He clears the Medium , that is , the Word and Sacraments , Prayer & Christian Communion ; so that whereas before we lookt at them , but as beggerly rudiments , of little power or worth , after God hath once enlightned us , we see the power and vertue of God therein , so plainly , as if we had been touched by the Sun beams .

3 This divine testimony is far more powerfull then any humane testimony , Heb. 4.12 , 13. 2 Cor. 10.4 , 5. The Ordinances of God are mighty and effectual through God , so to change and renew our hearts , that no humane power is able to reach them .

Vse 1. To refute two doctrines of the Romish Church .

1 That the last ground-work of faith is resolved on the testimony of the Church : Ask them if they believe Jesus to be the Son of God , they say yes ; ask them why ? Because the Scripture say so : ask them , But why doe you believe the Scripture ? From the testimony of the Church , say they ; so that their best faith is but humane credulity : But ask a true Protestant , why he believes Jesus to be the Son of God ? he tels you because the Scripture say so ; ask him why he believes the Scripture ? he saith , not because the Church believes so , but he believes it from a testimony within himselfe . What say they , you trust a private spirit of your own ? nay his private spirit is common with him to all believers , ever since the world was , and that spirit is no other then the Spirit of God that breatheth in all his children . Besides , he hath other witnesses in his heart , the Spirit , the water , and the bloud , and this is a divine testimony , greater then the witnesse of all the world ; so that here is a double errour of theirs ; 1 In grounding their faith upon the Churches testimony . 2 In blaspheming the Spirit of God , for a private spirit . Fundamental errours .

That Doctrine that lifts the Church from Christ , and builds it on the testimony of the Fathers and the Schools , that doctrine overthrows the foundation ; for other foundation can no man lay , then what is laid already , even Jesus Christ .

2 It refutes another uncomfortable doctrine of the Romish Church , that teach , that a man cannot by divine faith have assurance of his estate in grace and salvation ; for say they , all divine faith is generall ; thus he that repents and believes shall be saved , but I repent and believe , this say they , the Scripture no where saith : But say we , besides the testimony of the Scripture , there is a threefold witnesse in heaven , and three on earth , all witnessing this truth ; now their testimony is divine , and therefore my faith is divine , and they all witnesse to this truth , that Jesus is the Son of God ; and that I believing on him shall be saved .

Obj. All these are but suavis quidam motus , & cannot produce a divine faith .

Answ. Can the testimony of men produce an humane certainty , and cannot three divine witnesses in heaven , and three on earth , produce more then an humane probabilty ? If not , how doth the text say , their testimony is greater then the testimony of men ?

Object . How comes it to passe then , that this witnesse is so low sometimes , that we can hardly discern it ?

Answ. We so grieve the Spirit of God sometimes , that he delights not to reveal himselfe to us ; but this is our own fault , that we so black this evidence , that we cannot read it ; but if we maintain and cherish it , it will be a strong testimony to our souls .

Vse 2. For tryal of our faith ; wouldst thou know whether thy faith be true or not ? If it be , it will convey a double trinity of witnesses into thy heart , witnessing that Jesus is the Son of God , and that he came by water and bloud . If you should resolve most mens faith into its principle , you should find most mens faith built upon antiquity , and authority , and universall consent of all men : Why , if these be the best grounds of thy saith , the Divel hath better grounds of faith then so ; but if thou find this truth confirmed to thee , by the testimony of Gods Spirit within thee , this faith will hold tryall .

Vse 3. Of consolation to all them that find this witnesse in themselves . Why , they have grounds of full assurance of their good estates , seeing they have such divine and certain witnesse of it , both in heaven and earth .

1 JOHN 5.10 , 11 , 12.

He that believeth on the Son of God hath the witnesse in himself : he that believeth not God , hath made him a lyar , because he believeth not the record that God gave of his Son , &c.

HAving shewed vers. 6 , 7 , 8. three witnesses in heaven , and three on earth , that bear witnesse to the Sonship of Christ , vers. 9 , 10. he stirs us up to believe this witnesse , 1 A minori , If we believe the witnesse of men , the witnesse of God is greater . 2 From the Divinity of all those witnesses in our hearts and consciences . 3 From the nearnesse of this testimony . 4 From the danger that follows the not believing this testimony we thereby make God a lyar , and he gives a reason of it , because he believes not the record that God hath of his Son , and he shews what that record is , this is the record that God hath given us of his Son , even eternal life .

From the change of the phrase in this 10 vers. believing on the Son of God , and believing God , observe

Doct. True faith that believeth God believeth also on the Son of God .

There is a double phrase used , 1 Credere Deo . 2 Credere in filium Dei .

Credere Deo , is to believe that there is a God .

2 That every testimony God gives us is true , Act. 27.25 . I believe God , that it shall be so as he hath said , but to believe on God , or on the Son of God , is a phrase peculiar only to Scripture , not found in any humane Writers .

Now to believe that there is a God , and that his Word is true , are acts of the understanding ; but to believe on God , is not only an act of my understanding , but of my will ; whereby I trust on him , and rowl my selfe upon him , it 's exprest by laying a stone upon a foundation , 1 Pet. 2.5 , 6. Christ lyes as the corner stone of his Church , every living stone lyes upon him , depends upon him , and that is to believe on God , to lift up our souls , and lye on the foundation , John 14.1 . Let not your hearts be troubled , ye believe on God , believe also on me ; so much belief so much lesse fear ; and so much fear , so much lesse faith , Jam. 2.19 . The Devils believe and tremble ; but he that believes on the Son of God feare not , this believing on him , is a resting on him , for many may have faith , and not rest on Christ , Isa. 30.15 . In quietnesse and confidence shall be your rest , there is no such rowling our selves upon Christ ; so that as living stones we lye still and quiet upon Christ the corner stone , so that you cannot lift off a Christian from his foundation , except you overthrow the building , and this is , when a Chrstian is so established in faith , that all mists of doubtings are removed , and Gods favour clearely seen , and then the soul sits down in calmnesse , and quiet , Psal. 3.5 , 6. and this hand of faith the children of God are wont to put forth in dangerous times , Psal. 91.12 . He that abideth in the secret place of the most High , &c. Two things are in God , which are the secret place of the Almighty , and both exprest in the Name of the Lord .

Which implyes , 1 his attributes of mercy , goodnesse , and patience , and the like .

2 His truth , Psal. 138.4 . Thou hast exalted thy word about thy Name , the Word of God doth more comfort , and command , then any attribute without the Word ; so that the Name of God , is the secret place of God in danger ; A Christian runs to the attributes and promises of God .

2. But if this were all , it would exclude from faith , all those whose faith is not grown to this quietnesse and rest , for many a day is it before we come to such quietnesse and rest , but full of doubts and agitations are we : as if you commit such a sum of money to be paid at London , into a faithfull able mans hand ; I never doubt of his care or faithfulnesse , if I doubt of either , my heart is never at rest , till I hear how matters goe ? no Christian ord●narily doubts of Gods power and ability ; but he doubts whether God be willing to put forth his power for my salvation or no ; hence a poor soule hath many thoughts and cares what will become of his soul , yet there is some kinde of saving faith in him that believes his ability , and this faith makes him in some measure to lean on Christ , as Mark 1.40 . the poor Leper came to Jesus , and said , If thou wilt thou canst make me clean , he believed his power , yet something doubts of his will ; yet he comes to him that he might be willing .

3. There is a weaker faith then this , that is , a Christian comes sometimes to doubt even of the power of God , that he is not able to shew him mercy , and so doubts of it , as thus , because God hath said , That they that have sinned against the holy Ghost shall never be forgiven , and they are afraid they 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 ca●●● 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 ●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 ●s never rest , till we have found our hearts relying on him . Psal. 132. ● . to 6. It was a notable resolution of David , in the midst of all his ●●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 ●●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 bod● 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 th●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 lo●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 , smoo●● things lye flat : what swelling of heart we see in us , either to pride , on covetousnesse , or wrath ; if we would lye smooth and sure in the building , we must pare off all these out-running and swellings of our hearts , and so bring 〈◊〉 smooth and even , we shall lye sure upon the foundation .

1 JOHN 5.11 .

And this is the record that God hath given to us eternal life , &c.

VErs. 7 , 8. having declared the three witnesses in heaven , and three on earth , that bear witnesse of the divinity of Christ , vers 9.10 . he exhorts us to receive their testimony in these 10 , & 11. vers. he tels us what this divine record is , which he presseth us to believe , and this record is threefold .

1 Of an heavenly gift , eternal life . 2 That this life is given us by Christ . 3 That this life is given only to believers .

Doct. Eternal life is the gift of God .

Here two things are to be opened , 1 That the life given us by God in Christ is eternal life .

2 That this eternal life is the gift of God .

1 It 's eternal life , 1 John 3.16 . Eternal , ab ante , because it was given us before the foundation of the world , it 's more ancient then the world , or mans fall , and this was not only purposed in Gods Councel , but this was manifestly promised before the world began , Tit. 1.2 . And The Trinity then concluded that the Lord Christ should be made head of all .

2 That all that did believe on him should have eternal life , therefore it 's said , He chose us in Christ before the foundation of the world , Ephes. 1.4 . and therefore God choosing us as members of Christ , he promised to Christ , that he would give them all eternal life , 2 Tim. 1.9 . There was not only a purpose of God , but a declaration of the same to Christ , of this gift our Saviour speaks , John 17 : 6. Revel. 13.8 . and this gift is more ancient then our actual vocation , for a man is said to be given to Christ , when he gives up his heart and service to him , but this is given in fulnesse of time ; but we were given to Christ , before we were called to the fellowship of his Spirit , and adoption of sons , John 6.39 .

2 It 's called eternal life , because the fountain and principles of this life are eternal ; the Word of God was revealed from eternity , and of this Word were we begotten , 1 Pet. 1.23 . And as in seed there is something more material , something more spiritual ; so in the Word there is both the matter of the word and there is the Spirit of the Word , John 3.5 . Now we are born of the Spirit , and this Spirit in us is a fountain of living water , springing up to everlasting life , John 4.14 .

3 The continuance of this life is to everlasting , He that believes on Christ , shall never dye , but have everlasting life , John 3.36 . John 5.24 . and this eternal life is a record which God hath given us of his Son , because the gift was given to Christ , and througst him , as by our Head , is the life conveyed to all the members .

2 This life is a gift of God , Rom. ● . 23 . All the life we have is Gods gift : There is a fourfold life , and all given us by God .

First , The life as justification is a free gift , Rom. 5.15 . we lay all dead in sin , now the pardon of all these is the very life of our souls , Col. 2.13 .

Secondly , There is a life of holinesse whereby we live to God , are for his ●nds , and walk by this rule , and this life is the free gift of God , Ephes. 2.4 , ● .

Thirdly , There is a life of consolation , which is called a mans life , 1 Thes. 3.7 , 8. We live , if you stand fast , he means a life of comfort , and this life is given by free grace ; 2 Cor. 1.4 , 5. When God so comforts a poor soul , he is to be looked at as the Father of mercies , and God of all consolation .

Fourthly , There is a life of glory , which God hath given us by Christ , Rom. 6.23 .

Reas. 1. A minori , If our naturall life be Gods gift , how much more this spirituall and eternall life , Job 10.12 . Thou hast granted me life and favour , and he speaks of naturall life , that is , thou in thy favour hast granted me life , and preservest it : Now if that be a gift of God , as it is , for it was neither Father nor Mother that could give us life , how much more is eternall life the gift of God . It was Mephibosheths speech to David , 2 Sam. 19.28 . What was all my Fathers house , but dead men before my Lord the King ? so take us without Gods gift , we were but all dead men before him . Now if this naturall life be a gift of God , and that of his favour too ; how much more is this spirituall and eternall life a free gift from God ?

2. All our life must needs be Gods free gift , by removing all that might concur to the making up of our merit of this life .

Four things must concur to merit , which are all wanting in this gift .

1. If you would merit , you must prevent the other in giving but who hath given to God first ? Rom. 11.35 . and if we give God but his own , how then doe we merit ? 1 Chron. 29.13 , 14 , 15.

2. In the nature of merit is required , that what we give we should give ●eely , not of due debt , nor due recompence , Luke 17.9 , 10. If we doe but ou● duties , what doe we merit ? When we have done what we can , we have done but our duty , and how then doe we merit ?

3. What merits at Gods hands , should be perfect and par● , without spot , else it deserves nothing : Now our best righteousnesse is defiled , Isa. 46.6 . Exod. 28.38 . Our best offerings , if God did not accept of them in Christs holinesse , he might justly reject them .

4. In all merit it is requisite that there should be something proportionable betwixt the work and the reward , now what proportion is there between naturall life and spirituall , and betwixt our life of grace , and the life of glory ? Our sufferings , which are the highest part of our obedience , they are not worthy to be compared to the eternall weight of glory ; indeed they work for 〈◊〉 a plentifull recompence of reward , 2 Cor. 4.17 . But this is through the free gift of God .

Vse 1. For reproof of Popish merit , if eternall life be the free gift of God , then the life of grace is not given us of merit , ex congru● , not this life of glory ex condigno ; if it be gift , then sure we pay no answerable price for it ; there is no purchase on our part , but a gift on Gods part . I would know whither this naturall life was given us of merit ; who d●re say , ●e hath merited to be a man , rather then a Beast , of a Serpent , or a Toad , and how then can we say our eternall life is of merit ? Doth not every Christian freely confesse at his first conversion , that if God should utterly cast him off , and never shew him mercy , just and righteous should his proceedings be ? And how dare any appear that dare claime grace and glory of merit ? In the continuance of his faithfull obedience , who dare claim the least mercy ex condigno , how much lesse eternall life ? Whereas è contra , Gods servants doe not think God beholding to them for their service , but they never think themselves more engaged and beholding to God , then when he inables them to most service , they say with David , Who are we that we should be able to offer thus willingly , 1 Chron. 29.14 . they know every jo● of mercy is free grace , every sin pardoned is free grace . No Malefactor on earth , but if the King send him a pardon , he acknowledgeth it to be of the Kings free grace and Royall compassion ▪ but yet the Synagogue of Rome will not acknowledge Gods pardon to be of free grace ; but Gods people acknowledge they are 〈◊〉 but as dead dogs before God ; and were at not for the free grace of God , they had never seen life .

Vse 2. Of exhortation to all the sons of men , that never look after Christ , why as ever you desire to see me , and that life for ever , look up to God for it to derive it from him , it is his free gift , Every man is a friend to him that giveth gifts , Prov. 19.6 . Shall we respect Princes so , that have but earthly honours and profits to giue , that we think it our happinesse to doe them any service , and shall we neglect God that hath such great gifts to give , even eternall life , and a Kingdome of glory ; it is God that gives us these naturall lives , and that gives us power to get wealth , Deut. 8.18 . nay it s he that gives life of comfort , and the life of justification , and holinesse , and also the life of glory , and shall we neglect this great gift , and more respect the poor comforts of the world then him , in whose hands is our breath and life ? Skin for skin , and all that a man hath will he give for his life , he means for his naturall life , and shall eternall life lie by like a refuse thing that no man looks after .

Vse 3. Of tryall whether God hath given us this life or no , and this we may discern for the eternity of the gift , consider whether there be any eternall life shed abroad in thy heart or not , hast thou found any pardon of sins ? that whereas thou sawest thy soul as a dead dog for want of this life , now God hath justified thee from thy sins ; Why , the life of justification is eternall life , if he hath once pardoned thy sins he will remember them no more , Jer. 31.33 .

Secondly , Hast thou found a spirit of life in thee to obey and serve the Lord , Rom. 8.2 . Why this is eternall life , that will never decay , John 17.3 . hath God shed abroad the comfort of his Spirit , and the joy of the holy Ghost into thy heart , which is better then life , Psal. 63.3 . this is eternall life , which though it may be sometimes overwhelmed , yet it shall spring up again , as trees after winter ; if thou finde none of these works in thee then thou hast no life .

Vse 4. Of consolation to all those that have received this life , if we have found the life of justification in the pardon of our sins , the life of holinesse in our Christian obedience ; if we have found the lively comforts of Gods Spirit : Why , know this is a life that will never decay , this is the record of God himself , that the life which he hath given us is eternall life , it was given us before we were born , and will he take it away when we are born ? that which he gave us before there was a world , he will not take away when the world shall be no more ? it comes from everlasting principles , 3rd therefore it cannot decay ; if therefore we finde this life in us , we may be assured , that God hath given us this life , will preserve it to eternity ; if it be eternall , how can it decay ? Therefore let us walk worthy of this eternall life , and pray with David , Consider me Lord , if there be any way of wickednesse in me , and lead me in the way everlasting , Psal. 139. ult. Sinfull lusts are dead lusts , and what hath eternall life to doe with dead lusts , keep your hands off from a sinfull carnall life , but lay fast hold on eternall life , 1 Tim. 6.12 . get sure possession of it , and let neither Satan not the world wrest it out of your hands .

1 JOHN 5 , 11. the latter part .

And this life is in his Son .

Doct. THe Eternall life that God hath given us , is laid up for us in Jesus Christ , John 11.25 , 26. Col. 3.3 . John 14.6 .

This life is fourfold , of Justification , Sanctification , Consolation , and Glorification . All these are laid up in Christ , Jer. 23.6 . He is the Lord our righteousnesse , Psal. 4.1 , 2. For them altogether , see 1 Cor. 1.30 . He is made our Wisdome , Righteousnesse , Sanctification , and Redemption . Our Redemption not onely from the guilt eternall and punishment of sin , but from all the afflictions both inward and outward that Gods servants he exposed unto , as for inward temptation in sicknesse , and griefs , &c. Col. 3.3 . Your life is hid with Christ in God , It s sometimes under a veil of corruptions , sometimes of affliction , but yet laid up in Christ .

Quest. How is our life said to be laid up in him ?

Answ. 1. Because he hath received it for us from God the Father to give unto us , John 5.21 , 26. 1 Thes. 5.9 , 10. He hath appointed us to salvation , through Jesus Christ , that so whether we remain alive or die , yet we may live in Christ .

2. Christ hath purchased this life for us , 1 Thes. 5.9 , 10. the Father hath not onely appointed us life , but he hath appointed it through the death of Christ , John 10.10 . I am come that my sheep may have life , and that they may have it in abundance , and this is by giving his life for us .

3. It s laid up in Christ as one that prepares it for us , and us for it , Col. 1.12 . it s he that makes us meet to be made partakers of the Inheritance of the Saints in light , that whereas before we were unfit , now he hath adorned us , and made us fit Spouses for himselfe , which he doth by turning us from darknesse to light , by giving us of his Spirit , by dispensing himselfe to us in his Sacraments , and Christian communion , wherein all the members receive nourishment from the head , Eph. 4.16 . and as he thus prepares us for eternall life , so likewise he prepares a place for us , John 14.2 , 3.

4. It s reserved for us principally in himselfe , notwithstanding the communication of it dayly to us , Jude 1. we are said to be preserved in Jesus Christ to life , all our life of grace here , and of glory hereafter , is preserved in Christ .

First , Because all the claim of eternall life is laid up onely in him , we neither desire nor beg any pardon of sin , or any grace , or comfort , or glory , but through Jesus Christ , the claim of eternall life is wholly in him ; for though God hath promised all those kindes of life , its onely in Christ .

Secondly , As he reserves the claim of it in his own hands , so he reserves the security of it in his own hand , even as a Father doubting how his son will spend his estate , he puts not into his hands the writings or evidences , but he keeps them in his own hands ; so God saw the life he communicated to our first parents , they prodigally wasted it away , and therefore never since would he put it into our own hands , but reserved it in the hands of Christ , Rom. 4.16 . Therefore it is faith that the promise might be sure . If our salvation had stood upon our own works , the promise had been sure onely so long as we kept our obedience , but we are unsetled , sometimes inlarged , and sometimes straightned , so that we should have been at a stand oftentimes , not knowing whether we had life or no , therefore he hath laid it up in Christ , that it might be sure .

Thirdly , The possession of this life is reserved for us in Christ , our justification is complete in Christ here , never increased , though the sence of it may ; the first day we are regenerate , we are fully justified ; the justification of all Christians is equall , though their sanctification be not alike ; our life of justification is compleat , but yet our life of holinesse is but imperfect , We know but in part , and believe but in part , but it s fully laid up in Christ : so for the life of consolation , we have some beginnings of it here , Phil. 4.7 . 1 Pet. 1.8 . But sometimes all our comforts are lost , and where then lies it but in Christ ; as the sap doth in the root in winter time , so that in him we rejoyce alwayes , Phil. 4.4 . and so our eternall life is reserved in him , John 14.2 , 3. Eph. 2.5 .

Fourthly , In regard of the glorious manifestation of this life at the last day , 2 Thes. 1.10 . when he shall come to be admired of all his Saints , this life is now laid up for his Saints , which at that day he will dispense to his servants , to the admiration of all men .

Quest. Why hath God laid up this life in his Son ?

Reas. From the impossibility of laying up life for us in the law , or in the first Adam , Gal. 3.21 . If the Law could have given us life , verily righteousnesse had been given us by the law ; No , the law that Adam had given him in Paradise could not have secured our life , but that we might forfeit it by our own fall , nor could Adam himselfe give us this life , for in Adam all dyed , 1 Cor. 15.22 . and therefore its Christ alone that hath restored as to life and glory .

Vse 1. Hence learn the order of all that life , and grace , and salvation , that is derived to us , God did not first give us life , and then provide Christ to maintain it in us , but he first appointed Christ , that in him we might have life , Eph. 1.3 , 4. He hath chosen us in Christ , Christ is the first fruites of all that life that we enjoy , he loved Christ , and in him loved us , he first gave him eternall life that he might give it to whom he would , John 5.26 . he poured this life first on his head , and from him this life runs down to the lowest skirt of his garment , to the meanest member that belongs to him , he poured on him the oyl of grace , and from him it drops down upon us ; he first crowned him with glory , that he might glorifie us .

Vse 2. It teacheth us the dead estate of all men by nature , if all our life be laid up in Christ then such as want this life , they want pardon of sins , and want holinesse , and want comfort , and want eternall life , Eph. 2.11 , 12. Eph. 4.19 . We by nature are aliens from the life of God , strangers from the Covenant , that as strangers neither meddle nor make with that which is none of theirs , so we have nothing to doe with the promises of life , till we be in Christ ; let naturall men goe look at themselves as dead men , all their best comforts are but as the crackling of thorns , they may warm themselves a while with the sparkles of their own fire , but this they shall have at length , They shall lie down in sorrow , Isa. 50.11 . Nay by nature we have no hopes of eternall life , we must be regenerate to this hope , 1 Pet. 1.3 , 4.

Vse 3. May teach all such as live in a dead estate , to look out where they may have life ; look into your own hearts , there you shall not find life , look into the world , that is not able to give you life , but get Christ , and then you get life ; as Jacob said to his sons , Why stand ye gazing one upon another , have ye not heard there is corn in Egypt ? why , go up , go and buy it that we may live , Gen. 42.2 , 3. So the Spirit saith to us , when we find our hearts ready to starve for want of this life , for want of pardon of sin , of grace , of comfort ; why stand ye gazing upon the profits and pleasures , and contents of this world , none whereof can give you life ? doe you not hear that there is life laid up in Christ , goe and buy of him : it s the speech of Wisdome , even of Christ the wisdome of his Father , Prov. 3.85 . Who so findeth me , findeth life , and all that hate me , love death .

