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

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 a∣gainst 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, Justifica∣tion 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 him∣selfe 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 Im∣mortal Seed of the Word, 1 Pet. 1.23, 24, 25. as in Natural Seed, so in Spiri∣tual, 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 Do∣ctrin, 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 con∣fidence on them, as when we trust more to their sayings, because they are anci∣ent; 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.

Ʋse 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 re∣spect as Children, with like care and diligence; for a man to look at prefer∣ment, 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 accom∣modate 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 acom∣modate, 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 Do∣ctrine.

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.

Ʋse 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 Chil∣dren 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 un∣der 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.

Ʋse 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 Pa∣rents.

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 com∣manded 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 Fa∣therhood 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 hel∣ped against, they will perish, Ezek. 16.4. so Ministers will be but Murthe∣rers, 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 peo∣ple, 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 Hu∣mility.

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 condi∣tions 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 Hea∣ven; 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 ob∣serve this Point.

Doct. 2. The end of dispencing any promise or convincement of our sinfull e∣state, 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 run∣ning 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 under∣foot 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.

Ʋse 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 pre∣vent 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?

Ʋse 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.

Ʋse 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 cor∣ruption of our nature, that it is ready to gather poyson out of them.

Ʋse 4. To teach us when we have made a good use of the Apostles wri∣tings, 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 E∣pistle 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, notwithstand∣ing 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 Advo∣cate? sometimes it is applyed to the Holy Ghost, somtimes to the Son; to the Holy Ghost, John 14.16. he is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, both because he is a Comfor∣ter, 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 man∣ner 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 cri∣ed, 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 oppres∣sion, 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.

Ʋse 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 consci∣ences 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 Righ∣teous, 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 interpellat pro nobis, he in∣terrupts 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 Ad∣vocate 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 condemna∣tion, 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 Advo∣cate, 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 Mo∣ses 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.

Ʋse 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 a∣gainst 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 chil∣dren 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 Mi∣nisters of his Word, 2 Cor. 8.5. give up your selves to God, and to his Mi∣nisters, to be taught of them according to his Will, and if we be such, we have an Advocate.

Ʋse 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 un∣worthinesse, 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. Ad∣vocate, 2. Propitiation for our sin; and secondly by his inward qualifica∣tion, 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 reconcilia∣tion, 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 tur∣ned from us, and favour restored to us, Col. 1.21. now this reconciling im∣plies 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 ef∣fect 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 rhem together, and there shall be a mutuall expression of love to one another, and ref••••shment in one ano∣ther, 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 satisfacti∣on 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 A∣postle 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 Redemp∣tion, 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 on∣ly 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 Re∣probates? 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 Gra∣ces 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 sacri∣fices in the old Law, who are they that had an attonement made by the sacri∣fice 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 Ad∣vocate 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.

Ʋse 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 uncer∣taine 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 Pa∣trons of severall Countryes, and part among them severall offices, they pray to

one for healing of one disease, and to another for another.

Ʋse 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 con∣tinually, 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.

Ʋse 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 recon∣ciled 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 Ordi∣nances?

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 sin∣ner, 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.

Ʋse 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.

Ʋse 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 there∣fore stand daily in need of Christs mediation.

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

Ʋse 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 be∣tween 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, persecu∣tion, &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.

Ʋse 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 Attone∣ment, 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 Mo∣ses to deliver to the people, Exod. 23.20, 21.22. Behold I send an Angel be∣fore thee (that is, Christ, the Angell of the Covenant) beware of him, pro∣voke 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 encou∣rage all the friends you have to make use of Christs Reconciliation, he is a pro∣pitiation for little children, vers. 1. for young men, for old men, in the follow∣ing 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 Of∣fice 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 attone∣ment 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 Advo∣cate, as should continually prevail with God, look at all the parts of his advo∣cation 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.

Ʋse 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 Chri∣stian?

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 righ∣teous.

Ʋse 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 Holi∣nesse 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 o∣thers, to give them their due, and Righteous to our selves.

To be called Christians, and yet not to be righteous, is to be called Chri∣stians, 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.

Ʋse 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 Righte∣ous

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 ma∣ny 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 fa∣miliarity; and fellowship, I know you not, Matth. 7.23. that is, I have no ac∣quaintance and fellowship with you, hereby we know we have fellowship with Christ, if we keep his Commandments, you may know whether you have fel∣lowship with Christ or no by this. This third Verse therefore shews our fellow∣ship 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 Spiri∣tual estate, than our faces in a Glasse, for we see not that, but in another Me••li∣um, 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 Pro∣pitiation, 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 know∣ledge 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 affe∣ctions 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 ope∣rative knowledge joyned with obedience, so then true knowledge is opera∣tive, 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 op∣presse 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 famili∣arity.

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

It is an Act of Understanding, by which, upon good ground, he doth dis∣cern 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 Di∣vine 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 know∣ledge 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 im∣plies, 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 consci∣ence, 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 dis∣ordered, now our hearts are cast into another mould and frame, both the in∣ward 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.

Ʋse 1. To refute that Popish Doctrin that teacheth, that none can be cer∣tain of his Salvation, nay they say it is Heretical presumption, and many world∣ly 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 Know∣ledge, 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.

Ʋse 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 Corrupti∣ons 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.

Ʋse 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 perswa∣ded 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.

Ʋse 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 on∣ly 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 sci∣entifical 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 di∣vers 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; ma∣ny

men would be rich, but they would not always have it known, but a Chri∣stian 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 Command∣ments 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 Command∣ments or lose your life; a Christian will lose his life, and keep the Command∣ments, 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 in∣tends 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 Profes∣sion, yet afterwards he is ashamed of his Fact, as Peter, and though a Christi∣an 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 af∣terwards 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 Com∣mandments 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 ac∣quaintance.

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 Com∣mandments?

Ʋse 1 To refute that Popish Error, that a man may keep the Command∣ments 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 Sal∣vation 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 justi∣fied.

Ʋse 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 be∣nefit and use with the Fathers Commandments.

Ʋse 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 Com∣mandments 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 con∣tent 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.

Ʋse 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 Comman∣dements 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 hin∣ders our own peace; it was a speech of Jonah when he was now in a good tem∣per 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 delu∣ding vanity.

