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

1 JOHN Chap. IV. Vers. 1.

Beloved, believe not every spirit, but try the spirits whether they are of God: because many false Prophets are gone out into the world.

THis Chapter consists of two parts;

• 1. A preservative against false Teachers, to verse 6.
• 2. A renewed exhortation to Brotherly love.

The argument fals by the way on the tryal of spirits, for he had said, Thereby shall you know that Christ abideth in you, by the spirit that he hath given you. Now lest the people of God should be deceived by the spirits of their Ministers; he bids them therefore to try their spirits: and that by the Spirit which Christ hath given them, For he which is spiritual discerneth all things, 1 Cor. 2.15.

These words are an Exhortation to the people of God, how to order them∣selves towards the spirits of their Ministers; which exhortation is laid down,

• 1. Negatively, Believe not.
• 2. Affirmatively, But try the spirits.

The negative duty and affirmative, are both confirmed by an argument taken from the multitude of false Teachers, There are many false Prophets gone out into the world, which shews he speaks chiefly of the tryal of their Ministers, or else you may be deceived in your judgement; as if a friend should bid his friend take heed what piece of gold he takes, because there are many slips and counterfeits gone abroad. In that St. John bids his hearers not to believe every spirit, hence observe;

Doct. That every Minister is carryed away with one spirit or other; or else why doth St. John exhort them to try the spirits?

He speaks of ordinary Prophets, such are subject to the judgement of the peo∣ple, 1 Cor. 14.23. as for Paul, he was an extraordinary Prophet, 1 Cor. 4.3. What is meant by Prophesie?

Such as a man may attain to by use, hence Ministers are called Prophets: they were wont to foretel sundry things to come, look what they speak on earth is confirmed in heaven; though they cannot foretell things besides the Scripture, yet they may things out of the Scripture; so that you may see that God is in them of a truth. Every good Prophet so far as he prophesieth accor∣ding to God, is carryed by the holy Ghost: but when he doth not speak accor∣ding to God, he is carryed with an evill spirit, Numb. 11.25.26. 1 Sam. 18.10. an evil spirit came upon Saul, so that every Prophet prophesieth either by the Spirit of God, or by a wicked spirit; an evill man may sometimes prophesie well, and then it is by the spirit of God, it is a spirit that comes upon them; as

Baalam, Numb. Ch. 23. & 24 a good man is ordinarily led by the Spirit of God, but sometimes he is transported by an evill spirit, and then he speaks not by the Spirit of God, he perverts the Word, and he misseth the text and ap∣plication of it. Peter he will tell our Saviour, this thing shall not be unto thee, Mat 16 22. what saith Christ to him? vers. 23. Get thee behinde me Satan; There is not the worst debauched Minister, but when he comes to preach, one spirit or other comes upon him, therefore well doth St. John say, Believe not every spirit, but try the spirits.

What is the spirit of the Prophets?

1 Thess. 5.23. There are three things in a man, body, soul, and spirit; the soul of a man is the breath of God, by which he is made a living creature; by the spirit of a man here is meant, the inclination of the mind, which is called a spirit in divers places, as a spirit of fornication, a spirit of slumber, a spirit of jealousie, every good or evill inclination is called a spirit, Be renewed in the spirit of your minds, Ephes. 4.23. that is, the disposition of your mindes. What is the reason some are more just, some are more painfull then others? the good or evill spirit comes upon them.

Why is thy inclination called a spirit?

• 1. It alwayes comes from some spirit.
• 2. It hath some vehemency in it, to bow the will one way or other, either to better or worse, as the spirit leads him; it is possible a man may preach well in the morning, and badly in the afternoone.

Try the spirits, what variety of spirits are there?

Try all things, saith the Apostle, and keep that which is good, 1 Thes. 5.21. There be three sorts of spirits, of the World, of the Devil, and of God, every Minister is led by some of these; of every one of these spirits there is a great variety.

1. Sometimes the spirit of God comes upon a man, as it did on the seventy Elders, Numb. 11.25, 26. The Spirit of God is like the spirit of new Wine, which ripens the wits; so when the spirit of God comes upon a man, he doth better understand the Word of God, and the hearts of the people, The spirit searcheth all things, yea the deep things of God, 1 Cor. 2. There are two sorts of deep things of God, some lye hidden in the word of God, some in man.

2. There is a spirit of the world, which doth not shine for the uniting of the hearts of Gods people; but this is a spirit of pride, when a man would be counted a learned man; or when a man seeks his own profit or honor; the Spirit of God seeks to know the things that are given him of God, 1 Cor. 2.12.

3. There is the spirit of the Devil, which guides a man into errour in his doctrine, as Peter said to our Saviour, This shall not be unto thee; this spirit searcheth not the deep things of God, but of the Devil; this spirit seeks to make the hearts of those sad, whom he would not have made sad, 2 Cor. 11.2.13. to 15. to pervert the Scripture, and drive out the care of Gods service, and the power of godlinesse.

Ʋse 1. This should instruct Ministers, when they come into the presence of God, and enter into the Ministry, to labour to prevail with God, that they may be acquainted with the deep things of God, that they may lead the people of God by the still waters of comfort and consolation, such a man will goe out conquering and to conquer, and in prospering to pro∣sper.

2. This should instruct the people of God to search the Scriptures daily, that so they may be the better able to try the spirits of their Ministers; labour they also to try their own hearts.

3. To exhort people to be earnest with God, that they may be endued with his Spirit.

Try the spirits.

Doct. That the people of God are first 〈◊〉〈◊〉 try the spirits of th••••r Ministers, before they trust them; they must first try the 〈◊〉〈◊〉

Beloved, Try the spirits, as if he would take them by 〈…〉〈…〉 exhort them to try the spirits of their Ministers, try how they 〈…〉〈…〉, whether they do•• 〈…〉〈…〉 mighty power of God in human•••• ••••ties Def 〈◊〉〈◊〉 not prophesie, try all thing•• 〈◊〉〈◊〉 la•••• ••st that which is good, 1 〈…〉〈…〉 you 〈…〉〈…〉 your hearts from 〈…〉〈…〉 Spirit.

1. By trying the 〈…〉〈…〉 ••ut honour upon it; 〈◊〉〈◊〉 doth not try a small piece of money, but if 〈…〉〈…〉 a great piece, he will try this.

2. In so doing you ••••ll keep your hearts from 〈…〉〈…〉 ••he Spirit. Acts 17▪ 〈…〉〈…〉 of Berea, when they 〈◊〉〈◊〉 heard Pau•• 〈◊〉〈◊〉, (whom they might have believed, if they had known him) 〈◊〉〈◊〉 they 〈…〉〈…〉 the Scrip∣tures daily, 〈◊〉〈◊〉 such things as he preached 〈◊〉〈◊〉 so or no, finding his do∣ctrine true they believe it, and 〈◊〉〈◊〉 of them belived; it was not 〈◊〉〈◊〉 counted a Conventicle for them to meet together, to see what they could ••••member of of what they had heard 〈…〉〈…〉 was it counted any disgrace for great men to be conversant in good dutie••▪

What is it 〈…〉〈…〉 Spirits 〈◊〉〈◊〉 ••heir Ministers?

They must try the spirit of a mans Person, Calling, Doctrine, Appl••••••ions.

1. There may•••• a false spirit of a mans person▪ Matth. 7.15, 16.

2. 〈◊〉〈◊〉 spirit of their Callings▪ Christ saith to John and James, You know not of what spirit you are, Luke 9.55, 56. yet they were pillars of ••••e Church, Gal •••• 9. men of excellent gifts and graces, one of them was this John, which wrote this Epistle▪ you know not what spirit you are proving, of what calling you are of your calling is the same with mine; now he tels them, That he came not to destroy but to save, as for Eliah and Elisha they were Mini∣sters of veng••••••••e, Ministers of the law, they might curse, but 〈…〉〈…〉 seek to save.

••ry the spirit of their doctrine for they may be sometimes carryed away with 〈…〉〈…〉 truth, 〈…〉〈…〉 spirit of errour, Mat. 16.16. compared with 〈…〉〈…〉 receive 〈…〉〈…〉 the Kingdome of Heaven, was he therefore kept from 〈◊〉〈◊〉? No, he spake with a 〈◊〉〈◊〉 spirit in the morning, 〈◊〉〈◊〉 with 〈◊〉〈◊〉 spirit in the afternoon, he rebuke•• 〈◊〉〈◊〉 Master; and what saith Christ to him then? Get thee behinde me Satan.

4. You must try the spirit of ••••eir application. Bad Ministers 〈◊〉〈◊〉 mis∣apply the 〈…〉〈…〉 ••od, they will make 〈◊〉〈◊〉 hearts of 〈…〉〈…〉 God would not ha•••• made 〈◊〉〈◊〉 Ezek. 13.2••. 〈…〉〈…〉 mis-apply the Word of God, like Job▪ 〈◊〉〈◊〉 47.••, 7, 8. they spake from a spirit of truth, but not from a spirit of 〈…〉〈…〉 when you shall see a man to 〈…〉〈…〉 like courses, 〈…〉〈…〉 apply the pr••mises, but ra∣ther 〈…〉〈…〉 to him; and 〈…〉〈…〉 you may not apply ••••reatnings to ••••ounded conscience, for 〈…〉〈…〉 speak a right of God.

Belie•••• 〈…〉〈…〉

Answ▪ 〈◊〉〈◊〉 believe, is 〈…〉〈…〉 of the truth, Heb. 11.••••▪

2. To apply 〈…〉〈…〉 1 John. 1.21.

3. W•• ••ust to it, 〈…〉〈…〉 There are two things in a promise 〈…〉〈…〉 truth, and trust upon the g••••••••••esse, Psa•• 〈◊〉〈◊〉. ••4.

Reas. 1. Taken from 〈…〉〈…〉 of God, by the neglect of this duty, 1 Kings 20.3•• 〈…〉〈…〉 the Prophet spake, whether he spake in the name of the Lord or 〈◊〉〈◊〉 hearkned not to the word of the Prophet, therefore a Lyon slew him, 1 Kings 13.15. to 25. on the contrary.

2. From the danger in regard of the Prophets themselves, Matth. 7.15. 2 Pet. 1.2, 3. Rev. 18.13.

Reas. 2. From the easinesse of Prophets to delude Gods people.

1. Because the 〈◊〉〈◊〉 great store of false Prophets, 1 Kings 22.21, 22, 23. a man is easily dece••••d by a multitude.

2. They may delude by their calling, many men may think surely their Mi∣nister is right.

3. From the hy••••crisie of their Ministers, Matth. 7.15. They come to you in sheeps cloathing, but inwardly are ravening Wolves.

Ʋse 1. To refute the Doctrine of the Church of Rome, they would keep men in ignorance thinking it to be the Mother of Devotion.

2. This 〈◊〉〈◊〉 ••••ir up all the people of God, to search the Scriptures, that so they may 〈◊〉〈◊〉 the spirit of their Ministers: do not take every thing as true from your Minister, because he is your Minister, no, though he be a man that fears God, but try his spirit, try every word, follow him from first to last; if you doe not try the Word, you will not trust it, so that all that is delivered to you, is •••• water spite upon the ground.

How shall I try the spirit of our Minister?

1. Try them by the Word of God, Esa. 8.20▪ acquaint your heart with the Word of God, Heb. 5. alt.

2. Labour for the oyntment of the Spirit of God.

3. Consider whether it make you more conformable to the Word of God or no, whether it make you obey the Word of God more carefully then be∣fore, whether it make you more like to Christ; if it work these effects, it is the Word of God that is preached.

Doct. That many false Prophets even in the dayes of St. John the Apostle, were gone out into the world.

There 〈◊〉〈◊〉 severall false Prophets as Ecclesiastical stori•• relate.

What is a false Prophet?

He is not every one that teacheth false doctrine, for we know but in part, and prophesie but in part, 1 Cor. 13.9. to 12. 〈…〉〈…〉 ••art we may prophesie falsly. A false Prophet then is such a one that preac••••h some doctrin that o∣verthroweth the doctrine of the Christian faith; when he doth seduce others to believe false doctrine, who•••• words fret as a Canker, 2 Tim. 2.17, 18.

1. When men preach such doctrine as cannot be delivered without peril, without damnation: except they afterwards repen•••• 2 〈◊〉〈◊〉. 2.1, 2, 3. Such are called ravening Wolves, ••atth. 7.15. they destroy both the souls and bodies of those that believe them, they root up the Church of God like wild Boars.

2. They seduce others to believe the 〈◊〉〈◊〉, 2 Pet. 1.1, 2, 3. they sell such mens souls for nought 〈◊〉〈◊〉 it's said, They should deceive if 〈◊〉〈◊〉 were possi∣ble the very elect. 〈◊〉〈◊〉 24.24▪

3. Such as 〈…〉〈…〉 of their errours, and yet will not yeeld, Tit. 3, 10, 11. such are to be 〈◊〉〈◊〉 being perverted, and sin being damned of their own souls, a man i•• ••hen convinced when he will ••light the poi••••••n which he is convinced, and if you hold him to it, that he cannot start 〈◊〉〈◊〉, he will fall out with you, 〈◊〉〈◊〉 Apostle ••sheth that such men were even cut off, Gal. 5.17.

〈…〉〈…〉 only have divisions among Christi∣ans, that so the spirits of his fait•• ••es may ••e discerned, but also he will have heresies, that so they may be ••e••••ed in judgement as well as in affections. 2. That so 〈…〉〈…〉 made manifest; as by the wind you may ••ee the difference betwe•••• 〈◊〉〈◊〉 and ••haffe.

2. From the envious man who sowed tares, while the husbandman that sowed good seed in the field slept, Matth. 13.24, 25.

3. From the ignorance and darknesse of the minds of professors, Rev. 9.2. those Locusts were false teachers, which came out of the smoake of the bot∣tomlesse pit.

Ʋse 1. If in St. Johns time there were so many mists 〈…〉〈…〉 re∣proves such men, as when they see such variety of opinio•• in Religion•• do s••t down till, all men be agreed but do•••• St. John make this 〈…〉〈…〉 Prophets are gone out into the world, therefore sit down 〈…〉〈…〉 true Teachers? No, but rather makes this use of i•• to 〈…〉〈…〉 of their Ministers, because many false Prophets are gone out 〈…〉〈…〉.

2, This may teach us not to wonder, although many also Prophets be gone out in these dayes in the light of the Gospel, 〈◊〉〈◊〉 they durst look such ••lorious sight in the face as were St. J•••••• and Paul 〈…〉〈…〉 dayes, there is not such power of godlinesse in the hearts 〈◊〉〈◊〉 Profe•••• but Chri∣stians now are given to much worldlinesse, and many rest in 〈◊〉〈◊〉, there∣fore wonder not though the ••••ce of the earth be 〈…〉〈…〉 with here∣sies.

3. This should teacheth of 〈◊〉〈◊〉 to take heed of opening a door to 〈◊〉〈◊〉 Prophets. Take heed of ignorance in your judgement, of ambition and sensu∣ality this is the smoak of the bottomelesse pit.

4. Try the spirits of false Prophets in these dayes, and take not up every instruction at the first blush, but try them; there are sundry spirits o•• false Prophets, you shall find in Popery a spirit of presumption, doubt, despaire, hypocrisie, not one point in Popery but is carryed 〈◊〉〈◊〉 some of those wings.

1. They teach a man cannot be assured of salvation, this is doubting, yet a man may merit salvation, this is presumption, they worship stocks and stones.

2. The sp••••••ts of Arminians are a spirit of bitternesse 〈…〉〈…〉 the bre∣thren, a spirit of emulation, of disloyalty to ••••••ir Prince, of liberty and secu∣rity.

3. Among the 〈…〉〈…〉 shall find a spirit of unconformity and whoredome.

4. There is a doctrine of faith and 〈…〉〈…〉, which doth and 〈◊〉〈◊〉 the doctrine of Jesus Christ, Rom. 8.2, 3. 〈◊〉〈◊〉 doctrin•• of free grace is maintained to free a man from prayer, preaching, and an•• Christian duty that God ••ath ordained to maintain grace 〈…〉〈…〉 not David pray God 〈◊〉〈◊〉 cre∣ate in him a 〈…〉〈…〉, and to renew a ri•••• ••••irit, within 〈…〉〈…〉 there∣fore a man ought to 〈◊〉〈◊〉 that he 〈…〉〈…〉 of God q••uickened in him; this doctrine of faith and 〈…〉〈…〉 secretly withdraw a man from the Ordinances of God.

Lastly, There is a spirit 〈◊〉〈◊〉 ••om•• on Prot••••••nt which fashion their Re∣ligion according to the 〈…〉〈…〉 their profit and case they follow •• course of the Court and 〈…〉〈…〉.

1 JOHN 4.••.

Hereby know ye the Spirit of God: 〈◊〉〈◊〉 spirit that confesseth that Jesus Christ is come in the flesh, is •••• God.

IT is not rightly translated (come 〈…〉〈…〉 that Christ was come in the flesh, as the 〈◊〉〈◊〉 of Balaam, and the N••••laitans, Hymeneus and Philetus, but it should 〈…〉〈…〉 translated thus, Christ that hath come in the flesh, Christ veiled over with ••••mane 〈◊〉〈◊〉.

Doct. That the people of God may well 〈◊〉〈◊〉 the spirit of their Ministers, by the confession which their spirits make of Christ come in the flesh.

What is it to confesse?

There is a threefold confession in Scripture:

1. To acknowledge the truth, doctrine and worship of Christ, even before Rulers, Matth. 22.25. to confesse is to professe, to bear witnesse of the grace of Christ.

2. 〈…〉〈…〉 of a mans Ministry, as it is said of John John 1.20.

3. There is a conf••sion of a mans work, Tit. 1.16. that is, by our life or 〈…〉〈…〉 be Saviour, Matth. 1.21. the anoynted of the Lord 〈…〉〈…〉 Prophet, and King, Jesus Christ the second Person in the Trinity, 〈…〉〈…〉 in the flesh, which is a great mystery 1 Tim. 3.16.

What is it 〈…〉〈…〉 spirit of a Prophet to confesse Christ Jesus? By spirit is not 〈…〉〈…〉 for body 1 Thess. 5.23. but the i••••mation both of soul and body 〈…〉〈…〉 else it is carnal, sensuall, and devillish: when the spirit 〈…〉〈…〉 the be••t both of soul an•• body, the incli∣nation of 〈◊〉〈◊〉 whole man doth ••old forth Christ Jesus; that is the mighty saving 〈…〉〈…〉 revealed in humane infirmities: What is Pauls mean∣i••••, when he saith I desire to know nothing, 1 Cor. ••.3, 4. He means he desires to expresse nothing in his life and 〈…〉〈…〉 Christ Jesus revealed in the flesh in 〈◊〉〈◊〉 infirmities: wh•••• the Corinthians 〈◊〉〈◊〉 a sign of Christ in 〈…〉〈…〉 acknowledgeth that for his outside he was weak; but yet he did ex∣•••• 〈◊〉〈◊〉 the mighty ••••ving power of Christ crucified in his Ministry, 2 Cor. 13.3, ••, 5. and he tels the Galatians, They knew, that through 〈◊〉〈◊〉 infirmities of the flesh, he preached the Gospel at the first, Gal. 4, 13, 14, 15. Was any doctrine weakly delivered? he speaks of his bodily presence, for in his life he shewed such a mighty power of Christ, as that they looked at him as an Angel of God, yea, they did so affect him, that if it were possible they would have pluckt out their eyes to have doth him good.