Vse 4. Of consolation to all those that have found their parts in the Lord Christ ; if you have found him , you have found life , pardon of sin , peace of conscience , and life eternall , Rom. 5.1 . If you have found him , your sins are done away , and no Saint under heaven is justified more then you . 2. Having found him , thou hast a life of holinesse said up in him , so that though we want zeal , wisdome , patience , we may fetch it from him , and though we find our hearts , sometimes drooping under heavy discouragements and afflictions , yet in him thou mayst rejoyce alwayes ; and what though our life here be poor and base , yet there is an eternall life said up for us in him , and when he appears , we shall appear with him in glory , Col. 3.3 , 4. And the more we may comfort our selves in that our life is not laid up in Satans hands , for then we should never finger any of it , nor in our own hands , for we should lose it at every hand ; but this is our comfort , that our life is laid up in Christ , and reserved safely for us in him ▪ and therefore it may teach Gods people , that if our life be laid up in Christ , we must be dayly spinning out life from him ; what ever we doe , let us doe all in the Name and power of Christ , 1 Thes. 5.9 , 10. all the peace and comfort we find in our selves or families , let us derive it from him , live not upon the stock of your own graces , but fetch your dayly supply from him , Gal. 1.20 . I live , yet not I , but Christ liveth in me , and the life I now live , I live by faith in the Son of God , live upon Christ daily , fetch all your help , and comfort , and life from him ; and for eternall life , seeing it is laid up in him , let us lay claim to it in his Name , and lay up the security of all our life in him ; that so though it be unsetled , yet in him it may be sure .

1 JOHN 5.12 .

He that hath the Son , hath life , and he that hath not the Son , hath not life .

THis Verse contains the third record God hath given us of his Son , and that is the subject of this eternall life to whom this life is given , and that is onely to the true believers , He that hath the Son , hath life , and he that hath not the Son , hath not life .

Doct. Vpon our having or not having of Christ , depends our having or not having life .

Prov. 8.35 , 36. He that findeth me , findeth life , but he that hateth me loveth death . Eph. 2.11 , 12. Without Christ we are aliens from life , and strangers from the Covenant .

Quest. Why doth our life depend upon the having of Christ ?

Reas. 1. From the insufficiency of all the creature to give life , Heb. 10.1 , 4. For it is impossible that the bloud of Bulls or Goats , should take away sin . Besides , should we die for our sins our selves , yet we could not satisfie for our sins , because we could never overcome death , neither can our obedience to the law give us life , Gal. 3.21 , 23. David speaks it fully in the Name of Christ , Psal. 22.29 . No man can keep his soul alive , he cannot keep naturall life , much lesse a spirituall ; yea Adam in innocency was taught to look for the preservation of his life out of himselfe , and therefore he was to eat of the tree of life , implying that the maintenance of that life he then lived , could not have been in himselfe , but he must eat of the tree of life , a type of Christ ; How much lesse could Adam fallen keep this life in him ?

Quest. Why is the creature insufficient to give life ?

Answ. 1. From the preciousnesse of that price which was to be paid for our life , the matter of our justification , is the price paid for our redemption , Psal. 49.8 . The redemption of souls is precious , and it is beyond the power of the creature , it was onely the obedience of Christ as suffering to the death , that could give a sufficient price for us , and none but Christ could doe it , because he thereby declared himselfe mightily to be the Son of God .

2. For our life of Sanctification and Consolation , that proceeds from the Spirit of God within us , springing up in us to everlasting life , John 16.7 . John 4.10 . Now its onely Christ that can give us this life , it s he that must ascend up to heaven , and send down the Comforter ; it s he that sets open this living Fountain .

3. For eternall life that can onely be given by Christ , in regard of the difficulty of it , above all humane reach , no man is able to deliver his soul from the grave , Psal. 49.7 , 8. Death is the passage to eternall life ; now for a man to die , and aftewards to raise up himselfe , is above created power , John 11.25 .

Reas. 2. From the good pleasure of God that hath appointed , That in Christ should all fulnesse dwell , Col. 1.19 . Col. 3.4 . All the springs of life flow from him onely , there is no deriving of life from any other fountain .

Vse 1. From hence we may have an evident ground of tryall , whereby we may know whether we be alive or dead ; why , if we have the Son , we have life , if we have not the Son , we have not life . For the understanding of this we are to consider , 1. What it is to have Christ . 2. What it is to have the Son . 3. Shew some signes of life .

For the first , we are said to have Christ four wayes . 1. By way of service . 2. By way of purchase . 3. By way of Covenant . 4. By way of acceptance .

1. By way of service or worship , a man is said to have God that worships God , as some Princes are chosen by the peoples adoration , so by our adoring of God , we have God , Exod. 20.3 . Thou shalt have no other Gods but me , that is , Thou shalt worship no other Gods but me , if thou worship me , you have me , Psal. 45.11 , 12. For he is the Lord thy God , and worship thou him : we receive Christ to be our Lord , by worshipping him . This Moses sang at the red Sea , Exod. 15.2 , 3. to exalt and worship God , makes him our God ; the worship of God is performed in our minds in our wills , in our live● .

1. In our mindes ; we then have Christ , when we have him in high estimation , Cant. 5.10 . My Beloved is white and ruddy , the chiefest of ten thousand , who is like unto thee among the gods ? Psal. 8.7 . Exod. 15.10 , 11. when the soul prizeth Christ above all , then we have him ; this is the difference between spirituall and earthly things : a man may prize gold , and silver , and riches , and yet not have them ; but we never prize spirituall things , especially Christ , but we have them ; and this is worship , for all worship stands in exalting another , and debasing my selfe : now if I give Christ divine esteem , its divine worship ; now when the soul thus esteems Christ as the highest , and debaseth himselfe to the lowest , it hath Christ . John 1.27 . John the Baptist he so advanceth Christ , that in comparison of him , he thinks himselfe unworthy to loose the lachet of his shoe : no mortall man so great , but another may be worthy to loose his shoe ; but Christ is so highly advanced , that we are not worthy to doe him the meanest service ; when a mans heart thus advanceth Christ , and thinks himselfe most unworthy of the meanest service about him , much more of having Christ himselfe ; when once we have Christ in such high esteem , we have him indeed , and this high prizing of Christ may a poor soul have , when it can expresse little else ; and this is an evident argument of our having Christ , when we can think the worst thing in Christ honourable and precious ; this was Moses his faith , that he lookt at the very reproaches and afflictions of Christ as greater riches , then the treasures of Egypt , Heb. 11.25 , 26.

2. We honour Christ in our minds , when we esteem nothing more worthy knowing then Christ . 2 Cor. 2.2 . For I determined to know nothing among you save Jesus Christ , and him crucified , John 17.3 . and to know Christ , is to know the vertue and worth of Christ , as Paul knew him , Phil. 3.7 , 8 , 9. that is , to esteem all his best outward priviledges as base and filthy in respect of the knowledge of Christ , an evident sign that Paul had him . In Nature we never have a thing , but we desire to know the worth and use of it , Phil. 3.10 . so every one that hath Christ desires to know what the power of his death is , and the vertue of his Resurrection , and the fruits of his mediation .

2. In our hearts and wills , we have Christ , when we look at him as our chiefest good , that there is nothing in heaven or earth , that we desire in comparison of him , this is an act of the will and affections , Psal. 73.25 . Psal. 42.1 , 2. this is called hungering and thirsting after Christ ; No hunger is satisfied , without eating of that we hunger after ; so when a soul hungers and thirsts after Christ , give him pleasures and profits , yet they satisfie not , except you give him Christ ; and this is an high point of worship , Gal. 6.14 . when our hearts are set on him , that our chiefest care is to get him , our greatest griefe to lose him , our chiefest delight in him ; why , if we be thus affected to Christ , we have him .

Object . The Church earnestly desired and sought after Christ , yet found him not , Cant. 3. 1 , to 4.

Answ. 1. She could neither have sought after him , nor desired him , except she had had him .

2. When she sought him , and said , She found him not , she means , I found him not in that measure of peace and comfort , and fellowship I desired , but yet she had him , for she said , She sought him whom her soul loved . Secondly , Such a soul as it thus highly prizeth , and desireth , and hungers after Christ , so it debased it selfe ; the more we esteem him the more we debase our s●lves , the more we love him the lesse we love our selves ; when Christ once revealed himselfe to J●b , Job 40.3 . What laid he ? Behold Lord , I am vile see ▪ Job 42.4 , 5. No soul that highly prizeth and aff●cteth Christ , but the more he d●saffects and loaths himselfe , as unmeet to come into the presence of Christ , Isa. 6.4 , 5. Then said I , woe is me , for I am undone , because I am a man of unclean lips , for mine eyes have seen the King , the Lord of Hosts , the more he sees Christ , the more he abhors himselfe , as an unclean and abominable thing , that if he could , he would goe out of himselfe ; this selfe-denyall is the first principle in Christianity , Luke 9.23 .

3. We worship Christ in our lives , by our obedience in doing his will , and by patience in suffering for him . Our obedience is a true worship of Christ , 1. When a man hath such respect to all Gods Commandements in his heart , that there is not one of them , but he hath respect unto , and submits his heart to it , this is a principall part of Gods worship , Psal. 119.6 , 2. When he hath respect to them all in his conversation , 2 Cor. 10.4 , 5. The Gospel of Christ brings every thought into subjection ; now this is a marvellous worship of Christ , when a man hath not a thought in him , but it is subjected to Christ .

4. We worship Christ in our lives , by our patience in suffering , if the Lord call us to suffer for him , when we can sit down quietly , and rest well contented to endure his good pleasure with patience , this is a principall part of Gods worship , 1 Sam. 3.18 . It was a good testimony of Elies sincerity , when he heard of a wofull judgement denounced against him , It is the Lord , let him doe what seemeth good in his eyes , we have the Lord for our Lord , when we give him leave to rule us as he pleaseth , and patiently submit our selves unto him in every thing , Job 1.21 . an argument we have God for our God , otherwise how should we complain and murmur at the instruments ? Psal. 39.9 . Lam. 3.29 . The Church complaining of her misery , tells us the frame of her Spirit , in such a time it is good to bear the yoak in our youth , she sits alone and keeps silence , Psal. 62.1 , 2. Micah 7.7 , 8. This is a solemn worship of Christ ; if God call a man to suffer for his Name divers evills , he is so far from being ashamed of it , that it is his glory and rejoycing ; if any man suffer as a Christian , let him rejoyce in that behalfe , when a man is thus framed to obedience in doing , and patience in suffering the will of God , such a soul is a true worshipper of Christ , and by worshipping him , we have him ; if contrary , we look at Christ as no such excellent thing but are ashamed of him ; if we can look at our selves as great men in the world , and scorn to seek and mourn after Christ , when we will not be under Christs yoak , but scorn to stoop to him in every thing , and by no means we will endure any hardship for him ; why , then we doe not worship Christ , and if we doe not worship him , we have him not , and not having him we have no life .

5. We are said to have Christ by purchase , this is exprest partly in that parable , Mat. 13.46 . One way to have this Pearl , is to buy it , see Isa. 55.1 , 2. Come and buy , yea without money ; why , without money ? Cant. 8.7 . If a man should give all the treasure of his house for Christ , they would be greatly dispised , Acts 8.19 . when Simon Magus offered money , for the gift of the holy Ghost , Peter tells him , Thy money perish with thee , yet many times without parting with money we cannot have him , the holding fast of money oft-times looseth Christ ; upon this ground the young man went without him , Mat. 19. 21 , to 25. Upon the poynt of money Christ parted with the Pharisees , Luke 16.14 .

In three cases money must be parted with , else you shall not purchase Christ .

First , When the Lord upon some speciall command requires it , as he did the young man expressely ; now for him to stick for money , for want of parting with it , he lost Christ ; upon the same point Ananias and Saphira lost Christ , because they kept back some of the price , Acts 5.1 , 2 , 3 , 4. a fearfull judgement felt on them , to shew how dangerous it is to stand upon tearms with Christ ; in this case money must be parted withall .

Secondly , When in times of persecution , a man cannot have Christ with peace and purity , unlesse he be willing to part with all for him , as sometimes the m●rket goes higher , sometimes lower , but at what rate soever it goes , a Christian is resolved to take Christ at the highest rate ; sometimes unlesse a man be content to be spoyled of all his goods , he cannot have liberty of conscie ce : in this case set money , and goods , and lands , and all goe , and suffer joyfully the spoyling of your goods , Heb. 10.34 .

Thirdly , When sometimes by laying out money , we may win Christ , as in case we want a good Ministry among us , and cannot have it unlesse we be willi●g to lay out money for obtaining the Gospel , and this he calls sowing to the spirit , Gal. 6.8 . As a man by laying out money provides things needfull for him , so when a man layes out for spirituall uses , he shall of the Spirit reap life everlasting . In these three case money must be parted with , and yet if you think money can purchase Christ , you are not worthy of him .

1. Christ must be purchased , by parting with all those strong lusts that keep us off from Christ , Isa. 55 7. v. 1. having bidden us buy without money , he tells us then what it is that we must lay out for Christ ; why , Let the wicked forsake his wayes , and the unrighteous man his thoughts , let him forg●e his secret and open sins , and let him return unto the Lord , and he will abundantly pardon , upon this poynt sundry have broken off from Christ ; Jehu was carried with ambition to rule , and when he saw it would hazard his Kingdome to forsake his golden Calves , he would rather part with God , then with his Kingdome , 2 Kings 10.29 , 30. and therefore he is said , Not to regard the Commandements of the Lord , and therefore because he cut short his reformation , and did it not fully , therefore v. 33. the Lord began to cut short Israel in his dayes , so tha● Hazael cut off many of the out parts of his Kingdome ; if we cut short with God ▪ God will cut short with us : so Herod heard John Baptist gladly and did many things , but when he would not cut off his lust of uncleanesse , but rather cut off Johns head that reproved him , it 's said he added this above all his other evils , that he shut up John in Prison ; they that will not be cut off from their sinful lusts , they cut themselves short of mercy ; Demas a forward Christian , yet the love of the world so prevailed with him , that he fell off from the Lord , and embraced this present world ▪ if we would have Christ our lusts must be parted with , Judg. 10.10 . to 16. the people were in great distresse by their enemies , they come and cry unto God for help , God bids them go to the gods that they had chosen , to see if they would help them , I will deliver you no more , upon this they put away all their gods , and then the soul of the Lord was grieved for them , and he raised up a deliverer for them ; when he saw they were willing to part with their gods for him , then God had compassion on them ; so when men are willing to forgoe their honourable and profitable sins , which stick as close to a man as his very heart , if God see men willing to rend out their dearest lusts for him ; why , then Gods soul is grieved for them , Hos. 14.23 . then the Church cryes unto God , Take away our iniquities and receive us graciously ; and that s not all , but they goe about to reform their ways , Ashur shall not save us , neither will we ride upon Horses ; Why then v. 4. I will heal their back-slidings and love them freely ; the like means Ephraim useth , v. 8. Ephraim shall say , What have I to doe any more with Idols ? What saith God to this ? I have heard him and observed him . When we begin to protest a solemn abandoning of all our corruptions , then God hears such a soul : many a soul cryes hard for mercy , Take away all our iniquities , and receive us graciously , and God regards them not , but when we not onely cry to God , but set to in earnest , to turn from all our evill ways , and say , What have I to doe any more with Idols ? Why then God hears and observes us : when we abandon all our lusts , then Christ shall suddenly come into his holy Temple .

2. We must purchase Christ sometimes , by parting with all confidence in his Ordinances ; we may soon lose Christ , if we look for life in them , and not in Christ , not that we are to reject the Ordinances of God , but account them a great blessing , and earnestly desire them , Psal. 27.4 . Psal. 84.10 . but yet we should not put our trust in the Temple of the Lord , Jer. 7.3 , 4. Part not with your fellowship in them , but yet trust not in them , Mat. 3.9 . Rest not in the outward letter of any Ordinances , count all your best priviledges , as drosse and dung that you may win Christ , Phil. 3.8 . Many that have lived under great means shall say at the last day , Lord thou hast eaten and drunken in our presence , and we have heard thee preach in our streets , but Christ shall say , Depart from me , I know you not , ye workers of iniquities : trust not therefore in often hearing , or in the great means you enjoy ; for what is Paul , or Apollo ? they are nothing , but it is God that giveth the increase , 1 Cor. 3.6 , 7 , 8.

2. Sometimes we must be content to part with the very Ordinances themselves : if we cannot enjoy the Ordinances of God in purity ; without sin , let us part with them all , so when the Priests could not enjoy the liberty of their places in Jeroboams dayes ; except they would offer sacrifice in their course to the golden Calves , which were the Image of the Cherubims , they left all and came up to Jerusalem , 2 Chron. 11.14 . where they might enjoy Gods Ordinances in purity , and as the Priests did , so did the people , vers. 16. as Christ wisheth them , Cant. 2.7 , 8. which is spoken of Jeroboams dayes ; and so in case we cannot have the liberty of the Ordinances , without some impurity , which may defile the conscience , in this case part with all , for we come not to the Ordinance for the Ordinance sake , but for Christs sake ; therefore if we cannot have them without sin , in this case part with them .

4. We must part with all our good parts , and good gifts , and good natures for Christ , 1 Cor. 3.18 . If any man seem wise in this world , let him become a fool that he may be wise ; we must lay aside all carnall wisdome and reasonings , and be content to be counted fools , that we may win Christ .

2. We must part with all common graces , which commonly choake all hypocrites , who having received some common gifts and graces , they think they have part in Christ , or else he would not have vouchsafed them such graces , Matth. 7.21 , 22. We see there they not only plead their priviledges , but their gifts and graces , that they had prophesied in his Name , &c. and so trusting in them , they fell short of saving grace . And it is a wonder to think what a strange change a Spirit of Prophesie works , 1 Sam. 10.10 . 1 Sam. 19.20 . As in a Scholar , when a man hath been given to loose vain courses , yet when God begins to enlighten his mind , and to enlarge his affection , and comfort his soul ; 't is a wonder to think what a change it will work in a Scholar ; so that now he will leave his old vain courses , and compose himselfe to more edification and spiritualnesse in his teachings : why ; such a change works such a confidence in him , that he thinks all the Congregation may sooner perish then he ; and if Ministers may be deceived upon those common gifts and graces , how much more may people be deceived ? Herods joy , and Jehues zeal , all these you may have and yet want Christ , a man may have these , and yet not prize Christ , not give up himselfe to him , he may still reserve some lust which he favours ; therefore if thou hast such common graces , observe , in the midst of those , whether thou cleavest not to some lusts , for so Christ shall tell such at the last day , Depart from me ye workers of iniquities : if thou beest a worker of iniquity , all thy good gifts and parts will deceive thee in the end , but if in the midst of such gifts and graces , thou hast a care to keep thy heart clean , and doest favour no lust , and dost not place any confidence in these , but in Christ , thy case is safe ; for this is a true rule : hypocrites though they have many good common gifts and graces , yet they are given up to some sinfull way , by which the world shall know what they are , by their fruits shall you know them . 3. We must part with all confidence , even in the saving graces of God , Spirit , trust not to them for justification , look not to be justified by them ; if you think to be justified by your own works or graces , Christ shall profit you nothing , only by faith in Christ stands our justification , Rom. 4.5 , 8. 1 Cor. 4.4 . I know nothing by my selfe , that is , wherein I have failed yet am I not thereby justified , and this is the errour of the Romish Church , if God give them any common graces , they look to be justified by them .

2 Trust not on them for the life of your sanctification , for though they be true parts of sanctification , and we may look at them as precious talents , yet if you shall trust your graces , and goe about your performances in the strength of grace received , you will want Christ , the life and power of Sanctification ; you may have Christ , and he lye like a dead Christ in your hearts ; though you have saving graces , yet know that the life of a Christian is not a life of graces , but a life of faith in Christ , Gal. 2.20 . If you would have Christ live in you , you must live by your faith , fetch all your grace and strength from him , Isa. 40.30 , 3● . If we goe about any duty in our own strength , we shall utterly saint ; but if we wait dayly upon Christ , we shall renew our strength as Eagles , we shall mount above all straights and difficulties , our graces are too weake to carry us through in our Christian course , and therefore live upon Christ dayly .

3. We are said to have Christ by way of Covenant , Isa. 49.8 . Psal. 50.5.7 . Gather my Saints together to me , those that have made a Covenant with me by Sacrifice , and then vers. 7. I am God , even thy God , and so the tenure of the Covenant runs , Gen. 17.17 . Deut. 29.10 . to 13. Deut. 26.17 , 18. This day thou hast avouched God to be thy God , Sponsionem stipulatus es , Junius reads it , When Gods people give up themselves to the Lord , and yeeld themselves to what God requires , the God is their God , and they his people , 2 Cor. 6.17 , 18. This Covenant is made by Sacrifice , Psal 50.5 . and he means that solemn Sacrifice then offered before the Lord , Exod. 24.7 , 8. wherein they promised before the Lord , to be obedient to all the Lord would command them , and on the other side Moses sprinkled the people , and said , Behold the bloud of the Covenant , which the Lord hath made with you , which implyes when we come to make a Covenant with God , we confesse before God that death is our just portion ▪ and therefore we look up to Christ , that his bloud being sprinkled on us , he might impart life to us ; this is to make a Covenant with God : for burnt offerings typed out Christ the meat offerings typed out the people , giving up themselves to God , and when we doe thus , God for his part promiseth , to be our God , Gen. 17.7 . I will be thy God , that is , not only a good Father a good Mother , a good King , a good friend , but whatsoever is good in the creature , that he promiseth to be to us , he will be a good Father , and Ruler , and Friend , and Husband to us , partly in his own person ; that if all those fail , he will be all these unto us , or else he will dispense himself so in those instruments , that we shall see Gods goodnesse in every creature ; when therefore we desire God to be our God , we desire him to doe all that good for us that our estate in this life , or another world requires . 2 We on our parts offer our selves to be obedient to every command , and to expect from him all that goodnesse that he hath promised ; and as we offer up our selves to God , so must we offer up all our children and servants and friends , all that are under our reach , we promise before God , that as much as in us lyes , we and our household will serve the Lord . Josh. 24.15 . and when we give up our selves and ours to the Lord , God promiseth that he will be a God to us and ours .

There is a threefold Covenant that passeth between men in civil society in this world . 1 There is a Covenant between Prince and people , 2 Chron. 23.16 . 2. Between man and wife , Matth. 2.14 . 3 Between friend and friend , thus David and Jonathan made a Covenant together , 1 Sam. 20.16 . Now in all these respects God makes a covenant with his people .

1. He makes the covenant of a Kingdome with them that as a King he will rule us and defend us , and we for our part promise to be at his command , and to be obedient subjects to him .

2. There is a covenant of marriage between God and his people . Jer. 3.14 . Turn O back sliding children , for I am marryed to you , that as a wife promiseth to be for her husband alone , and he for her only ; so doth the church promise , that she will be for Christ alone , and he for her , Hos. 3.3 .