Ʋse 5. Of consolation to constant keepers of Gods Commandements, some∣times 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 Consci∣ence, 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 Com∣mandment, 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 ac∣ceptable 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 Nega∣tively. 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; Histori∣cal, or Experimental, all come to one; but this Knowledge here meant is ac∣quaintance; 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 fals∣ly, 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 Repen∣tance, 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 abo∣minable, 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 know∣ledge 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 Be∣liac, 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 ne∣ver 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 mediati∣on, 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 con∣vinced 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 out∣ward 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 Command∣ments 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 com∣panion 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 Chri∣stian 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 whosoe∣ver professes he knows God and doth not keep his Commandments, there is no truth in such a man, no true grace.

Ʋse 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.

Ʋse 2 It exhorts us to a conscionable diligent keeping of Gods Command∣ments, hereby we shall keep our profession true, our Consciences void of of∣fence, 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 him∣self 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.

Ʋse 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 counter∣feit, 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 Perfe∣ction; 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 di∣stinguish 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 trea∣sure, our ornaments, the apple of our eye, our life. What is such a mans be∣nefit? 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 per∣fection 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 im∣perfection, and that is denied to any man in this World, Philp. 3.12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 Com∣mandments, 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 sin∣cere 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 appro∣ved 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 per∣fect.

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 bu∣sinesse.

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 Command∣ments.

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 unfeign∣ed affection to have fellowship with him, and to get that, he keeps his Com∣mandments, 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, be∣cause 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 Command∣ment, my love is perfect?

A. 1. From the contrariety of our tempers naturally to any Command∣ment, 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 Command∣ments of God do crosse his will, crosse his affections, crosse h••s profit and plea∣sure, 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 Command∣ments, 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 fruit∣full 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.

Ʋse 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 Com∣mandments? 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.

Ʋse 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 Ar∣gument, 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 com∣manded 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 cu∣stoms, 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 be∣ginning 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 Command∣ments; be doing, and your doing shall multiply your strength and growth in grace.

Ʋse 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 Fellow∣ship 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 to∣gether; 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 ordinan∣ces 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 li∣berty to any Christian woman that makes profession of Religion, if her Hus∣band 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 ac∣company 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 vir∣tuali 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 Com∣mandment, 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 obe∣dience, 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 con∣jecture, and indeed opinion flows from contingencie, it may be so, or other∣wise, 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 be∣tween 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 af∣ter much horrour: Again, we finde that our hearts have been proud and un∣clean, 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 Com∣mandment 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 bit∣ter, so that if a man finde his Grapes savoury, his words, thoughts, and acti∣ons gracious and sweet, so that now he is fruitful in obedience, it is an evi∣dent 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 con∣strains us to deny our selves.

Ʋse 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 Command∣ments 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, cer∣tainly, but upon conjecture, which implies a contradiction, for opinion is contingentium, scientia necessariorum & certorum, yet he makes some Objecti∣ons 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 dark∣nesse; 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 him∣self.

Ʋse 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 full∣filled 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 encourage∣ment to good works.

Ʋse 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.

Ʋse 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 full∣nesse 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 pri∣viledge 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 Cir∣cumcision, 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 in∣ward 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 buf∣fettings, 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.

Ʋse 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 ow∣ed 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.

Ʋse 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 di∣ed; 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 ser∣vice, every work do it in obedience to Gods Commandment, do it with chear∣fullnesse 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 ampli∣fies, verse 7.8.

1 By denying the newnesse of it, it is no new Commandment to presse up∣on 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, Bre∣thren.

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 Jerusa∣lem 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 la∣bour 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 un∣to 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.

Ʋse 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 in∣deed 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.

Ʋse 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 Christi∣an 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 e∣qual 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 ano∣ther, 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 com∣pares

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.

Ʋse 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 Mini∣sters, brethren should not thus carry themselves, but rather comfort one an∣other.

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 Is∣raelites for serving new gods, Deut. 32.17. Act. 26.22. he continued witnes∣sing 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 Do∣ctrin with a new vigour of Spirit, not with the old Spirit, but with a new af∣fection 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 Fran∣tique thing to go about to create new Creatures, so to come with Nova dog∣mata, 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.

Ʋse 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 af∣fect 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.

Ʋse 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 foot∣steps 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.

Ʋse 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 be∣ginning, 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.

Ʋse 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 Do∣ctrin 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 me∣mory of Christs Nativity have great Antiquity, some four hundred years af∣ter 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.

Ʋse 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 be∣ginning, 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 Jerusa∣lem, 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 dispel∣led, 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 Scrip∣tures? whereas later Writers had a clearer discerning, therefore it will bee of more use to read wholsome later Writers.

Ʋse 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 begin∣ning.

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 be∣ginning, 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.

Ʋse 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.

Ʋse 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 Chri∣stian 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.

Ʋse 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 a∣ny 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 pre∣pare 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 al∣so 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 new∣nesse.

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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 Command∣ment.

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 follow∣ers, 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 spo∣ken 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.

Ʋse 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 Na∣tures, 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.

Ʋse 2 Never look to fullfill this Commandment of imitating Christ, untill you become new men, for it is a new Commandment, and a new Command∣ment 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 Conversi∣on forward, the word in the Original signifies passing, or a driving away 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it is not so well translated, past, For the opening of the point consi∣der, 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 Know∣ledge 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 sha∣dows 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 va∣nished; 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 dissoluti∣on, 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 car∣ry 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 perfe∣cting 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 im∣bred 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.

Ʋse 1. See here a ground of the great difference between christians and christians, differing in Faith, differing in manners, some are comfortably per∣swaded 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 be∣sides, so it is with some christians in this morning of their first con∣version, 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 Wan∣tonnesse, Pride, Covetousnesse, he subdues and gets greater hold of the contra∣ry 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.

Ʋse 2. To teach us somewhat the more to bear with one anothers infirmi∣ties 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 a∣nother, 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 dark∣nesse as they are, Tit. 3.1, 2, 3.

Ʋse 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.

Ʋse 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 a∣gain, 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 fot 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 shad∣dow of darknesse, as much at may be.

Ʋse 5. Of comfort to a Christian; 1. Against troubles which many un∣dergo 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 a∣way? 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 pit∣cher broken, and to day a mortall body dead; as if it were the same to have a Pitcher broken, and to dye.

Ʋse 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 shi∣ning? 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 where∣by 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 com∣munion, 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 fur∣ther, 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 re∣proof; 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 dark∣ness, a sinfull action; he makes not one good prayer, or one good Ser∣mon, &c.

4 He knows not whither he goes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 condi∣tion.

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. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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.

Ʋse 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 judge∣ment, he was ever in darknesse, and of Judas you may see Psal. 109.5.8. which is applyed to Judas, Act. 1.20.