Reas. 〈…〉〈…〉 ••is cannot 〈◊〉〈◊〉 from mans nature, for mans spirit comes short of it, Phil. ••.20. every man s••••ks his own, Demas hath forsaken Christ and embraced this present world, 2 Tim. 4.10. Some men look too high, they look to their own profits and preferments in 〈…〉〈…〉 and account the seek∣ing to save souls, a matter n••t pertainin•• 〈…〉〈…〉 if they preach, they 〈◊〉〈◊〉 some moral discourse ••hich 〈…〉〈…〉 ••hose that are looking to∣wards the wayes of grace, 〈…〉〈…〉 the mighty saving power o•• ••••rist Jesus is not 〈…〉〈…〉 their Ministry.

2▪ It's not from the spirit o•• 〈…〉〈…〉 spirit far exceeds his spirit, he c••v•••• own Ch•••••• ••••sus, Ezek••. •• 22. he speaks with envy against Christ, therefore it must needs ••e the 〈…〉〈…〉 that confesseth Christ Jesus come in the flesh.

Ʋse 1: To teach Gods people 〈…〉〈…〉 acq••ainted with the Lord Jesus, or else they will not be able to discern 〈…〉〈…〉 their Minister in doctrin, 〈◊〉〈◊〉, and carriage; it is 〈…〉〈…〉 Saints to expresse their carnall excellencie•• 〈…〉〈…〉 complains of the Galatians, that they made a fair shew 〈◊〉〈◊〉 flesh•••• 〈◊〉〈◊〉 ••••at make a fair shew i•• the flesh, when they come to 〈…〉〈…〉 out, their spirits will not bear it; a Christian should sa•• of those outward 〈…〉〈…〉 Da••••d of Sauls armour, if any man will come after Christ, he must 〈…〉〈…〉 wisdome, life, and car∣nal excellency▪ God ••••ts ho••••••r, upon many Christians, and gives them car∣nal excellency, but they must take heed that they doe not darken the power of the Lord Jesus Christ 〈◊〉〈◊〉 by.

2. 〈◊〉〈◊〉 tryal ••••ur estates; 〈◊〉〈◊〉 whether the bent of our carriage doth hold forth the Lord Jesus in 〈…〉〈…〉 infirmities: God is not affected with our humane excellencies, 〈◊〉〈◊〉 please him, when we shew forth the hidden man of the heart, this the 〈◊〉〈◊〉 exhorts women to, 1 Peter 3.3, 4. Isa. ••2. & 53. there was no 〈◊〉〈◊〉 or beauty in Christ, why he should be de∣sired.

3. If there were so many false Prophets in St. Johns time, then this reproves

the Papists, that are burthened with traditions, Col. 2.20. they much adore Venerable Antiquity, as they call it; true indeed, an hoary head is a crown of glory; but it is when it is found in a way of righteousnesse.

4. Labour now especially to discern the spirits of your Ministers, for many a man makes a fair shew, hath a faire outside, but nothing within him but rot∣tennesse; many again have a fair outside, and as for their inside are like emp∣ty shels, they have no power of godlinesse, Col. 2.22, 23.

1 JOHN 4.3.

And every spirit that confesseth not that Jesus Christ is come in the flesh, is not of God; and this is that spirit of Antichrist, whereof you have heard that it should come, and even now already is it in the world.

Doct. THat the spirit of every Prophet, that holds not out the migh∣ty power of Christ veiled with humane frailties and infirmi∣ties, is not of God but of Antichrist.

He doth not say every Prophet, or every Person, for a good Prophet may expresse much weaknesse, but he saith every spirit; whatsoever spirit is in a Prophet that doth expresse Christ Jesus; if any spirit shall not acknowledge Christ come in the flesh, as the spirit of Menander did not, such a spirit is not of God, but of Antichrist.

1. If a man doth not expresse the truth of the Lord Jesus in his Ministry, but breaths such errour in his doctrine as doth overthrow the Lord Jesus, such is not of God, John 14.17. & 16.15. If a man speak truth, and not sa∣ving truth, but only moral truths, he doth not presse the saving power of the Lord Jesus, he expresseth a spirit of morality, which is not to be disliked; but he doth not hold forth the saving power of the Lord Jesus; and a man must not only expresse the saving power of Christ, but the saving power of Christ come in the flesh; doe you see a man revealing Christ in Moral writings, in tinckling cymbals of mans wisdome, if his spirit relish nothing but affected elo∣quence, his spirit is of Antichrist.

2. Doe you see the spirit of a Prophet savour of ambition, pomp, and delicacy? this is the spirit of Popery, this doth not hold forth the Lord Jesus.

3. If a mans doctrine do hold forth the Lord Jesus in a tyrannicall manner, making the hearts of those sad whom God would not have made sad, such doe not hold forth Christ.

Reas. Because the whole carriage of the frame of spirit is clean contrary to the Spirit of the Lord Jesus; for though he be vailed with humane frailties, John 14.6. Yet he is the way, the truth, and the life, Christ Jesus came riding upon the Colt of an Asse, he came not in any outward magnificence; when the people would have made him King, he said, My Kingdome is not of this world, he did not tyrannize over his people, but he gathers into his armes those that goe astray.

Why doth the Holy Ghost say, That that spirit that doth not confesse Christ Jesus, is the spirit of Antichrist? He is called Antichrist, quasi anti Christum, It is called the spirit of Antichrist, because it is against Christ, contrary to Christ; and this spirit makes way to the errours of Antichrist.

2. Because it doth make cold the spirits of people, it makes iniquity to abound, Matth. 24.11, 12.

3. Because while Ministers doe pump out the doctrine with Heathenish rights, they have a special care to feed themselves as Demas.

Ʋse 1. This should teach Ministers what frame of spirit they should hold forth, when they take upon them such an holy and heavenly profession; if they would approve their hearts to God and his people, they must hold forth the Lord Jesus Christ in humane simplicity, though men cannot so

well try the doctrine of their Ministers, yet they may try their spirits; Paul desired to know nothing, 1 Cor. 2.2. that is, to expresse nothing in his life and doctrine, but Christ Jesus vailed with humane frailties.

Ʋse 2. A ground of much consolation, when their hearts can bear them witnesse, that God hath given them a Spirit of saving Truth, not to deliver their doctrine in carnal excellencies, seeking high matters but in humane simpli∣city.

3. This reproves men of an Antichristian spirit, who content themselves with outward flourishings, they know not what hurt they do to the Church of God in so doing.

4. This may direct the people of God, narrowly to watch the spirits of the Ministers, as they would be freed from Popery, affect not flourishing Elo∣quence, affect not him that hath a tyrannical spirit, or him that delivers only Morall truths; and let the people of God labour to have their hearts filled with a spirit of truth, and the saving graces of Gods Spirit.

Doct. That the spirit of Antichrist was come into the world in St. Johns time, and as in St. Johns time, so in St. Pauls time also:

He speaks of the mystery of Iniquity, that Antichrist did work in his time, 2 Thess. 2.7.

There are three things in the body of Popery:

1. A spirit breathing in it's doctrine, worship, and discipline; the same was visible in the Apostles time.

1. For the doctrine, there was a spirit of errour in their foundation, and wrought mightily at that time in their hearts, so that men durst not trust the grace of Christ, a•• if there were not safe holding upon naked Christ; but the Apostle doth utterly inveigh against such, Gal. 5.3, 4, 5. saith he, either trust God for all or nothing, distrusting of grace, or depending on something in nature or grace received, are the rocks upon which so many souls suffer shipwrack in Religion at this day.

2. There is a spirit of arrogancy, contempt of Magistracy and Government, Jude vers. 8. looking at the Pope as the Sun in the Firmament; this was flou∣rishing in the Apostles time, and now also.

2. There is a spirit that breatheth in their worship:

1. A spirit of superstition, Col. 2.18. men at that time worshipped Angels, thus the Papists at this day; but they have more Angels and Saints, to which they cleave rather then to Christ, they did begin to worship Im∣ages, 1 John 5.21. Therefore John blesseth his babes from them: men de∣parted from God, and clave not only to creatures, but the works of mens hands, the same spirit ruleth at this day: there was a spirit of hypocrisie, a shew of Religion, without the mighty power of the Lord Jesus shewed is any performance, Col. 2.23. they had many things to draw their bodies and they durst not come to the Lord Jesus, but they must have some Saint or Angel to come to him by: they did invent courses the Lord did not require; this the Apostle cals a shew of Religion, which is hypocrisie; and so at, this day among the Fryars, they have a shew of Religion, they take up wor∣ships, which God doth dot require, of which it may be said, Who required those things of you? the Galatians did observe dayes, and months, and years, therefore the Apostle is afraid that he hath bestowed his labour in vain upon them, Chap. 4.10, 11.

3. What was the spirit of their discipline and government? they did affect primacy; the Apostles were no sooner removed out of the world, but this spirit began to spring up, yea, while some of them lived, John 3.9.

2. That that spirit did affect and exercise tyranny, casting out of the Church such Ministers as were more faithful, 3 Epist. John 9.10. Diotrephes would not receive John himselfe, nor his brethren; nor would suffer those that would; that spirit hath been in the Church of Rome from that day to this. A second part of their tyranny was, in imposing upon them un∣profitable

courses, unprofitable they were because they did perish in the using Col. 2.20, to 22.

3. There was a spirit of coveteousnesse in Ministers, they did not savour the things of God; but did relish wealth and ambition, Jude 11. they follow the wayes of sin, as Cain did. In Cain there was first hypocrisie, he offers a sacrifice, and when he saw his brothers sacrifice accepted, being offered in faith, and his not, there arose in him a spirit of wrath, which ended in bloudshed; such was the spirit of Popery in Queen Maries days. Some walk in the wayes of Balaam, the wayes of coveteousnesse, putting stumbling blocks before the people, and that for covetousnesse sake. Thirdly, some have the gainsaying spirit of Korah, they gainsay the Ordinances of God; like as he rose up against M••ses and Aaron; this spirit breathing in Antichri∣stian teachers at this day, was hatched in the Apostles time. There was a spirit of Schism in the Apostles time, some saying, I am of Paul and, I of Apollo, &c. 1 Cor. 1.12. and so at this time among the Papists, Jude v. 19.

Ʋse 1. See the diligence of Satan to sow tares, even in the Apostles times, therefore Ministers should watch diligently over their people, that no such spi∣rit be sown in their hearts; Satan will creep in by dissension, the affections being once distempered, the judgement will soon be corrupted. Wherefore Ministers and people should have a speciall care of dissension; for if dissension creep in, then soon will you have your worship shut up, and then there will be a wofull wast of Religion.

2. See the impudence of Heretiques, that dare look God in the face, and rise up among his many bright and glorious lights in the Apostles times; but let no Christians be discouraged by this, but rather the more encouraged to con∣tend and strive for the faith of Christ.

3. This should teach Schollars, not to take any ancient doctrine for truth till they have examined it; Though Peter was blessed for the testimony of Christ, one part of the day, yet he was sharply reproved the same day; trust not any doctrine almost in regard of the antiquity of it, for it may be Antichri∣stianism, though in the Apostles times.

4. If we would be growing up in grace from day to day, take we heed of the spirit of Antichrist; of taking up the worship which God hath not com∣manded, take we heed of hypocrisie, a spirit of Popery, a shew of devotion. Come we to the Sacrament, as if we would receive the power of the Lord Jesus vailed in much simplicity: take we heed of the spirit of Cain, Balaam, and Korah, gainsaying the Ordinances of God; but walk we stedfastly in that Religion we have received.

1 JOHN 4.4.

Ye are of God little children, and have overcome them: because greater is he that is in you, then he that is in the world.

AS you had before in the former Verse, a sign of the spirit of teachers; so in these Verses you have a sign of the spirit of hearers, which is double.

First Sign taken from victory, which good hearers have got of bad teachers, a good hearer is not overcome of bad teachers, but he soon findes them out, and overcomes them, and this is argued from a double cause.

First, They are of an higher off-spring then corrupt teachers are.

Secondly, From the strength and excellency of their spirits, above the spi∣rits of worldly teachers, Greater is he that is in you, then he that is in the world. False Teachers are set forth,

• 1 By their Originall.
• 2 By their false Doctrine.

He that knoweth God, heareth us; there is another sign of good hearers, they did hear good teachers; on the contrary, He that is not of God, heareth us not. You see here,

First, A difference between good and bad teachers, good and bad hearers; good teachers and good hearers are of God; on the contrary, bad teachers and bad hearers are of the World.

Secondly, Here is a combat between good and bad teachers, and a victory also; Good hearers doe overcome bad teachers.

Thirdly, You have the issue of the conflict; good hearers overcome.

Fourthly, The cause of the victory, is the divine descent and excellency of their Spirit; greater is he that is in good hearers, then in bad teachers.

Fifthly, Here is a congratulation; little children you are of God.

Doct. That there is in the Church of God two sorts of teachers, and two sorts of hearers, some of God, some of the world.

Quest. Why are good teachers and good hearers said to be of God?

Answ. 1. They are of God, because they are of a divine Originall, they are born from on high, from the seed of the eternall God, John 8.23. I am from above, saith Christ; and such are those that are regenerate, they are descended from God: whereas those that have no higher off-spring then flesh and blood are of the world.

2. They both savour and relish that doctrine, Rom. 8.15. They that are of the Spirit of God, savour the things of God, such as hold forth the mighty po∣wer of God veiled in humane frailties, they are of God.

3. He that is of God, hath a place in the Church of God, 1 Cor. 12.28. God sets the members of Christ in the Church, this is a work of God, ver. 18. not any member of Christ, but the Lord hath set him in that place, as all men in the world cannot fit one member to the body, but it would be both unpro∣fitable and burthensome, except God joyn it to the body; so all the men in the world cannot put one member into the spirituall body, except God put it in; indeed those that are of the world, they have a place in the Church too, but yet they are not of the Church, they are superfluous humors, as Christ speaks of the Pharisees, Mat, 15.13. As it is never well with the body till the noysome humors be purged out, so the Church will never be well till those superfluous humors are cut off.

Ʋse. This should teach us all, not to comfort our selves, because we are members of the Church, that we live under such a Minister, and are baptized, we must not here rest, as if we were of God, for all this while we go no further then flesh and bloud, and worldly respects lead us, we savour all this time of the world: we may live civilly and painfully in our Calling, and yet have no higher plantation in the Church, no higher Offices then worldly: but what are we the better for this? What doe noysome humors in the Church, what though we be ornaments and supportants, we are not the better for this, we are not all this while members of the Church, but labour we to be so in the Church as we may be of the Church, that we be in that place in which God hath set us, that we doe daily derive sap and strength from the root Christ Jesus; we must thus try our hearts, and the spirits of others, and except this frame of spirit be in us, we are not true members of the Church.

And have overcome: They overcome, therefore there is a conflict.

Doct. That godly hearers and worldly teachers have a conflict, Jude v. 3.

He shews them, that when corrupt teachers should break into the Church, he would not have godly hearers sit down, but contend and wrestle earnestly for the faith. Paul stirs up Timothy to war a good warfare, to hold faith and a good conscience, 1 Tim. 18, 19. Which shews there are two things which good Ministers and people, and worldly Ministers and people doe contend for, viz. faith and a good conscience; else of faith thou mayst make shipwrack, and a good conscience you may turn away.

Quest. In what manner is this conflict acted between bad Ministers and good people?

A. 1. When bad Ministers contend with good people to pervert their faith, 2 Tim. 2.18, 19. or else they labour to destroy their good conscience; if they see good Christians make a conscience of keeping the Sabbath, of perfor∣ming family duties, and abstaining from sin, bad Ministers will doe as much as they can to pervert their faith, to destroy their good conscience; now the peo∣ple of God contend for both.

1 They wrestle with God for a better faith, and a better judgement, Rom. 15.30, 31. if they did so for Paul, then much more for themselves.

2 They doe observe such as doe corrupt their faith, and so are better armed against them, Rom. 16.17, 18. and so are the better able to overcome.

3 Good hearers doe admonish bad teachers, to look better to their do∣ctrine, Col. 4.17. and conversation.

4 If none of those will prevaile, they argue with them, and deale seri∣ously with them, as the blind man (and therefore no great Schollar) did reason with the Pharisees about Christ, and affirmed that he was a good man, because he did open the eyes of the blind, John 9.7. to 34. if all this will not prevaile, then they avoid their doctrine, Mat. 22.3, 4. and their leaven, Luke 12.1.

2. They have a care either to remove altogether from their Congregations, or else depart from them on the Sabbath day. The Levits left their Suburbs and Possessions, and came to Judah and Jerusalem, 2 Chron. 11.14. and those that could not sell their possessions, took horses, and rid whither the Word was faithfully and sincerely taught; when the Shunamitish woman asked her hus∣band an Asse and a man to goe with her to the Prophet, he said, Wherefore wilt thou goe to him to day, it is neither new Moon, nor Sabbath day, 2 Kings 4.22, 23. which shews you, that if it had been either new Moon or Sabbath day, she should have had liberty to goe: And so should men that live under bad Ministers, take their horses, and ride to such places where the Word of God is faithfully taught; not that people must goe from their Ministers, when they preach the Word of God in truth.

Ʋse 1. This shews how much people are left without excuse, who are ig∣norant and gracelesse, when their Ministers are so; the worse your Mini∣sters are, the more should you contend to hold fast faith and a good consci∣ence: you must not plead that you are ignorant men; are you more igno∣rant then the blind man? he was never book-learned, if you would shew your selves to be Christians, you must hold forth faith and a good con∣science.

2. To exhort people to contend with their Ministers, when they are not of God.

Ye are of God little children, and ye have overcome them.

Doct. As there is a conflict between godly hearers, and worldly teachers, so godly hearers doe overcome.

Who so is born of God doth overcome the world, John 5.4. the world not onely of vain glory and reproaches, of covetousness, injury, and losses, but the world of false Teachers also.

In what doth this victory stand? A godly Hearer overcomes worldly Teachers,

First, By trying and examining their doctrine, and finding it to be false; if he doe discover him he overcomes him, Rev. 2.2. by this means he puts them to shame, as those that have lost the field.

Secondly, When they stand fast in the doctrine of Gods truth and liberty of Christian profession, whatsoever those false teachers say, James 4.7. Resist the Devill and he will fly from you, so those false teachers, if you yeeld not to their doctrine, you overcome them, Gal. 2.4, 5.

Thirdly, When Gods servants grow so much the more fervent, resolute, and zealous Christians, by how much the more they see themselves opposed, as David when he danced before the Ark of the Lord, Michal the daughter of Saul, laughed at him, but saith David, I will yet be more vile then, thus 2 Sam. 6.20, 22.

Fourthly, A man gets ground when he is able to prevail, either by avoiding them, or by being content to suffer extremity under them; by avoiding them, as the Levits left their possessions, and went to Judah and Jerusalem, 2 Chron. 11.15, 16. when a man cannot overcome them, to hold constant to the death, and so vincit qui patitur.

Reas. 1. From the bloud of Christ, whereby we are sprinkled, Luke 1 74. we are delivered from the hand of our enemies, verse 68. they overcome by the bloud of the Lambe, Rev. 12.11. Col. 2.13, 14. Christ hath triumphed over them openly; so that we come to fight with wounded enemies, Christ hath broke the Serpents head; we come to finish the victory that Christ hath begun for us; were the Devill and ungodly teachers let loose in their great strength, they would be too strong for us, but now their teeth are broken.