3. There is a covenant of friendship betwixt God and his people , 2 Chron , 13.5 . Ought you not to know that the Lord gave the Kingdome to David , and his sons for ever by a Covenant of salt , that is , a covenant of friendship , such a covenant as friends that eat salt together , make and its a perpetua●l covenant , 2 Chron. 34.31 , 32. and this covenant implyes not only subjection and affection , but communication of secrets and counsells one to another , and to doe all things out of friendship and love , heartily , and readily ; thus God said of Abraham , I know that Abraham wil command his family to keep the way of the Lord ; therefore saith God , shall I hide from Abraham what I am about to doe ? If God be our friend , he will communicate many secrets to us , which the world shall not know of , Psal. 25.14 . And 2. he will counsel us for the best , Psal. 25.22 , so that in a doubtfull case , he will still tell us what way to take , he will guid us by his eye , Psal. 32.8 . 2. We on our parts shall communicate all our counsells to him , that we shall doe nothing , but we shall acquaint him with it , we shall acknowledge , Lord we know not what to doe , but our eyes are towards thee , and withall we are ready to doe whatsoever God commands us , Psal. 119.5 . & 24.

Try therefore if such a covenant have past betwixt you and God , have we for our parts given up our selves to God , be sure God hath prevented us in all this , if there have no such covenant past between you and God , then God is not your God , you have not Christ .

Object : Who is there to be found , that so looks to his own wayes , and his housholds , that he walks so strictly with God as you require ?

Answ. True they that doe make a covenant with God often break , even as often as there is a thought , or word , or action that was not from Gods word , or mouth , or counsel , but this is our hope . 1. We have Christ for our surety of this covenant , Heb. 7.22 . and he will make up all breaches ; when therefore we break covenant with God , let us renew our humlliations , and be ashamed of our breach of covenant and charge our souls for it , and acknowledge , that as we have broken covenant with God , so might God justly breake covenant with us , and if we thus return and humble our selves , then God will renew his covenant with us again .

2. We have Christ by way of acceptance , this is exprest , Joh. 1.12 . To as many as received him he gave them power to become the sons of God ; to receive him , as divers expresse this place , is to receive him as a Father , as a King , as an Husband , but it may rather be conceived , that to receive Christ , is to receive him into an house or Temple , and this may be gathered from the precedent words , vers. 11. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , is meant his own place or own home , for so it is used , Joh. 19.27 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , he took her into his home , so as many as received him , as many as received him into their hearts , as into a Temple , when we thus receive him , we have him .

Quest. How doe we receive Christ as into a Temple ?

Answ. Three wayes , 1. When we prepare a way , for him to come into his holy Temple , Mal. 3.1 .

Now what is this preparation ? Isa. 40.3 , 4.

1. Mountains must be puld down , that is , the lofty spirits of man must be puld down , and that is , when we subject our selves at his feet , willing to be disposed and framed which way he pleaseth , and to do what he would have us do ; if we would have Christ come into our hearts , he must not find high craggy rocky wayes ; but all must be laid level and even .

2. Every valley shall be filled , that is , every base eatthly heart shall be lifted up to the high wayes of the Lord , to mind life and heavenly things , raised up above earthlinesse and low things of the world , Psal. 24.7 . to 10. Lift up your heads O ye Gates , and be ye lifted up ye everlasting doores , that the King of glory may come in ; Christ will not descend into pits , but if your hearts be set on heavenly things , on Gods favour and his heavenly Kingdome , then you are fit for Christ , 2. A mans heart may be too low through despair , many a poor soul , after his high thoughts are puld down , he sinks down so low into despair , that he thinks no promise or mercy belongs to him ; Why , this heart is too low for Christ , therefore it behoves a christian to beleeve there is an hope in Israel concerning this ; Christ hath had mercy on as bad as me , and therefore we will lay our mouths in the dust , till he shall have mercy on us ; and if he offer grace , we are willing to receive it ,

3. Crooked things must be made straight ; there are in our hearts many turnings in and out , these must be made straight , it 's when we look with a single eye , and are willing to be guided by a straight rule , and aim singly at Gods ends , such an heart is fit for Christ , when it 's cleansed from all hypocrisie . 2. There is another crookednesse of our hearts , when we shift off and cover sin , Psal. 125.5 . but to prevent it , Christ will , have us deale plainly , discover our sins openly before God , and then is Christ ready to come suddainly into his Temple .

4. Rough places must be made smooth , many a mans heart is rough and harsh , and bitter ; why , God will have this frame of heart laid down , all bitternesse and wrath put away , and the heart made loving and meek ; the Lamb Christ will not rest in Lyons dens , therefore rhe Apostle bids us lay aside all wrath and malice ; when our rough hearts are made smooth end amiable ; why , then undoubtedly Christ will come into his Temple . 2. When Christ is come into our hearts , if we would look to keep him there , we must look to it , that there be no common and unclean thing found there , 2 Cor. 6.16 , 17 , 18. This Temple is an holy place , therefore put away not only unclean , but common things ; all your affairs must be dedicated to the Lord , all your wealth and store , all your houshold and children must be consecrate to the Lord , Christ loves to lye clean , he dislikes even bodily slovenlinesse , much more spirituall defilements . 3. To receive Christ into his Temple , is to look well to the charge of Gods holy offerings ; God would have every man in particular to take the charge of his holy things on himselfe , and not put it off to others ; let every one keep his charge , every one offer up his dayly sacrifice , and his service for the Sabbath ; all Gods offerings must be looked to , and if we doe thus , God will rest in his holy Temple for ever , Exod. 15.2 . consider therefore whether you have thus received Christ , have you found your proud hearts humbled , your base earthly hearts lifted up to Gods wayes , all crooked by-paths of hypocrisie and shifting put away ; doe you find your rough spirits made smooth and amiable ? Why , if it be so , then Christ is come , and when he is come , doe you strive to keep your hearts clean , and undefiled , and dedicate your selves and yours to God , you keep the charge of Gods holy offerings , and set up his Ordinances amongst you ; why , then we have received Christ : è contra , if we find it not thus , we have no Christ , and so no life . Hitherto we have heard what it is to have Christ ; the second thing to be inquired after , is , What it is to have the Son , He that hath the Son hath life , it is not enough to have Christ , but if we would have life , we must have Christ as the Son .

Quest. What then is it to have the Son ?

Answ. There are three things implyed in having the Son . 1. That such a have Christ in truth , doe not rest so much in having any of the benefits of Christ , but they doe chiefly affect to have the Son himselfe : many professors sought after Christ for the loaves sake , John 16.26 , 27. But Christ bids them not to labour for the meat that perisheth , but to labour for Christ himself , the bread of life : hereby Peter discovered hypocrisie of Simon Magus , in that he desired the gift of Christ , but not Christ himself , and such gifts as might tend to profit ; but Peter tell him , Thy money perish with thee , Act. 8.18 , 19. So Balaam wished , O that I might dye the death of the righteous , Numb. 23.10 . but he desired not Christ , but own happinesse and freedom from hell and misery , and therefore what ever gift he had besides , as indeed he had a goodly gift of prophesie , he never sought Christ in any of them . Nay further , a true christian that affects Christ himself seeks him , not only without respect to profit or gain , or happinesse hereafter , but even here in this life , in the Ordinances of God , wherein he seeks for help against his lusts , for increase of grace , for supply of comfort , he doth not so affect them , as to find Christ in them : When David fled from Absalon , and the Priests carryed the Ark after him , as knowing , they should never meet with a Prince that more favoured and upheld Gods worship , then he ; David bad the Priests carry back the Ark again , If I shall find favour in the eyes of the Lord , he will bring me back again , and shew me both it and his habitation ; but if he say , I have no delight in thee , here I am , let him doe what seemeth him good , as if he had said , the Church shall not be so much prejudiced as to be deprived of the Ark of God for my sake , without which they cannot offer their solemn Sacrifices , nor find the presence of God , therefore he considers , that thereby Gods Name should be dishonoured , and the Church wronged , and rather then he would doe that , he would part with the very Ark , the presence of God , and his Ordinances , which yet was his greatest care and desire , Psal. 27.4 . Now this is an argument of grace in sincerity , to be willing to part with the Ordinances , rather then have God dishonoured , and the Church prejudiced . This was Moses care , rather then God should be dishonoured by the Heathen , he would have God blot his name out of the book of life , Exod. 32.32 , 33. A true christian perfers Gods honour , above the pardon of sin , above the best graces , yea above salvation it self ; if a christian desire the Ordinances , it is that he may find the beauty and loving kindnesse of the Lord in them , Psal. 63.1 , 2 , 3. if he desire the subduing of his lusts , it 's not so much for his own comfort , as that the power of Christ might he magnified in him ; he desired , salvation , if he desires gifts and graces , it is not that he might be made excellent , but that the grace of Christ might be magnified in him ; if he desire salvation , it not so much for his own joy and happinesse , as that he may be with Christ , Phil. 1.28 . having a desire to depart and to be with Christ , which is far better , Cant. 5.10 . My beloved is white and ruddy , the chiefest of ten thousand , not only of persons , but the chiefest of ten thousand benefits and priviledges which God gives , pardon of sin , and grace , and comfort , and salvation it self , Christ is better then all these , and he that thus affects Christ , hath the Son , and so hath life . Grounds of this .

1 Christ must be so received as God gives him , but God gives us Christ first , in every Ordinance : when Philip preached to the Eunuch , it 's said he preached Jesus to him , Act. 8.35 . So in the Sacrament , you must first take and eat his flesh , and drink his blood , and then you have remission of sins , Mat. 26.26 . No gift of grace but is given through Christ , if it be lively and true . Herod received joy , Jehu zeal , Ahab humiliation , but none of these received life , because they received the shell and not the kernel , the casket , and not the Pearl , the gift , but not Christ ; and therefore their graces were not lively . Simon Magus believed yet had no lively faith , because Christ wanting : except we find Christ , we find no true grace , Hos. 4.8 . in me is thy fruit found , without me you can doe nothing , Joh. 15.5 . Hence let us gather an estimate of our selves , whether we have life or not , If you have the Son , you have life , try therefore whether you labour not more for the loaves , for the benefits of Christ , then for Christ himself ; if thou findest thou comest to the Ordinances rather to find Christ , then the pardon of sin , and comfort , and happinesse , and salvation ; if with the Church in the Canticles , thou seekest Christ and not the loaves , if thou with her inquirest of the watchmen , where thou mayst find him whom thy soul loveth , if we thus affect Christ , we have the Son , we could never have sought him thus , if he had not first sought us : but è contra , if we have longing desires after pardon of sin , and after grace and salvation , those desires indeed are ordinarily sincere , but there may be an Harlots affection in them ; as an Harlot seeks her an husband not for his persons sake , but for his goods sake , that her debts may be paid , and that she may be a sharer in his wealth , now she seeks him not for his ends , but for her own : so if a man shall desire Christ , that he may have his sins pardoned , and his conscience pacified , and seek not Christ himself ; why , this is but an whorish affection ; whereas one that loves her husband , she will have him though she have but the bare man , though she begge with him ; so one that truly loves Christ , he would be glad and think himselfe happy to have him , though he should never see good day after , never find peace or quiet after , Whom have I in heaven but thee , and there is nothing on earth , that I desire in comparison of thee .

This will exclude from having of Christ .

1. All such as are so far from seeking Christ himselfe , that they doe not seek the benefits of Christ , they look at grace and christian duties as melancholly wearisome things , for pardon of sins , they never look after it , and for heaven they hope they shall doe as well as others ; why , these men they will neither have Christ nor any thing of his .

2. This excludes such from having Christ , as have more desire of his benefits then Christ himself , pardon of sin , and grace , and peace of conscience , and comfort that they look after , but Christ they forget ; why , as yet our seeking is not sincere : if a woman perceive that her love seeks more for wealth and dowry , then her person , no wonder , if she hold off ; so if Christ find we come to him , and seek for pardon of sin , and grace , and peace , more then for himself , no wonder if he keep off and hide himselfe from us , because this may come from self-love , from respect to our own good , and yet nature teacheth us not to seek such things , and those desires are ordinarily good beginnings ; for indeed christians at first are full of self-love , but yet Christ will never fully reveale himselfe , till we seek his person rather then his gifts , therefore first labour to get Christ and he will bring all these priviledges with him , Rom. 6.32 . seek him chiefly and not his gifts ; you must first know Christ will be more loved for his own sake then his gifts , before he say to you as to the church , Cant. 2.14 . O my Dove , let me see thy Countenance , let me hear thy voyce for sweet is thy voyce , and thy countenance lovely , before he thus manifest himself to thee , he will make thee willing to seek thee as thy head and husband , as the most wise , the most beautifull , the chiefest among ten thousand ; and let but thy desire be towards him , and his desire will be towards thee , Hos. 3.3 . Stand not upon dowries , take him without Feoffments , for better , for worse : and if you thus take Christ , and choose his person in the first place , then all his benefits and priviledges become yours , 2 Cor. 3.22 , 23. 2. A child of God is said to have the Son , when he hath the Spirit of the Son , 2 Cor. 3.17 . Having spoken before of a Spirit of ministration and grace ; why , saith he , the Lord is that Spirit , not only because he is the giver of it , but there is a secret union betwixt Christ and his Spirit , so that if you have the one , you have the other , Rom. 8.9 . If any man have not the Spirit of Christ , he is none of his , Gal. 4.6 . he that hath the Son , hath the Spirit of the Son , and is made conformable to his Image .

There is a twofold Spirit whereby we are knit to Christ , and Christ to us 1. A Spirit of union . 2. A Spirit of liberty .

1. He that hath fellowship with Christ , hath a Spirit of union , whereby he is made one with him , Joh. 17.21 . It 's the prayer of our Saviour for all believers , that they al may be one , As thou father art in me , and I in thee , that they also may be one in us , thou in me by thy Spirit , and I in them by the same Spirit , hence it is , that of his fulnesse we shall receive grace for grace , Joh. 1.16 . Rom. 8.29 . We are predestinate to be made like to the Image of Christ . There is a threefold conformity and likenesse betwixt Christ and us , that is wrought by the Spirit .

1. We are like him in his nature , 2 Pet. 1.4 by the precious promises , we are made partakers of the divine Nature , so that we are meek as he was , lowly as he was , innocent and harmlesse as he was the Spirit of God stamp● the same Image on us that was in Christ , Joh. 1.16 . Hence it is , that the e that have Christ , they reason from Christs nature to theirs , and from their nature to Christs , 2 Cor. 1.17 , 18 , 19. Paul had sometimes sent to them , that he would come to them as he passed by into Macedonia , but neither in his going not his return did he come to them , therefore they accuse him of levity and inconstancy ; Paul excuseth this , and he pleads from the nature of Christ ; for the Son of God , Jesus Christ that was preached among you by us , was not yea and nay , but in him was yea ; Why , what 's that to him ? Yes , look as Christ is yea and amen , the faithfull witnesse , that what he speaks , he will performe , ●o make account that Christ hath poured the same Spirit on us , that our words likewise are yea and amen , had not Gods providence hindred it ; there is such a participation of the divine nature , that the nature of Christ , the nature of the Gospel , and the nature of a Christian , all of them answer one another ; the same Spirit that made Christ yea and amen , faithfull and true , hath made the Gospel , and so the same Spirit in Gods people makes them true and faithfull , so that look what they say , their hearts goe with it , and if Gods providence hinders not , they will performe their word .

2. There is a conformity in his offices , he hath made us Priests , Kings and Prophets to his Father , Rev. 1.6 . Kings to over-rule our lusts , to overcome the world , anoynted with a royal Spirit , although not yet invested with full glory ; Priests , to offer sacrifices of prayer , of a broken spirit , Psal. 51.12 . Sacrifices of righteousnesse , Psal. 4.5 . and to sacrifice our lives for Christ , Phil. 2.17 . so he hath made us Prophets of God , Act. 2.17 . he hath poured on us the Spirit of prophesie , poured , not dropped sparingly , but poured on us aboundantly , hence it is that a christian understands many secrets of Gods will , Psal. 25. 14. many hidden mysteries of the Scripture , so that he is bound to see a secret providence of God , guiding him in his way .

3. There is a conformity in their estate : our Saviour in this world went through a double estate , 1. Of Humiliation , 2. Exaltation , and in the most deep passions he went through , when he was excommunicated by the Church , hated , crucified , yet even then he mightily shewed forth his divine power ; hence he is said to triumph openly on the crosse , Col. 2.17 . and such is a Christians estate , Psal. 34.19 . Many are the afflictions of the righteous , there is his humiliation : but the Lord delivers him out of all , there is his exaltation , for by those deliverances he makes them glorious , Psal. 149.4 . He will beautifie the meek with salvation ; nay a christian in the midst of all his worldly comforts , he gets loose from them , so that you may see those are not the things he chiefly looks after , if he have great parts and gifts , yet they are clad with a Spirit of Christ crucified , Gal. 6.14 . their outward deportment is but mean and homely , yet in their outward meanesse and basenesse , you may discern the power of Christ crucified , 2 Cor. 13 4. Since ye seek a proofe of Christ speaking in me , as he was crucified through weaknesse , and yet live●h in me by the power of God , even so we are weak with him , that is , in outward shew , why , yet as Christ when he was most deb●sed ▪ shewed forth most power ; so a christian in his greatest debasements and weaknesses , Gods power is most magnified in him , never more glorious then when most debased . Hence those strange phrases , we are dead with Christ , Col. 2.20 . and risen with Christ , Col. 3.1 . crucified with Christ , Rom. 6.6 . that is , by the same Spirit of Christ that is in us , we are so knit with him , that we are made of the same state with him ; that as he was weak and base , and yet glorious ; so are we ,

2 There is a Spirit of liberty ; nothing better expresseth the temper of the Son , Christ the Fathers Image , then a Spirit of liberty , 2 Cor. 3.17 . Where the Spirit of the Lord is , there is liberty ; If the Son shall make you free , then you are free indeed , Joh. 8.36 . His liberty is a reall liberty : And this is

1. Liberty from the fear of sin of hell of the grave , and of all his enemies he is not afraid like a sla●e that is not is a 〈◊〉 of liberty , Rom. 8.15 . H●b. 2.15 . A Spirit of liberty is a Spirit of freedome from all fear , Luke 1.74 , 75. Such a man is not afraid what flesh can doe unto him , Psal. 3.5 , 6. I will not be afraid though ten thousand shall compasse me about I will ly me down and sleep quietly , the fear of men shall not break his sleep , so Psal. 56.3.10 11. this holy tranquility frees us from all fears , and this liberty is proper to a Son , he fears not others , so he may please his father ; he knows his Father will give him protection , and provision , Rom. 8.37 .

2. He hath a liberty from the dominion of sin , sin hath not that power to carry him captive , Rom. 6.4 . Rom. 8.2 . The Law of the Spirit of life in Christ Jesus hath made me free from the Law of sin and death , that is , the Spirit of grace that commands and rules me like a law , hath freed me from the law of sin and of death , that a Christian is now but a beginner of sin , sin hath not that power over him that formerly it had ; time was when I could not break off from evil company , but now the Law of the Spirit of life hath set me free from them ; many a valiant spirit fears not death ; many a souldier venters upon a Canons mouth , but yet I presume he is captivate to many a base lust ; but a Christian is not only freed from the fear , but the bondage of sin .

3. He hath liberty from being servant unto men , 1 Cor. 7.23 . Ye are bought with a price , be not servants of men : he doth not mean that they should shake off all obedience and subjection ; but though they should be subject to their Masters , ye now they should not serve them in a slavish manner , but with freedom of Spirit in obedience to Christ , heartily and readily , 1 Cor. 7.22 . he that is called in the Lord , being a servant is the Lords freeman , he doth his Masters work with a free spirit , and withall he doth the work of Gods service with much more freedom , and when they come to their own liberty , they will be inclined to good duties , strive to gain opportunity for prayer and reading , and hearing , whereas others though they have much more outward liberty , yet they have far lesse inward .

4 The Spirit of God that sets me free from the service of men , makes me free to every duty of God , to have free access to him , the Spirit that set me at liberty from Satan , will make me run the wayes of Gods Commandements with an inlarged heart , Psal. 119.32 . Ps. 110.3 . Gods people are a willing people and as he is free from the bondage of men , so he is Lord over them , he can make them all serve him ; Gen. 25.23 . God told Rebecca there were Nations in her womb , and the elder should serve the yonger , how was that fulfilled , seeing Jacob cals Esau Lord , and himself his servant ? Gen. 33. Why , as some say , that must be understood of the Nations , not of the persons ; but it may be Esau's Lordship and roughnesse did Jacob more real service then ever Jacob did him , whence was it that he went out of his Fathers house , met with so glorious a vision the first night ? whence was it that he made such a vow to God , that if the Lord would be with him , and blesse him in that countrey , then the Lord should be his God ? whence was it that he returned with such a blessing ? whence was it that he so wrestled with God and obtained a blessing ? was not this from Esaus bitternesse , and for fear of him ? which shews that every fury and persecution of wicked men do Christians the truest service , as it was with the Tyrants in Syria , and Egypt , all the tyranny did but purifie the people of God , and make them white , Dan. 11.35.46 . they are but as scullions to scour and rinse Gods people , they are but as servants or like house-wives , they lay them in soap , and dung , and sharp lee , but it is but to make them white .

Try therefore whether you have the spirits of sons . Doe you find in you the nature of Christ ? do you find your selves invested with a Kingly Royall spirit ? doe you find in you the spirit of prophesie ? doe you find in you the state of Christ , that in the meanest condition you have a mighty power of Christ breathing in you ? why , then it is evident you have the Spirit of God , but if we find we are not like him in his nature , we cannot pray or prophesie , then we have none of Gods Spirit .

Do we finde our selves still in bondage to sin , lying under the fear and dominion of it ? then we have not Gods Spirit in us , Gods Spirit would set us free from all bondage .

3 We are said to have the Son , when we have Christ not onely for our Saviour , but for our Prince . Acts 5.31 . Him hath God exalted to be a Prince and Saviour . To whom he is a Saviour , to them he is a Prince . It were dishonour , to God to save those whom he cannot rule , to deliver them from sin and Satan and yet leave them in their sins ; God hath sent his Son not only to save but to rule us .

Two things here are to be opened .

1 That he that hath Christ , hath him for his Saviour . 2 That he that hath him for his Saviour , must have him for his Prince likewise .

We are ready commonly to conceive , that every one would have Christ for his Saviour , but indeed they are but rare that would have a Saviour indeed . To have Christ for our Saviour implyes two things .

1 He that hath Christ for his Saviour , looks up to him for salvation in all his distresses , Isa. 45.22 . Look unto me , and be saved , all ye ends of the earth . He that looks for any other Saviour , denyes Christ . He that hath Christ for his Saviour , in what coasts soever of the world he lives , he must look up to him for salvation , as they that look'd towards the Temple , had their petitions heard : So , wheresoever we are in what condition soever , we must look towards Christ , and long after him for salvation , not onely from Gods wrath , and hell , but even from whatever distresses we are in , torment of conscience , sicknesse , imprisonment ; we must wait upon him for deliverance . Isa. 8.17 . I will wait upon the Lord that hideth his face from the house of Jacob , and I will look for him . The Church was then in grievous distresse , both in regard of sin and calamity , there were none for her to look unto , either Princes or Priests , to redresse the matter , all had been in vain ; but there was no hope in them , yet I will look unto the Lord , and wait on him that hideth his face , Isa. 17.7 . Speaking of such times wherein only a few gleaning grapes should be left . In that day shall a man look to his Maker , and his eyes shall have respect to the holy one of Israel . We cast respect or disrespect upon one with our eye , whilest our eyes are upon the creature , and turned away from God , we disrespect God ; but when our eyes are toward him , set on him , we shew respect to God , and this man hath Christ for his onely Saviour . This was Jehosaphats practice , 2 Chron. 20.12 . Being in a great fear of a mighty hoste that came against him , he set himselfe to seek God , and prayed , O Lord , we know not what to do , but our eyes are towards thee . This having our eyes towards Christ in evill times , argues that we have Christ for our Saviour , Psal. 121.1 . I will lift up my eyes to the hills , from whence cometh my help . And he means the Hils of Zion and Moriah , where the Temple and Ordinances were . My help cometh from the Lord who made heaven and earth . Jonah went away from God when he should have gon to Nineveh , he sent him to Nineveh , but he fled to Tarshish ; and therefore , because he would not have God for his Prince to rule him , he would not be his Saviour , but sent out a mighty tempest against him , and the most unruly creature of the Sea to swallow him up ; and then Jonah out of hopes prayes out of the Whales belly , If I am utterly cast out of his sight , yet I will look again towards his holy Temple , Jonah 2.4 . His heart had respect to it , though he could not tell which way it stood , and in that he had respect to Christ , a d therefore the Lord sent him a glorious deliverance , If you have Christ for your Saviour , your eyes will be towards him in every distresse .