Ʋse 2 From hence every one may take a scantling of his own Estate; whe∣ther doe we hate our Brother, any brother, whether spiritual or naturall, or a∣ny 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 fellow∣ship, 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.

Ʋse 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.

Ʋse 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 co∣vers 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 wil∣lingly, and likewise willingly to have them dispenced to us, which doth ex∣ceedingly 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.

Ʋse 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 uncharita∣ble as you say, or if they be, they are not as yet the children of light.

Ʋse 2. This shews us a way to helpe forward the setlednesse, and inoffen∣sivenesse 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.

Ʋse 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 Com∣mandement of walking after Christ, to walke as he hath walked, he now am∣plifies by the motive to stir them up to it, and that is taken from pardon of sin, Little Children, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 not Babes, as vers. 13. he calls Babes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 so that this word, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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) be∣cause 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

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.

Ʋse 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 ho∣nour 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.

Ʋse 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 Chil∣dren 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 Com∣mandements, &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.

Ʋse 1. To refute the Papists, who with-hold these writings from the Com∣mon-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.

Ʋse 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 un∣to 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 to∣gether, 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.

Ʋse 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 re∣servation 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 reser∣vation of punishment.

Ʋse 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 medi∣cines 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?

Ʋse 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 con∣tentment, 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 be∣cause 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.

Ʋse 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 Consci∣ences 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.

Ʋse 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 for∣given us.

Ʋse 2. It must teach us all that have any comfortable experience of the for∣givenesse 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.

Ʋse 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 de∣faults 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 be∣ginning, &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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 Fa∣thers, 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 fight∣ings 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 know∣ing 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 Scrip∣ture from a childe, 2 Tim. 3.15. & 2 Tim. 1.5. so that in this Family there

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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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 pro∣mise, 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 Ezra∣hite, 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 god∣linesse, 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 disparage∣ment, 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 Religi∣on 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 peace∣able 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 corrupti∣on, so head-strong, so indiscreet and rash, so that what for unrulinesse, stub∣bornesse, 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 coun∣sel, 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, ei∣ther against their own corruptions, or abuses of others, so that when the El∣ders 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. Childe∣hood 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 six∣teen 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 Jeru∣salem, the Children cried out, Hosanna, and praised him, the High Priests dis∣dained 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.

Ʋse 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. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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.

Ʋse 2. For young men, think it not too soon for you to enter on a Chri∣stian 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 cou∣rage, 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. Remem∣ber 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.

Ʋse 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 re∣verence and diligence, and this will be their honour, God will make them in∣struments 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 ne∣cessity 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 seve∣ral sores; so sometimes he calls them Shepheards, now they are to dispence themselves according to the Estate of the sheep.

Ʋse 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.

Ʋse 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 be∣come an old man, and so have use of what belongs now to old men, but espe∣cially 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 un∣to 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 spi∣rit 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 marvel∣lous 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 imploy∣ment 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 fur∣nished 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 begin∣ning. 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 them∣selves to old men as their Fathers.

For this duty belongs to all christians, as well as Ministers; God hath spe∣ciall 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 com∣mission, 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 Magi∣strates 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.

Ʋse 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 three∣fold 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.

Ʋse 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 si∣lent 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 drunken∣nesse, 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 Eterni∣ty, 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 rea∣ding, 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 ver∣tue of Christ.

2 They differ in their effects, that knowledge that rests in the understan∣ding 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 know∣ledge, 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 deli∣vered 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.

Ʋse 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, hap∣py are you, you are truly honourable.

Ʋse 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, e∣specially 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 cal∣led old men Fathers?

Ans. Because then he had not distinguished them from others, for all Chri∣stians 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that wicked one, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, labour, he traverseth the World, goes about continually do∣ing 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 ne∣cessity.

2 His condition being a creature gave occasion to his fall. God being in∣finitely 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.

Ʋse 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.

Ʋse 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 condem∣nation 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 o∣thers to sin, take pains in mischiefe? such a one bears the Image of Satan up∣on 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 wic∣kednesse,

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 al∣wayes 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to magnifie his Grace, lets loose Satan upon young men; so it was with our Sa∣viour, 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 strong∣ly 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 discourage∣ments.

Ʋse 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 mag∣nifie Gods Grace.

Ʋse 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 them∣selves, as Peter, they fall, but if you stay your selves upon God, he will sup∣port 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 disappoin∣ted of his hold, even by young men, against whom he had most ad∣vantage.

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 Sen∣ces, 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 a∣gainst 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 in∣deed, 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 Chri∣stian 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 temp∣ted 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 stir∣red 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.

Ʋse 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.

Ʋse 2. May hearten the feeblest Christians not to be discouraged with con∣flicts; many a soul saith, my corruptions are so strong, and my lusts so power∣full, 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.

Ʋse 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.

Ʋse 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 tempta∣tions 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 Apo∣stolical 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 Ti∣mothy, 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 rea∣son 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 lit∣tle 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 ca∣pab••e of grace, Joel 2.15, 16. In times of great dangers in the Land, God re∣quired little children and B••bes to humble themselves for breach of the Co∣venant, 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 Con∣ception, Luke 1.15. he was sanctified from his Mothers womb, and the rea∣son 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 exer∣cising 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 ex∣p••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, see∣ing 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 cry∣ing after them, and joying in them, so they will shew you their know∣ledge of God by delighting in him, longing after him, and fearing his name.

Ʋse 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 un∣to you Babes, because you know the Father, then surely it is no ill presage of their future miscarriage, because they begin to have the knowledge of God; no, it is a sign that in old age they will know him that was from the beginning; nay rather on the contrary, if he be a young Devill, it is likely he will prove worse, a young Devill an old Belzebub, but a young Saint an old Angel; you doe not use to think that it will make a vessell fusty if you season it well at the fi st; so if a Childe be well seasoned at the first, he will keep a good savour to his old age; a straight twig makes a straight tree, so if a Childe be well set, and straight in Childe-hood, he will grow more strong and compact when he is elder. Our Saviour was much moved, when they forbad little Children to be brought unto him, and when the chiefe Priests and the Scribes took it ill, that the Children cryed out after Christ, Hosannah, thou Son of David, he told them it was written, Out of the mouthes of babes and sucklings hast thou perfected praise, Mat. 21.15. therefore let not such a Proverb passe, if they prove old Devills they were never young Saints, but young Hy∣pocrites 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.