2. From the mighty power of God that dwells in Gods children, I write to you young men (saith St. John) because you have overcome the wicked one, they are so balasted with promises and threatnings as that they doe not sin against God; if the Devill or the world promise them earthly things, they have a great many better promises.

3. From the glories of him that dwells in godly hearers, in respect of him that dwells in wicked teachers: Who is he that is greater in them? It is the Spirit of God, Eph. 1.22. 1 Cor. 3.16. the Lord dwells in his children by his Spirit, he is greater then he that dwells in the world.

Quest. Wherein is he greater?

Answ. In all those things whereby men atchieve victory, Isa. 26.5. To the obtaining of a victory there are required three things, wisdome, strength, and watchfulnesse.

First, For wisdome, David saith, I have more wisdome and understanding then all my teachers, Psal. 119.98, 99, 100. God had so taught him by his Word, that he came to get more understanding then his old teachers, he doth not speak this in way of arrogancy, onely he doth comfort himselfe hereby, God teacheth wisdome secretly, Psal. 51.6.

Secondly, God puts a renewed strength and power into their souls, by which they are mighty to overcome all their enemies, Eph. 6.10. Phil. 4.13. and whereby they are able to doe and suffer all things.

Thirdly, They are greater in watchfulnesse, which when it is wanting then they fall; they never want wisdome and strength, but then it is the fault of Gods servants to wax fat, and to kick up the heel against God, and to forget the great things he hath done for them; and then though they have their armour about them, yet are they beat back by worldly teachers, and beat almost dead, so that you shall scarce see them pant: but now at this time, greater is he that is in them, then he that is in worldly teachers, for they doe rise again, and get greater strength, and overcome mightily, Mark 14.37, 38. Watch and pray that ye enter not into temptation, so that when we have most need of watching and prayer, then we are least able; because Peter could not watch with our Saviour, therefore he fell away most grievously; which shews when Gods servants put on a carelesse spirit, and doe not make use of their wisdome and strength they have received, they come to be foyled, yet there is a seed in them, by which they doe overcome all their ene∣mies, yea themselves also. Hence David breaks forth into praising of the Name of the Lord, Psal. 144.1. the people of God are blessed with the bles∣sings of God, Gen. 49.19. they shall overcome at the last, in which respect they may well be said to be of his Tribe. How comes a man to overcome

at his first conversion? God puts forth such a mighty arm of watchfulnesse, wisdome and strength, as that he overcomes the Devill, Luke 11.21. thus he overcomes the world, Gal. 1.4. John 15.19. he is crucified to the world, and the world to him. He doth then crucifie the flesh, with the affections and lusts, Gal. 5.24. so that he looks at them all as ignominious and deadly enemies, and if Christ shews himselfe thus strong when a man comes on to grow, what will he doe when Christians grow more strong in wisdome, grace, strength, and watchfulnesse.

Ʋse 1. This reproves every one that excuseth himselfe, and thinks he may lawfully grow worse under bad and worldly teachers, they cannot doe as they have done, they cannot walk on in that power and strength, which they did before; what is the reason, hath a worldly teacher overcome you? What a shame is it for a Christian man that hath the seed of God in him, to suffer him∣selfe to be overcome of worldly teachers? It is an ill sign for Christians to grow worse because of bad teachers: it is a great shame, that God should give place to the Devill, that the children of God should give place to the children of the world, and of the Devill.

2. This should teach all Gods children to war against all worldly teachers, with the wrestlings of God, with strong wrestlings, and not give over the con∣flict, for they are upon certain grounds of victory; if you stand but out, you shall overcome, for Christ hath overcome, and his promises and threatnings are greater then those of the world and of Satan.

3. A ground of much consolation and assurance to Gods children of per∣severance, for if any thing could separate them from God, then it must be, ei∣ther the world, the Devill, or lusts of their own flesh, but none of these can. Ergo, Rom. 8.15. to the end.

1 JOHN 4.5, 6.

They are of the world, therefore speak they of the world, and the world heareth them.

We are of God: he that knoweth God, heareth us; he that is not of God, heareth not us: hereby know we the spirit of truth, and the spirit of errour.

Doct. THat according to the several descents of Ministers, such are their severall doctrines and severall hearers.

Quest. What is it to be a worldly teacher?

Answ. 1. Teachers are said to be of the world, because it is their naturall frame and temper to be worldly, John 3.23. There be severall descents of Mi∣nisters, some have no other spirits then that they draw from their Parents, but the Spirit of God comes down from God upon some Ministers, and makes them walk by another rule then worldly men doe.

2. Worldly men savour the things of the world; if a man be of a divine Spirit, he relisheth divine matters, the saving of the souls of Gods people, he relisheth the danger of sin; but a worldly teacher, he relisheth preferment and house-keeping, his spirit reacheth no higher.

3. The end of worldly teachers are worldly. And

First, To draw disciples after them, Acts 20.30.

Secondly, They have respect to their wages of unrighteousnesse, they love onely to live in pleasure, and keep a good house, 2 Pet. 2.13. But godly Mi∣nisters labour to make Disciples for God, Mat. 28.19, 20. they make not disciples for themselves; for what is Paul? or what is Apollos? They doe not seek their hearers goods, but their souls good, they look for their pleasure in another world, 2 Cor. 12.15. According to the descents of Ministers, such are their doctrine, and such are their hearers; wordly teachers speak of the World, and from worldly principles, and from worldly helps, and to worldly ends.

Quest. What is meant by the world?

Answ. 1. The world is a masse of mankind, that lies in a state of corruption, such as fell in Adam, and never rise again, of whom it is said, you are of the world, John 15.19. wicked men are called the world, because they are but flesh and bloud, John 3.6.

2. They savour of those things that are of the world, every man speaks of matters in his own element.

3. Because most of the world are such, 1 John 5.19. the world lyeth in wickednesse, take up their rest therein.

4. Because they have their portion in this world, Psal. 17.14. but a childe of God looks for another inheritance, immortall and undefiled, 1 Pet. 1.4. Again, those that are of the world would not have their conscience troubled, they would goe home in peace, and possesse all they have in peace; but those that are of God, they doe relish the things of God, they cannot relish worldly teachers, because they speak not to the conscience, nor shew how to lay hold of eternall life, and to make their calling and election sure, and if they speak of heavenly matters at any time, they see such speak but with a cold affection, and therefore they goe home, and not affect them; but when a godly Minister preaches in an heavenly manner, he being moved by a godly principle, his conversation is in Heaven, Phil. 3.20. he talks of Heaven, Mat. 12.35. A good man out of the good treasure of his heart, bringeth forth good things.

Ʋse. If Ministers would know their own spirits, let them consider what do∣ctrine they deliver, what end they aime at, and what are their hearers, and so by this means, they will easily discern their own spirits.

1 JOHN 4.7, 8.

Beloved, let us love one another: for love is of God; and every one that loveth, is born of God, and knoweth God, &c.

IN the words and the verse following, the Apostle exhorts his hearers, and himselfe to mutuall love one of another, the occasion is from what he had delivered, verse 6.

In the words, First, An exhortation to mutuall love between Ministers and people.

Secondly, A reason to presse this on them:

• 1 From the Originall of their love, that is, from God.
• 2 From the Estate of such who love, they are born of God, and know God.
• 3 From the evill estate of such as doe not love, they know not God: this is proved by an argument from Gods Nature, for God is love.

Doct. That it is the part of godly Ministers, to exhort themselves and their godly hearers to mutual love, both the people to love their Ministers, and the Ministers their people.

When our Saviour was about to leave the charge of the souls of his peo∣ple to Peter, he asked him three severall times, whether he loved him, John 21.15, 16, 17. that so out of his aboundant love to Christ, he might feed his sheep, 1 Thes. 5.13. esteeming him, they would love him for his work sake. Heb. 10.24. the Apostle exhorts them to provoke one another to love, Heb. 13.1. whatsoever happens, he would have brotherly love to continue, so St. Peter exhorts, 1 Pet. 1.22.

Reas. 1. From the Covenant that stands between Ministers and people, they are partakers of one baptisme, members of one and the same body, 1 Cor. 10.17. & 1 Cor. 12.27. therefore they should inlarge themselves one to another, Eph. 4.16. they should love one another, because God hath in∣corporated them into one body.

2. Because they doe not receive mutuall edification, except all be done in love, for all edification is wrought by love. Knowledge puffeth up, but love edifieth, therefore let all things be done in love; mutuall love is both profi∣table and comfortable.

3. Want of love, is the sowring of a Ministers spirit, 2 Cor. 12.20. it sad∣dens him when he sees the people envying one another; when the body is full of swellings and inflammations, the medicines and plaisters laid on doe not heal, a man must first allay the inflamations; so when a Minister sees swelling amongst his people, what he preacheth is spilt upon the ground.

4. If people walk not in mutuall love, the Minister shall lose his portion 1 Thes. 5.13, from them, he shall lose his estimation among them, for they will not profi•• by any Ordinance of God, but wax cold.

Ʋse. 1. This exhorts Ministers to make it their main and principall work to alla•• swellings, and to knit together all the Members of a Congregation in one spirit, and mutuall love, as God knits them together in one body; as we desire to grow up together in the graces of Gods Spirit, let us love one another; where there is no love, there is no edifying, all graces fall short of edifying, where love is wanting, 1 Cor. 13.1, 2.

2 To exhort the people of God to receive this exhortation of love, not to suffer any dissention to be found among them, Heb. 13.17. you cannot be inflamed with hatred, but your Minister shall lose his portion of love.

Doct. That the springing of our love from God, should move Ministers and people to mutual love.

Love is the chiefe lesson Christ gave to his Disciples, when he went out of the world, John 13.35, 36. 2 Tim. 1.13. a man may assoon lose his in∣heritance in the Lord Jesus, as lose his love to his brethren, if God set love in my soule, and man unset it, I shall destroy the work of God in my soule.

Ʋse 1. Take heed of wrath; if love be of God, whence then is hatred? that is from the enemy of God, Eph. 4.26, 27. if we keep leaven long, it will sowre, so this anger will degenerate into hatred.

Obj. You will say, You will not hate your brother, but yet you will have no∣thing to doe with him.

Answ. When a man affects not Communion with his brother, nor commu∣nication of good to him, such a man doth hate his brother.

2. If we would have any comfort in our hearts, we must have a care, that nothing that befalls betwixt us and our brethren should take away our love from them; if we suffer a fire of wrath to kindle in us, we doe as much as in us lies to destroy our own souls, Cant. 7.7, 8. Much water cannot quench love, therefore love is an heavenly fire, hatred a fire from hell. Majus lumen extinguet minus.

Doct. That the love to our brethren, is a pledge of our birth-right, John 13.34.

Reas. 1. It is the nature of God, and by this means thou partakest of the D••vine Nature, Rom. 5.5.

2. Love is a fruit of faith, by which we receive Christ, Gal. 5.6.

Ʋse 1. This condemns such of deep prodigality as suffer love to de∣cay; so much you lose of your love to your brethren, so much you lose of your love to God, and so much you lose of the evidence of your inheritance.

2. Preserve your love to your brethren, and you preserve your inheritance; your brotherly love is a pledge of your inheritance.

3. Of comfort to such souls, as abound in their love to their brethren; so much love, so much grace, so much hope of an everlasting inheritance: if your love decays, your faith and hope of salvation decays.

Obj. But a little thing frets my soul, and I am not so soon healed being fret∣ted;

some flesh is hard to heal, so is it with some mens spirits: What shall I doe to uphold my brotherly love?

Answ. 1. Keep your love to God, and so you shall preserve your love to your brethren; forgive your brethren, and God will forgive you, Mat. 18. ult.

2. Keep your hearts clean; love will not long rest in an unclean heart, 1 Pet. 1.22. because love is an heavenly fire.

1 JOHN 4.8.

He that loveth not, knoweth not God, for God is love.

Doct. THat according to our love, or want of love to our brethren, such is our knowledge, or want of knowledge of God.

What is it to know God? The Apostle bears witnesse of the Corinthians, 1 Cor. 1.5. that they abound in knowledge, so that they fall short of no gift, yet 1 Cor. 1.10. he complains that there is schism among them; therefore there may be knowledge of God, and yet want of love to our brethren.

Answ. 1. The knowledge that is there spoken of, is a knowledge that en∣lightens the understanding, that puffes up and swims in the brain, it sinks not into their hearts and affections.

2. There is a knowledge that reacheth to the heart and life of a man, a man is said not to know, when he doth not acknowledge, Psal. 1.6. The Lord knows the way of the righteous, the Lord approves, affects and delights in their way; when a man doth not regard, he is said not to know, Mat. 7.23. Known unto God are all his works, Acts 15.18,

3. There is a knowledge that doth expresse its selfe in action, Know you the God of thy Fathers, 1 Chron. 18.9. 1 Sam. 2.12. the Sons of Eli they knew not God, though Priests, yet knew not the way of Religion, because they were wicked children without yoak, they are not acquainted with the wayes of the Lord.

Reas. 1. From the nature of God both in his attributes and works, both expresse in abundance, that those that know God, cannot but love their brethren; for no attribute doth so much expresse the nature of God, as this of love.

2 If we know God, and be acquainted with God, there will be some likenesse between God and us; if we see God loving godly Ministers and hearers, so will we, Gal. 6.10.

3. From the impression which the love of God makes in our hearts, Rom. 5.5. our hearts are like to a stone-wall in a cold day, the wall is cold always, but warmed on a Sun-shine day.

4. From our love to God: What causeth you to love God? if for this, because he pardons your sins, and saves your soules, this a man may doe by a spirit of false love; he that loves God truly, will love him for his goodnesse, not onely to us, but to others.

Ʋse 1. This may be a ground of tryall of our love and fellowship with God; if you find in your hearts an unfeigned love to godly Ministers; if you make Gods serv••nts the men of your delight, you need no better evidence from Heaven, that you are beloved of God.

Obj. I am acquainted with many godly Ministers and good men.

Answ. Consider, whether thou lovest them for thy own sake, because they may be helpfull to thee, this is from self-love; but dost thou love a Minister or a Christian for his goodnesse sake, for his likenesse to God, for his graces and ver∣tues? this is a signe thou lovest him not for thy sake, but Gods.

2. This exhorts every such soule as desires fellowship with God, to be acquainted with God, to love their brethren; you come to the Ordinances of God, and you finde not Christ; you come into Christian Communion,

and find little comfort; know this, that according to your love to your bre∣thren, such is Gods love to you; if there be any strangenesse in you to any brethren, this will make God strange to you, all the affections we find in prayer, in reading, preaching, or any Ordinance of God, they will prove but de∣lusions, if we love not our brethren.

1 JOHN 4.9.

In this was manifested the love of God towards us, because that God sent his only begotten Son into the world, that we might live through him.

THe second Argument to move us to brotherly love, is taken from the ex∣ample of God the Fathers love to us ward.

A third argument is taken from the benefit which such receive, which walke in love among themselves.

The benefit is twofold:

1 They have fellowship with God, they see the face of God, and find God dwelling within them, to verse 16.

The second benefit is, they grow up to perfection, without love there is no growth of grace.

These words then contain an argument to move us to love our Brethren, and it's taken from Gods love; Wherein we have

1 The manifestation of Gods love.

2 The Object, towards us.

3 The evidence thereof, because he sent his Son.

4 The place whereto he sent his Son, and that is, into the world, as also with the end, that we might live through him.

In this was manifested the love of God towards us.

Doct. That God doth not only bestow love upon his people, but it is his good pleasure to manifest it, Rom. 5.8, Psal. 98.2, 3. Isa. 52.10.

There is the mighty power of God by which he overcomes all our sins, by which he redeemeth us, Luk. 3.6. All flesh shall see the salvation of our God, yea more then all flesh, for it is manifested.

1 To the Angels, Luke 2.13, 14.

2 To mens consciences, Rom. 5.8. Gal. 2.20. God commonly gives us no gifts, but he is willing his Spirit should shew unto us his love.

3 This love of God is manifested to the rest of mankind, Rev. 3.9.

Reas. From Gods glory, Luke 2.14. the high praises of God were in their mouthes; Jerusalem shall be comforted, because God will make bare his arm in the redemption of his people, Isa. 52.9, 10.

2 If God did not reveal our salvation to us, it would be no comfort to us, but when it is manifested, it is a ground of joy.

3 It's a means to draw on many men into the unfeigned love of God, which otherwise might be left in darknesse, Zech. 8.23. When the love of God, is manifested to the children of men, it doth raise them up to seek God, Cant. 5.16. therefore the daughters of Jerusalem are provoked to seek Christ Jesus with the rest of his people; when they discern what a gracious God he is to them that cleave to him in a conjugall affection, Psal. 106.45. this encoura∣geth them that are coming on in the wayes of grace, and discourageth them that doe not, and convinceth them that are of the Synagogue of Satan, who know that he is the Lord.

Ʋse 1. This should teach the servants of God not only to bear an hidden love, but also a manifest love to Christ; now indeed are the time, wherein men need not be ashamed to manifest their love; but if times grow hard, then men will come to Christ by night, as Nicodemus did; but God requires, if he mani∣fest his love to your conscience, that you should make it known to the world, and not to be like Joseph of Arimathea, and Nicodemus, Joh. 9.38, 39. If

we be ashamed of him in the world, he will be ashamed of us before his Fa∣ther, Mark 8, 38. when Christ hung on the Crosse, Joseph came in boldly to Pilate, and asked the body of Jesus, Mark. 15.43, which shewes you, that where there is truth of grace, though it be close at the first coming on, yet when there is danger indeed, every man will put forth himselfe to bear witnesse to the truth.

Doct. That God bare love to us before he sent his Son to reconcile us to him∣self.

The sending of Christ into the world, was out of free love, for his love mo∣ved him to send Christ, Rom. 5.8. John 3.16. Christ saith God so loved the world that he gave hu only begotten Son into the world, &c.

Reas. He dyed for us to make an atonement for us, Christ did not come un∣sent, he was sent before he went, Heb. 5.45.

Quest. How can this be, seeing the death and blood of Christ is the Originall of our reconciliation? Rom. 5.10. Rom, 3.24, 25.

Answ. 1. Christ by his blood wrought reconciliation, because God loved us before, yet we loved not him before, for there must be a mutuall fellowship in reconciling us to God, 2 Cor. 5.16. not so much in reconciling himselfe to the world, in the 20. verse, he saith we pray you in Christs stead, which shewes you that Christs blood did not so much reconcile God to us, as us unto God, that we seeing the blood of Christ shed for us, we might be stirred up to love God, who out of the abundance of his compassion takes a course, that we may be brought unto him.

2 Because though he did bear love to us before, yet his love was secret, and he did not breake forth into a manifestation of his love to us, untill he sent his Son into the world: though God did love us with an everlasting love, Jer. 31.3. yet God did not manifest it to our conscience, neither could it stand with his Justice so to doe, untill he had given his Son the Lord Jesus Christ to dye for us.

Quest. What kind of love was it, that God bare to the world in that he sent his Son, Tit. 3.5. was it his love towards mankinde, by which he did love the whole world, or a peculiar love which he bare to the people of the Election of grace? Joh. 3.16. The Arminians say, that he bare a love to the World, and this love was ge∣nerall to all, before the sending of Christ, and therefore all may be saved.