2 He that hath Christ for his Saviour , not onely looks for salvation by him from all his distresses , but from all his sins likewise , Psal. 130.7 , 8. He shall redeem Israel from all his sins , and therefore his name is called Jesus , Mat. 1.21 . Hos. 14.2 . They said unto God , Take away all our iniquities & receive us graciously . They desire God not only to take them away , that is , to pardon them , but to heal them , for so God understands them , vers. 4. I will heal your back-slidings . We think it a common thing for men to desire Christ to be their Saviour , but how sew are there that desire to be redeemed from all their sinfull wayes ? How many are there whom Christ would lovingly gather , but they will not be gathered ? Mat. 23.37 . And if God speake so of his Church , wonder not if he say so of Babylon , He would have healed her but she would not be healed , Jer. 51.9 . God look't that his people , living amongst them 70 years ▪ they should be brought on , but none were , or very few , therefore God bids his people , Come out from amongst them , Jer. 24.25 . God complains of the evill lives of his people , that they were like wild asses , snuffing up the wind at their pleasure ; and when he call'd to them , Withhold thy foot from being unshod ; they said desperately , No , strangers have I followed , and after them will I goe . How doe such men look for Christ to be their Saviour , when they will not be delivered from their sins ? when Christ comes to cast out their sins , they are ready to cry as the man possest with the Devills , Art thou come to torment us before our time ? Pulling away their sins from them , is a grievous torment to their souls : do but take away their hopes of some gainful sin , and they are inraged , Acts 16.19 .

2 If we have Christ for our Saviour , we must have him for our Prince , Act. 5.31 . that is , we must resigne up our selves and submit our selves to him . Isa. 9.6 . Vnto us a Son is born , to us a child is given . And why , how shall I know whether the Son be given me ? Why , the government is upon his shoulders .

Two wayes we are said to have Christ for our Governour ,

1 When we resigne up our selves in obedience to him , when we have not a thought within us but is brought into subjection to the Lord Christ , 2 Cor. 10.4 , 5. Prov. 12.5 . The thoughts of the righteous are right thoughts , coming from a right ground , guided by a right rule , tending to a right end .

Obj. But , whose heart is so right , that every thought is subdued to the will of Christ ? Who is there but have many vain thoughts lodge in them ? Jerem. 4.14 .

Answ. He that hath Christ for his Prince , will not have a vain thought lodge in him ; indeed , evill thoughts may rush in upon him , as sturdy beggers into an house , and they would be Masters , and have every one tend upon them ; but a Christian , he suffers them not to lodge there , he rests not till they be thrown out of dores , they finde no welcome in his heart : Indeed , a Christian man may have many evill thoughts within him , but yet here is the difference between him and the carnall man , a wicked man that hath not Christ , he hath not one good thought in him , the frame and inclination of , his heart is wholly evill , Gen. 6.5 . Or if good thoughts or motions be cast in to stir him up to repentance ; why , they suffer them not to lodge there , but they bid them come another time ; whereas a good man , if a good thought come , it 's most welcome to him , he entertains it ; and cherisheth it , even as a Messenger sent from his Prince .

2 If an evill thought come into a natural mans heart , it 's connatural to him , it finds lodging and welcome there , Eph. 4.18 , 19. But a godly man , if an evill thought come , he looks at it as an enemy and traitor , he calls to all the family , to all the faculties of the soul to help against it : and if he be not strong enough , he calls to all his Christian friends , but especially he calls to his Prince to deliver him , even as a good Subject that hath a Traitor got into his house , that plots treason against the King , and spoyls his goods , and he is not able to get rid of him , be secretly sends to his Prince for ayd . This course David took , Psal. 139.23 . Search me , O Lord , and try me . He would have God to make privy search , and find out the frame of his heart ; unlike to them , Isa. 29.15 . And then v. 24. See if there be any wicked way in me , and lead me in the way everlasting . And if he would have God to be ruler over his thoughts , then much more of his words and actions . Now there are some men whose hearts are like the high-way ground , let evill thoughts come and goe at their pleasures , they will not be subject to Christ . As for this man , we will not have him rule over us , Luke 19.14 . What say they ? Thoughts are free , and our tongues are our own , who shall controll us ? Whereas a Christian would have God rule all his thoughts and words ; nay , a carnall heart is so wonderfully desperate , that they will not onely not be servants to God , but they will make God servant to them . Isa. 43.24 . Thou hast made me to serve with thy sins , and wearyed me with thy iniquities . They make God to serve a wearisome service , that as a cart is pressed under the sheaves , so is God under them ; they load Gods patience with one sin after another , pitch one sin upon another , till he be burthened with our sins ; and what parts and gifts , and liberties God gives them , they abuse to Gods dishonour , And is not this monstrous rebellion , for poor creatures to make God serve a wearisome service ? Wonder not therefore if he say , Rebellion is as the sin of witchcraft , 1 Sam. 15.26 . As a Witch gives her soul to the devil , to have her own liberty for a while , so rebellious sinners are at league with the devil and hel , to serve their lusts whilst they live .

2 As a witch makes the devil serve her all her life , but at death she serves the devill ; So God shall serve them all their life time , but at death they would serve God , and then they will do him the best service they can . Why do you think God will accept our service when we dye , when we have made him serve us all our life time ?

2 To have Christ for our Prince is not onely to serve him , but we must give him Princely service , such service as becomes so royall a Prince , Mal. 1.8 . Serve not him with blinde and lame sacrifices , but with the best and fattest ; crucifie your fattest and dearest lusts to him , let him have your best parts , and best affections ; righteous Abel brought to God the firstlings of his flock , and of the fat thereof , Gen. 4.4 . So let God have our first years , and the strength of your affections , give not him your old , decrepit age . 2 Sam. 24.24 . I will not offer to God ( saith David ) that which cost me nothing . Araunah indeed gave them all freely to the King , like a King . If a man give to a King , he must give as to a King , he must give as a King . Nay , ( saith David ) if you as a King give those things to me , must not I then who am a King give as a King to that King of Kings ? Let God have all you have , give up your selves and all your families to him .

For application .

Would you know then whether you have life ? Why , if you have Christ , you have life ; and if you would know whether you have Christ or no , you must consider , God hath exalted him to be both Saviour and Prince . Dost thou finde thy heart looking up to him for help in all thy miseries ? Then thou hast him as a Saviour . If in cases when thou knowest not what to doe , yet thy eyes are towards him ? Why , this very looking towards him , is of an healing nature , as was the looking towards the brazen Serpent , Numb 21.9 . The Conies are but a feeble folk , and yet they make their nests in a rock ; so , it 's good for us in our distresses , to have recourse to the rock that is higher then we .

Again consider , are there any lusts in us that we desire to be spared in , and would not be saved from ? Why , then we have not Christ for our Saviour . So consider , Have we Christ for our Prince ? Do we subject every thought unto him ? Dost thou not entertain an evill thought ? if they rush in upon thee , dost thou strive to thrust them out ? Then thou hast Christ for thy Prince . But if thou findest evil thoughts in thy heart , and sufferest them to rest in thee . Dost thou make God to serve a wearisome service from moneth to moneth , and year to year , and over burthen his patience and mercy ? Then Christi not thine . If thou lookest at him as thy Prince , he should have the best service thou couldst afford him .

A third head of signes whereby we may know whether we have Christ or no , is exprest in the text , He that hath the Son , hath life . For we may as well argue from having of life that we have the Son , as from the having of the Son that we have use ; they are reciprocall , he that hath the Son hath life , and he that hath life hath the Son .

This Life is fourfold : Of Justification , Of Sanctification , Of Consolation , and Of Glorification .

If we have good evidences of the three former , we may have assurance of the latter .

The signes of life are of three sorts , our spirituall life may be discerned three wayes : By the causes . By the effects . By the properties .

For the causes , the holy Ghost gives us three causes of our spirituall life , which if we finde , we may assure our selves that we have life , and so consequently we have the Son .

1 Cause of our spirituall life , is Gods own good pleasure . Of his owne will hath he begot us ▪ Jam. 1.18 . This St. John proves by denying all other causes of our begetting to life , John 13 Not of bloud : that is , not of parentage , for godly parents may have wicked children ; though Gods commandement do much , yet it is not from their good parentag● , but from Gods pleasure in the covenant . Nor of flesh , that is not of corrupt nature : nor of the will of men ; that is , not of the will of our best friends , that desire it , and pray for it , unlesse God set in with all those of his good pleasure , he shall not have life , Ezek. 16.6 . It was od that said to us when we were in our bloud , Live . This is an eviden● signe of the life of grace . Such a mans heart acknowledgeth all the grace he hath to be of Gods good pleasure . Take a naturall man , he thinks well of him elf , that he hath alwayes had a good nature , and towardly , and hopefull , and all his friends could say no lesse But now a regenerate Christian acknowl●dg●th that he had no heart to goodnesse by nature , onely some outward correspondency towards his friends , to please them ; but he acknowledgeth what Paul doth , Gal. 1.15 , 16. When it pleased God to call me by his grace , and to reveale Christ in me , then I lived , but not before . A living soul never attributes any thing to his good nature or towardlinesse , but when it pleaseth God to call him to his grace .

A second cause of life is a word of promise ; for , all that are of Abraham are not the Children of Abraham , onely the seed of promise , such as are begot of a word of promise , as Isaac was , and least you should think it belongeth to Isaac onely , he makes it common to all the elect , that they are all children of promise , Gal. 4.28 . But yet Isaac had the peculiar , in that even his birth was by promise to Abraham and Sarah : But the Apostle would thereby inferre , that all our spirituall birth , is by a word of promise . Here therefore try thy life , thou sayst thou livest , but what word of promise wert thou begot of ? Faith comes by hearing , Rom: 10 17. Gal. 3.5 . There is some word of promise dispears●d in the word preached , which the soul layes hold of , and is thereby knit to Christ by faith : Indeed , many a good soul cannot tell what word of promise he was first begot of , yet sure it was by a word of promise ; and though thou dost not know this promise , yet there is no Christian but he sustains himself by some promise , which shews plainly that he was bred of a promise which is fed by a promise . Many times a word of grace and wise admonition sinks so deep into the heart , as that it makes many a one amend his wicked wayes , and take better courses , and reform his life ; but this is no evident signe of spirituall life . So an hypocrite may be so far convinced as to turn the stream of his life , and yet without all power of godlinesse , and the ground is , we cannot receive life from the words or works of the Law , it 's altogether impossible , Gal. 3.21 . All true spirituall life is from some word of promise that hath been dispen●ed to us in the Word . The word of the Law may reclaim us from giving outward offence , but yet without all respect or obedience to God . But when we are quickened by a word of promise , then the love of God constraineth us .

Obj. Is it not ordinary for the word of the Law to cast down and humble us , before we can lay hold on a promise .

Answ. True . Yet this is not that which makes a man a new man , this may reach to the reformation of many outward sins , but yet it gives not spirituall life , till we begin to think of , and long after Christ , and meditate and talk of him , till at length the sight of Christ , doth so work on us , that we do not only long after him , but we so receive him , and imbrace him , that we are inlightned by him .

A third cause of life , is the Spirit of God , John 3.6 . There is a shedding abroad of the Spirit into the heart of every regenerate man , that he hath not the same spirit he had before . Now a mans spirit is the bent and inclination of the soul . Eph. 4.23 . Be ye renewed in the spirits of your minds . The soul and the body is the same : But there is another spirit , they see other things they never saw before , judge otherwise then they did before ; now they have new thoughts , and judgements , and affections , so that their heart is far off from earthly things , and let on spirituall things . All things are become new . A new heart , new conference , new imployment , new company , the whole man hath another frame of spirit in him . He that finds it thus hath life .

For application .

Consider therefore how you finde your hearts speaking concerning your estates . Do you finde indeed that sometimes you have had good motions cast in , but before God was pleased to call you to his grace , nothing did you good . Doe you finde your life wrought by a spirit of promise . Do you finde that you are renewed to a new inclination and frame of spirit , then you have life . Your life springs from true causes , if not you have not life .

A second sort of signes of life is from the effects of spirituall life ; And ,

1 Justification or pardon of sins is a principall part of our spirituall life , Psal. 32.2 , 3. And this is called justification to life , Rom. 5.18 . Even as a condemned mans pardon is the life of the man , so is the pardon of our sins the life of our souls . Now the first effect flowing from the pardon of our sin , is ,

1 Some inward peace of conscience , some inward satisfaction that he never found before . My sin is not pardoned , at least not manifested so to be , till I finde some measure of inward peace , Rom. 5.1 . What was it that burthened thy conscience , but guilt of sin ? If therefore God say to my soul , Son , thy sins be forgiven thee ; upon this follows the tranquility of the mind , and sometimes in that unspeakable manner , that passeth all understanding , Phil. 4.7 . Though this be not so ordinary , yet they alwayes finde a secret peace and ease , as if you had cast off milstones from the heart , Isa. 32.17 . The effect of righteousnesse is quietnesse and assurance for ever ; if sin be pardoned , peace and everlasting assurance follows .

A 2. effect of this life of Justification , is , that look as you see in a morall life , no man hath received life , but he strives to maintain it , so that all that he hath will he give for his life ; So , if thou hast received the life of the pardon of thy sins , thou shalt finde a serious , and constant care of preserving that life and peace , so that you will let all go rather then the peace of your conscience . Thy loving kindnesse is better then life , Psal. 63.4 . And therefore if I finde a tender care in me to maintain my peace , it 's a signe I have received life , seeing I am so carefull to maintain it . A man that hath been in a great debt , and lately paid it , he is carefull to run on the score no more ; so when God hath blotted out the score of our sins , a Christian is very sollioitous to sin no more , but that he may live an holy and spotlesse life all his dayes . Notable is the example of Joseph , Gen. 39. How shall I commit this great wickednesse and sin against God ? How shall I break my peace of conscience , and run on a new score ? Sometimes indeed Gods children have received pardon of sins , and yet afterwards turned Gods grace into wantonnesse ; but withall observe if they have been overtaken with some grievous lusts , the losse of their peace , and favour of God , hath been more bitter to them then death it self ; and if the Lord give us hearts follicitous to maintain our peace , it is a sign that he hath given us peace , those sins are pardoned which we abhor ; it 's the nature of life to preserve it self , and to expell what may be an enemy to life : And this is a signe our peace is not counterfeit , but sound , if we be carefull to preserve it .

A 3. effect of our life of Justification is that which our Saviour gives , Luke 7.47 . Her sins which are many are forgiven her , because she loves much . He that loves much hath much forgiven him . The love of God in some measure proportionable to the sin pardoned , is a good evidence of the pardon of our sins . Gods pardons are lively pardons , they leave not a man as he was , but whom he pardons them he heals . This woman was a notorious Harlot , her loving much shewed that her many sins were forgiven her ; according to the multitude and measure of sins pardoned , such is the measure of our love to God and his Saints ; And indeed , there is none hath so little forgiven him , but he thinks it a great deal , as indeed well he may , and thinks himselfe bound to love God abundantly .

For application .

Consider therefore what peace thou hast . Perhaps thou wilt say , I have had peace all my life long , but such peace is ill rooted , it springs not from a word of God ; And ,

2 It 's fruitlesse . Thou sayst thou hast peace , but what care hast thou to maintain it , and to expell thy sins which hinder thy peace ? And again , if thou hast such peace , where is thy love ? If that be wanting , pardon of sin is wanting .

If thou wouldst have good ground of the pardon of thy sins , try thy self by the former signes .

Having before heard of the effects of the life of our Justification , now we come to shew the effects of Sanctification . Now because Sanctification is found partly in the heart , partly in the life of a Christian , First , I will shew you the effects of Sanctification in the heart . Wheresoever this Spirit of Sanctification is shed abroad , you shall finde variety of graces , so different and various , that in nature they could not stand together . There are in Christians certain combinations of graces .

1 Look at grace as it first works in the conversion of a sinner . When a man is first brought on to God , he is then taken up with two contrary effects , with joy that God should have such mercy on him , and withall griefe and sorrow for his sins , whereby he hath offended so mercifull a God : as it was with the return of the Jews temporall Captivity , Psal. 126.1 , 2 , 3. We were like them that dreamed , then were our mouths filled with laughter . They were out of themselves , like men in a dream , they rejoyced at this their delivery , and yet the same people that rejoyced at this their delivery , yet in their return they went up mourning with weeping and supplication , for their unworthy dealing with God , Jer. 50.4 , 5. And such a combination of affection is there in a Christian at his first conversion , he rejoyceth in his deliverance ; and yet never was there any so kindly mourning as a Christian sensible of Christs redemption and goodnesse to him , in this case he mourns as a man that mourns for his first-born , Zach. 12.10 .

2 In the duties of Gods worship there is another combination of affection , and that his joy and fear , Psal. 2.11 . Rejoyce before him with trembling , When grace is lively and stirring , a Christian comes with holy fear and awefulnesse , & yet none comes with more joy and holynesse . A dead hearted Christian he comes very unwillingly , and holds back ; but living Christians are a willing people , Ps. 110.3 . It 's the joy of their hearts to do God any service ; and yet withall , never do Christians go about any duties with more awefulnesse then when they come with most joy . In another thing those affections do not concur . When a man goes joyfully about his businesse , he goes not about it with trembling ; or , if he goes trembling , he goes not rejoycing ; But a Christian , though he go about a duty with much fear , yet with much joy , Psal. 130.4 . There is mercy with thee that thou mayst be feared . Exod. 15.11 . God is fearful in praises . When the heart is most inlarged to praise God , then is it most awefull of God .

3 Take a godly man in tribulations , when he is most oppressed with afflictions , and made sad and awefull by them , yet then is the heart most joyous . This was an argument of their sincerity , 1 Thess. 1.6 . Having received the Word in much affliction , and joy in the holy Ghost . Now , naturally no affliction is joyous , and yet Paul saith , We rejoyce in tribulation , Rom. 5.3 . A Christian under sore pressures of Gods hand , that doth thresh them out of his husk , is not onely content , but joyfull ; and that is above all nature .

4 There is a mixture in his affections , in his dealing with men . In a Christian you shall finde much patience , and yet without all forbearance ; very patient , and yet by no means bearing with evil , Rev. 2.2 . This is the nature of spirituall patience ; injuries put upon himselfe , he endures with patience , but injuries against God , he will by no means bear .

5 You shall find gentlenesse and meeknesse mixed with much austerity and stiffnesse . The wisdome that is from above is peaceable and gentle , Numb. 12.3 . Moses was the meekest man upon the earth , yet the same Moses so meek and gentle in his own cause , if it be in Gods cause , he is so stiffe that when the King would have the cattle left , he would not leave so much as an hoof at the Kings command , he is inflexible in Gods cause ; even as the liquid air most easily yeelds to the least fly , yet if God set it as a firmament , to separate the waters above from the waters below , it stands like a wall of brasse , it yeelds not , only lets it drop through by small drops , as through a sieve , but not to fall into a deluge : So , though a Christian be as the liquid air , easie and gentle , apt to yeeld , yet in a cause of God , let there be never so great a masse pressing on him , he stands stedfast and unmoveable .

6 There is a modesty mixt with magnanimity , a thing not easily found in moral virtues Paul looks at all his outward priviledges but as drosse and dung in comparison of Christ ; a man that speaks of himself , I am lesse then the least of all Saints , Eph. 3.8 . though he were not inferiour to the chiefest of the Apostles , 2 Cor. 12.11 . Yet this modest man , Acts 10.37 . when the Magistrates had whipped him and his companions , and then when they had done , would have sent them away ; Nay , ( saith he ) but let them come and fetch us ; see the magnanimity of his spirit , when his person , or calling , or cause is called in question , in that case he will put forth himselfe ; deep modesty and high magnanimity to meet in one man , at one time , in the same action , this is a work above nature , Psal. 131.1 , 2. You would think that such a weaned childe as David was , should not have an high thought or word in him ; but he that was thus mean , and low , and thus weaned from earthly preferments , if you come to speak of spirituall things , he looks at all worldly things as too mean for him . Psal. 24.7.9 . Lift up your heads ye gates , and be ye lift up ye everlasting doors , that is , let your hearts be lifted up to higher objects then the world can afford ; his heart is weaned from the Kingdome and Crown , but to Gods favour and grace , and the Kingdome of heaven ; why , are not these of an higher nature then they ? Yes , and yet in these matters his heart is in a kinde haughty , and his eyes lifted up , and he exerciseth himselfe in great matters ; so that a Christian hath not a base spirit , but an heart lifted up above the world , to the favour of God , and pardon of sins , and an eternal Kingdome . Psal. 149.6 . Let the high praises of God be in their mouths , In the Or ginal , high things , great and mighty things of God , his mighty majesty , and power , and glory and praise , let these be in your mouths . He would have a Christians spirit filled with high thoughts , and his mouth with high words , high words and powerfull threatnings to binde Princes , the high promises and commands of God ; nay , the high counsels of God , that are unsearchable , yet as far as they are revealed , a Christian will be prying into them , yet with much modesty and Christian magnanimity , his spirit searcheh out the deep things of God .

7 There is another combination in a Christian , busie diligence in worldly affairs , and yet a dead heartednesse to the world . For a man to rise early , and sit up late , follow his work hard , take much pains , is not a thing to be discommended , Prov. 10.14 . Prov. 31.27 . It 's commended in the good Housewife , even the greatest Princesse may not eat the bread of idlenesse , then we see diligence in worldly businesse may well stand with grace ; but yet the same person must be dead to the world , his heart must be set on things above , these are not his life , that is laid up in Christ , Col. 3.1 , 2 , 3. His heart is crucified to the world , Gal. 6.14 . Though his employment be in the world , yet his conversation is in heaven , Phil. 1.20 . Prov. 6.5 , 6. It 's made a part of wisdome to be as busie Ants , gathering and laying up , but all the while his hands are there , his heart is in heaven ; he doth things in obedience to God by the rule of his Word , and for his freedome in Gods service , another may do the same work , with the same care and successe , and yet the heart far unlike .