Ʋse 3. To confute the Anabaptists, that exclude Infants from Original sin, and so from capability of Grace, and so from Baptism, therefore they rebap∣tise 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, there∣fore 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 Fa∣ther.

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 bap∣tized, 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 in∣struct 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 lo∣ving 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: 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 se∣ducements of false Doctrins.

Doct. The saving knowledge of him that is from the beginning, of the An∣cient 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.

Ʋse. It shews a preservative against deluding our souls, against embracing false Religion, either from grounds of antiquity or authority; if old men fol∣low 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 begin∣ning; 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, be∣cause 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 bu∣sinesse diligently and constantly, 1 Cor. 15.10. and painfully, he doth things with dexterity, and he that hath strength doth things constantly, with con∣stancy 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 a∣gainst 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 temp∣tations.

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 plea∣sures; 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 Sa∣tan assaults them most; therefore the Apostle writes unto them with honour, I write unto you young men, because you are strong.

Ʋse 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 o∣vercome 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 pati∣ently, 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 ve∣ry truth and sincerity will grow up to such strength, as you may go further con∣quering and to conquer.

2 To get strength, we must get wholsome and good diet, and feed hear∣tily on it; so if we would get Spiritual strength, we must feed on the Ordi∣nances 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 at∣tend 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 whol∣some 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 renew∣al 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 Spiritu∣all 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 con∣stantly; 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 heart∣ed, to feed heartily on every ordinance, to exercise your graces in Christ, to de∣pend 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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, Threat∣ning 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 commenda∣tion 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 re∣ceives 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 on∣ly flash in suddenly, and continued for a time, but it abideth in them continu∣ally, 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 VVord 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 com∣forted 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 threat∣nings that have awed his soul, he still trembles at them; because he hath found the VVord wonderful to humble him and to comfort him, therefore he still keeps it.

Ʋse 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 understan∣ding 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.

Ʋse 2 Of exhortation to young men, whosoever have found your sins for∣given, 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 a∣way the comfort of the pardon of your sins; therefore let the Word of God a∣bide 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 a∣bides, 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.

Ʋse 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 over∣come 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 re∣pell 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 be∣lieved 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 temp∣tations, 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.

Ʋse 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 per∣secutions; 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 fil∣thinesse 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 know∣ledge; look at it as a wonderfull Word, and submit your souls to it; pon∣der on it, conferre about it, and this will help you against all Tempta∣tions.

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 Command∣ments, 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 communi∣on 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 car∣ried 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 int, 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 smo∣thered, 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.

Ʋse 1 It may serve to teach all, young and old, to take up this exhorta∣tion, 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 cap∣tive to the World, hee cannot be free to any good and spiritual imploy∣ment, 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 in∣thralled 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 care∣full, 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 spee∣dy course of Christianity.

Ʋse 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, imply∣ing, 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 Volup∣tuousnesse; 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 be∣holding 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 ei∣ther 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 forbid∣den 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 He∣rod 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 excee∣dingly, 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 cre∣dit, 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 re∣gard them, it is a manifest sign that we love these lusts.

Ʋse 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 a∣gainst 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.

Ʋse 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 minc∣ing, 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 fel∣lowship 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 dy∣ed 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 Christi∣ans, 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 re∣proach 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 affe∣ctions 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, co∣vetousnesse, 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 to∣gether, 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. Dear∣ly 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 mor∣tifie 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.

Ʋse 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 loath∣some to God.

Ʋse 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 ano∣ther 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 covetous∣nesse; 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.

Ʋse 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.

Ʋse 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 no∣thing to doe with them, refrain from them, apply such corrosives, such threat∣nings, 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 can∣not 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 Commande∣ment; 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.

Ʋse 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? there∣fore 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.

Ʋse 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 M^r. 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 Pe∣ter 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.

Ʋse 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 dispo∣sitions 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 covetous∣nesse, 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 concupis∣cence; 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 Super∣stition, 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 devo∣tion, 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 prophane∣nesse, as swearing or Sabbath-breaking, it comes from pride? so when Phara∣oh 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 plea∣sure, 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 dis∣honoured 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 pro∣fit, 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 spi∣rit, 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 Bro∣ther? 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 con∣science as God inflicts; had he had an humble soul; he would have conten∣ted himself, and looked up to Christ for pardon, as well as many that cruci∣fied 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 domi∣neer. 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 con∣tention, 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; cove∣tousnesse in the tenth Commandement, is the lust of the eye.

Ʋse 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.

Ʋse 2. Hence every man may learn what sin he is most given to, what cor∣ruption 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 Glut∣tony, 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 pro∣fit? doth not thy soul covet after wealth, and when thou art rich, thou con∣siderest 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 Prodi∣gals 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 di∣strust, 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.

Ʋse 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.

Ʋse 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.

Ʋse 5. If there be such a world of wickednesse, let us get an heavenly mea∣sure 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 libe∣ral 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 Au∣thor 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. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 ab∣hors 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 re∣spect 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 or∣dained; 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 Gos∣pel of peace, and from the God of Peace, yet it is made a fire-brand of con∣tention, 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 Magi∣cians.

Thirdly, He hardens our hearts often by many comforts, mercies, and out∣ward 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 Bre∣thren.

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 rhey 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 propoun∣ded 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 re∣sisted.

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.

Ʋse 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 Provi∣dence 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 Provi∣dence, but mens corruptions, but he is as far ftom the Sin, as the Sun from stench.

Ʋse 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 Fa∣thers Wives into his hands; No, God punishes his sin before all the people, because be committed his sin openly before them all.

Ʋse 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.

Ʋse 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-mind∣ednesse, 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 o∣ther 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 Fa∣ther, 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, ano∣ther, 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 or∣dains, 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.

Ʋse 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 am∣bitious; 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 nota∣ble 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 Cove∣tousnesse be from God, mortifie it, so if there any love to pleasure and wan∣tonnesse, root it out, for it is not of the Father, therefore what should Christi∣ans 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, what∣soever 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.

Ʋse 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 wis∣dome 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.

Ʋse 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 pro∣fit 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 re∣ceive 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 cal∣ling, so that if we come by it in a lawfull calling, any credit, or profit, or plea∣sure,

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 provi∣dence 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 cu∣stomes, 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 assi∣sted, 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 nasci∣tur 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.

Ʋse 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 im∣putation 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, com∣mon 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, Lear∣ning, 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 cove∣teousnesse 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.