The truth is, that God bare a love to the world, a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 reaching to all, but he bare an antient love to his owne people, had he onely bore a generall love (as they say) all men might have perished, for if God sent his Son, that whosoever believed, should be saved, was it in the will to believe or not? yes say they, he gave them means, but they might will or not; if this was a generall love, then there was a greater love, then the sending of Christ, which is contrary to Scripture, Greater love then this hath no man.

Ʋse 1. Let us magnifie the love of God to us in Christ, we esteeme much of ancient love, it (like wine) is the best, God loved us, before he did send Christ, before the foundation of the world was laid Jer. 31.3. This love was without reason on our parts, for we were enemies to him.

2 This exhorts us to accept this love, shall God send his Embassadors, 2 Cor. 5.20. and shall we still stand out with God?

3 If God so loved the world, we ought to love one another.

Doct. God sending his only begotten Son into the world, is a manifest token of Gods love to us.

John 3.16. God so loved the world, this love is manifest.

1 If we consider, that God doth not only send us bodily bread eve∣ry day, but the bread of eternall life, not so much the gift, as the giver himself.

2 Consider upon what tearmes we stood with God, when he sent us his

on? Even then when we provoked him to his face, and were enemies to his Majesty, Rom. 5.8.

3 Consider we that God looked not at the Angels, but the seed of man, God passed over Angels, left them in chains of darknesse, Heb. 2.16. but of man he said, shall he fall and not rise again?

Consider we were strangers and enemies to God; dead in sins and trespasses▪ and so we did neither desire nor deserve love, yet us he hath reconciled, Col. 1.21. Ephes. 2.4, 5.

4 Consider Christ who was sent, had it been a morsell of dayly bread, it had been a great mercy, but in Christ he sent an horn of salvation, Psal. 89.19. Luke 1.69.

Consider Christ, not as a servant, but a Son, and a well-beloved Son in whom he was well pleased, and such a Son as thought it no blasphemy to think and say, he was equall with God, Phil. 2.5, 6.

5 Consider whither God sent his Son, into the world; our salvation could not be wrought in heaven, it was no place for suffering, no place for a man to be born in; therefore needfull that Christ should come down.

Consider, the world did not put on Christ that honour which was due unto him, but rather dishonour, a Crown of thorns.

Consider, the more the world knew him; the more they hated him; in heaven they adore and honour him; but you have known me and hated me, saith he, John 15.18. This is the heir, come, let us kill him.

Ʋse 1 Learn hence to acknowledge the Divinity of the nature of Christ, he is called the only begotten Son of God, therefore of the same nature with God, Phil. 2.5, 6.

2 This shewes you the love of the Father to us, in that he sends his Son to be a ransom for us; when all other signes fail you; if God give you his only Son, that is a true token of Gods love, Eccles. 9 1.

3 This shewes us the woeful misery that we naturally ly in, when as Christ must come down from heaven, or else we could not have heen saved, no man nor Angel could doe it.

4 This should stir us all up to accept of this love of God, that God sends forth such a manifest token of his love to us; and shall not we accept of it? We should accept a small gift from a Prince.

5 To perswade us all, that if God gives Christ, he will deny us nothing, Rom. 8.32. we may goe boldly to the throne of grace, and he will fill our mouthes.

6 This should cause us to returne back again to God, manifest pledges of our love to him, let us give body and soul to God, since he hath not been want∣ing in his love to us; doth not love require love? Psal. 116.12. Train we up our children to know God; and draw we as many as we can to know God: there is no greater dishonour to God, then to refuse this manifest love of God. The end for which God sent his Son into the world was, that we might live through him.

Doct. That our life was the end why God sent Christ: Or thus; God there∣fore sent Christ, that we might live by him▪ Joh. 1.10, 11.

Quest. What is the life that Christ came to procure for us?

Answ. 1. A life of Gods favour in poynts of Justification, sanctification, and consolation, that is the chiefest life for the soul of a christian, the manifestation of Gods love to his conscience; though God loved us before he sent Christ, yet we knew not so much: there is a life of Justification, Rom. 5.18. that is, the pardon of our sins.

In his favour is life, Psal. 30.5. The Sun is the life of many Vermine, take away the Sun, and they dye, as flyes; but when the Sun shines in its sea∣son they live; let God take away the Sun-shine of his favour from us, we can neither pray nor preach, we live a life of grace, of holinesse, Prov. 16.14, 15. Rom. 8.2. Ephes. 2.4, 5. there is life enougst in Christ, to procure us life.

2 There is a life of glory, of which it is said, John 10.27, 28. That Christ gives to his sheep eternall life, 1 Cor. 15.4, 5. John 5.24, 28, 29. so many whose souls receive life by the Word of the Gospel, their bodies shall rise to e∣ternall life.

How did Christ procure us this life?

He procured this by his death, Rom. 5.9, 10. while we were yet enemies, we were yet reconciled by the death of Christ.

We received life of grace and holinesse by his means, I will pour out my Spirit of grace upon all flesh.

Reas. 1. It was unpossible our corrupt nature should fulfill any law of God, Rom. 8.4. Gal. 3.21.

2 The glory of Christ requires, that as the Father quickneth, so he also, John 5.21.

Ʋse 1. This shewes us what our condition is without Christ, if God send Christ, that we might live through him, then in Gods fight without Christ, we are dead, as dead flyes, dead wormes in a cold frost; we are utter∣ly dead without true peace, we are like thorns that give a blaze; but we lye down in sorrow, Isa. 50.11. Christ is our life, without him we can doe no∣thing, we are not able to put forth any spirituall action.

2 Let us try our estates, Whether can we say that God sent his Son into the world, and hereby manifested his love to us? Doe you live in Gods sight? without him we are but dry bones, untill we can say we live in Christ, we can∣not say we have any sense of Gods favour.

3 It teacheth such as have any evidence of life in Christ, Joh. 10.10. to come into Gods presence, as dry bones, intreat God that he would so speake the word, as that those dry bones may live.

4 To teach all such as have received this manifest token of Gods love, to acknowledge the Lord Christ to be their life, Phil. 1.21. For me to live is Christ, and to dye is gain; now Paul is crucified with Christ, Gal. 2.20. and now for him to live is Christ; now every day he lives, he doth the more ex∣presse Christ.

1 JOHN 4.10.

Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins.

Doct. THe love of God to us, was not procured by our love to him, but his own good pleasure; he therefore loved us, because it pleased him.

So that in these words, we have the freenesse of Christs love, he loved us freely, because he loved us, when we loved not him, we did not begin in love to him, but he to us; and this is set out by the effect and end of it, the pardon of our sins.

What is that love God bare to us, before we loved him?

Answ. There is a threefold principle of love, which God magnifies and manifests to his people, before they love him.

1 That love whereby he chose us to life, and to redeem us by Christ, 2 Tim. 1.9. and the choyce to life was not according to workes, but free grace.

2 Gods love in redeeming us by Christ, was before any love of ours to God, Joh. 3.16.

3 His love prevented us, by effectually calling us; drawing implies unwil∣lingnesse, therefore it prevented all good affections in us: he must draw us out of presumption, then out of despair.

Reas. From the difference between the care of Gods love and of our love, self love is so ••iveted in our hearts, that we cannot love any, unlesse it be for some cause concerning us; a natural man loves none any further then tends to profit or pleasure; but a Christian is inlarged to all Gods children, he loves them all; and the ground of this is, because we know such to be incorporated into the same body with us, and so as we see them in some kind our own; and so we should never have loved God, unlesse we had found his love to us.

Object. A christian comes off freely to many ••ffices of love to them, that love not him.

Answ. True, but it is because he knows God can abundantly recompence it, they sometimes may lay down their lives for their brethren, and for the Truth; but they know that Christ hath done it for them before.

2 From the eternity of Gods love, now Jer. 31.3. an everlasting love can have no cause; the cause is alwayes before the effect: no temporall thing can be the cause of an eternall love.

3 From the end of Gods love, that he might bring us to walke in love, Ephes. 1.4. Tit. 2.14. The love of God to his people of old, is a fir pre∣sident to all his children, Deut. 7.8, 9. compared with Deut. 9.4, 5, 6.

Ʋse 1. Refutes a popish and Arminian conceit, that God chooseth none to life, but out of foreseen faith and good works, else he had chosen none to life, but this is a mercenary love: let a servant labour never so hard, yet he knows he shall be well paid at the years end; and therefore it is servile love, this is that love which they would put upon God.

2 It exhorts all to begin betimes to love God; begin never so soon, God hath prevented us, Rom. 11.35. it was an early love of Josiah, at twelve years of age when he sought after God, but Gods love was up before him; you cannot be in your love before him, though you begin as soon as you are warm in the womb, John Baptist was very early, when he leaped for joy in the womb, yet Gods love was before him; an Angel had appeared to his Father, and had promised a blessing, before John was begotten.

3 To teach old people, if God have prevented them with love long be∣fore, how should this stir them up to love God, and to be humbled for the want of love to God, that hath loved them so long? Shall we be to seek in our love to God and cleave to worldlinesse in our old times, and let God stay till our children be provided for? What an unworthy dealing is this with God? This should exhort all Gods servants that have had experience of Gods love, to acknowledge the freedome of Gods love. Job by Gods testimony, was a man that feared God and eschewed evill: What saith the Devill, Doth Job serve God for naught? No, but though God had stript him of all, as he did, yet he had shewed such marvellous love to his soul, as that he had just cause to love God for ever if God should not have bestowed on him one dram of wealth.

4 This should teach Gods children, to be as observant in love to Gods chil∣dren as God is to them, to love them freely, to doe kindnesse to them freely, Psal. 16.2, 3.

Obj.If a man be thus free to others, he shall empty himself?

Answ. Doe you think that ever any man served God for naught? Did Jobs care over the poor draw him dry? No, he multiplied it abun∣dantly.

5 Comfort to all Gods servants that have tasted of this love; he that loves you freely, loves you for ever, because his love stands not upon con∣dition: he that loved us when we were enemies, will he hate us when we are acquainted with him, and reconciled? We shall not be worse then we were before, and if he loved us, because he would love us, his love will for ever remain.

Doct. That the sending of Christ for our sakes was, a fruit not only of his love, but of his free love, Rom. 5.8, 4.

Herein is love, John 3.16. God so loved the world, implying there was a love of God that moved him to send Christ before we did believe, that be∣lieving on him, we might have mercy and salvation: Love is said to be free in two respects.

1 When love is granted, without nny desert on their parts to whom it is granted, and then it is so much the greater, when there is no fitnesse of the persons that receive it, but, rather the contrary; if men shall deserve our love, our love is not free; Gods love is so free as that he sent his Son into the world to redeem us, when we did not deserve it, but rather wrath Col. 1.21.

2 Love is said to be free, when it is without condition, so that nothing on our parts, shall take away his love, Jer. 31.34. He will not remember their sins any more.

Object. But why then is faith required, Joh. 3.16. & verse 36. He that be∣lieves in the Son, shall have everlasting life.

Answ. True indeed, there is a condition required, but in what sort? It is this, That the same God that requires the condition, doth promise likewise, that he will work the condition; and therefore the love of God is free.

Object. But we did bring something to God, that did make him deale thus gra∣ciously with us?

Answ. Ezek. 36.32, 33. the Lord doth shew mercy freely, without any condition on our parts, Be ashamed and confounded O house of Israel.

Object. God requires faith on my part, but faith is a supernaturall gift, nature cannot reach to it, he that believes shall be saved, but he that believes not shall be damned. The condemnation is unjust because it is not in my power to believe.

Answ. He is condemned, because light is come into the world, and men love darknesse more then light.

Reas. 1. Is taken from the estate in which we lay before Christ was sent into the world we were then strangers and enemies, Col. 1.21. we were not fit to receive mercy, much lesse to deserve any.

2 This God did that the glory of his great name might appear, Ephes. 1.5, 6, 7. Deut. 7.8. God did not love us, because we were many, but because it pleased him to love us: there is a great difference in the death of Christ, in respect of his own and the wicked; the benefit they have by Christs death is this, that they partake of Gods patience and bounty: for the same day that Adam sinned, he and his posterity should have dyed, Gen. 3.15. But the benefit that the godly have, is, that we might live, and that we might all come to the knowledge of his grace, 2 Pet. 3.9. Rom. 2.4, 5. so that if they ask why God is patient to the world, it is for Christs sake, Exod. 33.1. to 5.

3 God sent Christ into the world, that so he suffering, his Elect might suffer, he growing, they might grow, and he dying, they might dye, Col. 2.29. There is a difference between Christs dying for the world, and for the e∣lect; He so dyed for the Elect, as that he prayed that his death might be effe∣ctuall to them, John 17.9.20, 21. he prayes for all them that shall believe in him, he prayes not for the world.

Ʋse 1. This refutes an errour of the Papists, that Christ was equall in his love to all the world, and that without difference God sent his Son for the one as well as for the other; they say God doth not bestow his love without con∣dition; this we deny.

2 This teacheth us that have pardon of sins, to acknowledge Gods love, in that he sent his Son freely, Rom. 5.8.

3 A ground of comfort, if God so loved us, when we loved not him, then how much more being reconciled? Rom. 5.8, 9, 10.

4 To teach those that have not found reconciliation with God, what course to take to be reconciled, 1 John 2.2. get the Lord Jesus Christ to be a Propiti∣atory Sacrifice.

Doct. That Christ 〈…〉〈…〉 to be a 〈…〉〈…〉 for•••••• s••••••.

What is meant by P••••pip••••••?

This word signi•••••• four thi••••••

1 It signifies a pledge, satisfaction, or ••••••emption, 〈…〉〈…〉 some, 〈◊〉〈◊〉 35.31, 32. Heb. 12.24. the blood of Christ being spilt for our sins, spe•••••• better things then the blood of Abel, his blood cryed for vengeance, Christs that I might receive a ransome.

2 It signifies a gift to appease wrath, Gen. 32.20.

3 It signifies 〈◊〉〈◊〉 surety to undergoe wrath for another 〈◊〉〈◊〉 Pr••••••. 21.18. Rev. 12.11.

4 It signifies a covering not such a covering a•• the g•••••• to the 〈…〉〈…〉 a covering is a playster, for the word signifies of the 〈…〉〈…〉, pitch, G••••••. ••4. this keeps the Ar•• from the in jury of the water, and to signifies s••••••nes to pitch as a man doth a wound: this blood of Christ will 〈◊〉〈◊〉 are and purge a∣way all our sins, as a playster doth a sore; God sent Christ in to playster us, as to keep us from the wayes of his wrath, and to purge away the filth of our souls.

Reas. 1. Taken from the insufficiency of other thi•• 〈◊〉〈◊〉 make away sin, Heb. 10.1. to 10. Psal. 40.11. the bl••••d of ••••ls and Beasts could 〈◊〉〈◊〉 ••••¦tisfie Gods wrath.

1 Because they are but finite creatures, and these things it cannot b••o•• rea∣son, that such base creatures, worse then men should be a propitiation for 〈◊〉〈◊〉 sins.

2 Buls and Goats never dye willingly, but by force; and 〈…〉〈…〉 most patient, yet did they but know, what evill 〈…〉〈…〉 would 〈◊〉〈◊〉, they would be readyer to run away, then come to the place of 〈◊〉〈◊〉.

Reas. 2. Because of the disproportion of all other things, and the pi•••••• of atonement; we by our sins have provoked God to infinite displeasures. Now that gift which must appeale Gods wrath, most be infinite, and that is only Christ Jesus.

Ʋse 1. This holds forth unto us the wonderfull wisdome, justice, land grace of God that are met together; it was Gods wisdome that he took suc•• a course, as would reconcile us to himselfe, neither men nor Angels could have done it; wherefore when no creature would serve the ••u••n, God sends his Son to suffer for us. Then see the grace of God, that he would send his Son to be a Propitiation for us, and to be a surety for us, to drink up all the dreggs of his Fathers wrath for us.

2 This shewes the exact justice of God, though he be infinitely compassio∣nate and gracious, yet he will be satisfied; and yet rather then the creature should perish in suffering, God in his infinite wisdome devised a mean, how all our sins should be done away.

2 This sets forth the wonderfull miserable estate that we had plunged our selves into, so great, as that all the men in world, and all the Angels in heaven, because finite creatures, could not have delivered us.

3 This shewes us what course to take to have our sins pardoned; If God have sent his Son to be a Propitiation for our sins, we must take the same course that they did of old, Levit. 4.4. we must confesse all our sins, and offer up Christ, and intreat God that Christs blood may speake better things then the blood of Abel.

4 This may be a ground of tryall, whether we have found Christ Jesus to be a Propitiation for our sins: see whether his blood hath been sprinkled on thy soul; so that now thou findest peace in thy soul.

But how shall I know whether I have found true peace, for there is a peace when the strong man armed keeps the house? Luk. 11.

Answ. Satans peace is not a peace which passeth understanding, Phil. 4.7. Gods peace doth; when a man hath peace which passeth understanding, it is

such a peace, as is carefull to preserve it selfe, and 〈◊〉〈◊〉 then a man will loos it, he will loos all the world.

5 This is a comfort to all such souls, for whose sins Christ is a propitiation; he makes now the Father to be reconciled to them, and well pleased with them.

1 JOHN 4.11.

Beloved, if God so loved us, we ought also to love one another.

This is the conclusion of the argument, stirring up to the love of one ano∣ther; here heaven and earth meet as it were in one exhortation.

Doct. Such love of God to us, is a president and pattern of like love in us to our Brethren.

How did God so love us?

So as is described in the two former verses, set forth to be 1. a manifest love, vers. 9. Gal. 4.4

2 A bountifull and large love, he spared not his Son, he sent him out of his bosome into the world: a man will not send his Son into an ill air.

3 When we loved not God, when we were enemies and strangers, he cast a∣bout how he might by sending his Son reconcile us to himselfe: this is free gracious love; so we should love one another, in manifest, bountifull, gracious love: see some Scripture pressing this president, Ephes. 5.1, 2. if he hath so loved us, as he hath given himselfe an offering of a sweet savour, the more good offices should we doe to Gods people, expose our selves to in jury for them, Ephes. 4.32.

Reas. 1. This argument is of great force, as the Apostle applies it, both to the subject and object of this love.

1 In regard of us that are beloved of God; children should be like the parents, therefore the Apostle presseth the argument from our near conjuncti∣on with God, Ephes. 5, 1. and the resemblance that ought to be between God and us, Mat. 5.44, 45. as we look to approve our selves as children of such a kind, gracious tender hearted Father, so to be to our Bre∣thren.

2 In regard of us, as loved of God; there is an equity required in our giving and receiving, Mat. 10.8. as we have received love, so give, Mat. 18.33, 34. Oughtest not thou to have forgiven, &c. ought we to be so rigorous to our brother, when God is so gracious to us?

3. From the just recompence of love we owe to God that hath loved us: where we sow more seed, we look for a more plentifull harvest, Matth. 25.28. not to give God his own with advantage, is a part of unjustice in us; our love cannot much reach to God, but as David, Psal. 16.2, 3. 1 Cor. 12.7. the members of the body serve for the help of the body, pour all Gods love upon his Saints: David inquires if there be any left of Jonathans house, that he might shew kindnesse to, 2 Sam. 9.2. the kindnesse of the Lord; as if David had been bound to it by the Lord.