3 The love of our enemies is a particular virtue of Gods Saints , Matth. 5.45 , to 47. Now this very grace hath in it contrary works in our heart , it 's like fire , and water both ; naturally our hearts are very cold , and hard , and frozen like ice towards our enemies , but Christ comes and thawes these frostlings , and warms us with compassion towards them , that his heart oftentimes mourns for them , to see them take such unjust courses against them who have not wronged them ; and on the other side , whereas a naturall man if he see his enemy , he boyls in wrath and passion against him , love comes like a cool water and cools the heat of passion in our heart .

For application .

Wouldst thou know whether thou hast life or no ? Why , hast thou found thy heart affected with joy for Gods goodnesse to thee , and yet withall grieved and sorrowfull for thy unkinde dealing with him ? These are certain evidences of the life of grace in thee . You may find many affected and comforted with the Word , as Herod was ; but if this joy were of God , it would not vanish away like smoak , but would administer so much the more sorrow and mourning for sin ; though a Christians joy may suddenly vanish , yet it alwayes leaves behinde an inward grieving for sin , to keep possession for it .

2 How do you finde your hearts affected to Gods worship ? Do you finde your hearts generally unwilling to pray or hear ? This is an ill signe . But if you finde your hearts willing , and the more willing , the more carefull withall . In this case there is life . But if a man have fear without joy , or joy without fear , the heart is not in a good temper .

3. How dost thou finde thy heart in tribulation ? Dost thou finde no consolation supporting thee ? This is an ill signe . But if thou findest with David , in the multitude of thy troubled thoughts , Gods comforts sustain thy soul , Psal. 94.18 . in this case thou hast life .

4. Observe your carriages , Doe you bear patiently with bad men , and yet not so patiently as to bear with evill ? Patience and zeal must goe together .

5. Are you of a meek , gentle , and flexible temper ? It s well . But how are you in Gods cause ? Are you there inflexible , and immovable , so that you will not abate an hoose in Gods cause ? Why , both these are a life of grace .

6. Thou sayst thou art modest , and thinkest meanly of thy selfe ; I , but how is this grace coupled ? for God sends them two and two together , as he did his Disciples , to ballance one another . Hast thou withall a lofty spirit in the wayes of God , an heart lift up to heavenly things ? Why , such a spirit hath life . The most modest should be most magnanimous .

7. Look at worldly businesse , Canst thou be diligent in thy calling ? Why , this God requires . But how stands thy heart ? Art thou busie in the world , and yet thy heart dead to the world ? This is a signe of true spirituall life .

8. If we finde our hearts so abounding in love , that like fire it thawes our cold frozen affections ; and again , like water , can cool our hot passionate spirits ; why , this love is a fruit of faith , and a signe of life ; it s a signe our sins are forgiven us , if we have hearts forgiving others .

Now we come to the effects of Sanctification , as they are exprest in the life of a Christian , and they are answerable to the effects of naturall life . The effects of naturall life are principally five .

1. Motion .

When a creature is able to move it selfe in its place , to those duties of this or that life , it s said to live . If a thing move not but by others , it s not alive ; or if it move out of its place , it s not alive , as a stone thrown up moves downward , and fire moves upward ; but this is not properly life , but rather a desire of rest ; and for things that move , they move according to the life they have ; as , a tree a vegetative life , a beast a sensitive life , a man a rationall life ; but if a man have a spirituall motion in his proper place it s a signe of spirituall life ; sometimes a man reacheth out of his place , reaching to higher matters , and more ambitious thoughts then his calling leads to , those move not from an inward principle of grace , but from levity of heart ; so the Pharisees , they moved to holy duties , but it was for credit , others for profit , for loaves , John 6.26 . It s one thing to move to spirituall duties out of an inward inclination and affection to them , another thing to move out of levity or desire of eminency ; it is one thing to move to them out of love , another thing to move to them out of respect , or credit , or profit . Why , this is but as the moving of a stone out of its naturall gravity . Absolom had a marvellous affection to reign , and oh that he were King , every one should have justice , 2 Sam. 15.13 . But he was now out of his place , and therefore the thing he did , was but to attempt the cutting off his Fathers life ; but that is life properly that moves in its place .

Again , a man may move in his place , and yet by an outward principle , as a clock moves by the weight that hangs on it : so a man may move to some duties of Religion by the weight of the Law , or authority hanging on him . Again , Jehu may move in his calling very busily , and yet have no spirituall life ; so it must be inquired whether the duty a man doth be spirituall or no. And a duty is spirituall ,

1. When we are sensible of our insufficiency , and therefore depend upon Christ , that thorough him we may doe all things .

2. When we have respect to the Word of God as our rule .

3. When we doe all for the glory of God , Gal. 2.20 . The life I now live , I live by faith in the Son of God . So far a man lives , as he denies his own sufficiency , and depends on Christ for assistance , and hath respect to Gods commandements as his rule , Psal. 119.6 . and aimes at the glory of God as his end . Zech. 7.5 , 6. When ye fasted , did ye fast unto me at all ? Did ye it to bring any service or glory to me ? Did ye it not for your selves , for your own safety and deliverance ? Why , if we goe upon such principles , we want life , till we be in Christ we detain all the graces we have in unrighteousnesse , to magnifie our selves , to bring about our own ends .

Obj. May not a good Christian have his heart so dead that he is unfit for prayer , or hearing , or any holy duty , that he is unwilling to pray at all or to receive the Sacrament at all ? Will you say such a soul is dead , because unfit for motion ?

Answ. True , there may fall such a deadnesse on the heart of a Christian , as whereby he may be both unable and unwilling to good duties , to which God usually leaves us , when we go about things in our own strength , and grow selfe-sure ; but when by this God hath schooled us , and taught us thereby that all our life is hid in Christ ; why , in this case God is wont to make us sensible of this sinfull disloyalty , and that in us dwells no good thing , that we of our selves are unable to doe any good duty , and for this distemper we mourn and grieve heartily . Why , this very sence of deadnesse is an act of spirituall life , which in time will work him to a farther dependence on Christ , and to be more heedfull of Gods Wo●d , and by how much the more we strive thus , so much the more life we have .

A second effect of life is feeding . This signe Christ gives , John 6.54 . Whoso eateth my flesh , and drinketh my blood , hath eternall life . This is not meant of the Sacrament , for it was not then instituted , but of Christ himselfe ; but when God hath instituted ordinances , this is a sure signe of life , if in every ordinance we partake in , we feed on Christ , on his blood ; he that feeds not , lives not , he that forbears his meat , and forbears it long , he cannot live . Indeed , for a time a mans stomach may be so distempered , that he cannot eat , but he recovers himselfe and falls to his food .

Q. How shall we know whether we feed on Christ ?

A. 1. Doe you finde an inward longing after Christ in every ordinance , that nothing will satisfie your soul but Christ , he is a sweet savour to you ; as an hungry man , give him silver and gold never so much , he is not satisfied unlesse he have meat ? It was an argument of life in the Spouse , that she sought Christ diligently in every ordinance , and her soul was grieved because she found him not . If a man therefore come to the ordinances , and it never troubles him though he goe home without Christ , this man feeds not on Christ .

2. Feeding implies a finding of sweetnesse and relish in our meat : So consider , how doe you finde Christ , is he a sweet savour to you ? Doe you finde comfort and strength in him , 2 Cor. 2.15 , 16. Why , it s a signe of life that you relish your meat well ; nay , it s a signe of health , for a sick man cannot relish his meat ; and if a Christian finde no relish in the ordinances , he complains of it as his sicknesse , and looks up to God for help against it .

3. In all feeding there is a taking of the meat down , we doe not spit it out , and when it is down it must continue there , we must not cast it out : So , if Gods Word abide in us , and we hide it in our souls by a wise applying of it to our souls , Psal. 119.11 . and therefore give up your selves to be guarded by it , this is a signe of life and strength .

4. All feeding implies a conversion of the aliment into the thing nourished so that in time our meat is so digested that it s turned into our own nature and this is more then receiving Christ by faith ; for when we receive him , and apply him to our selves , this is faith ; but to be conformed to him in every thing , to be fashioned according to his nature , this is a farther act of life . When a Christian so feeds on Christ , that he is of the same nature with him , meek , lowly , and patient , as he was , this is a signe of life . When we are turned into his nature by feeding on him , and he into ours ; why , this very feeding on spirituall food , implies a spirituall life : è contra , he that eats not the flesh of Christ , hath not Christ ; he means not a Cannibal-like eating of his very naturall body and blood ; for if a man should indeed eat the flesh of Christ , and suck out his blood , it would profit him nothing , John 6.63 . And this the Capernaites thought a monstrous thing to eat the flesh of Christ , therefore it is not the flesh of Christ , but the Spirit that quickeneth and giveth life .

A third effect of spirituall life is growth , that which lives grows , untill it comes to full maturity , and then it either stands at a stay , or begins to decay ; but a spirituall life grows up to full perfection , and then it continues in that perfect estate for ever in heaven , 1 Pet. 2.2 . & 3.18 . Eph. 4.11 , 12. Col. 2.19 . If a Christian grows , he lives .

Obj. Doth not many a Christian stand at a stay , or oft-times go back , and lose his first love and fruitfulnesse ?

Answ. True , for a time he may , as a living man by sicknesse may lose his strength and vigour , and be made unfit for any employment , but if he strive to recover himselfe , it s a signe of life : so a Christian by some corrupt lusts may wast his best graces , like a thiefe in a candle , but if he be a living Christian , he strives against them , and prays with David , O spare me a little , that I may recover my strength , before I go hence , and be no more seen ! If he find a decay , he considers from whence he is faln , and he recovers himselfe , and doth his first works , Rev. 2.4 . Repentance is the purge of the soul , it expells out evill lusts , and then we doe more at last then at first , Rev. 2.17 . So then , a Christian is continually a growing , if not in the bulk of grace , yet in more sweetnesse , and mellownesse ; as apples at their full bulk , yet grow more ripe and sweet ; so a Christian , though he grow not to more tallnesse , yet he may grow to more rootednesse in Christ .

2. In more sweetnesse of spirit , that is , in more love to his Brethren , and care of Gods glory .

A fourth effect of life is this , life hath an expulsive power to expell that which is noysome and dangerous to it , it will cast it out either by purging , or sweat , or vomit , any noysome humour is burdensome to nature ; so if grace be living , there is a power to expell every thing that is superfluous , much more what is noysome and hurtfull , nature keeps nothing but what it converts to its own nourishment ; so a Christian cuts away every superfluity , if it be a thing of no purpose , or no use to his calling , though it may to others , this he abandons , James 1.21 . But that knowledge which may be either necessary or expedient for him , that a Christian retains , a Christian casts out that chiefly which is contrary to grace .

1. Doubtings , for that is contrary to the life of grace . 2. It casts away all presumption , and selfe-dependance , perfect love casts out fear , and patience strives against frowardnesse , and every grace against its contrary , so that he may grow up to full holinesse ; the life of grace casts out the life of the world , so much of the world as is cumbersome to his spirit , so much a Christian lays down .

A fifth act of life is the begetting of his kind : nature grows up to this ability , though at first it be but weak ; so grace no sooner moves , or grows , or feeds in any measure , but it hath a minde to beget others ; as soon as ever the woman of Samaria began to be acquainted with Christ , she ran to all her neighbors , and tells them she had met with one that told her all that ever she had done , Is not this the Christ ? John 4.29 . This is the nature of spirituall life , as soon as they are well begot themselves , they are ready to beget others . Indeed , a Christian may hide himselfe a while , but as soon as he is assured of life himselfe , he propagates the same to others , John 1.41 , to 46. When one Disciple was called , he goes and calls another to come and see . Psal. 51.10 , 11 , 12 , 13. David professeth that if God will but assure him of mercy , and establish him therein , then he will teach others Gods ways , and sinners shall be converted unto him , he that is once converted himselfe , his care is to convert others to God .

Try your selves by these signes .

Doe you finde your selves moving a life of grace , growing up therein , feeding upon Christ , expelling the enemies of life , and drawing on others to the same life ? these are evident signes of life ; if you finde it not thus , there is no true signe of the life of grace in you .

3. This life may be discerned by the properties of it , by finding of which we may discern of our spirituall life . And there are three principall properties of life .

1. Where ever life is , there is some warmth . When Elisha had stretched himselfe over the dead childe , the flesh of the dead childe began to wax warm , a signe of life , 2 Kings 4.34 . So the presence of the Spirit united to the soul of man is the cause of all spiritual heat . Rom. 12.11 . Fervent in spirit . Therefore the Spirit is compared to fire , Mat. 3.11 . 1 Thes. 5.19 . Quench not the Spirit . A signe that the Spirit is of a fervent nature . So 2 Tim. 1.6 . I put thee in remembrance to blow up the graces of Gods Spirit . A Metaphor taken from blowing up the fire with bellows ; all which imply , that the Spirit of Christ communicated to Christians is a fervent spirit . Where there is no warmth , there is no life . If our spirit begin to wax warm , it s a signe of spirituall life ; as the two Disciples that went to Emaus said , ( Luke 22.32 . ) Did not our hearts burn within us whilest he spake those things ? Implying the Word hath a power to quicken , and warm , and heat the spirit of a Christian . This same warmth and heat is exprest divers wayes .

1. The very knowledge of a Christian is warm , whereas in all others the knowledge is cold , and meerly speculative , without any life or power . There is a zeal according to knowledge , and there is a knowledge according to zeal . The zeal that is not according to knowledge is a rash vaine zeal , Rom. 10.2 . So , it is a cold empty knowledge that hath not zeal with it . John was a burning and a shining light , shewing every severall condition what they should doe , but he burnt up the hypocrisie and lusts of the body , and inflamed their affections with zeal and warmth , as Herod heard him gladly . Where there is truth of light and knowledge , there is burning . The knowledge of a Christian makes him fruitfull in a Christian course , 2 Pet. 1.8 . So that whatever he knows either necessary or expedient for him to doe , he will doe it , and he will cause others to doe their duties that belong unto him ; such is the heat of his spirit , that he will not suffer his Brother to lie in sin , Lev. 19.17 . Now another man knows many things , but doth them not , nor thinks he is bound to doe them ; but a Christians knowledge is of that nature that it will not suffer him or his Brother to lie in any sin . True Christians are thought oft-times to be more busie then needs .

2. There is warmth in our breath ; as long as there is life in us there is breath , and that breath is warm ; so if there be any spirituall life , there is alwayes some warm breathing , some warmth in his breathing towards God , there is alwayes some warmth in his prayers , the prayers of hypocrites are but cold , and empty , and vanish away , but there is alwayes some breath of life in a good mans prayers , even then when we know not what to pray for , or how to pray , yet then there is alwayes something in him that expresseth warmth , his very sighings and groans come from some kinde of heat and life , Rom. 8.16 .

2. As their breathing towards God is warm , so they breath warmth one towards another , so that in their conference , if they speak of the things of the Word , they doe not speak slightly , and overly without any affection , but they speak of them with reverence , and fear , and love , and affection .

3. There is that kinde of warmth in him , as that thereby he doth not onely affect the Word , but he is able to digest it in some measure ; there is no life , but there is some power to digest something , if not strong meat , Psal. 119.20 . My soul breaketh for the longing it hath to thy judgements . So Psal. 42. My soul panteth after thee . This very panting and breathing of the soul after God , so unites the soul unto God , that thereby he digests something that inables him to walk before God in the land of the living , whereas an hypocrite is hopelesse to any good .

4. If things be warm , the more they lye together the more warmth and heat ; cold logs laid together heat not one another , but two or three brands put together are enough to kindle an heap of wood : so take a Christian that is very cold , and almost benummed , yet put him to two or three more , and one word kindles another , and their spirits are more and more inflamed , more fit to pray , and fitter to admonish , and comfort , and help forward one another , 1 Pet. 4.8 . Fervent love among Brethren so kindles one another that they are inflamed to any good offices ; but when Christians are disjoynted they lose all their heat , as when a man means to put out the fire , he layes one brand from another , a signe he means to goe to bed and sleep ; so when Satan would put out the life and heat of grace in a Family or Town , he disjoynts Christians , and so they fall into security , and grow dead in sins and trespasses , all their heat is quite extinguished . Therefore the Apostle exhorts us not to forsake the assembling of our selves together , as the manner of some is , Heb. 10.25 . 2 Pet. 1.21 . See that ye love one another , with pure hearts fervently .

Obj. If this heat be alwayes found where life is , how comes it to passe that the hearts of Christians are so cold and dead ? How comes a Christian to be so unprofitable if he digest the Word ? Doe not Christians meet and afford little warmth and help one to another ? Luke 24.32 . The two disciples hearts burned when Christ talked with them , a signe before he came and chafed them up , they were cold and dead-hearted .

Answ. True Christians oft-times finde a marvellous coldnesse and benummednesse of heart , that they finde little warmth in their breathing , in their prayers or conferences , and this comes partly from want of supply of new fuell , when they walk in their own strength , without looking up to Christ for new supply ; and partly by pouring cold water upon it , that is , some noysome lusts that put out the grace of God , or else the use of outward comforts with wordly hearts , these cast cold water on the fire , as the fire is put out either by withdrawing the fuell , or by casting water on it : But yet though this be their fault , yet even then when they want chafing and heat , there is some striving in them , which argues life , so much life as in them , so much heat . As for those two Disciples that went to Emaus , though their hearts burned whilest Christ spake , yet before Christ came , they were talking of Christ , and of his sufferings , which made them sad , then Christ comes and puts life , O fools and slow of heart to believe ; This blew up the sparks in them . So much as a Christian hath lost of his heat , so much of his life , if his warmth be smothered his life is smothered .

Now this warmth is sometimes exprest in sad looks , and pantings , and deep sighs , and groanings and mourning for his forlorn estate , and surely there is life in that , for in griefe the heat runs to the heart . But worse then this , a Christian sometimes vanisheth away in much frothy emptynesse , outwardly rejoycing in worldly comforts , when there is no life within . Peter when he denyed his Master , his heart was fill'd with griefe and sorrow , and he went out and wept bitterly . But what say you to David , when he had committed adultery , how did he go on from one sin to another ? He can make Vriah drunk , and then kill him , and then make no matter of it , he is carelesse in all this , as if he had quite lost all life and affection to God , there was not the least beating of the pulse of a Christian , such a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that a man that knew him not before , might have written in his forehead , a man forsaken of God , without any life of grace in him , Where now was Davids life ? None so far gone as he ; 't is a question whether he prayed or no all this while ; as some Christians have so lost themselves , as for three years together they have not prayed at all , as doubting of any acceptance , because they were so sinfull , yet there is some habit of grace , but hardly one act of life ; yet still this holds true , so much warmth so much life , as by the Almighty power of God , there may be fire and yet no heat ; as the fiery furnace , though made seven times hotter then ordinary , yet God so restrained the act , that it did not so much as singe the garments of the three children that were cast into it , Dan. 3. So è contra , there is a marvellous hellish power in sin , so as it will suspend all the acts of grace , so as a Christian may expresse no acts of grace , but lye as a man in a deep swound , without life and motion , that can be discerned , and yet this you shall finde in a Christian at such times , a listlesnesse of his heart to sin , that he cannot break out into sin with all his strength and power as he did in his naturall condition ; and the ground is this , because there is still flesh and spirit in him , so that as the spirit cannot doe what good it would , so the flesh cannot doe that evill it would , Gal. 5.17 . And when a Christian is most lively , yet there is still some faintnesse and weaknesse in him ; so è contra , when grace is most weak and corruption most strong , yet he cannot commit sin with all his strength as formerly he hath done , but he goes about sin unwillingly , not with the full sway that he was wont to doe , he goes listlesly about it .

Try your selves therefore by these signes , if thou hast Christ , thou hast life ? if life , thou hast warmth and heat ; look to thy knowledge , doth it puffe thee up , and not edifie ? Dost thou magnifie thy selfe by it ? If it be lively knowledge , it is joyned with zeal , as Christ revealed himselfe to the Church of Thyatira , Rev. 2.18 . Thus saith the Son of God , whose eyes are like flames of fire , writing to the Church of Thyatira that was warm in love , and growing up therein , he revealed himselfe according to the state of the Church , as having eyes like flames of fire , as that Church had zeal with her light ; so that if thou hast a true knowledge , thy eyes are like flames of fire , what thou knowest thou dost with zeal and fervency of spirit , as Peter and John said , We cannot but speak the things which we have seen and heard ; that is , which we have certain knowledge of , Acts 4.20 . See Jer. 20.9 .

1. Consider therefore whether thy knowledge be joyned with zeal : How dost thou breath ? dost thou smell a sweet savour in the Word ? Then there is breath in thy nostrills .

2. Dost thou breath warmth in prayer , pant and sigh after God ? In thy conference , dost thou expresse life and heat ? Then thou art a living Christian .

3. How dost thou finde thy stomach to the Word ? dost thou relish it , or else art thou ashamed of thy unprofitablenesse ? Then there is life .

4. Dost thou love to be disjoynted from thy Brethren , like brands cast one from another ? Then there is no life . Life loves to preserve it selfe ; if you sit loose one from another all heat and life goes out , religion ceaseth , there is a bidding farewell to all Christian duties ; but if you see bone joyn to bone , one gather to another , then you shall see flesh and sinews will cover them , and life will come in , Ezek. 37.7 . Put brands together , and there will be some fire and heat propagated .

2. A second property of life . Where life is , there is some plyablenesse and flexiblenesse , a dead carkase is always stiffe : So consider whether you be stiffe or no ; why , if there be life of grace in you , That wisdome that is from above , is gentle , and easie to be entreated , James 3.17 .

There are four things in this plyablenesse .

First , He is easily pleased with any indifferent indevours , 1 Pet. 3.8 . A gracious man is easily pleased ; if a man be froward and hard to please , it s a signe such a soul is stiffe and dead .

Secondly , If he be offended , he is easie to be entreated , James 3.17 . It s a sign● of a reprobate sence to be implacable , Rom. 3.1 .

Thirdly , If he have offended another , he is willing to yeeld to that man whom he hath offended ; so much stiffnesse , so much deadnesse .

Fourthly , There is this gentlenesse in every living Christian , he is willing to deny himselfe upon unequall terms , when he might stand upon his right , yet he yeelds his right , rather then any offence should grow ; so Abraham did to Lot , Gen. 13.8 , 9. If we finde it thus , we are loving Christians ; but if men be hardly pleased , like Nabal , churlish , hardly recall'd , will not yeeld , but stand upon their right to the utmost , then they are in a deep swound , or dead .

3. Whilest the body is alive , its savoury , a dead carkase is very unsavoury ; mark your spirits , every living Christian is a sweet savour to God , his words are savoury , Col. 4.5 , 6. Ephes. 4.29 . His works savour well in the nostrills of God and man , Ephes. 5.10 . But if your speeches and carriages be unsavoury , uncomely , and profane , are ye not then carnall ? 1 Cor. 3.3 . But a good Christian so carryes himselfe , that the bowells of the Saints are refreshed by him . Unsavoury speeches and carriages argue the deadnesse of such a soul .

Vse 2. May shew us the dangerous and uncomfortable condition of every such soul that hath not Christ ; He that hath not the Son , hath not life . If we be without Christ , we are dead in trespasses and sins , Eph. 2.1 , 5. We may say of men by nature , as was said of Senacheribs host , Behold ye are all dead carkases , 2 Kings 19.35 . We by nature have not this act of life .

Five acts of life we heard of before , by Nature we are wanting in them all .