Ʋse. 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 spi∣rits 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. what∣soever therefore the flesh, the body of man (not taking it for the whole cor∣rupt 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 e∣nough, 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 Drun∣kennesse.

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 re∣proves 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 intempe∣rance, 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 Cal∣ling 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 ser∣vice, 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 ter∣minate 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 a∣gainst 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 carry∣ing 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 Ser∣vant 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 ex∣ceeds 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 high∣er 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 inordinate∣ly, 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 pa∣stime 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 stan∣dest 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 pa∣stime 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 o∣ther 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 whatsoe∣ver 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 infirmi∣ties, 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 un∣meet 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 unlaw∣full 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 mu∣sicians, 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 over∣whelmed therewith.

4 When we look at a wrong end, when as in our pastime, we look at no high∣er 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 re∣creation, 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 drow∣sinesse, 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 Eu∣tiches, Acts 20.29. an heavy sleep fell on him, and an heavy hand of God fol∣lowed 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 har∣vest 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 fl sh, and this is called deceit∣full working; Cursed is he that doth his work deceitfully, that is, with such de∣ceit as comes from slacknesse, for so it is interpreted, Prov. 10.14. and the Me∣taphor 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 drow∣zy, 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 slug∣gish 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 slaugh∣ter 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 up∣hold 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 af∣ter another, and never looks how to imploy it to Gods service, now he pro∣pounds 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, other∣wise its 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 a∣nother; 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 there∣fore so look at Sleep and Ease as that we must give account of; Its 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, do∣ing 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 slee∣pest 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 e∣states and Souls.

Thus we see what are the Lusts of the flesh; they are such as the body af∣fects 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 Drop∣sie, 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 autho∣rity 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 o∣ver 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 in∣stead 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 tip∣ple 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 a∣bate 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 com∣mon 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 com∣fort we find in these, if our hearts be overcharged with Intemperancie, or Wan∣tonnesse, 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 pa∣stime, 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 rea∣son, am not I a whit the nearer God for these? why then should my heart af∣fect 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 in∣corruptible things.

Ʋse 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 consi∣der, 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 vehe∣ment, the Sun of Righteousnesse will soon eat them out; so for love of idle∣nesse and rest, let but a Soul consider what comforts he ever found in the fa∣vour 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 curiosi∣ties by the Ear, as the Eye make us covet what it sees?

Answ. The answer therefore is, the Eye is the seat of sundry Facul∣ties.

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 Bo∣dy, they belong to the lusts of the flesh; but a longing earnest desire after pro∣fit 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 nefas{que} Prov. 28.22 23. a man of an evil eye hasts to be rich, never staying on Gods Provi∣dence, 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 law∣fully, 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 Ser∣mons 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 af∣fect 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 com∣pared 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 ne∣ver 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 Com∣mon-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 Na∣bal, 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 hap∣pinesse in his riches, and his safety and life stands in it (contrary to the asser∣tion 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.

Ʋse 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 Ser∣mons, 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.

Ʋse 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 Libe∣rality, 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 after∣wards.

3 Covetousnesse exposeth a man to every temptation of Satan, lays him o∣pen to Satan, to be a slave unto him, makes him to Apostatize, Swear, Lye, De∣ceive, 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 de∣pendance.

2 As he affects and aims at excellency in himself, so it is called Self-seek∣ings.

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 in∣to 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 re∣proved 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 de∣spising

others in respect of a mans own excellency, Luke 18.11. and this pro∣ceeds 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 him∣self, 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. be∣cause 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.

Ʋse 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 ne∣ver prosper, God resists the proud, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 hu∣mility, 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 de∣pendance 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. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &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 o∣ver-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 a∣bides 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 Ele∣ments 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 Da∣vid 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 dis∣pair, 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.

Ʋse 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 coun∣sell 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

Ʋse 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 desi∣reth; 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. there∣fore 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 plea∣sure, and honour which endures for ever.

We come now to the opposition, that which is opposed to the transito∣riness

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 con∣stant frame, but of an even temper, as mountaines are not easily shaken, or dri∣ven 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 e∣ver; 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 there∣fore 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 in∣dustrious 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.

Ʋse 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 everlast∣ing food, Joh. 6.26. they have neer union with Christ, they are such as fulfill Gods Will, and therefore he will fulfil their desire.

Ʋse 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, Consci∣ence 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 per∣petuity? 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 Jerusa∣lem; 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.

Ʋse 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 ever∣lasting 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 Earth∣quakes? 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 there∣of, and those that doe Gods Will?

1 The World and the lusts thereof are transitory and fading, neither conti∣nue 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 ever∣lasting 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 bo∣dily 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 tran∣sitory, it is impossible they should nourish heavenly and permanent life; there∣fore 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 experi∣ence, 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 unsuitable∣nesse 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 Pro∣fit, 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 Crea∣tures? 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 regard∣lesse of God, therefore this should move us from affecting the World, and the lusts of the World.

Ʋse 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 va∣nity, 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.

Ʋse 2. Let us be exhorted to lift up our hearts to more heavenly and spiri∣tuall

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; there∣fore 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 Spiritu∣al 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 pro∣fit, 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 righte∣ously.

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 Anti∣christs 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 reci∣procal 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the last seasons, and this is no singular Phrase of St. Johns, but common with o∣ther 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 chan∣ges 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 pre∣sently 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 con∣ceive, that it should presently come upon them, for first, there must be an A∣postacy; 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 se∣cond 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 Reve∣lation 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 uni∣form 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 chang∣ing, 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 Anti∣christ.

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.

Ʋse 1. If this time of the Gospel, he the last time, then hence we may cer∣tainly 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 cal∣led the last times? and if it were the last time then, what is it now?

Ʋse 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.

Ʋse 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.

Ʋse 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 pa∣tient 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 e∣nough 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 watch∣fulnesse 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 peri∣lous 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 curio∣sity only, but contra dogmata fidei, therefore that they might prepare them∣selves 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.

Ʋse 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 A∣postles to doe the like.

Ʋse 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.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which signifies, first opposition, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; secondly sub∣stitution, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, pro consul & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; thirdly, it signifies equality, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Now Antichristos includes all, as one that is opposite to Christ, so he is cal∣led 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; secondly, he is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 cal∣led 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 hun∣dred years after Christ, and was born about the same time with Christ, now a∣bout 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 descend∣ed 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 li∣ved 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 li∣ved in Johns time.

Ʋse 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.

Ʋse 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 Here∣tiques 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 dis∣pells 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which hindred him?