2 Look at them that are to be loved, since they have received such love, we are to love them from the firmnesse of Gods love to them, which we can∣not reverse: therefore to be beloved of men and Angels. Numb. 23.20. he hath blessed, and I cannot reverse it, my curses cannot pierce through Gods blessing towards them; it's a vain thing to hate there where God hath blessed, we may say, How can I hate, where God hath not hated? He hath loved, and I cannot reverse it: it is not for the creature to be so sawcy, malepert to dare to bestow his hatred, where God his love and blessing; when Isaac had blessed Jacob the younger brother, Gen. 27.33, 34. though Esau did intreat him, and fought it with tears, though his own affection we••t that way, yet he would not reverse it.

3 From the danger that may befall our selves, if we love not where God hath loved, 2 Chron. 19.2, 3. The wrath of God hath gone out against his children, when they have loved where God hath hated; So when we hate where God hath loved, the wrath of God is gone out against us. What dis∣pleasure did befall Jehosaphat? was he not a prosperous Prince? there were on∣ly some few ships broken in going to Tarshish, he met with no great matter of wrath: but yet because he joyned in league and affection with Ahab, Gods enemy, wrath was gone out, and did not return in vain, but fell foul upon his children; his eldest son proved a persecutor: As Jehosaphat put forth love to Gods enemies, so his own bowels hated Gods children: So if we shall be straight hearted where God hath loved, Gods wrath is gone out against us, and will finde either us out, or our children.

Ʋse 1. Reproves all such strangenesse or enmity that is found in Gods peo∣ple towards the brethren, one would think they should love one another, that have Gods love shed abroad in them; yet this exhortation shews they are backward in this duty: When Gods people are young beginners, and new come on, then they think they can never love Christ nor his servants enough; so Mary, Luke 7.47. when her sins were now forgiven her, many debts for∣given her, she loved the creditor much: but St. John implies, that his old age had need of this exhortation, what through love of the world, themselves, and their lusts the people of God grow cold in their love to God and his ser∣vants: This argument of love St. John doth presse in all this Epistle, and the danger of the contrary is great, you renounce the resemblance of your hea∣venly Father; you are not like him, you cannot love them so manifestly, free∣ly and largely as God hath loved us, we expose our selves to the losse of the sense of our comfort: This is one reason why we call in question our hopes of eternal life, because we love not our brethren.

2 To exhort us to put this will of our heavenly Father in execution, Christ did shew us an example in his life, death, urged it upon his Disciples; God hath bequeathed a testimony of love from our hearts to our brethren, Rom. 13.8. this is a due debt, we must pay it out of our hearts; and if we do not so, no wonder if our wills be not executed. As God loves us manifestly, graciously, bountifully, so should we our brethren, Prov. 27.5. 1 Cor. 16.14. be bounte∣ous in your love, so shall you enjoy peace and comfort to your soules, we shall keep the wrath of God from us, procure good to others and our selves for many generations. Since God hath loved and blessed his people, let us love and blesse them, and make it our happinesse to be doing his will.

1 JOHN 4.12.

No man hath seen God at any time. If we love one another, God dwelleth in us, and his love is perfected in us.

IN these words the Apostle stirs us up to brotherly love, and that from the benefit of it, which is two-fold.

1 Fellowship with God, vers. 13, 14, 15, 16.

2 From the perfection of his love to the end, both mentioned in the 12 Verse. The fellowship we have with God is invisible: No man hath seen God a any time.

How can we love God since we never saw him?

We never saw our own souls, nor ever shall; yet we know that such we have and without such we could not subsist. No man hath seen God.

Doct. That our fellowship with God and Christ, it is not outward and visi∣ble, but inward, and consists in love.

Joh. 1.18. No man hath seen God at any time, no man hath had speech face

to face with God the Father, the onely begotten Son that lay in the bosome of the Father hath revealed him, 1 Tim. 1.16. He dwels in that light that no eye can attain unto, whom no man hath seen, nor can see; his light is so glorious, that no man can behold it; when Moses desired to see God face to face; God answered None could ever see him and live, Exod. 33.10.

Obj. Jacob saw God when he wrestled with him, Gen. 32.24,

Jacob saw not God the Father, but Jesus Christ, he is called an Angel, and Hosea cals him an Angel, Chap. 12.4.

2 No man hath seen the Son in his glorious presence, in the presence of his Nature and Essence.

But Moses saw God face to face, Exod. 33.11.

Answ. He did not see his glory, vers. 18. though in some sence he saw his face: Moses saw Gods back parts, but his face he could not see, vers. 23.

What is meant by Gods back parts?

That is spoken of God according to the manner of men, Numb. 12.8.

Quest. What was it that Moses saw, when he saw Gods glory?

Answ. That he should see him in a glorious resemblance, he should see him in his attributes, which did wonderfully affect Moses, that glorious similitude was such, as that it was wonderful glorious, so that it did make his face to shine vers. 35. And as the out-side was glorious, so was the in-side of Moses heart inlarged, which made him go in and out before the people: in this man∣ner they saw Christ, Matth. 17.1. to 5. they were so affected: they knew not what they said.

Quest. Why cannot we see Gods face and live?

Ans. First, from the frailty of flesh and blood: The presence of God would swallow us up, we are not capable of beholding God the Father, Son, or holy Ghost; when we are in heaven, we shall be changed.

2 From the sinful corruption of humane nature; his glorious presence, which is a consuming fire, would consume us. When Isaiah saw God in a similitude, but in a glimpse of his presence, then said he, Isa. 1.5. Woe is me, for I am un∣done, because I am unclean, he was afraid of his life, though he saw God but in a similitude.

Ʋse 1. To teach us how to understand many places of Scripture, that speak of Gods manifesting himself to any; understand not God the Father, but Jesus Christ assuming a humane body, they saw him face to face, or spake mouth to mouth, or they saw a similitude of God his glorious attributes.

2 Be willing to put off mortal infirmities, so shall we see God face to face, Phil. 1.23. 2 Cor. 12.1, 2, 3, 4, 5.

3 Of tryal whether we have communion with God or no?

1 You never heard God the Father, nor the Son; God hath now delive∣red all his counsell in his Word by his Son, yet we may have familiar, sensible, affectionate communion with God, Heb. 1.1.

2 We may finde God revealing himselfe to our hearts and consciences, Psal. 73.24, 25. That he is the chiefest joy, other feares and cares take us not up, Heb. 11.27.

4 It stirs us up to the love of our brethren. No man hath seene God at any time, but have communion with him, and communion of love; God loves his people, we have communion with God, Psal. 16.2, 3. The Papists ask for Ima∣ges, can there be any better resemblance of the Father then the Son his Image? and in loving and having communion with Gods Image that is like him? they kill his living Images to honour dead Images. It is the greatest love we can shew to God, to love his Image.

Doct. Where love dwels, God dwels, for God is love, Vers. 16.

What is it for God to dwell or abide in us?

God is said to dwell, not where he is, but where he loves to be, and so doth a man. Now God loves to be where love is, God loves not to be where malice and discontent is; God being a God of peace, loves to dwell in a

place of peace, or else he dwels not. God indeed is all the world over, if we go to Hell, he is there; if to Heaven, he is there; but yet he doth not dwell every where, Isa. 57.15. If where the Devill dwels, all that he possesseth is in peace, much more God, who is the God of peace, loves to be where peace is, & keeps that peace which passeth understanding.

There is a two-fold peace that passeth understanding.

1 The peace of that soule whose sins are pardoned, Phil. 4.7.

2 The peace of that soule whose sinnes are mortified; now where God is, where God keeps the soul, there is peace that passeth understanding, both par∣doning sin, and mortifying corruption: When Jacob was with Laban, and Jo∣seph in Potiphars house, all was well; much more will all be well, where God himself is.

Reas. 1. From Gods nature, for God is love, where sparks flye out of the Chimney, there is fire; so where you see love in the lips, carriage and heart of a man there is the presence of the blessed God.

2 From Gods operations: Where God dwels, he pardons sin, and purifies the conscience, or prospers the outward man, and there is a spirit of love in that mans heart; where God freely pardons, there is much forgiven, & where is much forgiven there is much love, Luk. 10.43.47. where we have a thou∣sand forgiven, we shall be ready to forgive an hundred, Ephes. 4. ult.

2 He purges filth: If our hearts be purified from uncleannesse and sinfull distempers, there the heart runs clear in love, and there dwels, 1 Pet. 1.21. But if the heart be full of mud, it will run foul in hatred.

3 He works love. If we love our brethren, it must be from the love of God in us, if there be love, it is from God; if there be hatred, it is from the Devill, Judg. 9.23. it is said, That he sent an evill spirit between Abimilech and the men of Shechem. Where Satan dwels, he will set all on fire, all hatred and wrath is from hell, and it will so kindle that it will consume one another; Fire from hell doth not warm, it scorcheth, Ephes. 4.17. If we give way to sinful wrath, we give place to the Devil; Love cannot be from the Devil.

2 This love is not from the world, Jam. 4.4.

3 This is not from our flesh, Jam. 4.5.

Therefore it must spring from God, who makes peace, pardoning our sins, and mortifying our corruptions.

Quest. But may there not be peace where Satan is? Luk. 11.21.

Answ. He dwels in peace, but a false peace, for the wrath of God lyes on that soul, as a mans house when it is on fire, he being asleep, he sleeps, but not securely.

2 This peace is a peace of a mans own conception.

Obj. There may be much peace and much love, and I have known much true hearted love amongst men, that have nothing but the light of Nature, much more where is the light of Gods common grace, shall we say, God dwels not here?

Answ. The Spirit speaks not of civill love, but of such a love as wherein God dwels, pardoning sin, and mortifying sin, which he never doth in natu∣ral men; there may be found good nature in men, but that love which eviden∣ces pardoning and healing of sin, is not found in natural men, this love differs from carnal love.

1 This love reacheth not to the body onely, but to the soul, Lev. 19.16, 17. If we love not the soul of our brother, our love is not true love.

2 Christian love reacheth to strangers and enemies, as well as neighbours and friends; good natured love may reach to strangers, but not to ene∣mies.

3 Christian love will be stronger to our brethren then worldly love, though Christian love may be damped, yet it will over-flow; good natured love that comes from a little fountain, a little thing will stop it; but Christian love springs from heaven, and no man can make a dam to stop it.

Ʋse 1. Of tryal of Gods fellowship with us, whether God dwell in our

hearts or no, where God once dwels, he always dwels, John 10.27.28. who shall put him out? he is stronger then all.

Quest. How shall I know whether God dwell in my heart or no?

Answ. Ask thy soul whether God dwell in thee or no: not good natured love; but that love which desires peace of conscience, and purity of thy owne heart, and of thy brothers, 2 Cor. 7.8, 9, 10.

2 This should teach us all to walk in a frame of brotherly love, to abound in tenderness of spirit to one anothers souls, not to provoke one another to wrath, and seduce from ways of salvation, but to be helpful one to another in our spi∣ritual estate: God loves to lye in a bed of love, God will not dwell where love dwels not, therefore keep open house for the spirit of love; God is where he loves, and he loves to be where love is: wrath, malice, and hatred smoaks God out of doors; a man performs no duty pleasing to God while wrath is in his heart.

Doct. That such as love in brotherly love, the love of God is perfect in such, vers. 16, 17.

His love is perfect in us, he doth not mean, that love which God hath shed abroad in our hearts, for there is no love of God, but is perfect in every man, but his love is perfect, that is, that love by which we love God: If our love be not wanting to our brethren, our love is perfect towards God.

What is meant by perfect?

Perfect, is diversly taken, sometimes it is taken for sound and unfaigned; thus Amaziah did not that which was good in the sight of the Lord, with a perfect heart, 2 Chron. 15.2. But David and good King Hezekiah did that which was good in the sight of the Lord, with a perfect heart, 2 King. 18.3. that is, without hypocrisie and rottennesse, Let a man professe love to God, and not love to his brother, his love is not true, but hypocritical; but if a man unfeignedly love his brother, he doth soundly love God: a man cannot finde God pardoning his sins, healing his infirmities, but he will love his brethren, and do good offices to them.

2 Perfect is all one with entire, as a childe is then said to be perfect, when he hath all the parts of a man; this perfectnesse is opposed to that which is maimed, so his love is perfect, which is entire to God and man: All our duty is to love God, and to love our neighbour as our selves, 1 John 4.21. He hath shewed thee, O man, what is good, and what doth the Lord thy God require of thee, but to walk humbly with thy God? that is, to expresse thy love to God, and to do justice, and love mercy; that is, to our brethren, Mic. 6.8. This is perfection of spirit, Rom. 13.10. Therefore saith the Apostle, He that loves, fulfills the Law, the law of the first and second Table, and God would have the chiefest part of our love to him expressed in our love to our brethren, 1 Cor. 13.12. the chiefest of those is love; we do God more honour by faith and hope; but we edifie the Church more by love: so that God re∣quires, as we see, 1 Cor. 13.1, 2, 3. our love to him to be expressed by doing good to the sons of men, Hence our Saviour will reason with the sons of men at the last day, Come ye blessed of my Father. Matth. 25.34. to the end; so that all the love God expects we should shew to him, should be poured out to our brethren; if thou be righteous, what dost thou then give to God? Job 35.6, 7, 8. 1 Cor. 11.10. I have abounded more then they all, (saith St. Paul) by the grace of God, and that good was by doing many good offices to the Bre∣thren; hence God would have all the sons of men to serve him in their general callings, with such graces, 1 Cor. 16.14. as they may shew forth in their par∣ticular callings in doing all their duties in love, when David was earnest with God for the pardoning of his sins, Psal. 51.8. & vers. 18. and 12.13. shewes you; that as he would spend himself in Gods praise, so he would labour to bring on others in the ways of grace.

3 Perfection of degrees, which he means here, and though no man is per∣fect

in all degrees, yet he is more and more perfecting, he is on the growing hand, Ephes. 4.15, 16. As no member can grow in the body, except it be knit to the body by joynts and sinews, so Col. 3.14. in the body of Christ love is the bond that knits us together to God and our brethren, 1 Cor. 18. and 13.1, 2, 3.

4 A thing is perfect when it is expert; thus Ezra 7.8. so is a mans love to God perfect to any good office, a loving Christian is a perfect Christian, you cannot set him to any good duty, but he is perfect to it; love oyls the wheels of his affections, and sets him on that which is helpful to his brethren, and hence it is, that when our Saviour would set Peter on to feed his lambs, he would lead him on to this work, by propounding this question, whether he loved him or no? John 21.15, 16, 17. he pressed upon him this love; every time he asked him, his love required him to feed his lambs, 2 Cor. 4.15. The love of Christs constraineth Paul to be ready for doing and suffering: A man that goes about a businesse with ill will, he always bungles it.

5 A thing is then perfect, when it is durable; so is it with a mans love, it is durable if it be nourished with love to our brethren; if it make a man ready to be doing good offices to his brethren; this will make it not onely grow and continue, but also to abound for ever, Ephes. 2.4, 5, 6, 7. If love continue not, the Church will not continue, that is, the whole body of Christians, the body of faithful Ministers and people; the Church will be removing, if love begin to remove.

Ʋse 1. A signe of the truth of our love; we must have as great a care of the truth of our love to our brethren, as of faith and repentance from dead works: How shall we know our love is perfect to God? How stands your love to the brethren? If your love be closed up from your brethren, then your love is very unsound, or very sick, so much love, so much life; and so much failing in your spiritual love, so much failing in your spiritual life, Gal. 5.6. Faith works by love, and that avails much with God: we must receive the Sacra∣ment oft, that we may be strong in love, according as our love works, so works our faith.

2 It exhorts us all to the love one another, for by this means God dwels in us, and his love is perfected in our hearts. As you desire therefore that your love to God may be found entire, and thriving in your soules, give your selves to the unfaigned love one of another; edifie one another in love.

3 Comfort to such a man as knows he is of a loving heart, his love to God is perfect; you may know your love to God is perfect, if your love be sound to your brethren.

1 JOHN 4.13.

Hereby we know that we dwell in him, and he in us, because he hath given us of his Spirit.

THey that love their Brethren they have a two-fold benefit, they have Gods Spirit dwelling in them, and they know it.

Doct. That such as love one another, to them God hath given of his Spirit.

What is meant by this, that God hath given us of his Spirit?

1 It implies that God hath given us that spirit of grace that accompanies salvation; this branch of that spirit that dwelleth in God, Numb. 11.25. Moses spirit was not diminished, though God did communicate it to the se∣venty Elders, God did cause it to be inlarged in them, that were in the place of Magistracy with him; so who so loves, dwels in God, and the same spirit of love do they communicate to their brethren, so that they walke by the

same rule, and aim at the same end. The fruit of the Spirit is love, Gal. 5.27. But the works of the flesh are adultery, &c. They that walk in love, have re∣ceived of the Spirit; they have received of the Spirit of the holy Ghost, for the Spirit lusts against envy, Judg. 9.22, 23.

Ʋse 1. It teacheth us, there is no love to be found towards our brethren, but amongst spiritual men; for if we love one another, there is a Spirit of God in us; where the Spirit is not, there is no love; Love is not a fruit that grows upon thorns, or on such a stock as nature brings forth, the old Olive.

Object. But many of Gods servants bring forth sowr fruit, which will neither benefit themselves, nor others, therefore how is it said that Gods Spirit is in them?

Answ. They have sowr Oyl distilling from the old stock, for there are ma∣ny branches in us that suck sowrnesse from the old stock; though there be a spirit of love in Gods children, yet many times it doth not run forth: But when you see Christian love expressing it self, it springs not from nature, but the Spirit of God.

2 A ground of much comfort to any soul that doth finde his spirit suppled with any compassion; If you can finde your spirits mourning for the evill case of your brother, it is a signe that Gods Spirit is in you.

3 Labour we to preserve our hearts in brotherly love, for love is a fruit of the Spirit of God; so much as a mans heart runs sowr and hard, so much doth he damp the lively Spirit of God which the Lord hath shed abroad in his heart; therefore as we desire that God would for ever keep us in a good estate, and that his Spirit should not be grieved by us, we must keep this Spirit of love, that is, the Comforter; when we grieve the Spirit of God, we shall have grief enough: If the Spirit of comfort that is in us be uncomfortable, how great is that dis-comfort?

Doct. That such to whom God hath given of his Spirit of love, they main∣tain mutual, entire, and constant fellowship with God, and they know it.

God dwels in us, which is more then to have God to dwell with us: if God did but dwell with us, it would argue much happinesse; but this is more, for God to dwell in us; We are not onely near one another, and branches one of another, but one body with another, he abides in us as the head, we in him as the members.

Quest. What is this, We know it?

Answ. This act of knowledge is more then an act of faith, men may believe more to be true, then they know, Heb. 11.3. By faith we understand the world was made, faith understands a thing to be done, and so we may be perswaded of the truth of a thing. Something we know by reason, which by sence we cannot know; if it be not evident by sence and reason, we cannot know it; the meaning is, we have evident sence and evident reason for it.

Reason 1. Is taken from the evidence of sence; when God hath shed abroad into our hearts a spirit of love, we shall see and feel the favour of God shining in our hearts, the mercy of God pacifying our souls; so that now we do not onely believe the promises belonging to us, but the feelings of Gods love is a manifestation of Gods grace, John 14.21, 22. If any man love me, saith Christ, and keep my Word, my Father will love him, and we will come in to him, and make our abode with him: As we grow in love, so the comforts of Gods Spirit grow in us. The ground of this reason is taken from Gods nature, who is love; God is not said to be faith or hope, but love; and the more any man hath re∣ceived of love, the nearer doth he come to God, and the readier is he to be doing good offices, and to be helpful.