1. By Nature we have no spirituall motion , all our works are but dead works , Hebrewes 9.14 . And so dead are we by Nature that we doe no good ; nay , we can doe no good ; and , which is worst of all , we will doe no good . Rom. 3.12 . There is none that doth good , no not one . All the imaginations of our hearts by nature , are wholly evill , and that continually , Gen. 6.5 . And as all his thoughts are evill , so are all his words , Mat. 12.33 . And so are all his works , Mat. 7.18 . We are as rotten trees , we cannot bring forth one good fruit . There is not so much in a naturall man , as one good thought , or word , or action , that proceeds from faith , or is regulated by Gods Word , or aymes at Gods glory ; nay , if God should raise us up , and inable us to doe good , yet we would not . Jer. 13. ult. Oh Jerusalem ! wilt thou not be made clean ? When shall it once be ? The man that had a bodily disease on him , when Christ askt him , Wilt thou be made whole ? He said , Yea Lord . But if God ask us the question , Wilt thou be made clean ? we refuse it . We finde shifts to put off Christ , never could we finde that day , wherein we could say , This day I would be a Christian , but we are either almost perswaded to be Christians , or else it must not be this day ; as bad debtors , they would not have the creditors set them a day , lest they should break it ; so wee would be spared from setting God a day , for surely we would break it ; indeed , when we are pressed with some fore sicknesse , indangering death , what say we ? O! If God would but once restore me to health againe , all the world should see I would become a new man , and yet when he was in health , he said , I will seek God , and turne to him in sicknesse ; and thus we put God off from Winter to Summer , from Spring to Harvest ; when we are sick , we promise amendment , if God will send us health ; but why not now ? Doe you know whether ever you shall have health or no ? And will you hazard your soules ? And therefore God expects that in afflictions we should seek him .

2. They feed not on Christ , which was a signe of life , but as God said of his superstitious people , Isa. 44.20 . the same may be said of every naturall man , He feedeth upon ashes , a deceitfull heart hath turned him aside , that he cannot deliver his soule , nor say , Is there not a lye in my right hand ? Every naturall man hath an idoll that he sets up in his heart , and whoever he be that feeds not on the living God , feeds upon ashes . It is taken from children , that for some evill humour , delight to be ●●●bling upon ashes and coals : So every naturall man he feeds upon ashes , that is , upon dry and unsavoury meat that will not profit the soule , for the soul is spirituall and fed upon spirituall food ; profits , and pleasures , and honours are no more fit meat for the soul , then ashes for the body . Solomon complaines of the vanity of mankinde , Eccl. 3.21 . Who knoweth the spirit of a man that goeth upward , or the spirit of a beast that goeth downward ? Who knows ? Who considers , or takes it to heart , that his soule goes to a better place then the beast ? Who provides better for his soul then the beasts ? Doe not they all feed on worldly comfort who should feed on immortall food ? We by nature all of us feed on ashes , so that we cannot deliver our soules , and say , Is there not a lye in my hand ? Is not this a false course , a lying vanity ? Will not profits and honours deceive me ? A seduced heart hath deceived him .

3. A third act of spirituall life is growth . Now a carnall man is far from growing in grace ; apt is he to grow in sin , to proceed on in evill , to increase in ungodlinesse , 2 Tim. 3.17 . Jerem. 9.3 . From coveteousnesse to ambition , from ambition to voluptuousnesse , this is his best growth .

4. A fourth act of life was expulsion of noysome lusts . Now by nature we are loath to part with our lusts . Jer. 4.14 . O Jerusalem ! wash thy heart from wickednesse , how long shall vain thoughts lodge in thee ? We by nature will never cleanse out our lusts , but if we doe cast out any thing , it s the motions of Gods Spirit , we think them superfluous and burdensome , and hinderers of our credit and pleasures , so that all good motions and good counsells that have been put in us , we cast them out . Ahab is struck with fear and humiliation , but he casts out all by calling a Councell for War ; Let Cain have a good motion , he puts it off by building a City , and so takes off his thoughts from once seeking to God to heal his sins . Felix , when Pauls words made him to tremble , he would hear him no more at that time , Acts 24.25 . As Paul complains of the Jewes , Acts 13.46 . And Stephen , Acts 7.52 . Ye stiffe-necked and uncircumcised in heart , ye have alwayes resisted the holy Ghost . They are not well till they have cast out all such thoughts ; we are not well , till we are alive to run from God ; wise are we to doe evill , but to doe good we have no knowledge , Jer. 4.22 .

5 A fifth act of life was begetting men to grace , but we è contra endeavour to beget them to the devil , and make them seven times more the children of the devill then before , Mat. 23.15 . Though we understand that chiefly of corrupt Teachers , yet Jeremy speaketh it of all men by nature , Jer. 6.28 . They are all corrupters ; not onely bad themselves , but corrupters of others , none that comes amongst them but is made worse by them , kept off farther from God , they would not have their friends , look towards matters of Religion . All flesh have corrupted their wayes , Gen. 6.11 .

Vse 3. It may teach us to bemoan all those our friends that yet lye in the state of nature . Hast thou any childe , or wife , or friends that lye in the state of nature , look at them as thy dead children , and dead friends ; and if our friends lye dead , how bitterly doe we mourn for them ? Zach. 12.10 . They so mourn , that they will not be comforted , Matth. 2.18 . All was full of mourning , and lamentation , because all the children were dead , and have not many parents many children lying in their natural condition , and is not the spirituall death far worse then the bodily ? if they be alive in grace , Blessed are the dead that dye in the Lord , Rev. 14.17 . Therefore mourn not so 〈◊〉 for their naturall death , but if they be spiritually dead , without God , without Christ , without the life of grace ; why , weep then for this childe and that friend that lyes dead before you . It may be thy whole house is full of dead carkases , not one childe or servant alive . Oh! then weep over them , mourn for them , ●e earnest to God for them , and never leave till thou hast got life propagated to them . And if thou dost th●● , he 〈◊〉 hath given thee children will give them life , some of them at 〈◊〉 that promise is full , 1 John 5.16 . If any man see his Brother sin a sin which is 〈◊〉 unto death , he shall ●●k , and he shall g●ve him life . You may therefore so handle the matter , that as you have given them natural life , so you may give them spiritual life . You know what a sore and bitter cry there was in Aegypt , so that they arose at midnight ; why , what was the matter , there was not one house wherein one was not dead ; what would they have done then , if there had been but one alive in every house ? Such is the case of many families , that a man may rise up in the ●●●ing , and not finde one alive in his family beside himselfe , it is a just occasion of bitter mourning , if there were but one dead , how much more then when there is hardly one alive ? Therefore pray heartily for them , that their soul● may live in Gods sight . If you have the bowels of parents , be earnest with God till you have procured life for them .

Vse 4. To condemne the Church of Rome , that think by nature men have free will to lay hold on Christ ; but I would ask them , when they lay hold on Christ , whether they have Christ or no before ; why , before they have received him , they have him not , and if they have him not , they are but dead men , and how shall dead men lay hold on Christ ? If they do lay 〈◊〉 it 's an act of life , if we be either able or willing to do any good , it proceeds from the grace of Christ , Phil. 1.12 , 13.

Vse 5 , Let it teach us all , if we yet be without Christ , let us not give rest to our eyes , nor slumber to our eye-lids , till we have procured Christ to our selves and ours . What if a man have wealth , and honour , and beauty , if he hath not Christ , he hath not life . Therefore labour for Christ , that having him thou mayst have life .

Motives .

1 From the sweetnesse of life . Skin for skin , and all that a man hath , will he give for his life ; and he means natural life , but truly our spirituall life is worth the laying down our natural life . What shall a man gain , if he win the whole world , and lose his own soul . If a man live and dye without Christ we may say of him as Christ did of Judas , It had been good for that man if he had never have been born . Mat. 26.24 .

2 Consider , if we have Christ we have life , and that in abundance . If you have all the promises , for in him they are yea and a men , 2 G●● . 1.20 . All the blessings of God are yours , both spirituall , Ephes. 1.3 . and temporal , 1 Tim. 4.8 . 1 Cor. 3.2 . last vers . If you have Christ , the world is yours , all the dealings and carriages shall be serviceable to you , whatever you want , peace , or comforts , or outward things , if you have Christ , you have all things , Rom. 8.32 .

Q. But what shall we do to get Christ ? Are we not by nature unable and unwilling to receive Christ ? To what end then is this your exhortation ?

Answ. Though this be our sinfull distemper , yet our exhortations be not in vain , for God by his Word oft-times conveys a power whereby we are enabled to lay hold on Christ Peter spake to a lame man to walk . Acts 3.6 , 7. Would you not think it was a vain word ? No , because he conveyed strength withall , whereby he was enabled to rise up and walk .

Means to help us to get life i● Christ .

1 Consider how de●d and lost thou are by nature . Christ came to call such as feel themselves lost , Luke 19.10 . Mat. 9.12 , 13.

2 If thou knowest any fin●lly thy self , ●id thy hands of it , cast them such thee . Many a man lives in sin , which if he would but renounces God would receive him to mercy , 2 Cor. 6.17 , 18. Isa. 1.16 , 17 , 〈…〉 ●f the Passover , except they put away ●●●en , Exod 12.19 , So if 〈…〉 the old leave● , we shall become a new 〈◊〉 , 1 Cor. 5.7 , 8. Is● . 55.6 , 7.

3 Seek the Lord whilest he may be found , Isa. 55.6 . Do but seen him , and he will be found .

And how is this done ?

1 By longing and thirsting after him .

2 Seek him in all the means . Heare diligently and your souls shall 〈◊〉 , Isa. 55.13 . It 's a notable promise , Prov. 8.35 , 36. Therefore men should be willing to straighted themselves a little in their worldly businesse● , to loy● and hear Gods Word .

3 Seek him in prayer , Isa. 55.6 .

Vse 6. To teach every soul that hath Christ , and yet complai●s of the deadnesse and dulnesse of his heart ; if thou findest a decay of life , seek Christ again , get faster hold of him , and thou shalt increase thy life ; exercise your faith , live dayly by faith , and you shall not want life .

Vse 7. Of consolation to every soul that hath Christ . If thou hast Christ , thou hast life , and shalt have it more abundantly ; he that findeth him , findeth life ; and they that seek not Christ , seek death .

1 JOHN 5.13 .

These things have I written unto you that believe on the Name of the Son of God , that ye may know that ye have eternal life , and that you may believe on the Name of the Son of God .

WE are now come to the beginning of the conclusion of this whole Epistle , wherein he sets down the persons to whom he writes ;

These things have I written to you , to you that believe .

2 The end wherefore he writes these things to these : the end is twofold .

1 That ye may know that ye have eternal life .

2 That ye may believe on the Name of the Son of God ; which he amplifies in the verses following .

These words afford three Notes .

Doct. 1. This Epistle of John was written and delivered to believers only .

This is evident not onely in the Text , but sundry other places of the Epistle , cap. 1.4 . He wrote it to such , as by reading this Epistle might attain to full joy . This is evident likewise by recounting the several sorts of persons to whom he wrote , cap. 1.12 , 13 , 14. Which were of three sorts , Babes , Young men , and Fathers , yet all believers so , cap. 4.4 . Ye are of God little children . His second Epistle was written to the elect Lady ; and the third Epistle to his beloved Gaius , vers. 1 , 2. All his writings were directed to believers ; so were all the Epistles of the rest of the Apostles , directed to believers , to Saints , to the chosen of God , to their brethren , as will appear in all their first greetings ; when our Saviour himself wrote , he wrote to such in whom he acknowledged many special graces , yea even in the worst of them , in the Church of Sardis , he acknowledged that she had a few names . Now this gives us just occasion to enquire ; Why they were written to believers ? 2 Why to them only .

To Believers , 1. In regard of the special help , and benefit their writings afford the Church ; the benefits of their writing to the Church , were 1 Teaching , 2 Thess. 2.2 . 2 Putting them in remembrance , 2 Pet. 1.22 , 23. 3 Stirring them up to practice what they knew , 2 Pet. 1.2 , 3. 4 To humble the spirits of them that were puft up , 2 Cor. 7 , 8. 5 That they might be strengthned in their faith , 1 John 5.13 . 6 That their hearts might be filled with joy , 1 John 1.4 . which was effected , Acts 15.31 . 7 These writings have bin the foundation of the faith of all Christians to the end of the world , because they have afforded matter of all the preaching of the Ministers , for by them the men of God are fully furnished , and made perfect to every good work , 2 Tim. 4.16 , 17.

2 He writes to believers only , the reason is taken from the little use or profit that unbelievers will make of these writings , till they be brought on to believe , which is so little , that not one of the Apostles directs any of their writings to them , but only for the believers sake , amongst them ; it 's with the Apostles writings , as with prophesies , and not miracles ; Prophesies are not for them that believe not , but for them that believe ; Miracles are not for them that believe , but for them that believe not ; not but that Miracles may confirm believers ; but believers should chiefly attend to Prophesies . Take a company of unbelievers ; it 's little good they get by reading their writings , for no good is done without faith ; now faith comes not by reading , but by hearing , had God ordained that reading should be effectual to the conversion of men he would have confirmed it by Miracles , as he did the preaching of the Apostles . Again , had their writings been sanctified for the conversion of men , they would have sent them abroad to the most remo●e places of the world , where they were never likely to come , but we see they did not , but rather took pains themselves to goe about the world , Rom. 10.15 , 16 , 17 , 18.

Object . Sometimes God hath blessed the reading of the law to the conversion of men , Deut. 31 , 10 , 11 , 12 , 13. He blessed it not only to them that knew the law before , but to their little ones that knew nothing ; and why then should not the reading of the Gospel be as effectual now , seeing of the two it 's fuller of power ?

Answ. You shall not read that God blessed the ordinary reading of the law to this end , but the reading there spoken of Deut. 31. was a solemn reading of the law , at the years of solemn release , which was but once in seaven years , and the reason of it was , because that year of release was an acceptable year , and typed out our redemption by Christ ; for in one of those years of release , Christ was put to death ; therefore to denote that God could give an extraordinary blessing to the reading of the law even to little children , and shew that those that are released by Christ , they shall read with understanding and profit , this solemne reading every seaventh year was instituted and blessed .

2 He doth not speak of bare reading , but of expounding and applying it likewise , which ordinarily accompanyed their reading● of the law , for so we read expressely that they did at that very feast , Neh. 7. ult. & cap. 8.4 , to 9. Ezra stood up and read , and then gave the sense , whereat they were so much affected , that they all wept abundantly .

Vse 1. May shew us the reason , why so many good books , written by learned godly men , have so little prevailed to bring on any of the Papists , few or none converted by any of our writings ; and no wonder , for the writings of the Apostles themselves were not sanctified to this end ; it 's true , writings have ever been useful to the convincing of some , to the establishment of others , to the satisfaction of others , but none have prevailed to the conversion of any ,

Vse 2. The like may be said of our reading Ministers , look at all the good that hath been done in such Congregations , where they have only readings , you shall find them as ignorant of Christ , and empty of grace , as if they had never heard of such things . You will say , this is an uncharitable saying : But I would know whether is more uncharitablenesse , to flatter you in your woeful condition to your destruction , or to tell you of your danger ? 2 Chron. 15.2 , 3. Now for a long time Israel had been without the true God , and without a teaching Priest , it cannot be conceived , but that they had the law read in their Synagogues , for the very Judicial law of Moses , was the form of the Government , which they could not be ignorant in , but yet they are said to be without God , because they had not a Priest to teach .

Object . Acts 15.21 . For Moses of old time hath in every City them that 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 thought Christ would then have come suddenly , and therefore began to lay aside all care in their outward callings , which Paul informs them in , 2 Thess. 2. The Galatians are wanting in believing justification by faith , and therefore Paul writes that Epistle to them .

2. There is something wanting in the habit , or in the grace of faith , therefore the Apostle prays for the Colossians , that they might be rooted and established in the faith , Col. 2.7 . even as a young plant may be so weak , that the least rub may root it up ; so a Christian may have some rooting in Christ , and yet want sound rootednesse and firmnesse of faith , there may be a want of that confidence and full assurance that is required .

3 Faith may be wanting in the sense of it , for a Christian may have attained to a great measure of lively faith , and yet be in doubt whether he have any true faith or not ; now that we may be assured of it , he had need to be built up in faith ; as the poor man said to Christ , Lord I believe , help mine unbelief , he believed , and yet knew not well whether he should call it faith , or unbelief , therefore Phil. 1.25 . Paul trusted that he should continue with them for the furtherance and joy of their faith ; now so long as a Christian is doubtful of his faith , he hath little joy or comfort in it , therefore they had need to be brought on further , that their faith may be a joyful faith .

4 Faith had need to be increased in regard of the acts of it , which are perswasion and trust on Christ , those had need to be increased . Peter when he walked on the water , he was perswaded Christ would save him , but when the winds began to be boysterous , he was afraid and began to sink , but Christ reacheth forth his hand to help him , and reproves him , O thou of little faith , Matth. 14.30 , 31. The two Disciples that went to Emaus , and were talking of Christs death , they said one to another , We trusted it had been he that should have delivered Israel , we so trusted , but now are afraid we are deceived , for they looked that the Messias should abide for ever , but what saith Christ to them ? O fools and slow of heart to believe , so that faith had need to increase in the acts of it .

5 Faith had need to grow in the fruits of it , though faith may be of some strength and comfort , yet it may be much wanting in the fruits of it ; one fruit of faith is love , Gal. 5.6 . Now a Christian may leave his first love , and so far , that withall he may lose his first works , Revel. 2.2 , 3. therefore a Christian had need to grow in the increase of the fruit of faith , in their love and fruitfulnesse , that their love may abound , and that their last works may be more then the first ▪

Reas. 2. From the marv●llous power that is in the Scripture to supply all those defects of faith in the Scripture , whether read , preached conferred , examined , or meditated on .

1. The Scriptures preached , they are the mighty power of God 〈◊〉 to Salvation , Rom. 1.16 , 17. All their writings are good helps this way ▪ but yet their personal presence , their preaching much more effectuall . Therefore Paul prayes that he might come to the Thessalonians , that he might perfect what was lacking in their faith , 1 Thess. 3.10 , 11.

2. The word conferred about is very effectuall to the increase of faith ▪ Luke 24.27 . When the two Disciples were conferring together , and their hearts were sad , Christ he comes in with them and warmed their hearts so that their faith who confirmed , that when they returned to Jerusalem ; they told the Disciple● , The Lord is 〈◊〉 indeed . Now they made no more doubt of it . And you know how effectual Philips conscience was with the 〈◊〉 , ●e was brought 〈◊〉 thereby to believed with all his 〈◊〉 , Act. 8 , 37.

3 The word read 〈◊〉 of that force that by reading you may believe , John 20 . 3● . By reading th● Scriptures believers are established in the Faith .

4 The word examined , that is , when h●●rers bring things to the ●●llance of the Sanctuary ; when they 〈◊〉 the Masters doctrine , by the Scriptures , whether it be sound or not ▪ This 〈…〉 use to father our faith ; nay , to ●●get faith sometimes in those that 〈…〉 not before , as it did in the ●●reans , Acts 17.11 , 12. Th●●●●king this c●●efe , many of them believed , Many times when a Christian 〈◊〉 the Word of God , his hear● fails him , he is not well perswaded of what 〈…〉 , his 〈…〉 examines it ; why , oft-times the Word 〈◊〉 works and 〈◊〉 faith , when the Word preached did not .

5 The Word meditated on 〈◊〉 of special use to increase our faith , to make 〈◊〉 more comfortable , and 〈◊〉 and rooted old his faith , Psal. 1.3 . ●● When a man so delights in the Word , that he meditates there●● on day and night , such a one shall be as a tree planted by the river side , well rooted , well watered , and so he becomes to be very fruitfull in every season , his leaf fades not , but in every condition of life he brings forth seasonable fruit .

Vse 1. Hence we may take a good tryal of a faithful Minister , and a faithful Christian . We see St. John , when he had begun faith in them , he would not leave them so , as thinking that what he had begun , God would perfect ; and therefore he would leave them and turn to others . This was far from St Johns practise , and 〈◊〉 it should be far from every faithful Minister , 〈◊〉 leave believers that they have began faith in them ; but their care ought to 〈◊〉 to be desirous first to grow themselves in faith , Lord increase our faith , Luke 17. ●9 . so to confirm and establish others in the faith . So for Christians ; it 's a signe of a good heart , not only to labour for truth of faith , but also for growth of faith ; that ●s the Apostle prayed , so ought every Christian to pray , 〈◊〉 increase our faith ; or as the poor man cryed to Christ , Lord I belive , help my unbelief● ▪ ● 〈◊〉 need of a great deal of faith to be so plentiful in 〈◊〉 , and to heal offences , as Christ requires , for on this ground the Apostle pray●● 〈…〉 faith , Luke 17.3 , 4 , 5. So we have many temptations to mee● with , therefore a Christian had need of strong faith . Above al things take the shield of faith Eph. 6.6 . the shield that covers the whole body . No man would willingly go into the field with a weak 〈◊〉 , but that had need to be metal of proofe to supply a man at every turn , and every occasion , it 's a signe of a lively faith , if it be a growing faith .

2 It reproves the sacrilegious , ungodly , and uncharitable practise of the Church of Rome , that take away the Scripture from the people . St. John writes those things that they might believe , why then take away the Scripture , you make them no better then Infidels , under the faith of Gods elect ; And as they are injurious to the souls of the people , so they cast the imputation of ignorance upon God , as if God had been mistaken when he sent his Word , that believers might believe , and they think that reading the Word would make them hereticks .

Vse 3. For you that do believe , be frequent in reading the Word , for to you it was written , that you might believe . Meditate there on day and night . The blessed will finde a time to meditate on Gods Word every day , and every night , and this you shall ●●●le very effectuall to the increase of your faith . The King himselfe , whose employments were greatest , the Lord ●aid a charge on him to read in the Book of the Law all the dayes of his life . Deut. 17.14 . And much more is every private man bound to it . If these God hath sanctified , to help us in our belief , then as ever you would believe , ●e diligent in hearing , reading , conferring , examining , and meditating on the Word , all these are notable means to increase and inlarge our saith ; therefore if thou ●e wanting in faith , consider whether thou hast not been wanting in this practise , take away the Word , and take away the fuel of your faith . And for you that believe not , though this Scripture was not so much written for you , yet because hearing is the only way of faith 〈◊〉 . 10.17 . be diligent in hearing the Word preached , Prov. 8 . 3●●5 . Blessed it be that heareth ●● , for whose findeth me , findeth life . And when you have heard , be careful to search and ●●amine whether the things preached be agreeable to Gods Word . By this means many that believed not before , have been taught to believe , and be careful to conferre on the Word . The Lord hath sanctified the Word preached , and the Word examined , and the Word confer●ed aboue , to the begetting of faith , and the Word read to the increasing of faith ; ●herefore be ste●u●● in these , and withall joyn hearty prayer to God , 1 Tim. 4.4 , ● . that he would open thine eyes , and cause thee to understand , and bow thine heart to imbrace every truth , that so every ordinance may be effectual to thee , to the 〈…〉 and increasing of faith in thee .

1 JOHN 5.14 , 15.

And this is the confidence that we have in him , that if we ask any thing according to his will , he heareth us .

And if we know that he hear us , whatsoever we ask , we know that we have the petitions that we desired of him .

VErs. 18. he had shewed a double soone of his writing ; th● atte● 〈◊〉 , that they might believe on the Name of the Son of God . This he exhorts Christians to , vers. 14 , 15 , 16. by three arguments .