A. That 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 was not the Roman Empire, for that was not taken ful∣ly 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 was ta∣ken 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 discre∣tion thought it meet to absent himself. At this time Antichrist began to be re∣vealed 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 Ini∣quity 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 Em∣peror 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 full∣filled.

Ʋse 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the King made this Law; here we understand the Kings a∣fore, or present, or them that shall come after, Mat. 13.3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 abolish∣ed 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 com∣ing of Christ.

Ʋse 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 corrup∣teth the lives of men, that Charity waxeth cold, and false Doctrins are recei∣ved: 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 be∣fore; 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 be∣twixt 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 with∣out 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 Anti∣christ?

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 ra∣dical 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 neg∣lected 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 Ido∣latrous 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 ex∣exercise.

Ʋse 1 To teach Christians not to be offended, if they finde variety of se∣ducing 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 Consci∣ence, 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 where∣soever 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.

Ʋse 2 Since many Antichrists are, and will be in these last times, let us la∣bour 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 curio∣sity, 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 per∣verted, 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 Aposta∣cie, 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 Fel∣lowship 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 Ordinan∣ces, 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, un∣lesse they partake of that Fountain which never fails, and as the Lord told Sa∣muel, They have not rejected thee, but me they have rejected; so, see you any de∣parting 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 offen∣ded.

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.

Ʋse Shews us our duty, not to rest our selves satisfied, in that we are Mem∣bers 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 perse∣cution, 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 Mem∣bers 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 Mem∣bers receive nourishment from the head, Col. 2.18, 19. therefore they not hol∣ding 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.

Ʋse 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 su∣perfluous 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 ani∣mated 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.

Ʋse 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 Religi∣on, 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.

Ʋse 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.

Ʋse 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 hu∣mors, 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 convulsi∣on 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.

Ʋse 5 Of consolation to such as find their hearts knit to Christ by his or∣dinances, 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 Mem∣bers of the Church triumphant in heaven, your name is entred amongst the ge∣neral 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 stand∣eth 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 per∣form 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 like∣ned to the Covenant he made with Noah, that as that Covenant was with∣out all conditions, so the Covenant of Grace that God makes with us, is ab∣solute 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 op∣poseth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, so that whosoever draws back from Christ had never true faith.

Nay, this grace is exprest, as overcoming all the enemies of Salvation, Sa∣than, 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 Fellow∣ship 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 com∣pany, 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 Pro∣mises, 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 Hea∣ven, 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 bitter∣nesse 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 eter∣nal 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 neces∣sity 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 fellow∣ship with the church.

Obj. Were there no good people there?

A. The good people of the Land left their possessions and went to Jerusa∣lem, 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.

Ʋse 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 or∣naments, or supports, yet they are no true members, for if they had been of us, they would have continued with us.

Ʋse 2. May shew us the wonderfull eminency of that Grace, and that Co∣venant 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 Co∣venant 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.

Ʋse 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.

Ʋse 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.

Ʋse 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 Ordinan∣ces, 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 a∣way 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 Antichri∣stian 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 conti∣nued 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.

Ʋse 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 fellow∣ship 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 Anti∣christian spirit.

Obj. But what pretence, or just ground had such Divines to fall from the Ro∣mish 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 con∣trary 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 fun∣damental 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.

Ʋse 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 Chur∣ches 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 admoni∣shed 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 Ido∣latry, 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 e∣lected 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 Anti∣christian, 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 per∣sons 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 destruct∣ion 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 him∣self, 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 re∣nounce 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 want∣ing 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 cir∣cumcision, but they were circumcised the eight day, and if the Covenant be∣long to them, then the Seals of the Covenant, Act. 2.39. Mark 10.

Ʋse 4. Lastly it may teach us all, if it be a sign of Antichristianisme to with∣draw 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 inten∣tion to manifest themselves, not to be of the church, but all heretiques pre∣tended 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 sim∣ple 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 be∣tween Hypocrites, and those that are sincere that so his ordinances may be refi∣ned, 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 de∣famed.

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 diffe∣rence 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.

Ʋse 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 ano∣ther, if God sees envy in Josephs Brethren, he stirs them up to sell him into E∣gypt, 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 ever∣lasting 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 founda∣tion 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 ma∣nifested,

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 ap∣prover of such courses; and David himself shall proclaim, that he repents un∣feignedly, so that he was not so carefull before to cover it, as he is now to di∣vulge 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 a∣gainst it.

Ʋse 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Holy, Holy, Holy? &c. why, because he was to send the Prophet on a Message, to harden the wicked, and make their hearts fat.

Ʋse 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, there∣fore let it not suffice you to live in the church, for you may be as ill Hu∣mours, 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 ma∣nifested 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 de∣sire to have fellowship with God, be sincere and upright.

1 JOHN 2.20.

But ye have an Ʋnction 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 Teach∣ers▪ 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 Ʋnction.

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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; 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 non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 e∣nemies, 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 dedica∣ted 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 so every Member of Christ is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Acts 11.26. that is, one annoyn∣ted, 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 Chri∣stian 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 a∣gainst 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 pray∣ing, 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 al∣so 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, some∣times 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 princi∣pall, 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 Pri¦scilla, 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 fulfil∣ling 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 u∣ses, 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 Sa∣craments 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 de∣dicate 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.

Ʋse 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 Chri∣stian? 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 Bat∣tels, 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.

Ʋse 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 Pro∣testants say, it is in neither of you, but in me; why where you have a Com∣pany 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 Spi∣rituall 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 an∣swerable 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?

Ʋse 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 ig∣norant, 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 disho∣nour.

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 Fami∣lies, you are not to be only holy day Priests, but daily Priests.

Ʋse 4 It may teach every Christian that stands in need of healing or sup∣pleing 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 un∣ction 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 in∣large 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.

Ʋse 5 Here is a ground of much consolation that God is pleased to be∣stow 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 him∣selfe was anoynted? it is a ground of much consolation; Christians are often called to great imployments, which if they look on themselves, they see them∣selves 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.

Ʋse 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 Vir∣gins, 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 se∣ducements, and the first means is the unction they had received from the ho∣ly 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 Be∣reans 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 in∣to 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 wis∣dome, 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 Chri∣stian 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, nun∣quid 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 under∣standing 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 god∣liness, 2 Pet. 1.3. for they do not know the motions of the Heavens, the in∣fluences of the Stars, the nature of the Creatures, but they know all things be∣longing 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 o∣thers, 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 se∣ven 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 can∣not 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.