Reas. 2. From the cause of love we know; God dwels in us, and wee in

him, because we have received a Spirit of love. We could not receive a spirit of love, if we did not receive a spirit of faith, Gal. 5.6. We could not love our brethren, if we had not faith to believe in Christ: Now where faith is, there Christ dwels, Ephes. 3.17. This reason is from the cause of love.

Ʋse 1. Of consolation to loving Christians, they have manifest experience and knowledge of Gods love; Hereby we know that God dwells in us, and we in him. The benefit of a loving spirit is this; that it keeps fellowship with God, and that entire fellowship: A loving man doth not onely believe that he hath fellowship with God; but he knows it, he hath evident reason for it.

2 To teach such as want the goodnesse of the promises; they are not sensi∣sible of Gods favour, they have no sensible experience of it, they may be perswaded that God will shew them mercy at the end, but yet they do not know it: If thou wilt know the fellowship between God and thy soule, then pray more that the Sprit of love may dwell in thee; as thy love grows, so shalt thou grow in sensible experience of Gods love to thee; God crowns faith with trust and confidence, and assurance, but he crowns love with experience; If you want experience of Gods love, then think surely there is some weed of en∣vy wrath and hatred; from which if thou cleanse thy heart, thou shalt not onely have assurance, but experience.

3 This refutes the Papists, that say, a man cannot know that God dwels in him, this is an evident signe that they have neither faith nor love; if they had faith, they should have assurance; if love, they should have ex∣perience.

1 JOHN 4.14.

And we have seen and doe testifie, that the Father sent the Sonne to be the Sa∣viour of the world.

Doct. THat such as love one another, they have seen, and do beare wit∣nesse of the Father sending his Son to be a Saviour of the world, John 13.4.5.

Reas. This word sight is more then believing, for the Apostle put; a diffe∣rence between them, 2 Cor. 4.3. We believe that Christ sits at the right hand of God, but we have not seen it; when he saith, They have seen, he would have you know that they have had experimental knowledge; all sight is an act of sense, and riseth from some ground of reason, reason is from sen∣sible feeling, which every loving soule hath found, that God hath sent his Son to be a Saviour of the world; a Christian knows that except his heart be warmed with the love of God, he cannot love his brethren: The woman in the Gospel, of whom Christ asked a little water; when she saw that Christ was the Messiah, and had convinced her of her sins, John 4. she left her water pots, vers. 20. and ran into the City, and saith to the men, Come see a man that hath told me all that ever I did, is not this the Christ? Vers. 29. and vers. 39, 40. When the Samaritans were warmed with his words, they besought him to stay amongst them, and many of them believed in him; so that so much sight of Christ, so much love.

Reas. 2. From the knowledg that such have of Gods love unto themselves, the Lord hath sent his Son to save the world, the Lord hath sent his Son into the world to save us from his own wrath, and shall we bear wrath and malice towards those that are his? a Christian will be ashamed that his heart should be wrathful and malicious, he will be reconciled to his hrethren; when a Christi∣an walks in love, he hath seen the Saviour of the world, and hath known him, for that makes him love them, because God sent his Son to save them. They bear witnesse.

If a man refuse the love of his brethren, he denies, that God sent his Sonne to be a Saviour of his brethren from his wrath. God sent his Sonne to save us from hell, death, and the grave, and from all evill we may meet with. God hath promised to with hold no good thing from them that feare him; but if death and sicknesse be good, we shall have them, Psal. 84.11. Now if we with-hold any good from our brethren, we bear witnesse that Christ came not into the world to save them.

Ʋse 1. This should teach us to lay down all wrath and hatred, and to be discouraged from harbouring any such distempers in our souls, for else you proclaim before God, Angels, and men, that God did did not send his Son to be a Saviour; for shall Christ come to save his people from the wrath of God, and from the Devil, and shall he not free his people from my wrath? Either make Christ a whole Saviour, else make him no Saviour at all. If Christ save from any evill, he will save from all. Agrippa was a Christian in part, but Christ was not a Saviour in part.

2 To exhort every soule to be loving to their brethren; the more you a∣bound in love to your brethren, the more you testifie that God sent his Sonne into the world to be a Saviour, and the more love will God expresse to your soules.

3 Of consolation to such as love all men, but especially to such as are of the houshold of Faith, such a man hath seen that God hath sent his Son to be a Sa∣viour of the world; As Gods will is they shou d be saved, so for his part, his will is they should be saved, such a man may be perswaded that God hath for∣given him his sins.

1 JOHN 4.15.

Whosoever shall confesse that Jesus is the Son of God, God dwelleth in him, and he in God.

THe 14 and 15 verses contain an argument of Gods love dwelling in us, the proposition is laid down, vers. 14. the assumption, vers. 15.

Doct. The confession that Jesus Christ is the Son of God, is a true note or pledge of our mutual, entire, and constant fellowship with God.

They have entire fellowship, because they doe not onely dwell one with another, but one in another, as members in the body, as branches in the root; Whosoever shall confesse Jesus, &c. So that this is one mark of true Christia∣nity, in that it seals up a mans soul to everlasting fellowship with God; There are many marks of Christianity, but none so general, so that where this con∣fession is, there is true fellowship with God, this is certain and true, Mat. 16 16, 17. Whom say men that I the Son of man am? &c. But saith Christ, Who say ye that I am? Peter answered and said, we confesse thee to be the Son of the ever-living God; what saith Christ to him? Blessed art thou Simon; if he were blessed, then his soule was wrapt up into the fellowship of the soules of just men made perfect, and so into fellowship with God. The same acceptance did Christ give to the Thiefe upon the Crosse, when his Disciples left him, when the Souldiers spightfully intreated him, and all despised him, one of the thieves railed on him; saith the other, Fearest thou not God? sith we are in the same condemnation, Luk. 23.42.3. Remember me, saith he, when thou comest into thy kingdom. He acknowledgeth here that Christ was the Son of God, be∣cause he saith, Remember me when thou comest into thy kingdome, knowing that power and glory was his: what saith Christ to this confession of his? That he should confesse him in the midst of so many reproaches and disgraces, that one Thiefe should confesse more then all the rest; Christ saith to him, This day shalt thou be with me in Paradice, his soule was taken up into heaven, and

so he was a blessed man, and had fellowship with God, 1 John 5.5. He that overcometh, believeth that Jesus is the Son of God, so chap. 2. & 3. of the Revel. if any man overcome the world it is only he that confesseth that Jesus is the Son of God, 1 Cor. 12.3. No man can truly say, that Jesus is the Lord, but by the holy Ghost; such is the work of the holy Ghost, that God dwels in him, and he in God.

Object. But if that be such an argument that we are blessed, if we confesse that Jesus is the Lord, then I hope we shall doe all well enough, for who of all the sons of men that professe Christianity are not perswaded, and doe not believe that Jesus is the Son of God? Papists believe this, and the Pharisees that sinned against the holy Ghost, believed this, Matth. 21.38. This is the Heir, say they, therefore the Son of God, come let us kill him; they sinned against the holy Ghost, because they knew that Christ was the Lord: there are two things in the sin against the holy Ghost, light in the mind, and malice in the heart, the Devils professe that they knew Jesus, Marke 1.24. What then doth God dwell in the Devill, or the Devil in God? God forbid.

Answ. There is something in respect of the time, it was something in the dayes of St. John, for a man to confesse, that Jesus was the Son of God, for then men durst not, because this was but a new doctrine, this point had Uni∣versality, and antiquity against it, but now it is burning to ashes to deny it; It is now no thank for men to confesse that Jesus is the Son of God, he that shall not confesse it, shall have cause of confusion in this world, and in the world to come. The Devils did believe this, but they did not confesse him truely; and good men will sore distrust this point, because the Devill confesseth this, the Devil was convinced of the truth of this, but yet it was no argument of his dwelling with God, because he did this fraudulently.

Object. But the Pharisees they confessed this, and they knew that he was the Son of God.

Answ. They did believe it, and were convinced in their consciences but yet they did not confesse him openly, John 7.13.

Quest. What is it to confesse that Jesus is the Son of God?

Answ. It is not onely an act of judgement, neither is it barely an act of the lips to say, that Jesus is the Son of God, this is no such sign of our fellowship with God; for it is now as great a wonder for a man to deny it, as it was then to confesse it.

That there is an act of the works or deeds of a man, and so confessing it is an argument that we have fellowship with God, God doth not take that for a true confession, when a man doth confesse him with his lips, but in his works deny him, Tit. 1.16. Isa. 29.13. This confession is twofold 1. with the heart, 2. with the life, Confession with the heart is double.

First, A looking to Christ for salvation, and this is an evident pledge of Gods dwelling with us, and we with him, Isa. 45.22. to 25. Rom. 14.11. Phil. 2.10, 11. Look to me and be saved, no man can look up to God as a God of his salvation but shall be saved; this is the proper work of faith.

The second is a penitential confessing, when Peter had convinced the Jews, that Jesus was the Lord, they were pricked in their harts, Acts 2.26, 37. For a man to confesse that he is the Lord, and never to be troubled that he doth afflict him, nor never look for salvation by him, there is no truth, no heartinesse in that confession, but when the heart is humbled for all the wrong it hath done to Christ, this is an evidence of hearty confession.

In the confession of our life there are two parts.

1 If I confesse Christ to be the Son of God; I doe not only take him to be my Saviour, but to be my Lord and Governour, 2 Cor. 10.4, 5. Heb. 5.9. we obey Christ in thoughts, in speeches affections and conversations. 1 Pet. 3.14.2. When we suffer as Christians, and are not ashamed of the Crosse of Christ, but answer as did the three children, Dan. 3.17, 18. The grace of a Christian is the lively confessing of Christ.

Reas. These may be all, as so many reasons of the point▪ another reason may be this, flesh and bloud cannot believe it, and confesse it, Matth. 16.16, 17.

Object. But Peter did swear, that he never knew Christ.

Answ. But yet he did believe, for it pricked him at the heart, that he had so wronged Christ, he wept bitterly, and did afterward with constant courage professe Christ.

Ʋse 1. Refutes all contrary religions: you see what becomes of all the Nations of the world, that do not believe Christ to be the Son of God, they have no fellowship with God, nor God with them; there is no other Name given by which we shall be saved, but the Name of the Lord Jesus Christ; whosoever doth not belive that Christ is the Son of God, he excluds himselfe from the fel∣lowship with God in this world, and in the world to come.

2. Of tryal; would you know whether God dwels in you, or you in him, doe you confesse that Jesus Christ is the Son of God, doe you look up to Christ for salvation? Isa. 45.22. Doe you find that your hearts are pricked when you sin against Christ? Doe you desire to walk in obedience unto Christ? Doe you sanctifie him in your hearts? Zach. 12.10. If you be obedient chil∣dren unto God, you shall injoy intire fellowship with God.

3. Of comfort to such, as have prevailed with their hearts and lives to make such a confession: Doth any man desire everlasting life? Let him look up to Christ, there is none from whom you should look for salvation, but Christ, wrestle with God by prayer, that you may find Christ in all the Or∣dinances you partake of, so shall you be sure to have God dwelling in you, and you in him, so shall you not goe from home, whither soever you goe.

1 JOHN 4.16.

And we have known and believed the love that God hath to us, &c.

THese words contain a third argument to prove a proposition laid down, vers. 12. That they that love one another, God dwels in them, and the argument is taken from the knowledge and faith, that such have of the love that God hath towards them, and it stands thus; they that have known and believed the love that God hath to them, such dwell in God, and God in them; but they that love one another, do know and believe the love that God hath to them. Ergo—

Doct. That loving Christians doe discern the love that God hath to them, as well by knowledge as by faith.

We have known and believe the love that God hath to us, this love is wrapt up in the bosome of the Father, and no man can discern either love or hatred by any outward thing; but yet this love is manifested by faith and knowledge; faith and knowledge are both acts of the judgement, for both are Scientia ax∣iomatis certi, the knowledge of a certain truth, for it is not divine Faith, unlesse it be of such a truth, Cui subesse falsum non potest.

Quest. How thou doth faith and knowledge differ?

Answ. Faith is the judgement of a certain truth, but certain by divine testi∣mony, whether of the Spirit or of the Word; the apprehension we have of a truth by the authority of a divine testimony is faith; but knowledge is the judgement of a truth certain, not only by a divine testimony, but either by sense or experience, or evident reason; experience is but an observati∣on of divers Sciences, and so most of the rules of practicall Art are knowne by experience, or by evident reason; such are Mathematical rules gather∣ed by certain principles of evident reason; such therefore as love one ano∣ther, have a certain perswasion of Gods love to them, by some divine

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〈1 paragraph〉〈1 paragraph〉

3 A loving 〈…〉〈…〉 love of God to him by evid•••••• reason, by artificial argu•• 〈…〉〈…〉 judgement of Gods love to him.

First, From 〈…〉〈…〉 in a Christians heart, when he is once be•• 〈…〉〈…〉 exhorts them to be loving and ge•• to a•• 〈…〉〈…〉 ••metimes foolish

disobedient and 〈◊〉〈◊〉 one another, Iames 〈◊〉〈◊〉 do you think the Scripture speaks in vain, the 〈…〉〈…〉 in us lusteth after envy, the frame of our natural tem∣per lusteth after envy emulation, as the sparks flye upward; 〈◊〉〈◊〉 therefore we find this temper subdued, that we can think well, and speak well, and doe good mee•• to our brethren; way, this is an evident argument, that God hath shewed love to us, or, 〈◊〉〈◊〉 the could never have so freely loved o∣thers.

2. From the knowledge 〈…〉〈…〉 may have of 〈…〉〈…〉 in Christ because they see us expressin•• 〈…〉〈…〉 Iohn 13. 〈…〉〈…〉 this shall all men know that ye are the Disciples if 〈…〉〈…〉 men forward and ready 〈◊〉〈◊〉 ••elpfulnesse to their 〈…〉〈…〉 ••ill say, surely he is 〈◊〉〈◊〉 that company; i•• therefo•••• 〈…〉〈…〉 to be Christ 〈…〉〈…〉, may not 〈…〉〈…〉 it our selves? ••••ay not 〈…〉〈…〉 discern love to 〈…〉〈…〉 all 〈◊〉〈◊〉 world knows it?

Ʋse 1. Of refuta•••••• of ••••••e Popish 〈…〉〈…〉, that faith is rather defined by 〈…〉〈…〉 the evi∣dence of things not seen; but we 〈…〉〈…〉 and 〈…〉〈…〉 well stand together, 〈◊〉〈◊〉 we 〈◊〉〈◊〉 know a 〈…〉〈…〉 we can believe; when Steven saw Christ 〈◊〉〈◊〉 at the right 〈…〉〈…〉, what did he not then believe it? For that place, Heb 〈…〉〈…〉 not a definition of faith, but a descrip∣tion of 〈…〉〈…〉 of the 〈…〉〈…〉 that it makes things evident; that we 〈…〉〈…〉; as by faith 〈…〉〈…〉, though we 〈…〉〈…〉 his feeling 〈…〉〈…〉 not his faith, but helpeth it, John 20.27, 28.

2. Bellarmine and most of the 〈◊〉〈◊〉 say, that 〈◊〉〈◊〉 i•• spectalis misericor∣••••••, is not 〈…〉〈…〉 but praesumpti•••••• certainly their errour is presumptuous, for doth not the Apostle plainy say We 〈…〉〈…〉 the love that God hath to as?

Ʋse 2. This may be a strong 〈…〉〈…〉, to be abundant in love, and tender heartednesse one to another, little doth a man know how he dist∣urbs the 〈◊〉〈◊〉 of 〈◊〉〈◊〉 own conscience, that disturbs another mans peace true it is 〈…〉〈…〉 wrong his brother in evill 〈…〉〈…〉 hard speeches, in doing evill 〈…〉〈…〉 and he goes 〈…〉〈…〉 other times, and thinks all is right as 〈…〉〈…〉 that the Lord is departed from him; so that there is as 〈◊〉〈◊〉 difference betwixt himself now, and himself at other times, as betwixt a man found and a man fainting away with some evill disease: or betwixt a Vine of September and December, formerly full of sap and 〈…〉〈…〉 now dead and 〈◊〉〈◊〉; Why, what's the matter the heart is so straight and heavy? Why our bowels have been shut up towards our brethren, and therefore God shuts up his favour and helpfulnesse from us therefore we hear much and profit little, receive the Sacrament often, and little good done; as you desire therefore to keep Gods love fresh, and springing up in you, so let love to your brethren grow up and spring in you. Many a soule is in feare and doubts of Gods love to him, Why what must he doe? Why, stir up your love to God and your brethren and God will manifest his love to you, 〈◊〉〈◊〉. 2.13. Mercy rejoyceth against judgement; If a man have an heart pitying the miseries of others, whether in their bodies, or in their souls, at the day of judgement, when others tremble and quake, merciful men shall rejoyce, Matth. 5.7.

1 JOHN 4.••••

God is love, and he that 〈…〉〈…〉 in 〈…〉〈…〉

1. The 〈…〉〈…〉 contain a 〈…〉〈…〉 those 〈…〉〈…〉 one 〈…〉〈…〉, as he 〈◊〉〈◊〉 said down, 〈…〉〈…〉, and ther•••• 〈…〉〈…〉 words 〈…〉〈…〉 parts, 〈…〉〈…〉

1. The 〈…〉〈…〉

2. The 〈…〉〈…〉 constant 〈…〉〈…〉; dwell 〈…〉〈…〉 one an another 〈…〉〈…〉 God observe 〈…〉〈…〉

〈…〉〈…〉 part of him whosely 〈…〉〈…〉 it is called it, that is the object 〈…〉〈…〉 Christ 〈◊〉〈◊〉, the object of 〈…〉〈…〉 Psalm 7••••••. In the 〈…〉〈…〉 not; but it's 〈◊〉〈◊〉 to in 〈◊〉〈◊〉 there 〈…〉〈…〉 lovely.

2. God is love effect 〈◊〉〈◊〉 he is the 〈…〉〈…〉 of love, 1 〈…〉〈…〉 Christ is called Wisdome, because he gives 〈…〉〈…〉; so God 〈…〉〈…〉 if there be a 〈…〉〈…〉 to 〈◊〉〈◊〉 1 John 4.•••• and so if any shew love to 〈…〉〈…〉.

3 God is love 〈…〉〈…〉 God full of love and mercy, we 〈…〉〈…〉 is wisdome it selfe, or love it selfe, without a 〈…〉〈…〉 Aco••∣deus non predicatur de 〈…〉〈…〉 man wisdome, or a 〈…〉〈…〉 but ••••re God transcends all 〈…〉〈…〉 abstracts, God is love, from where may be 〈…〉〈…〉 it's of the divine Essence, we may 〈…〉〈…〉 God is a Spirit, that is, it's not a 〈…〉〈…〉 but love is essential and natural to him, 〈…〉〈…〉 and wisdome.