1 From the confidence such may have of the hearing of their petitions , verse 1●4 .

2 From the certain knowledge such may have that their prayers are granted .

3 From the prevalency of our prayers with God that as we shall be assured of the granting of our petitions , so we shall thereby , obtain life for our Brother , that both not sinned a sin unto death .

Doct. A prayer that is made well , never speeds ill . Or thus ,

A prayer made according to Gods will , God will grant according to our will .

Notable is that incouragement Christ gave to the Woman , Matth. 15. ●6 . O 〈◊〉 I great is thy faith , Be it unto thee even as thou wilt . As if God would let such into his privy treasury , and grant them what they would .

For explication .

Q What is it to pray according to Gods will ? These two things it holds forth at the first view ,

1. When we pray for such things as are agreeable to Gods will , viz. his revealed will , we should ask nothing but what he commands us . In the Lords prayer Christ tels us what he would have us pray for , for those things we have warrant to pray .

2. What ever we ask , we ought to ask with submission of our wills to Gods will . So did Christ himselfe , Matth. 26.39 . Not as I will , but as thou wilt . But for further inlargement .

1. A man is said to pray according to Gods will , partly as his will is exprest in his word , and partly as his will is revealed in our hearts .

For the will of God exprest in his Word .

1. God requires that we should ask for nothing but what he commands us to doe , and therefore had need to pray for ; whatever duty God requires of us , that we are to pray for . So did David , Psal. 119.4 , 5.

2. Whatsoever we pray for , God commands us to ask it in the Name of Jesus Christ , Joh. 16.22 , 23 , 24.

To ask in the Name of Christ requires two graces of us , Humility and Faith .

Humility of spirit in prayer is exprest in four acts .

1. We acknowledge our selves lesse then the least of Gods mercies , Gen. 32.10 . So that if God should grant him nothing , he would justifie God .

2. Another act of Humility , is to pray in sense of our insufficiency to think a good thought , much more to pray according to Gods will , 2 Cor. 3.8 . Rom. 8.26 .

3. A man prayes in Humility , when he doth not desire God to satisfie any of his sinfull lusts , but that Gods will may be done , Matth. 26. vers. 39.

4. To pray in Humility , is to make mention of no mediation in our prayers , but onely of Christ , Col. 2.18 . They made a shew of Humility , as not being so bold as to have immediate accesse to God , therefore put up their prayers through the mediation of some Angell ; but to goe lower then God allows , is but pride of heart .

2. To pray in the Name of Christ , is to pray in Faith . Which is exprest in four acts .

1. Faith directs us to put up our prayers onely to him on whom we believe , Rom. 10.14 . But we believe only in God , therefore neither Saints , nor Angels , nor the Mother of Christ , the Virgin Mary , are to be prayed to , but we are to pray to our Father onely , Gal. 4.5 , 6. Rom. 8.15 .

2. Faith makes us come with some child like confidence to God as our Father .

1. By Faith we come to God as our heavenly Father in Christ , and well affected to Christ , as loving us himselfe , Joh. 16.36 .

2. We come to him as a Father Almighty , full of goodnesse , readyer to give then we to ask .

3. A third act of faith is , for a man to come truly cleaving unto Christ , not standing in demurre , whether we had best leave our lusts or no , whether we had best become altogether Christians or no. This wavering cannot stand with faith , for it 's such a wavering as whereby he is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a double-hearted man , an heart for God , and an heart for the world ; sometimes for God , sometimes for his own lusts . Let not this man think he shall receive any thing . Jam. 1.6 , 7 , 8.

4. A fourth act of faith , is to believe that what we have asked according to Gods will , he will certainly grant , Matth. 11.24 . So far as you have asked with submission to his will , so far will he grant according to your wills , and though he deferre , yet make account your prayers are heard , that he will either grant what you ask , or what he knows will be better for you , and as welcome to you , for God looks not so much at the petition as at the end you aim at in opportuning such a blessing , and that he will grant even when he seems to deny us our petitions , Heb. 5 9. Christ was heard in that he prayed for . Why , how was he heard ? did he not drink of the cup he prayed against ? Yes , yet he was heard :

1. Christs will was that his Fathers will might be fulfilled , not his ; in this he was heard .

2. It 's said he was heard in that he feared , though he did drink of the cup , yet he was saved from those fears and terrors that overwhelmed him .

3. The main end of Christ was , that his Church might be redeemed , which God granted ; so God granted the end of his petition , though not the thing it self . So Moses prayed earnestly that he might goe over and see the good Land , God told him he should not goe over , yet God let him see that good Land as well as if he had gone over . If we submit our wills to Gods will , and pray in humility and faith , make account God seriously ponders the aime of your hearts in begging such a mercy , and though he seems to crosse such your petitions , and to delay them , yet he knows how to grant the end of your petitions by other means then you conceive , even then when God is displeased with our weake and unworthy prayers , as he was with Moses , Deut. 3.22 , to 28 Yet then he knows how to grant what we aimed at . And this magnifies the name of Christ , that though in our own name we should never find acceptance yet in Christs name he will grant our petitions .

2. We pray according to the will of God , when we pray according to his will revealed in our hearts , in the spirit of him that prayes , Jude v. 20. Eph. 6.18 . Now we pray according to Gods will revealed in the Spirit .

1. When the Spirit raiseth our hearts to reach forth sensibly with longings and breathings after the blessings we want . Thus Hannah poured forth her soul unto God , 1 Sam. 1.15 . She exprest not so much in words , as in the reaching and breathing of her spirit after the blessing she prayed for . So Isa. 26.9 . With my soul within me have I desired thee ; as if there were another Spirit in his spirit . When we pray in a further measure of strength then our own hearts could reach to , such a prayer is of the Spirit .

1. When we pray with fervency and earnestnesse , Jam. 5.16 . This is that which is called wrestling and striving with God , Rom. 15.30 . When our hearts are so set on Gods favour , as they will not let goe , till we have prevailed , Gen. 32.10 , & 24 , 25 , 26. expounded , Hos. 12.4 .

3. We pray in the Spirit , when we persevere in praying and are importunate with God , Luk. 18.1 , to 10. This is expressed by the importunity of the Widow that prevailed with the unjust Judge : Shall a sinfull Judge , a mortall man be prevailed with by the importunity of a poor Widow , and will not God much more avenge his elect that cry to him day and night ? You may think God regards not your prayers , but the poor Widow did not more trouble this Judge , then God is troubled with your prayers , so that he cannot rest untill he have fulfilled your desires . To the same purpose , Luk. 11.5 , to 11. Though God seem to be asleep , yet if you continue knocking , God will open unto you ; therefore when you have a good petition in hand , never give over but pray continually , and watch thereunto , Eph. 6.18 . till he answer . To what end doth he call it knocking , but to imply that our prayers make as much noyse in heaven , as men doe by knocking at our doores ? Matth. 7.7 : So the woman of Syrophaenicia , she knocked and continued knocking , and would not have a denyall , so that Christ answers her , O woman ! great is thy faith , be it unto thee as thou wilt : As if he were overwrestled by her importunity , to grant her petitions .

Reas. 1. Because when we pray according to Gods will , he fulfills his own will when he grants our petitions . It 's Gods will that we should pray so , now Gods will must be fulfilled .

2. Because when we pray according to the will of God , in the Name of Christ , our prayer is Christs prayer ; as if you send a childe or servant to a friend for any thing in your name , the request is yours , and he that denyes your childe or servant in this case , denyes you ; so no more can God deny a prayer put up in Christs name , then he can deny Christ himself , Joh. 16.23 , 24.

Reas. 3. From the intercession of the Spirit in such a prayer ; no prayer put up in the manner aforesaid , but is the prayer of the holy Ghost , and God knows the meaning of his Spirit , Rom. 8.26 . God knows our prayers would be weake and cold , except there were another Spirit besides our own ; if therefore he discern his own Spirit in our prayers , he cannot deny his Spirit ; nay further , as the Spirit makes intercession for us , so Christ himselfe prayes for us , Rom. 8.34 . He takes up all our prayers for us as the great Master of requests , and he doth so perfume them , and take out all weaknesse out of them , that he presents them as a sweet odour to God , Rev. 8.3 . Even as if a younger Brother should goe and gather a Posie for his Father , he out of ignorance gathers many weeds withall , but his elder Brother takes it , and pulls out all the weeds , and perfumes the flowers with sweet water , and then presents it to his Father in his Brothers name : so Christ sees many sinfull weaknesses in our prayers , but he takes away all unsavourinesse , and perfumes them , and so presents them to God , and he accepts them .

Vse 1. As ever we desire that our selves or ours should speed well , let both our selves and ours learn to pray well , you have enough if you can but pray wel , you can but speake and have , desire and it shall be granted , open thy mouth wide and God will fill it ; as long as you have an heart opened to pray , you shall want no blessings , therefore above all blessings beg of God a spirit of prayer . Now that you may pray well .

1. Take heed that you be not of a wavering double minde , Jam. 1.6 , 7 , 8. partly for God , partly for our selves ; pray with a single heart , Act. 11.21 . that is , 1. Give up your hearts wholly to God . 2. Be carefull to keep all Gods commandements , for as we hearken to Gods commandements , so will he hearken to our prayers ; if we observe his words , he will observe ours .

2. Have respect to pray according to Gods will in Faith and Humility .

Vse 2. For them that doe pray according to Gods will , be assured that God will grant your petitions according to your wills , God hath spoken it , and therefore he will not deny it . Notable is that place , Dan. 9.23 . & ch. 10.12 . At the beginning of his supplication the commandement came forth , only God was bringing it about in the Court of Persia . The King oft-times grants a petition the first day it is put up , but it must passe many hands before it come to the subject ; so the very first day we put up a lawfull prayer , God grants it , there be many means to bring it about , which we must waite for .

Doct. Such as do believe on the name of Christ for salvation , may come to have confidence and knowledge of the hearing and having all their petitions .

For explication .

How do these two great benefits , confidence and knowledge of granting our prayers , spring from what St. John hath written in this Epistle ?

Answ. Five things concur to this confidence , and all of them insisted upon by St. John in this Epistle .

1. Our adoption exprest by St. John , ch. 3.1 . He wonders at the admirable love of God , not only indebasing of himselfe to behold things here below , as David did , Psal. 113.4 , to 8. but in looking on us poor earth-wormes , and raising us up to be Sons and daughters to God : So that this is the first ground of our confidence in prayer , viz. our adoption , that we are Sons of God , Gal. 4.5 , 6. Rom. 8.15 . To whom may a Son come more boldly then to his Father ? And what assures him more of the grant of his petitions , then that he is his Son ?

2. Christs advocation breeds confidence in us , 1 Joh. 2.1 , 2● . Christ pleads with his Father on our behalfe for the hearing our petitions , and for the granting of what we want . An Advocate puts the petition , that it may be was rudely drawn by a man , into a form of Law , and so it holds currant in Law ; so doth Christ with our prayers , he puts them into a right form and so pleads for us .

2. The atonement or propitiation of Christ , is another cause of confidence , 1 Joh. 2.2 . So that whereas many a Christian may be afraid that his prayers shall never be heard , he is so sinfull and unclean ; Why , ( saith St. John ) If any man sin , we have an Advocate with the Father , and he is the propitiation for our sins . He is not onely an Advocate but a propitiation , to make atonement for our sins , that they shall not hinder our acceptance .

4. The anoyntment of the Spirit , whereby we know all things , 1 Joh. 3.20 . is a ground of much confidence , that though we be blind and dull , and know not what God doth for us in our prayers , or how they speed in heaven ; why , Christ like an Advocate sends down his Spirit , and lets us know how all things speed . This unction teacheth us all things , 1 Cor. 2.12 .

Q. How doth the Spirit certifie us of the hearing of our petitions ?

1. By helping us to pray ; for we know our own hearts are dead and straight , not able to put up any good prayer , if therefore the Spirit come like oyl , and make us pray affectionately , and sensibly , we know a prayer well made cannot speed ill , a prayer made by Gods Spirit cannot but be heard , for God knows the meaning of his Spirit , Rom. 8.26 .

2. This Spirit puts in us a perswasion of faith , that what we pray for God will answer , Matth. 11.23 , 24. And so God gives us an Amen in our hearts . Psal. 6.8 . David was in a sore tryall and affliction , he prayes to God then , Vers. 8. Away from me all ye workers of iniquity , for the Lord hath heard the voyce of my weeping . In the midst of his mourning , this unction fills him with a perswasion of the granting of his prayers ; and so God often times satisfies the heart of a Christian with this perswasion . Hannah when she had poured out her spirit before God , and Eli had said to her , The Lord grant thy petition thou askest of him : Why , she took this as a voyce from heaven , and so she went away comfortably , and she feared that petition no more , 1 Sam. 1.16 , 17.

2. There is another act of faith besides perswasion , and that is a constant wrestling against all discouragements which come betwixt us and our prayers ; famous is that example of the woman of Syrophaenicia , Matth. 15 , 26 , 27 , 28. If the holy Ghost doth but give us so much resolution , as not to be overwearyed with d fficulties , then Be it unto thee thou wilt .

3. This Spirit works as a Spirit of hope , and this stirs us up to wait patiently on God , till he answer ; our carnall spirits would be ready to say , Wherefore should I wait on the Lord any longer , as that wicked King did , but now a spirit of hope waits on God , till God shall give an answer of peace , Psal. 85.8 . Psal. 130. 2 last vers . When God gives us spirits to wait on him , he seals up unto us the grant of our petitions . A wise Prince if a petition be put up that is lawfull and he bid me wait for it , I count it granted : so if I put up a prayer , and God give me an heart to wait for it , I make account he will grant it .

4. This Spirit is a Spirit of fear , Psal. 145.9 . Dost thou walk in thy Christian course depending upon Christ , reverencing his name and Ordinances ? Why , God will fulfill the desires of them that fear him , Jer. 32.40 . And so he keeps covenant with us . If God give us an awefull reverent heart , that keeps us from departing from God , and God from departing from us , then the Lord will be neer when we call upon him , and this is from the unction of the Spirit which make us profit in all our wayes , Isa. 11.2 , 3.

5. This is a Spirit of obedience , and that gives us good assurance of the hearing of our petitions , 1 Joh. 3.21 . For as we hearken to God , so God hearkens to us , Prov. 28.9 . He that turneth away his ear from hearing the Law , his prayer shall be abominable . But if you hearken to God , God will hearken to you , Judg. 9.7 . If we say , Speake Lord , for thy servant heareth , 1 Sam. 3.5 . then what we speake God will hear . An obedient Christian is a powerfull petitioner , mighty in prayer .

6. From the root of confidence , which springs partly from Gods nature , partly from faith in Christ , partly from the unction of the Spirit ; now for those things we see many promises belong to us , our adoption assures us of Gods Nature , that he is a mercifull Father ; our Father assures us that Christ is our Advocate ; the unction of the Spirit breeds in us experience that we have the Son , that we are Sons ; it assures us of our election , vocation , and salvation ; and if it assure us of greater matters , then much more of the grant of our prayers , Rom. 8.32 . But now knowledge is a further work , knowledge springs either from sense or experience ? Now then this unction of the Spirit which gives us experience , not only gives us confidence , but knowledge , that our prayers are heard , Eph. 3.19 . This Spirit of God in our hearts , gives us both sensible and experimentall knowledge of Gods favour , and breeds certain knowledge of the hearing and having our petitions granted ; hearing , that is , of Gods accepting them , Verba sensus cum affectu , & effectu sunt intelligenda ; and having , that is , of the performing and fulfilling of our desires , chiefly of the ends and aims of our prayers .

Vse 1. Serves to take off our hearts from confidence in any worldly thing , and incourages them to believe on the name of Jesus Christ ; why , because hence you shall not only be assured of salvation , ( which yet is more then all the travails , and p lgrimages , and devotions of our Fore-fathers could reach unto ) but by believing on the Name of Christ , you shall have confidence that all your prayers are heard .

Vse 2. For them that doe believe in Christ , here is a method , whereby they may be assured of the granting their petitions .

1. Make sure your adoption , for that breeds much assurance in prayer .

2. Meditate much on Christ , that Christ is your Advocate ▪ and atonement for your sins .

3. Labour for a Spirit of faith , and hope , and fear , and obedience , and so you shall grow up to confidence and knowledge that your prayers are granted . Many a Christian falls short of this confidence , because he considers not who helps him to make his prayers , who makes intercession for him , or else he is wanting in some of those graces , and so his prayers are full of doubtings .

Vse 3. Of consolation to all that believe on Christ ; why , This is our confidence , that whatsoever we ask according to Gods will , he heareth us . How comfortable then is the condition of a beleever ? Be his estate never so miserable , his wants never so great , if he can but pray well , he may goe on comfortably .

1 JOHN 5.16 , 16.

If any man see his Brother sin a sin which is not unto death , he shall ask , and he shall give him life for them that sin not unto death . There is a sin unto death , I do not say that he shall pray for it .

All unrighteousnesse is sin , and there is a sin not unto death .

THese words contain a third motive to stir us up to believe on Christ , and that is from another benefit , we shall thereby be enabled to bestow on our Brethren , and that is , our prayer for him shall give him life .

Observe in them , 1. A promise to such as shall pray for their Brother that sins a sin not unto death , he shall give him life . 2. An exception , or restraining a mans prayer , There is a sin unto death , I do not say he shall pray for it . 3. The prevention of an objection , vers. 17. All unrighteousnesse is sin ; and , the wages of all sin is death , Kom. 6. ult. And therefore this promise is of none efect , for every sin is unto death . Unto this St. John answers , vers. 17.

1. By granting all unrighteousnesse is sin , yet there is a sin not unto death ; not but that every sin deserves death , but every sin doth not cut off all hope of recovery , but as Christ said of Lazarus his sicknesse , Joh. 11.4 . it was not unto death , yet he dyed ; but he means , it was not irrecoverable , because he was raised to life again ; so every sin is unto death , but every sin is not irrecoverable , but that a man may be raised up out of it into life .

Doct. A beleeving Christian is not to hide his eyes from beholding and observing the sins of his Brethren .

If any man see his Brother sin , he may see it , and ought to see it , Gal. 2.14 . St. Paul did not turn away his eyes from seeing Peters dissembling , but took notice of it , and reproved him , Heb. 3.12 , 13. Take heed lest there be in any of you an evill heart of unbeliefe . He speaks not only of a mans selfe , but of his Brother , that ye have not an evill heart , and therefore he propounds a means to help them , and that is exhorting one another . This the Apostle exhorts us to , Heb. 10.24 .

Reas. 1. From the love we owe to our Brethren . God requires larger love towards our Brethren then towards our Oxe or Asse , and yet God requires that if we see them lying under their burthen , we should help them up , Deut. 22.4 . Now if God require so much help to their beast , much more to our Brethrens souls , that if we see them going astray , or sinking under the burden of sin , we should raise them up again .

2. From the love we owe to our selves ; this benefit we shall reap by it , we shall learn to keep better watch our selves , when we see our Brethren fall , Rom. 11.20 . We must not by their falls grow high-minded , and pride our selves that we are not so bad as they , but their falls must be our fears .

Q. With what eyes should we look at the falls of our Brethren ?

Answ. 1. Look not at them with a partial or hypocriticall eye , Mat. 7.3 , 4 , 5. But we must so look at the mote in their eye , as to see a beam in our own ; we should see as great sins in our selves , or greater , if God did not restrain us , for we all have the same root of evill , and should break out into as bad distempers as any , if God did not hold us back .

2. We must not observe them with a curious and censorious eye , for that is an imbred curiosity in us , that we love to be prying into other mens sins , not to heal them , but to censure them . This St. James reproves , ch. 3.1 , 2 , 3. Be not many M sters : that is be not of a Master-like spirit , be not busie in every mans matters , and censorious of them .

3 Look not at them with an envious , malicious eye . This Jeremiah complains of , ch. 20.10 . All my familiars watched for my haltings . That 's an envious eye , when a man watches for an advantage to undermine his Brother .

4. There is a wanton eye :

1. When a man is not humbled at the sight of his Brothers sins , but puft up by it , like the proud Pharisee , Luk. 18.9 , 10. he built his comfort on the falls of others . This the Apostle reprehends in the Church of Corinth , 1 Cor. 5.2 . That there was fornication among them , and yet they were not humbled but puft up , they magnified themselves that they were honester men .

2. A man sees his Brothers sin with a wanton eye , when he thereby grows to imitate him ; if such a man venture into such a course , I hope I need not stick at it . This God gtievously complains of in the Church of Judah , that though she saw what her treacherous Sister Israel had done , and that God had therefore cast her off , yet she feared not , but went and played the Harlot also , Jer. 3.7 , 8. Now all those heads of seeing our Brothers sins ought to be far from us .

Vse 1. Hence learn not to neglect the falls of our Brethren , as if they belonged not to us , and we would neither meddle nor make with them . This was Cains spirit , Am I my Brothers keeper ? Gen. 4.9 . We should look at every mans sin as belonging unto us , and strive to heal them .

Vse 2. To teach us to have a due regard to the falls of our Brethren , not to see them , and take no notice of them , but God requires we should observe them , and help them , and make use of them .

What use should we make of our Brethrens falls ?

1. Let their falls affect us with a holy fear and jealousie of our own hearts ; in that we have a deceitfull heart , subject to the like . This use Paul would have the Church of the Romanes to make of the fall of the Church of Israel , Rom. 11.20 .

2. Look at them with such an eye as may move thee to pity thy Brother ; if he be gone astray , bring him back ; if he lye under the burthen of sin , help him up , and if thou canst not have opportunity to speake to him , yet pray heartily for him , that is the frame of heart of every loving Christian , to be compassionate of his Brothers misery .

Object . Doth not the Holy Ghost say , love covereth a multitude of sins ? 1 Pet. 4. v. 8.

Answ. True , it covers them , but how ?

1. With a mantle of wisdome , not so cover them as to skinne over their wounds , but so cover them as that they may be covered before God and men , Jam. 5.19 , 20. This is a right covering , when a man takes such a course as that his Brothers sins may be covered from Gods eyes , and from the conscience of the sinner , that it may not be overwhelmed with them , Psal. 32.1 , 2. God would have us cover them not with a mantle of flattery , but with a healing plaister that may cure them .

2. We must cover these sins with a mantle of faithfulnesse , that is , not to blaze them abroad to their defaming ; but as if our Brothers beast lay under his burden , and we were notable to help him up alone , we get the help of others ; this is faithfulnesse , no further to reveale their infirmities , then to such as may help them , Prov. 11.13 . And yet we may so ●eveile them in this kind to others , as may be sinfull , if it be done in as insulting , soot●● manner , Gen. 9.22 , 23. C ham told his Brethren of their Fathers nakednesse , but he did it in a scornfull manner ; beside ▪ he might have covered him himself , and never told them , and therefore Noah made him a curse . This God requires of us , if we be able to heal an infirmity our selves , then to let it goe no further ; if not , then to get the help of others , but not in a scornfull manner , but in a spirit of grief and holy fear .

3. Cover them with a mantle of compassion , that if they shall turn again , and say , It repents them , be ready to forgive them , even as God for Christs sake forgave you , Luk. 17.13 , 14. Eph. 4.2 last vers .

Obj. 2. If a man be thus willing to observe other mens sins , we shall be counted busie bodies , and medlers in other mens di●cesses .