Ʋse. 1 A ground of singular comfort to any poor Christian, that what∣soever 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 Ʋrim 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 may∣est 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 ef∣fectuall? doth God give thee knowledge according to thy calling, and pre∣sent imployment? why then certainly thou art a Child of God, and hast re∣ceived 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.

Ʋse 3 May teach every Child of God, what course to take to get know∣ledge, 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.

Ʋse 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 for∣mer 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 igno∣rance 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 Coun∣try, or Town or person that did not know the truth before, but they were al∣ready 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 E∣pistles, 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 ma∣ny 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 wri∣tings 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 Gos∣pel.

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 be∣leeve, but for them that beleeve not; therefore we never read in any Histo∣ry, 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 con∣vince?

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 know∣ledge 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.

Ʋse. 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 a∣mongst Millions of Papists, it is hard to know whether any have been conver∣ted 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 Cerin∣thus, 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 unbelee∣ving 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.

Ʋse. 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 conver∣ted 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 Apo∣stles Writings, while they were living, to the conversion of unbeleevers, there∣fore 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 with∣out 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 Teach∣ing 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 Mi∣nister 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.

Ʋ 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.

Ʋse 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 Resur∣rection.

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 hear∣ing 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 be∣leeve, 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 under∣standing? 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 Ʋnction 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.

Ʋse 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 acknow∣ledge it in Babes, it may shame elder people, if they be ignorant of the rudi∣ments 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 Ma∣ker 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 Chri∣stian than comfort, but when Christians have got comfort, it is easie for Chri∣stians to fit loose one from another, and not to regard one another; there∣fore,

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.

Ʋse 2 It may serve for a signe of trial of our knowledge, whether we have re∣ceived 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 pub∣lique 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 Fa∣thers, 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 resolu∣tion, to obey what you know to be Gods Will, God will increase your know∣ledge.

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 Anti∣christian Doctrin.

1 These enunciations do not agree with the word of truth, for else they could not be a lye; the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 Do∣ctrin 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 congrega∣tions, 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 ob∣trude on others, they make no scruple of it themselves, they know they are emp∣ty things, so that this is manifestly a lye.

Ʋse. 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 par∣dons, &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 Do∣ctors to cheat and beguile men.

Ʋse. 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.

Ʋse. 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 contra∣ry 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.

Ʋse. 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 mo∣rall 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 A∣postles, because they spoke the word of truth.

Ʋse. 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 espe∣cially 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.

Ʋse 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; ne∣ver 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; there∣fore you shall never finde any true honest dealing with Antichristian states in any negotiation.

Ʋse 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.

Ʋse 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 ambi∣tious, 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 Do∣ctrin 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 performan∣ces, 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 Pil∣grimages, 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.

Ʋse 1 May serve to reprove all such as are at an uncertainty in their Religi∣on, 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 recei∣ved this unction, but hee knows the truth, and that no Lye is of the truth.

Ʋse 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 〈…〉〈…〉

Ʋse 3. It may teach all to grow up in discerning the truth, and that will dis∣cover 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 Chri∣stian examine if this be not a lye, and contrary to the truth, and to that expe∣rience 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 a∣gainst 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 Go∣vernment 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 per∣nicious Lyers, who more pernicious than they that lye against the souls and sal∣vation 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 Con∣science, 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 con∣trary 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.

Ʋse 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, where∣by

they hasten their own, and others destructions, must needs be in a dam∣nable 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 Infi∣dels 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 car∣ry 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.

Ʋse 2. Let us take heed of Antichristian Doctrine, if ever they come a∣mong us; these are described to be the Frogs that goe about the World to se∣duce 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 de∣ceit, so circumvented the World as they have done.

Ʋse 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.

Ʋse 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 delive∣red 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

A man may deny Jesus to be the Christ, either grosly and assertively; or else cunningly and fraudulently; of ancient Heriticks, some denyed the man∣hood of Christ, and some the God-head, and some palpably denyed his Of∣fice 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 Pro∣phet 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 anoyn∣ted 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 O∣riginal 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 re∣ceive 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 sacri∣fice.

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 me∣rit, first, by works done, as building of Churches, Monasteries, &c. which they say satisfie for mens sins; and secondly they merit by suffering, as Pilgri∣mages 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 ap∣plyed 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 cer∣tainly, 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 make∣ing 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 Trium∣phant.

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 inordi∣nate generation.

2 Their regular Priests, as Monks and Fryers, they are all of them abomi∣nable, 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 King∣doms, 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 me∣diation; 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.

Ʋse 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 Antichri∣stian 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.

Ʋse 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 gui∣dance.

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 Menan∣der 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 deni∣ed the several Persons.

But that great 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 Crea∣ture; 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 Chur∣ches 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.

Ʋse 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 Fa∣ther 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 infe∣riour, 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 can∣not be the Son in the same relation; nor contrarily, the Son in the same relati∣on 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 hor∣rible errour, for the Father cannot be a Son to himselfe, nor the Son a Father.

Ʋse 2. If such be Antichrists as deny the Father and the Son, then the Anti∣ent 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 can∣not 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, acknow∣ledgeth the Father.

Some doubt of these words, whether they be in the Canon, but Beza testi∣fies, 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 cre∣dit 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 appea∣red 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 Fa∣ther, 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 pro∣fest 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; other∣wise, if it be a constant denyall in word, that is a fearfull thing, Matth. 3. ult,

Ʋse 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 con∣ceit 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. Re∣member 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 Pro∣phet, 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, God of himselfe, they say he is Deus de Deo, but not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; 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.

Ʋse 2. It may teach us what to think or believe of all the Saints of God be∣fore 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 re∣joyced; 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.

Ʋse 3. It may be a ground of tryall, whether we have God for our Fa∣ther 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 ho∣nour, 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 asha∣med 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 nei∣ther 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 con∣stant 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.

Ʋse 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 Pro∣phet, 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 sick∣nesse, 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.

Ʋse 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 re∣ceived Christ, walk scandalously and dully: if we live thus, we either never knew Christ, or walk very unworthy of him.

Ʋse 1 Lastly it should stir up Christians to walk in a daily acknowledge∣ment 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 be∣sides 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 out∣ward 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 Sa∣viour, 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 An∣tichrist, and his exhortation is that that Doctrin which they heard from the beginning should abide in them, he presses this exhortation from a double be∣nefit.