2. It implyes the simplicity of Gods nature 〈…〉〈…〉 but free without mixture he is without all causes 〈…〉〈…〉 himself, from himself, and by himself, and 〈…〉〈…〉 com∣pounded of causes, so 〈…〉〈…〉 not compounded 〈◊〉〈◊〉 subjec•• 〈…〉〈…〉 is one thing, and his 〈…〉〈…〉 wisedome are 〈…〉〈…〉 is no reason of this 〈…〉〈…〉 works, but not of 〈…〉〈…〉

Ʋse 1. This may exhort us all 〈…〉〈…〉 forgot 〈…〉〈…〉 the world for the love of God; many 〈…〉〈…〉 because they shall lose the 〈…〉〈…〉 by 〈…〉〈…〉 may be 〈…〉〈…〉, for if a mans wayes please 〈…〉〈…〉 make 〈…〉〈…〉 be at 〈◊〉〈◊〉 with him, and then much more 〈…〉〈…〉 lose the love of all thy friend, 〈…〉〈…〉 more by Gods love, then 〈…〉〈…〉 of love is nothing to the God of 〈…〉〈…〉 but God is love it selfe, and in injoying of God 〈…〉〈…〉 injoy•••••• 〈…〉〈…〉 of love, love

passing knowled•••• 〈…〉〈…〉, you never met with love in the world, but you might 〈…〉〈…〉, but Gods love is like a bottomlesse depth without bounds or bottom•• you can neither know the beginning nor end of therefore 〈…〉〈…〉 in 〈…〉〈…〉 say more truy, then Medea did of Jason, Non magna relinquam, 〈…〉〈…〉, I shall not lose great love, but follo•• great love.

Ʋse ••. To teach all 〈…〉〈…〉 is God is, 〈◊〉〈◊〉 cannot be so 〈◊〉〈◊〉, as to be 〈…〉〈…〉 strive to 〈…〉〈…〉 love, Let all 〈◊〉〈◊〉 he dont in love 〈…〉〈…〉 and 〈…〉〈…〉, Be yo•• 〈…〉〈…〉 your 〈…〉〈…〉 Father is perfect▪ Matth. 〈…〉〈…〉 us be kin•• 〈…〉〈…〉 injurie upon 〈…〉〈…〉, Luke 1••••3, 4. 〈…〉〈…〉, and 〈◊〉〈◊〉 would 〈…〉〈…〉 be so. As Christ argue•••• 〈…〉〈…〉, and 〈…〉〈…〉 us reason, God is love, and ••••••••fore they that worship 〈…〉〈…〉 him in love, Matth. 5.22, 2•• 〈…〉〈…〉 any unkindnesse betwixt 〈…〉〈…〉 in his 〈…〉〈…〉. God 〈…〉〈…〉 in your hearts, 〈…〉〈…〉 that we can perform righteously, 〈…〉〈…〉 14. let all d•••••••• be per∣•••••• 〈…〉〈…〉 had power to save any, but 〈…〉〈…〉▪

3. If God be love then the 〈…〉〈…〉, and therefore the more we live we hatred, the more we walk in 〈…〉〈…〉 our selves firebrands of all.

Doct. ••. 〈…〉〈…〉, entire and constant 〈…〉〈…〉

Constancy 〈◊〉〈◊〉 abiding in 〈…〉〈…〉 he not only dwels with God, 〈…〉〈…〉, which implyes in∣tirenesse and 〈…〉〈…〉▪

〈…〉〈…〉 of God 〈…〉〈…〉 Apostle infers it, God is love, 〈…〉〈…〉, all the well placed love in that 〈…〉〈…〉 Chariot of God, whereby he con∣vey 〈…〉〈…〉 when he she is abroad his love in our hearts, and 〈…〉〈…〉 which extend as well to the soule as the 〈…〉〈…〉 Carnall love is neither of God, nor from Go•• 〈…〉〈…〉 love, which is indeed called charity, whe•• that 〈◊〉〈◊〉 God com••••••••cates himselfe to such a soule, as the root to the 〈…〉〈…〉 the groun•••• of it is, from the immediate presence of God where 〈…〉〈…〉 such a presence as whereby the holy Ghost lives in the 〈…〉〈…〉, Gal. 5.22. Love 〈◊〉〈◊〉 a fruit of the Spirit, John 1••.34. 〈…〉〈…〉

〈…〉〈…〉 and aptnesse that 〈…〉〈…〉 such a sould to grow up by 〈…〉〈…〉 Love is of an edifying nature, 1 Cor. 〈…〉〈…〉 admonish, 〈…〉〈…〉, it edifiers much; especially if it be 〈…〉〈…〉 there 〈…〉〈…〉 on both sides, both in speaker and 〈…〉〈…〉 you 〈◊〉〈◊〉 savingly: it's love that puts life into 〈…〉〈…〉.

3. From the 〈…〉〈…〉 to 〈…〉〈…〉 his love there more abound∣antly, where he finds 〈◊〉〈◊〉 walking in love; no creature partakes of the bound∣lesse love of God, 〈…〉〈…〉 are grounded 〈◊〉〈◊〉 love, Eph. 3.17, 18, 19. Let but saith towards Christ, 〈…〉〈…〉 our brethren abound in us, and we shall have a large 〈…〉〈…〉 to us. According to the capacity of the receiver, so is the thing received: 〈◊〉〈◊〉 no grace is of so inlarging a nature as love is; so that if we abound in love, then we become of a fa∣thoming

and comprehending nature, so that we comprehend the height, and breadth, and length, and depth of Gods love towards us.

Ʋse 1. It exhorts us all not only to the love, but the constant love of our brethren, this is the benefit of it, you shall have constant and abiding fellow∣ship with God; we should not only grow in love, but grow rooted in love, let no grace be so eminent in you as love; if God had said he dwels in wise∣dome, how should it have provoked men to study for wisdome; but God doth not say he dwels in knowledge, for what then should the ignorant do? He dwels not in honour and riches; for what then should poor men do? But he dwels in such an house as the poorest may build to God, an house of love, therefore above all indowments and gifts of soul or body, have a speciall care, to grow rooted in love; a man may have a world of wit, and yet God not dwell in that wit; a man may have abundance of wealth, honours, and beauty, and yet God not in them; but if you ask where God dwels, I answer, God dwels in love.

There are four places wherein God is said to dwell;

• 1 In the highest holy place.
• 2 In an humble heart, Isa. 57.15.
• 3 Christ dwels in our hearts by faith, Ephes. 3.17.
• 4 God dwels in a loving heart; so that if you would know where God dwels, it's one of these three graces, humility, in faith, or love. How should this provoke us as David saith, never to give sleep to our eyes, or slumber to our eye∣lids, till we have built God an habitation of love in our hearts? Psal. 132.3, 4, 5. Set up a loving heart, and there will God dwell for ever; whereas if your hearts be envious, and hateful and bitter, little doe you know what an evill spirit dwels there, and instead of comfort, you shall find such horrour and anguish, that you may plainly discern, surely God is not in this place, Ephes. 4.26. if you sleep in wrath, the Devil rests with you.

Ʋse 2. Of consolation to every loving heart, if God hath given you an heart to love our brethren, with true spirituall love, take God home with you, God dwels in thy heart, and more then that, thou dwellest in Gods heart; so that hadst thou testimony of no other grace, yet canst thou find an hearty love in thee? thou hast a Tabernacle for the most High to dwell in.

1 JOHN 4.17.

Herein is our love made perfect, that we may have boldnesse in the day of judgement, &c.

THese words depend on vers. 12. where he promiseth a double benefit to them that love one another, God dwels in such, which he proved by four arguments before: the second benefit now, that if we love one another, Gods love is perfected in us, this he inlargeth in these following verses, and shews wherein it's perfect, and how that it is perfect, he proves from the bold∣nesse they have in the day of judgement; and the argument stands thus, They that may have boldnesse in the day of judgement, in them is love perfected; but lo∣ving Christians may have boldnesse in the day of judgement; Therefore, The assumption he proves thus, They who are in the world, as God himselfe is, they may have boldnesse in the day of judgement; but they who love one another are in the world as God himselfe is.

Doct. Those in whom is found perfect love to God and their brethren, they may have boldnesse in the day of judgement.

This Paul confirms, 2 Tim. 4, 7, 8. he is confident that God would give him a crown of righteousnesse, who had fought the good fight of faith, and had finished his course, had abounded in love to God and man, which is our righteousnesse, to 〈◊〉〈◊〉 God and man his due; and this crown of glory God

will give not only to him, but to all that love his appearing, James. 2.13. Mercy rejoyceth against judgement, which is a fruit of love, for mercy is nothing else but love compassionating our brothers distresse: the judgement day is terrible to all bitter, cruel and harsh spirits, but mercy riseth against judge∣ment, Matth. 25.34. to 41. We see what encouragement he gives to his sheep on this ground, because they shewed him kindnesse in being kind to his bre∣thren.

Reas. 1. From the esteem the Lord Jesus bears to such, before whom they are to appear in judgement; for such as love Christ and his members, have found Christ dispensing himselfe to them, not as a Judge, but as a Saviour, or else they could never have loved him nor others; now they that are to meet with a Saviour have cause of boldnesse in that day; or if he come as a Judge, it's but as a Judge to plead their cause, and right their wrong, and take venge∣ance on their enemies.

2. A loving Christian hath a further ground of confidence in his heart, that the day of Christs appearing shall be as the day of his marriage; now a marriage day is a day of the gladnesse of the heart, Cant. 3.10. Now they that love one another are espoused to Christ here by their effectuall vocation; but the day of judgement is as the marriage day, Christ here adorns and beautifies us, that so at the last day we may be represented as fit Spouses for himselfe. Such as are in marriage love, how do they desire and long after the marriage day? and so doe all true Christians, that have kept their hearts chast to Christ, how doe they pray for the hastening of that day? Beloved be like a Dove or young Hart upon the Mountains of spices, Cant. 8. ult. This day is called the day of refreshing, Acts 3.19. and it's the work of the Ministers of the Gospel, to drive a match between you and Christ, that so at that day they may look them out, and present them to Christ, Loe here am I, and the children that thou hast given me, Isa. 8.18. 2 Cor. 11.1, 2, 3. It's therefore the day of the comfort of Gods Ministers and all his servants, therefore a day of bold∣nesse.

3. It's a day of much comfort and boldnesse, because then they shall be freed from all discouragements, from all persecutions and malignities, from slanderous tongues, and hard speeches, from all fears and sorrows; nay more, from all temptations and corruptions; this must needs give boldnesse to them; it's all the cause of boldnesse we have in this life, because at that day all our sins and sorrows shall be put away, it's a day of universal freedome from all sin, 1 John 3.2. we shall then be like him in grace and glory, and freedom from all evils.

Ʋse 1. To reprove a grosse errour in Popery, which is that no man can be certain of his salvation in the day of judgement, but we see it's no other doctrine, but St. John here delivers, is it not a word of boldnesse and con∣fience that Paul hath, 2 Tim. 4 7, 8. I know from henceforth is laid up for me a crown of glory? true say they, Paul was an extraordinary Christian; but he addes, not for me only, but for all them that love his appearing; were not Christians confident against that day, how is it that they so earnestly desire that day? The Spirit and the Bride say Come, and every one that is a thirst, sayes, Come Lord Jesus, come quickly, be like a young Roe; which shews plainly, they doe not look at it as a day of terrour, but as a day of boldnesse and com∣fort.

Object. Have not many of Gods servants been afraid of the face of death, and troubled at it? What was Hilarius his speech, Egredere anima mea quid trepidas? Egredere, septuaginta annos Christum colui, & jam mortem times?

Answ. The words of Hilarius shew that he checks this fear, he thought he had no cause to be afraid, therefore he bids his soul goe forth.

2. I grant that a mans nature may shrink at death, though he knowes that he hath been a faithfull servant, and is not afraid of judgement, for death is an enemy to nature, though a friend to grace, 2 Cor. 5.12. Paul

himselfe desires to be cloathed with glory, 〈…〉〈…〉 unclothed of his body, so Christ told Peter, John 21.18. 〈…〉〈…〉 thee whither thou wouldst not, he means to martyrdome implying if he could have shunned martyrdome with a good conscience he would have ••orded it because its an enemy to nature; but yet this 〈…〉〈…〉 ••••ture is after aggravated by tempt•••• 〈…〉〈…〉, so that as 〈…〉〈…〉, so to 〈…〉〈…〉 will 〈…〉〈…〉 times taking away all matt•••• 〈…〉〈…〉 he w•••• con••••••dent o•• 〈…〉〈…〉 all 〈◊〉〈◊〉 of com•••••••• 〈…〉〈…〉 him 〈◊〉〈◊〉 that day shall 〈…〉〈…〉 examination, and possese him, 〈…〉〈…〉 youth, that his 〈…〉〈…〉 Psal. 30.7; 〈…〉〈…〉 his face, 〈…〉〈…〉 is the 〈…〉〈…〉 and Joh•• ••0 〈…〉〈…〉 yet this 〈…〉〈…〉 love may 〈…〉〈…〉 in that day, though 〈…〉〈…〉, wh•• 〈…〉〈…〉 with temp∣tati•••• and 〈…〉〈…〉 it may be 〈…〉〈…〉 and so other Chri∣stians) in his 〈…〉〈…〉 ••emper, 〈…〉〈…〉 Christ 〈◊〉〈◊〉 to him, Psal. 3.6. I will not be af•••••• 〈…〉〈…〉 about; 〈…〉〈…〉 St. Ambrose, I have not 〈…〉〈…〉 am ashamed to 〈◊〉〈◊〉 any longer neither doth it irk me to die 〈…〉〈…〉 a good Lo•••• so Paul professeth, Phil. 1.21. 〈…〉〈…〉 ••••••ved, so Job. 19.••••, 26. 〈…〉〈…〉, but even of every one whose lo•••• 〈…〉〈…〉 that th•••• 〈…〉〈…〉 in that day.

Ʋse 2. Shews the dangerous estate of such whose love to Go•• 〈…〉〈…〉 brethren is not perfect; for if they wh•••••• love is perfect may have 〈…〉〈…〉 then such as never sought 〈…〉〈…〉 his favour, never loved the ••ell 〈…〉〈…〉 of his servants, in tha•• 〈◊〉〈◊〉 where 〈…〉〈…〉

Obj. I have know•••••• 〈…〉〈…〉 ••••ve never troubled themselves with matters of Relig•••••• 〈◊〉〈◊〉 yea scornfull, 〈…〉〈…〉 boysterous men, yet as little afraid of death and hell, 〈…〉〈…〉, Isa. 22.••••.

Answ. That which the Papists condemn as hereticall 〈…〉〈…〉 Gods servants, that may be called 〈◊〉〈◊〉 presumption in such men 〈…〉〈…〉 who never shrink at death or judgement: and indeed it proceeds from 〈◊〉〈◊〉 pro∣found ignorance and deadnesse of their hearts who nenver 〈…〉〈…〉 of God nor the terrours of hell, D••••••e bellum in ex pertis, but if one 〈…〉〈…〉 ••ome to see that d••y, then shall they call to the moutainns and hills to cove•••• ••••em from the wrath 〈◊〉〈◊〉 the Lamb.

Ʋse 3. For those that would live comfortably and die peaceably, take this ready way, be perfect and sincere in your love to God and his Saints, and that will breed 〈…〉〈…〉 marvellous boldnesse against that day, when the Lo•••• 〈…〉〈…〉 shall come to be admi•••• 〈…〉〈…〉 you, and glorified in all his 〈…〉〈…〉 so 〈◊〉〈◊〉 per∣fect love, so much 〈…〉〈…〉; if your hearts be 〈…〉〈…〉 and your love unsound, all 〈◊〉〈◊〉 at 〈…〉〈…〉 from the halting of your love: W•••••• made Dav•••• afraid 〈…〉〈…〉 pit, but that his 〈◊〉〈◊〉 was com•• on he 〈…〉〈…〉 Ʋrian 〈◊〉〈◊〉 Bathshebah.

Ʋse 4 〈…〉〈…〉 loving hearted Christians, that 〈◊〉〈◊〉 sincerely towards 〈…〉〈…〉 brethren, who, thou walkest up and 〈◊〉〈◊〉 with a spirit of 〈…〉〈…〉 as other call Death 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the most 〈…〉〈…〉 all 〈…〉〈…〉 thou shalt 〈◊〉〈◊〉 at it with confi••••••••, when others 〈…〉〈…〉 be lifted up.

•• John 4.17. latter part.

Because as he is, so are we in this world.

IN these words, 〈…〉〈…〉 whom love is perfect, such ••••y have boldnesse in 〈…〉〈…〉 argument 〈…〉〈…〉 who 〈◊〉〈◊〉 in this world 〈…〉〈…〉

Doct. Such 〈…〉〈…〉 this world at God himselfe.

For proof, Eph. 〈…〉〈…〉 1. Be kind one to another 〈…〉〈…〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be usefull and 〈◊〉〈◊〉 one the another, ready to doe 〈◊〉〈◊〉 ••ood, tender∣•••••••• 〈…〉〈…〉 you any wrongs, and 〈…〉〈…〉 them it their miseries, 〈…〉〈…〉 1. Be 〈◊〉〈◊〉 follower of Go•• 〈◊〉〈◊〉 dear 〈◊〉〈◊〉; they that walk in 〈…〉〈…〉 Christ himselfe did, 〈…〉〈…〉 sons 〈…〉〈…〉 giving 〈…〉〈…〉 and giving liber•••• to 〈…〉〈…〉 is God in this world, all his path 〈…〉〈…〉 and truth, in his love 〈…〉〈…〉, in 〈◊〉〈◊〉 love 〈…〉〈…〉 God in this world: When Adam stood 〈…〉〈…〉, be loved 〈…〉〈…〉, and 〈◊〉〈◊〉 he fell, he would not let him lie, but in his love he sent his Son to redeem him; so let men walk lovingly towards 〈…〉〈…〉 love to thee decay, yet stretch out 〈…〉〈…〉.

〈…〉〈…〉 righteousnesse, that is ••••••••est in the 〈…〉〈…〉 ••ercy, wisdome, goodnesse, all pro∣•••••••• from love, in his love he 〈…〉〈…〉 his love he preserves us, in his love he 〈…〉〈…〉 his love he 〈…〉〈…〉 13.10. Love is the fulfilling of the 〈…〉〈…〉 if it fulfill the law, then if 〈…〉〈…〉 falls all the righteousnesse 〈…〉〈…〉 to God 〈…〉〈…〉

Ʋse. This is a notable 〈…〉〈…〉 grow up in the grace of love: If a man would know how in a 〈…〉〈…〉 of performance, he may be as God himselfe is; why, this is the 〈…〉〈…〉, he who is perpect in love, is in this world 〈◊〉〈◊〉 God himselfe is: Many 〈…〉〈…〉 the duties 〈…〉〈…〉 ••••••••gion hard and 〈◊〉〈◊〉 but to a loving 〈◊〉〈◊〉 all is 〈◊〉〈◊〉; let there be but love in the 〈…〉〈…〉 to God and 〈◊〉〈◊〉 will come off easily; 〈◊〉〈◊〉 many loving 〈…〉〈…〉 god in resemblances Magistrates are called gods in 〈…〉〈…〉 they bear the Image of his Soveraignty; old men bear the Image 〈…〉〈…〉 Eternity, learned men of his Co••••••isciency; but a man may have all these Images of God, and yet perish: The Divells are spirits of power and wisdome, and yet bound in chains of darknesse; but a poor Christian that walks in the spirit of love, he is in this world, as God himselfe is, he goes beyond all other resemblances, and they that are such may have boldnesse in the day of judge∣ment, which is more them either wisdome, or wealth for honour can afford; a man 〈◊〉〈◊〉 have all them, and yet tremble at the tho••••••ts of death: If you ob∣serve, 〈…〉〈…〉 she 〈◊〉〈◊〉 men in the world busie the 〈…〉〈…〉 about some of those perfections, to be perfect in wisdome, lear•••••• or ••••nours, and these things they labour hard after; why, go 〈…〉〈…〉 as hand after love, strive to be as eminent in love, and 〈◊〉〈◊〉 shalt get 〈…〉〈…〉 purchase then they can get by 〈…〉〈…〉 endeavours, all their contents 〈…〉〈…〉 them bold∣nesse against the day of judgments: great men, and learned 〈…〉〈…〉 slept in the grave, and have 〈…〉〈…〉 nothing in the morning 〈◊〉〈◊〉 they 〈…〉〈…〉; but a loving Christian what 〈…〉〈…〉 in the dust 〈◊〉〈◊〉 the 〈◊〉〈◊〉 when he awakes, shall be satisfied with the Image of God. But if 〈…〉〈…〉 are blest with Magistracy wisdome, rich learning, if you likewise bound with a spirit of love, you and more like Go•• 〈…〉〈…〉 Christian, that wants those other resemblances; a rich 〈◊〉〈◊〉 and a loving Christian how much doe they set out the similitude and fulnesse of God himselfe? God is royall and loving, God is wise and loving withall, he is Almighty and loving withall; its his love onely

that doth good to us, his Majesty, Power, and Eternity, would be a terrour to us, its his love whereby he doth us good; therefore to all endowments, adde, what good doe riches, and honours, and knowledge, except thou have love withall.