Answ. True , we shall be buisie , but yet not where we have nothing to doe , God layes the charge upon us to have regard of our Brethrens carriages ; if we keep the true bounds of observing them , named before , we doe not goe beyond our commission .

Obj. 3. But I shall be more busie then I shall have thank for , I shall be worse , and he never the better .

Answ. True , for a while it may be so , but yet remember what Solomon saith , Prov. 28.28 . He that rebuketh a man , afterward shall find more favour then he that flattereth with the tongue ; but suppose thou shouldst loose his favour ; yet thou shalt have favour with God .

Doct. 2. Vpon the sight of our Brothers sins a faithfull man is to pray for him .

So Moses did pray for the people when they had sinned , Exod , 32.30 , 31. Either pardon them , or let me have no mercy . Thus God would have Job pray for his friends , Job 42.7 , 8. So did Jeremiah , ch. 13.17 , & 14.17.18 . Our Saviours example is a full pattern , Luk. 23.24 . Father forgive them , they know not what they doe . So Stephen the first Martyr , with a loud voyce prayed for his adversaries , Act. 7.60 . Lord lay not this sin to their charge .

Reas. 1. From the compassion we owe to our Brethren , we are bound to pray for them in sicknesse , Psal. 35.13 . or in any other calamity , Ps. 141.5 . How much more in the calamity of sin , which is the greatest calamity that can be .

2. We are bound to exhort and reprove them , now neither will doe good without prayer , 1 Tim. 4.4 , 5.

3. From the desperate condition of sin , which is such that none alone is able to help them , except God doe it . It 's the work of an Almighty power to redeem us from any sin , Psal. 130. ult. Sin is of a poysen some nature , some poysons take away our eyes , and some benumme us , so sin takes away our eyes that we cannot see our condition , and so hardens us , that not any thing can help us but God , and therefore God must be prayed to for help .

4. From the displeasure of God against men , if he see none to stand up and intercede for their Brethren , Isa. 56.16 , 17.

5. From the benefit that befalls Gods servants , if he see them praying for their Brethren . Job's prayer for his friends was the rise of his deliverance , Job 42 , 8 , 9. Isa. 57.18 . If ever God restore comfort to those we pray for we shall be sharers in their comforts , God will restore comfort to them and their mourners .

Doct. 3. A faithfull Christian praying for his Brother faln into any sin , shall obtain life and peace for him .

If any man , 〈◊〉 his Brother sin a sin not unto death , he shall pray for him , and shall give him life . He that prayes for him shall be an instrument to convey life unto him ; or God himselfe moved by his prayer , shall give him life ; it 's all one : he shall give him life of justification , sanctification , and consolation : This is evident by other examples , when the Israelites had committed a great sin , so that God in his displeasure had threatned to destroy them , yet at Moses earnest request , he spared them , and Aaron , Deut. 9.15 . to 21. Job prayed for his friends , and the Lord accepted him . Our Saviours prayer for his enemies is thought to be the cause why Peters Sermon was effectuall to the conversion of three thousand at once , Stephens prayer made way for the conversion of Paul .

Reas. 1. From the pleasure God takes to knit the members of his body together , now no better means to knit them then to make them useful one to another , 1 Cor. 12.21 , 22. So Jobs friends should not prevail by their own prayers , but they should all be beholding to Job whom they had wronged .

2. From the oyntment of Christ that is poured on the head of every believer . This honour have all his Saints ▪ that they shall become intercessors for others . What is said of Christ , Rom. 8.34 . the same word is used of our prayers , 2 Tim. 4.1 . James 5.15 .

Vse . It s a ground of much encouragement to all that see their Brethren sin a sin not unto death , to pray for them ; be it a sin of covetousnesse ; nay , be it a sin of frowardnesse , which is of a deep nature ; yet the Lord promiseth to hear us for them , Isa. 57.17 , 18.

Motives .

1. The Lord will be angry with you , if you neglect it . Is it nothing for you to see your Brethren be under the burthen of sin ?

2. It will encrease your comfort , if you pray heartily for them , God will return all your calamities , Job 42.

3. None can help but God , therefore pray to him .

4. This is a mavellous benefit , that thy prayers shall be an instrument to raise the dead to life .

Obj. Many pray for their Brethren , yet full short of giving them life . What say you to Abrahams prayer for Ishmael , Gen. 17.18 . and Samuels for Saul ? 1 Sam. 15.11 , 31. & 16.1 .

Ans. 1. It would be considered whether he be a Brother thou prayest for ; Abraham prayed for such a one as was neither yet gracious , nor belonged to the election of grace , as is likely , for that is prerequired ; Samuel prayed for Saul , but God tells him he had rejected him .

2. Consider whether you use the other means that God requires in your places . David no doubt prayed for his Sons , yet he neglected other means ; as it s said of Adonijah , that his Father never displeased him at any time saying , Why hast thou done so ? 1 Kings 1.6 .

3. A man may pray , but it may be without faith or fervency , for that s required , James 5.17 . If we be wanting in none of these , God will make good undoubtedly that which he hath here promised .

Verse 16. latter part .

There is a sin unto death , &c.

These words contain an exception from his former direction , that in case we see our Brother sin a sin unto death , I doe not say he shall pray for it .

There is therefore a sin unto death .

Indeed every sin is mortall , no sin veniall , Rom. 6.23 . There is no sin but deserves death , but yet there is a sin unto death ; that is , there 〈◊〉 no ordinary sin but may be forgiven , that therefore is a sin unto death , that not onely deserves death , but doth certainly and inevitably procure death .

Doct. There is a sin that not onely in it selfe is deadly , but that irre●●●rably procures everlasting death , Mat. 12.31 , 32. Mark 3.22 .

What is this sin unto death ?

Two thing , concur to the composition of it : 1. Illumination in the minde . 2. Malice in the heart .

The Apostle joyns them together , Heb. 10.26 . If they sin wilfully , maliciously , after they have received the knowledge of the truth , ( which is called inlightning , Heb. 6.4 . ) then there remains no more sacrifice for sin .

First , Such a knowledge of the truth is required , as comes from the illumination of the holy Ghost , when he is clearly let to see the truth of Gods Word , and the goodnesse of his grace , if after this they sin wilfully , there is no more hope of mercy .

Secondly , There is malice in this sin , that is included when it s called the sin against the holy Ghost , Mat. 12.31 , 32. which partly expresseth the object against which they sin , which is the Spirit of grace , and the manner , it is done with spight and malice against the know truth . That malice concurs to it , its evident , Heb. 10.29 . they are said to despight the Spirit of God ; now this is not onely contempt and despising but its joyned likewise with malice and scorn . That it is unpardonable , our Saviour testifies , Mat. 12.32 . Mark 3.22 . Heb. 6.4 , 5 , 6.

Why is this sin so unpardonable ?

1. From the mighty strong power of Satan in such a man , because it s ever committed when seven worse then himselfe , worse then the former , have entred in , after the knowledge of the truth , and reformation of many things , Luke 11.24 , to 27. When a man hath been so inlightened and convinced , that he hath cast out many sinfull lusts ; if he shall make way for Satan again , by voluntary and wilfull commission of sins , then Satan enters with seven other spirit worse then before .

2. Some yeeld a reason from the order of the Persons in the Trinity . If we sin against the Father , the Son may intercede for us ; if we sin against the Son , the holy Ghost may intercede for us ; but if we sin against the holy Ghost , there is no other Person to intercede for us ; but I rest not in that , for it is certain this sin trespasseth against all the three Persons .

3. From the nature of this sin : It s not a sin of ignorance , for want of knowledge , not a sin of infirmity , nor is it onely a sin of presumption , for that may proceed from boldnesse , rather then malice ; but a sin of malice far worse than any of those . He that despised Moses Law dyed without mercy under two or three witnesses ; that is , that sinned presumptuously , and out of boldnesse ; for sins of ignorance and infirmity , there were sacrifices ordained in the Law ; but if a man sinned wilfully , he dyed without mercy , though his sin were never so small , as gathering of sticks ; now therefore , if there was no pardon for such a sin of presumption , How much sorer punishment is he worthy of , that tramples under foot the blood of the covenant , and doth despight to Spirit of grace ?

4 From the glory of Gods grace . It 's the glory of grace that it extends to the pardoning and healing of all sins besides ; no sin of ihnorance or infirmity , but grace can heal , the most presumptuous it can humble , but if a man man maliciously despise the Spirit of grace , God that is most jealous of the glory of his grace , will never have it abused by them .

Vse 1. Of refutation of some ancient tenets about this sin . The Schoolmen say it is one of those siv sins , as Aquinas reckons them up , either despair , or presumption , or opposing the known truth , or envying the graces of others , or obstinate purpose in sin , or finall impenitency ; but many of those may be found in those whom God afterwards receives to mercy . There hath been found despair even in Gods owne servants , Psal. 31 , 22. And as for presumption , Nathan chargeth David that had despised the commandement of the Lord . And that was a sin of presumption , Num: 16.30 , 31. for oppugning the known truth . Herod put John in prison , and to death ; Darius cast Daniel into the Lyons den , both against their conscience , and yet neither of them sinned against the holy Ghost , because they were both sorry for it . Afa put the Prophet in prison . For envying the graces of others , it was found in Joshua , Num. 11.28.29 . For obstinate purpose in sin , it s found in every one that sins presumptuously , 2 Sam. 24.1 , to 4. For finall impenitency , that it is not the sin against the holy Ghost , because St. John then would not have given order not to pray for them , for finall impenitency cannot be discerned till death , and so St. Johns direction had been but frivolous .

St. Austin taught this sin to be envy , and finall impenitency . Origen , any sin after Baptisme : The Novatians took up the same tenent ; but that it was an error , is evident , for Peter sinned after Baptisme , and so are all the sins of Gods children ; if these were sins against the holy Ghost , who should be saved ?

2. Of refutation of Bellarmine and Suarez , that say , Therefore this sin is said to be unto death , not that it is never pardoned , but not without much difficulty . Whereas it s said to be impossible , Heb. 6.4 . They answer , 1. Impossibile in Aristotle is the same with difficile . 2. It s impossible with men , not with God .

But were it a sin that might be pardoned , though with never so much difficulty , yet we ought to pray for it , and so much the more earnestly ; therefore , seeing St John disswades us from the usuall remedy against sin , viz. prayer , therefore certainly its a sin unto death , that cannot be pardoned .

3. A third errour hence refuted , is of those that conceive this sin is very rarely found , and more hardly to be discerned , but why doth St John write to common Christians not to pray for them ? a signe they may be found and discerned .

Vse 2. To teach all that would live long and see good dayes , to take heed of opposing and maligning the known truth . Many have conceived that this sin hath hardly been found in the world , except in Julian the Apostate , and such open enemies of Christ ; I wish it were so rare , but are there not too many in the world , that have been enlightned and convinced of the truth of God , that those are the wayes and servants of God , and yet rise up against them with open spight and disdain , and persecute them with malice and scorn ? Is not this sin found too often in the Church ? Many indeed of our Saviours persecuters did it out of ignorance , and our Saviours prayer was effectuall for them , Father forgive them , they know not what they doe : But there were of them that knew him to be the heir , and said , Come let us kill him , Mat. 21.38 . And for such as those , there remains no more sacrifice . It was Davids prayer , Psal. 57.5 . Be not mercifull to any malicious offenders , that transgresse without a cause , Psal. 25.5 .

Vse 3. It may teach all the servants of God to strengthen themselves against this sin , and to use all good preservatives against this sin unto death .

1. Keep constant fellowship with Gods servants , and forsake them not , for that is the rise of the sin , Heb. 10.25 . As long as God keeps in thy heart a love to Gods people , and a reverent esteem of his grace , its impossible thou should fall into this sin .

2. Be diligent to adde one grace to another , for so thou shalt make thy calling and election sure , and shalt never fail , 2 Pet. 1.5 , 10. Psal. 73.27 , 28.

3. Deck thy heart with an humble and awefull respect towards God and his wayes , Prov. 28.14 . Jer. 32.40 .

4. Take heed of turning aside to crooked wayes , Psal. 125.4 , 5. One sin will draw another . Heb. 12.13 . Make straight steps to your feet , lest that which is same be turned out of the way . Sauls once straining his conscience , brake the back of his profession .

Vse 4. To such as fear they have commited this sin , which is the case of two sorts of Christians .

1. Of such who having found much inlargement , after fall into deadnesse , and slack-heartednesse , and all is dampt , and therefore they fear they have sinned against the holy Ghost .

2. It is the case of such as have sinned against their consciences .

For the first sort , its true , a man may sin against the holy Ghost , by vexing , and despising , and damping the Spirit , but yet this is not the sin against the holy Ghost , unlesse it be done with spight and scorn against Gods Spirit .

For the second sort , such indeed as have sinned against their consciences , they have wronged their own souls , and brought much mischiefe upon themselves ; but yet a man may sin against his conscience , and not sin against the holy Ghost ; for it may either be done out of infirmity , or boldnesse , as Peters and Davids sins were , they sinned not out of spight and malice ; if therefore thou fear thou hast committed this sin , this fear argues thou hast not committed it , because thou art afraid and sorry for it .

Again , some answer thus , and say it s not a sin against the holy Ghost unlesse it be joyned with an universall apostasie from the whole Gospel of Christ . Indeed that was a good mark in the primitive Church , when the Church censures were so hot , that such were cast out , and so being cast out , turned open Pagans and enemies to Christ , being admitted into the Common-wealth ; but now this is not so sure a mark in our times , wherein such a man should not onely be excluded from the Church , but from the Common-wealth too ; and therefore now they keep themselves from open blaspheming Christ , and so would those former Apostates , had they lived in our dayes , and others would doe as they did , fly out as openly , had they lived in their dayes ; and therefore judge not so much by that , as how thy heart stands affected to Christ . This is certain , they that are born of God sin not this sin , for they that sin this sin cannot avoid everlasting death , whereas they that are born of God shall live for ever .

Verse 16. last part .

I doe not say you shall pray for it .

Doct. The sin unto death , or the sin against the holy Ghost , we have no warrant to pray for it .

I doe not say ; that is , I give you no warrant , nor any other of the Apostles , to pray for it , that is , for the good or salvation of them that have sinned this sin . Though Paul bide us pray for all men , 2 Tim. 2.1 . yet St. John excepts them that have sinned this sin ; and Paul himselfe is so far from praying for them that he prays against them , 2 Tim. 4.15 . Alexander the Coppersmith hath done me much harm , the Lord reward him according to his works . No more dangerous curse , then to be dealt with according to our works . Indeed David sometimes desires to be dealt with according to his works , Ps. 18. but he means according to the innocency of his cause , not of his person ; in case of some particular action he may plead so , but if it be spoken at large , in generall , that the Lord would reward us according to our works , no more heavy curse ; therefore when he prays so against Alexander , 2 Tim. 4.14 . he means that God would confound him ; whatever he was , no doubt he was a member of the Church , for Paul judged not them that were without , 1 Cor. 5. ult. Whether it were that Alexander spoken of , Acts 19 , that bec●●ed with the hand , as if he would have pleaded for Paul , and the people esteemed him an enemy to their superstition ; or whether it were that Alexander , 1 Tim. 1.20 . whom Paul delivered to Satan ( as is likely ) certainly he had formerly been a professor of the truth , who afterward made shipwrack of faith and a good conscience , and withstood Paul , and therefore Paul prays against him . Some think he did it as discerning by extraordinary revelation that he was in a state of reprobation , but that is not likely , he leaving his prayer as exemplary to all after comers . Gal. 5.12 . I would that even those were cut off that trouble you , that subvert or unddermine you , those he wisht they were utterly cut off from Church and Common-wealth . Those false Apostles they would have overthrown the Gospel of Christ , and brought in another Gospel ; and because those false Apostles were all alike , the Apostle discerned them to be in a state of damnation , as being enemies to the Crosse of Christ , Phil. 3.18 , 19. At the first they preached the Gospel , but afterwards turning aside to earthly things , they began to magnifie themselves , and vilifie the Apostles , and so hindered the preaching of the Gospel , and therefore he looks at them as deserving to be cut off , he looks at them as dogs , Phil. 3.2 . 1 Cor. 16.22 . If any man love not the Lord Jesus Christ , let him be anathema maranatha ; that is the greatest curse that can befall a man .

There was a threefold Excommunication in the primitive Church .

1 A mere restraint from the Sacrament of the Lords Supper , of such as were ignorant , till they were better instructed .

2 There was Excommunicatio major , when they cut them off from all fellowship with the Church , from the Word and Sacraments , and Christian communion , and from eating with them . This ought to be inflicted upon notorious , scandalous sinners .

3 Let him be Anathema Maranatha , was a greater curse then any of those ; for in the former Excommunication , though they excluded them from their fellowship , yet they ought not to count them as enemies , but might admonish them , and bring them on to repentance , that they might recover themselves , 2 Thess. 3.14 , 15. There was hope of such , for they did therefore excommunicate them that they might be saved , 1 Cor. 5.5 . And when it was rightly dispensed , it was a notable means to humble them , when they considered , that if the Church saw cause to banish them from their society , God might see much more cause to banish them from heaven . But yet there was a greater Excommunication , Let him be Anathema Maranatha ; that is , let him be accursed untill the coming of the Lord ; surely then their sin is a sin against the holy Ghost .

Obj. Some will say , Paul loved not Christ at first .

Answ. True , He speaks not of men without the Church , but within the Church .

Obj. Why , are there not many carnall men in the Church , that love not Christ , that desire him not , that never look towards him ?

Answ. I take it to be a kind of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in this slender expression he intends much more then he expresseth ; If any man love not ; that is , if any man hate the Lord Jesus Christ , if he have partaken in the gifts and graces of Christ , if he have received nor onely Baptisme , but tasted of the sweetnesse and goodnesse of his grace , if after he come to oppose and maligne Christ and his wayes , Let such a man be Anathema Maranatha .

Reas. 1. From the despight such persons doe to the chiefe means and help of prayer , one is the Spirit of grace , for the Spirit of grace is the Spirit of supplication , Zech. 12.10 . Now they that despight the Spirit of grace , the Spirit is so grieved , that it will not assist us in any prayer we make for such , Heb. 10.29 .

Reas. 2. From the like despight they offer to the other principall help of prayer ; that is , asking in the name of Christ : upon those two wings our prayers fly up to heaven , viz. upon the mediation of Christ , and the Spirit of grace , with these two they prevail ; now these men that sin against the holy Ghost , they make a scorn of Christ , Heb. 10.29 . They trample under foot his blood , and put him to open shame , Heb. 6.6 . that is , they put him to open and exemplary punishment , as the most notorious malefactor . Now if a man shall know Christ , and afterwards hate him , what doth he but shew that Christ was a notorious malefactor , and suffered not for other mens sins , but his own ? Therefore there is no hope Christ should lend his Name to be a Mediator .

Reas. 3. Where Christ is not a sacrifice of propitiation for sins , there be cannot be expected to be an intercessor for such . Now there remains no more sacrifice for such , Heb. 10.27 . If the sacrifice of Christ reach not to such , then he will never make intercession for them .

4. From the incouragement God is wont to give his servants in their prayers . He will fulfill the desires of them that fear him , Psal. 145.19 . And this is their confidence , that whatsoever they ask in the Name of Christ , they shall receive ; and therefore God will not so much dishonor his promise , nor discourage us , as to give us hearts not to pray when we shal be answered ; we may pray for wicked men , whom we know not in what condition they are , but then our prayers shall return into our own bosomes , Psal. 35.13 . But if men be profest enemies to Christ , then we doe not shew our selves to be Gods friends , if we shew friendship to them , or pray for them , and therefore our prayers will doe them no good , and our selves harm .

Vse 1. To teach us , that sin unto death may be discerned even of common Christians , for else why doth he write to common Christians , to all believers in generall , Verse 13. That if his Brother sin a sin unto death , then he should not pray for him ?

Vse 2. It may therefore teach Gods people to learn the nature of this sin , left they pray unawares for such whom their prayers shall doe no good . If therefore you see professors that have tasted of the grace of God , if afterward they maligne and oppose those wayes , and the servants of God , in this case , save your labour in praying for them , your prayers will doe no good , but harm .

But how shall we discern when they are inlightned and convinced ? We may indeed discern their malignity , and opposition , but it may be they doe it of ignorance . In this case our Saviour and Stephen prayed for their adversaries , because they knew not what they did ; therefore three thousand after they were convinced that it was the Christ whom they had persecuted , they were pricked in their hearts and brought on to repentance . Therefore , if you discern they doe this out of ignorance , pray heartily for them .

But how may we discerne they commit this against the light and knowledge of the truth ?

Answ. If they doe expresse in their speech and conversation , that they are affected with Christ , and the wayes of his grace , and convinced that those are the right wayes , and yet afterwards they maliciously oppose those wayes , then pray not for them , Mat. 21.28 . The Pharisees knew Christ to be the heir , and yet said , Come let us kill him ; and in the mean time they said he was a Conjurer , and cast out devills through Belzebub the Prince of devills , when as they knew he was the Son of God and did it by his own power , therefore Christ tells them , their sins should never be forgiven them . But if they shall go further , and affect the society of Christians , delight to doe them good offices , and take the like from them , if such after fall off , and maliciously oppose those wayes , they more plainly manifest themselves to have sinned this sin , and therefore pray not for them .

Vse 3. Shews us the desperate condition of all such as commit this sin , and therefore to blesse our selves from it , they are cut off from all means of salvation , a man may neither admonish nor reprove them , nor shew them any courtesie , or doe any good to them ; for if I might , I ought to pray for them , for no office of love ought to be dispensed without prayer ; and therefore take heed of all sins against conscience , of all presumptuous sins , and sins of boldnesse , for they lead to this great transgression , Psal. 19.13 . And that you may be kept from presumptuous sins , take heed of secret sins .

Vse 4. Of direction . If we be Children to Parents , or Wives to Husbands , or Subjects to Kings , and they sin against the holy Ghost , yet they may do civill service and offices towards them , as those that lived under Julian the Apostate ; he committed this sin , therefore the Christians prayed against him ; but he had many Christians in his Army that doubted whether they might serve him , or acknowledge him as their Emperor , or depose him ; it was concluded they might serve him , but yet they prayed that God would take a course against him , as David said , his day shall come on , or he shall descend into the battle and perish ; which shews , that if a Prince shall sin this sin , his Subjects ought not to depose him , but to doe him offices of service . The like may be said of Children to Parents , and Wives to Husbands , if there be any tye of nature , a may doe them civill offices ; which confutes that desperate doctrine of the Romish Church , that whosoever denyes the Pope to be the Supreme head of the Church , he is to be excommmunicated , and then no man is bound in allegiance to him , but that whosoever shall slay such an hereticall Prince , shall merit salvation .

Vse 5. Learn hence to discern the nature of peremptory prohibitions . When St. John would peremptorily forbid praying for such , he saith , I doe not say he shall pray for it . Neither do you say he shall pray against it ( might some say . ) St. John makes account this is a strong prohibition . I doe not say ; that is , you have no warrant from me , I give you no commission ; such is the manner of Scripture prohibitions , Isa. 1.12 . Who hath required this at your hands ? So Jer. 7.31 . I commanded them not , neither came it into my heart ; implying , that it is a most peremptory prohibition if Gods Word give us no warrant of direction ; for if there be nothing for it , there is enough against it ; for this is our direction , that we are to doe onely what God commands in his Word , to that we must add nothing , nor take away any thing .

THE END .