• 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 per∣severance 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 abi∣deth 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 as∣sent, 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 nei∣ther 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 re∣ceive 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 mischie∣vous 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 Spi∣rit of God into us, and makes us live spiritually here, and gloriously here∣after.

Ʋse 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 e∣stablished against all the subtilties of the World, he offers us such Promises as may eternally establish us in the truth.

Ʋse 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, there∣fore whither should we go from it? Prov. 19.16. he that keeps the Commande∣ment, 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 Argu∣ments.

Ʋse 3 Of consolation to all such as lose any thing by keeping the A∣postles 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 fellow∣ship with the Church, and be excommunicate, or else he may lose his na∣turall life; here is comfort against both these, what though you be excom∣municated 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, excom∣municated 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 instru∣ction 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 Do∣ctrin 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 di∣vorce, he saith, from the beginning it was not so.

Ʋse 1 May serve to be a signe of tryall between the Popish and Prote∣stant 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 an∣cient of dayes, from the first Institution, vetustas consuetudinis, est vetustas er∣roris; 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 de∣pends not on them, but on the prime Institution.

Ʋse 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 set∣led, he hath given it us of Promise, Rom. 6 16.

Ʋse 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 Reli∣on; 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.

Ʋse 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 Rebel∣lion, 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 clea∣ving 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 de∣sire 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 ot distrust self, as gifts, and parts of Na∣ture, 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 there∣fore 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.

Ʋse 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 Spi∣rit 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 Christi∣an 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.

Ʋse 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 com∣mon illumination) they need not the Scriptures, therefore they neglect read∣ing 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 Wri∣tings, as an help against false Teachers.

Ʋse 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.

Ʋse 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 on∣ly 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 de∣prive 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 Pur∣ses 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 an∣swer 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 Corin∣thus, 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 per∣sons, 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.

Ʋse 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 de∣ceive, 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.

Ʋse 1. Must teach men to make as much conscience of their wills and de∣sires, 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.

Ʋse 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. Abra∣ham 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 ap∣pointed, 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 cru∣cifie 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 Ʋnction 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 Ʋnction 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 er∣rour, and falshood, and corruption, and therefore because we have no Un∣ction 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 ascen∣ded 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.

Ʋse 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 Spi∣rit 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 consola∣tion, 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.

Ʋse 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 re∣ceived 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 re∣ceived this Unction.

Ʋse 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 Je∣sus Christ, we are become of his flesh and bone, now it were both a disho∣nour 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.

Ʋse 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 re∣ceived 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 discon∣tent, 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 gar∣ments; 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 Spi∣rit 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.

Ʋse 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. Re∣store, &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.

Ʋse 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 Chri∣stian 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 percei∣ved 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.

Ʋse 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 Apostati∣call? 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 limit∣ted 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 pri∣vate man, for it is a publick spirit; the Spirit breaths where it lists, and where∣ever it breaths, none need teach more or better.

Ʋse 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.

Ʋse 3 Look that you keep the Spirit in good order; if you grieve the Spi∣rit, 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 In∣struction 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.

Ʋse 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.

Ʋse 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 de∣lusion, 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 spi∣rit 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 wit∣nesse 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 con∣founds 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.

Ʋse. 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.

Ʋse. 2. It must therefore stir up men to labour to be partakers of this excel∣lent 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.

Ʋse. 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 Poli∣carpus 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 Spi∣rit 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. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 it shall so guid your hearts; this peace that Gods Spirit immediately poures into the heart, is without un∣derstanding, 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 Wil∣dernenesse 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 en∣largements, 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 assu∣ring 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 fu∣ture.

3 It is a seal alluding to the seals of Princes▪ wherein their person is pour∣trayed; 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.

Ʋse. 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 Spi∣rit 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 per∣swaded 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 de∣light 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. be∣cause 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.

Ʋse 2 It may confute a Popish errour, who say, it is presumption, and dan∣gerous 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 in∣structions, 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 obedi∣ence, 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 trium∣phed 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 con∣fidence 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 pu∣rifie 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 there∣fore 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 Hus∣band? 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.

Ʋse 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.

Ʋse 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 ca∣pitis.

Ʋse 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 with∣out 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.

Ʋse 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 re∣pentance 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

First, From the causes; what makes men afraid of his coming? either know∣ledge 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 Pa∣radise, 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 ma∣ny 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.

Ʋse 1. It reproves and refutes a Popish Doctrine of uncertainty of Salvati∣on; 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.

Ʋse 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 per∣fect, 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, be∣cause they have no evidence at all, but a godly man knows he hath eviden∣ces, but he hath them not so ready, and therefore desires to be de∣ferred.

Ʋse 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 hone∣sty, 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 co∣ming 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 advan∣tage 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 righte∣ousnesse, his righteousne is imputed to us for righteousnesse.

4. That he might work inherent righteousness in us, that we might do righ∣teousnesse, 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 righ∣teousnesse 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.

Ʋse. A ground of wonderfull consolation to every poor soul, that is bur∣thened 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 him∣selfe, 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 unworthi∣nesse, 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 righ∣teousnesse 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 Ma∣ster; 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, a∣fraid 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 righ∣teousnesse, 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 righ∣teous 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 up∣on 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 out∣side, 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 refor∣mation 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 with∣out me ye can doe nothing.

4. From the resemblance that is between Christ and such as work righteous∣nesse, 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.

Ʋse 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 there∣fore a Doctrine contrary to the Word of God.

Ʋse 2. Those that are in state of nature or common grace, should not rest there.

Ʋse 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.

Ʋse 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 ac∣knowledging 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 Cen∣turion, 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 un∣blameable, but when he saw that Christ was Righteous, he saw that himselfe was unrighteous; therefore he thought all his own Righteousnesse losse in re∣spect of Christs, his education, his profession, his wisdome, his zeal, his privi∣ledges, 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 puri∣fied, 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 consci∣ences 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 & ne∣cessariarum.

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 them∣selves 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; there∣fore 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 cal∣led 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.

Ʋse 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 con∣ceive 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.

Ʋse 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 un∣righteousnesse, and Christs Righteousnesse, pacifying and purifying thy consci∣ence; 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.

Ʋse 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 de∣ceived 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 con∣stantly 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 encou∣ragement, every one that doth Righteousnesse will know that you are born of God.

Ʋse 4. May discourage every man from evill wayes, from doing un∣righteousnesse; 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 Chri∣stians 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 e∣vident 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 un∣righteously, 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 Righ∣teous, be doing Righteousnesse, and then you shall be known to be born of God.