Doct. They that are in this world, us God himslfe is, they may have boldnesse to the day of judgement, Mat. 18.33. to the end.

The which shews, that suppose a man should live in this world, with a con∣fidence that all his sins are forgiven him, and in the mean time he grows straight hearted and bitter to his brethren; why ••••on his sick bed or some other tryall, the Lord takes him by the throat, and exacts the whole debt of his sins at his hands; or if before he have had good assurance of the pardon of his sins, yet he shall finde such horrour and anguish, that he believe 〈◊〉〈◊〉 his sins still lie on the score. If we want love, we cannot have boldnesse 〈…〉〈…〉 judgement, Christ had so furnished his Disciples with love, that thereby they abounded in much service to him and his, and these being men of love, they should not be afraid of Christs coming, but then he bids them lift up their heads with com∣fort, Luke 21.28.

What is this boldnesse?

1. Boldnesse is that which mortifies fear and shame, which two things are contrary to boldnesse; if a man be fearfull, what boldnesse is there? but this boldnesse makes a man look at death and judgement without fear.

2. Boldnesse removes shames, 1 John 2.28▪ when he shall appear we may have boldnesse, and not be ashamed; a man therefore that is like God in this world, is neither afraid nor ashamed in the day of judgement.

Reas. 1. Because that which might be matter of fear is removed, for that which makes a man afraid at that day, is, because he is not like God, God is of pure eyes, and they are altogether unclean, and then indeed Christ will com∣mand such to depart from him, the workers of love, a worker of mercy and righteousnesse, and so God accepts of him.

2. This spirit of love, cloathes us with those duties and works, which God most recompenseth at that day; God will then crown men with glory, not because they are wiser and richer then others, but because they saw me hun∣gry and gave me meat, naked and cloathed me, &c. Mercy rejoyceth against judgement, God will there be abundantly mercifull, to recompence every work and office of mercy.

3. There is no cause of shame, for where there is a resemblance of God there is cause of joy: God acknowledgeth his own Image, and will perfect it at that day, for love ceaseth not; a man may have learning and riches, and honours, and be ashamed at that day, but if we be cloathed with love, we shall never be ashamed.

Ʋse. Labour therefore above all graces, to cloath yourselves with love, a loving Christian is a couragious Christian, when other mens hearts shall quail and tremble for fear, and shake like the leafs of a tree, Isa. 7.2. then a loving Christian may lift up his head with joy, because then he knows his love shall be consummate, and when others are ashamed of their riches, learning, and honors, he is not ashamed of his love, a loving Christian, is safe and bold both in life and death: look at all the straights of a Christian, if they be upon any ground, its for want of love, he that neglects this duty of love, God and his conscience will take him by the throat, and exact the due debt, because he walked with a private spirit, in the publique world, whereas if we doe but walk in a spirit of love and helpfulnesse to our brethren, and learn to walk with a publique spirit, neglecting private respects, the Devill and thy conscience shall find nothing to accuse thee of, but thou shalt meet death and judgement in the face, without fear or shame.

1 JOHN 4.18.

There is no fear in love, but perfect love casteth out fear, because fear hath tor∣ment: he that feareth, is not made perfect in love.

VErse 17. he ••roved, that such as love one another, may have boldnesse in the day of judgement, this he proved;

1. From the likenesse to God v. 17.

2. He proves it from the contrariety that is betwixt fear and love, There is no fear in love, which he proves by an effect of love, perfect love casteth out fear, and therefore perfect love and fear cannot stand together, this he proves by a double argument 〈◊〉〈◊〉 fear.

1. Fear hath ••••••ments, therefore love, a peaceable grace, casts out fear.

2. Because he that feareth is not perfect in love, therefore he that is perfect in love fears not.

In this 18. verse, 1. Observe the estate of a soul troubled with fear, and that is a state of torment.

2. The unsound and uncomfortable condition of such a soul, he is not per∣fect in love.

3. The remedy of this estate, perfect love casts out fear.

4. The exemption of perfect love from all fear, or the comfortable condi∣tion of a soul so healed by love, There is no fear in love.

Doct. A fearfull conscience lies in torment.

Fear hath torment, and he speaks of the fear of death, but specially of judgement; where that fear is, there is torment, the word translated torment, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is elsewhere so translated, Mat. 25. ult. The torment here spoken of, is such a kinde of torments as hell is, not for measure, but for kind. For the handling of this, we may see what the Scripture speaks of this torment in the severall descriptions and metaphors.

First, This torment is sometimes called pricking of conscience, Acts 2.37. they were pricked at their hearts with fear and shame for sin, though but a lit∣tle before they scoft at the Apostle, v. 13. yet now they were struck with such torments, as they knew not what to doe.

Secondly, Its called a wounding of the spirit, Prov. 18.14. which woun∣ding is a larger gash then pricking, and so implyes more anguish, fear and shame.

Thirdly, It is compared to the sting of a Scorpion, Rev. 9.5. the Jesuites doe so sting men with torments of hell and horrour of conscience, and God gave them not power to heal themselves again; hence they thought every thing little enough to satisfie their conscience, and so they suck out their estates in building Hospitalls, and bestowing on their Cloysters.

Fourthly, The wrath of God in the soul is compared to venomed arrows, Job 6.4.

Fifthly, This torment is called the rending of the heart, Joel 2.13. Rend your hearts and not your garments, the heart and thoughts are so rent and distracted, that one thing will not hang by another.

David calls this, melting of spirit, Psal. 119.28. as if the heart were like wax, and Gods wrath like burning fire, therefore a man in this case is in a bitter estate, Job 13.26. Thou writest bitter things against me, Isa. 38.15 I shall goe mourning in the bitternesse of my soul, for this the soul is troubled, Psal. 77. and sorely vexed, Psal. 6.3.

Why doth a soul lying in fear, lye in torment?

Reas. 1. Consider this fear in the effects of it, this fear sometimes brings men into trembling of body, so that all the spirits flie inward.

2. If it continue, it leads oft times to inward Consumptions of body, or burning Agues, Hab. 3.16. Psal. 30.4, 5.

3. Sometimes it causeth terrible dreams, which doe amaze and affright us, Job 13.14.

4. It causeth wearinesse of life, so that a soule long exercised with this kind of fear, cryes out in bitternesse, and heartily wisheth for death, Job 7.15. My soul chooseth strangling rather then life, if he might have his choyce he would rather choose strangling then life; there are worse effects then those proceed∣ing from this fear, when Satan sets on withall against us.

1. Sometimes Satan so follows us with fears and horrours, that though a man be o•• a large measure of patience, yet he is able to bear no longer, but breaks out in impatience, Cursed be the day that ever I was born, Job 3.1, 2, 3. and this is a sinfull effect.

2. It breeds in some a flying from the presence of 〈◊〉〈◊〉 that they dare not read or pray, they are afraid the earth should swallow 〈◊〉〈◊〉 up, and God sud∣denly consume them; so Cain when he was pursued wit•• ••orror of conscience, he fled from the presence of God, from Adams family, from the Church.

3. This fear sometimes brings destruction, when the soule is so wearied with sence of horrours, with cares and watchings, that the brain growes frenzy, so that you can be able to doe them no good, till God puts in his help, Psal. 88.15, 16. This was Hemans case, through the terrours of God, he was distracted, yet when God healed his spirit, he grows one of the wisest men upon the earth, except Solomon.

4. Sometimes upon this fear follows despaire, the soul is perswaded it shall never see the light of Gods countenance again, but that its utterly cast off, Psal. 3.6, 7. Psal. 77. but this was but for a time; but sometimes this de∣spair is finall, as Judas his was.

5. From hence followes sometimes selfe-murther, as in Judas, Mat. 27.

Reas. 2. From the properties of this fear, its incomprehensible, when Job would expresse it, he could not tell how to set it forth, but O that my afflictions were laid in the ballance, Job 6.2, 3. Lam. 1.12, 13. Is there any sorrow like my sorrow?

2. Its insupportable, A wounded spirit who can bear? Prov. 18.14. the stoutest heart is not able to stand under it.

3. Its immoveable, nothing in the world is able to remove it; no balm can cure the conscience but the bloud of Christ.

Reas. 3. From the causes of this fear, which are two.

1. The sence of Gods wrath here, and the expectation of greater hereafter, Psal. 90.11. Who knows the power of thy wrath?

2. A terrible expectation of violent fire, to consume Gods adversaries, Heb. 10.27.

Reas. 4. Consider the subject of all this fear and torment, and that is the conscience and heart of man, the judgement and will; the will that before was most tough and obstinate, of all the faculties, these torments make, it soft, and tender, therefore its said, Josiahs heart melted at the hearing of the Law, 2 Chron. 34.17. Job 23.16. the heart is made raw and tender, that look at raw flesh would be against the fire, so the tender raw conscience is anguished with this fire of Gods wrath, according to that old saying, He that would goe to heaven must sayl by hell gates.

Ʋse 1. To stir up all such who have any of their friends thus exercised, to pity and compassionate them; Is it nothing to you that passe by, that Gods hand lies so sore on him? to him that is afflicted, pity should be shewn by his friends; but they forsake the fear of the Almighty, Job 6.14. Even as some Sea-men at their first voyage, they can pity those that are Sea sick and tost, but afterward they grow sencelesse: so when Christians first lanch out themselves into this troublesome condition, they could have pityed others in the like case; but through custome men forsake the fear of the Al∣mighty: for though commonly these fears be safe, yet they may end in de∣spair,

and therefore pity should be shewed them, Job never cryed out for help in the losse of his children or estate, but when Gods hand touched his soul, then he called upon all that feared God to pity him; and indeed God is very sensible of all such as compassionate them; why, if ever God send them com∣fort he will restore comfort likewise to their mourners, Isa. 57.78. for those torments are not alwayes safe, except you finde then mixt with some spark of faith and love, but however, God looks, that if he be angry, we should fear.

Ʋse. 2. From those that are thus afflicted, learn to be sensible of your estate, and doe not think this estate desperate, for this torment may be healed, and therefore let labour in this case to seek out for healing: is a man in torment, and wi•••• 〈◊〉〈◊〉 live and die? what in torment, and not seek out for help?

Quest. How shall help my selfe in this case?

Answ. 1. God would hereby have you know something, which you never considered before, know therefore, and see that is an evill thing and bitter, that thou hast forsaken the Lord thy God, we have gone on obstinately and cast aside Gods yoak, therefore thy own wickednesse shall corrrect thee; therefore know, and see and learn by it, to see the danger of sin, and if thou begin to be tendable, there is hope this torment will end well; know that it is an evill to provoke God to such fierce anger, for as you have prest God, Amos 2.13. so he will presse you.

2. Confesse thy sins to God, lay open thy wayes, and set them in or∣der before him, and by this means you will finde an unmeasurablenesse of ease, Psal. 32. to 6. he that confesseth his sins shall finde mercy, Prov. 28.13. And with this confession adde prayer for pardon and healing of thy sins, and God ordinarily will heal such, Hos. 14.3, 4, 5. Job. 33.27, 28.

3. Use the Ordinances, the Word, the Sacraments, Christian Communi∣on; these are of speciall use to quiet the afflicted conscience, Isa. 57.19. I create the fruit of the lips, peace, God by the lips of his Ministers, secretly drops sweet balm: and so in the Sacrament, behold the bloud of the New Testa∣ment shed for thee, for such souls especially, is Christs bloud, and for Christian Communion, read Job 16.5. The movings of my lips should have asswaged your griefe; he would have spoke words which should have been as balm or oyl to a Christian soul.

4. Bow your hearts to wait on God patiently, as he hath waited on you; the soul is ready soon to wax weary, and to say, Wherefore should I wait on the Lord any longer? Isa. 50.10. Tarry but a while, and he that shall come, will come, and will not delay.

5. Prize the least expression of Gods mercy to thy soul, praise him for dea∣ling thus with thee, that he would take such pains with thee.

First, Blesse him that thou art yet on this side hell, crying for mercy, its a greater blessing then all the Devills or damned have.

Secondly, Its another fruit of Gods love to thee, that he hath applyed a fit medicine to the frame of thy spirit, Jer. 2.17. Thou drinkest but of the cup thou brewest thy selfe; that God should thus hedge thee in with his hands, and break thy heart, and lay it on so; sure, this is such a mercy, as we cannot be sensible of.

Thirdly, Another fruit of Gods love is, that hereby he cuts you off, not onely from the wildnesse and loosenesse of thy heart, but from taking further day with him: we are ready to put off repentance from time to time, to the cool of the day, and the evening of our age: but when God imbitters our soules with this torment of conscience, then we should stand out no longer, but the soule longs and cryes for mercy, this night before the morning; then they could wish no greater blessing then Gods favour, Psal. 4.5, 6.

〈…〉〈…〉 such 〈…〉〈…〉 in 〈…〉〈…〉 is not 〈◊〉〈◊〉 to brook the 〈…〉〈…〉 and 〈…〉〈…〉 ••ro∣ken th•• 〈…〉〈…〉

〈…〉〈…〉 out; take

〈…〉〈…〉 us 〈◊〉〈◊〉 what an 〈…〉〈…〉 back 〈…〉〈…〉 with 〈…〉〈…〉 fell 〈…〉〈…〉 part of 〈…〉〈…〉 found 〈…〉〈…〉 from 〈…〉〈…〉 and ••udg•• 〈…〉〈…〉 is not 〈…〉〈…〉 full 〈…〉〈…〉 not••rious 〈…〉〈…〉 there 〈…〉〈…〉 ••ound hearted. 〈…〉〈…〉

〈…〉〈…〉 is a double 〈…〉〈…〉 ••he day of judgement, of 〈…〉〈…〉.

〈…〉〈…〉 When a man i•• afraid of 〈…〉〈…〉 men; 〈…〉〈…〉 ever so right and 〈…〉〈…〉 men, 〈…〉〈…〉 ••9. 〈…〉〈…〉 of ••en bringeth a f••••r 〈…〉〈…〉 ••••ese are ••••sound; 〈◊〉〈◊〉 a 〈…〉〈…〉 no••, though 〈…〉〈…〉 in the midst of the shadow of death, 〈…〉〈…〉

〈…〉〈…〉, which is unbeliefe for faith 〈…〉〈…〉 Eph. 〈…〉〈…〉. We have accesse with confidence 〈…〉〈…〉 therefore which 〈◊〉〈◊〉 fear in unbeliefe, Rev. 2••.8. ••elievers together: that 〈◊〉〈◊〉 that believe•• not Gods 〈…〉〈…〉 or goo•• 〈…〉〈…〉 fearfull heart.

〈…〉〈…〉 this fear, it drives us from God; men ••••ossest with 〈…〉〈…〉, ••hall cry to the Mountains to cover them from the 〈…〉〈…〉, Rev ••. ult. So when 〈…〉〈…〉 sinned, he hid ••••elfe from the presen••e of the Lord.

3. From the ••••bject of this 〈◊〉〈◊〉, which is an expectation of some evill terri∣ble to him: If therefore the creature look at God as terrible, and to be feared, its a signe they are not sound in love; for they that love Christ, love his ap∣pearing, the Spirit and the Bride say, Come Lord Jesus, come quickly, be like a 〈…〉〈…〉 heart, for 〈◊〉〈◊〉 look on Christ as comfortable, and his ••••esence •••• joyfull and good for th••••.

4. From the adjunct of fear, ••••r brings torment 〈…〉〈…〉 with it, 〈◊〉〈◊〉 a kind of torment in the soule, but love brings 〈…〉〈…〉 and joy; and 〈◊〉〈◊〉; therefore this properly argues, that where fear 〈◊〉〈◊〉 heart is not found.

〈◊〉〈◊〉 How 〈…〉〈…〉 passe then, that some that are of loving spirits, are full of fears and terrours, as Jo•• ••.4. So Heman and Paul compla••••, 2 Cor. 7.5. that 〈…〉〈…〉 without and terrours within: if such glorious Saints may be fea••••st, will you say they were unfound.

Answ. There may be found such fears even in Gods Saints that have ••••∣perience of his love 〈◊〉〈◊〉, and the world experience of their love: 〈◊〉〈◊〉 consider what kind 〈…〉〈…〉 it is, the fears differ much from 〈…〉〈…〉 of un∣found hearts.

First, The fears of the godly spring not so 〈◊〉〈◊〉 from the expectation of death and hell, as from some inwa•••• trouble for want of Gods favour, Psal. 80.3, 4. Turn us again 〈…〉〈…〉 thy 〈◊〉〈◊〉 to shine, and we shall be saved, its for want of the 〈…〉〈…〉, that they so grieve, otherwise we read not of the fears 〈…〉〈…〉 judgement: now here is a

great difference, 〈…〉〈…〉 of love mixt with 〈◊〉〈◊〉 fears, 〈◊〉〈◊〉 its the love of God, they 〈…〉〈…〉 the contrary, 〈…〉〈…〉 is not so much affected for the way 〈…〉〈…〉 for the sence 〈…〉〈…〉 and judge∣ment, and expectation 〈…〉〈…〉

Secondly, to the 〈…〉〈…〉 there is 〈…〉〈…〉 ma•••• 〈◊〉〈◊〉 support 〈…〉〈…〉 thought within ••e 〈…〉〈…〉 heart, he hath no 〈…〉〈…〉 wrath 〈◊〉〈◊〉 mixt with 〈…〉〈…〉 but sus•••• 〈…〉〈…〉 for 〈…〉〈…〉

Thirdly, ••••here 〈…〉〈…〉 the effect 〈…〉〈…〉 from God, as 〈…〉〈…〉 from 〈…〉〈…〉 other means 〈…〉〈…〉 ••tresse sometimes 〈…〉〈…〉 sometimes he 〈…〉〈…〉, as run to an 〈…〉〈…〉 science falls to 〈…〉〈…〉 But the fear of 〈…〉〈…〉 use 〈◊〉〈◊〉 right me 〈…〉〈…〉 his 〈◊〉〈◊〉 came 〈…〉〈…〉 exceedingly; What 〈…〉〈…〉 he to Wiches, •••• ••••laters? No, 〈◊〉〈◊〉 himselfe to seek the Lord, 〈…〉〈…〉 him for help, 2 Chron. 20.3. So 〈…〉〈…〉 seem very 〈…〉〈…〉 will throw themselves into his armes they run to the horns of 〈…〉〈…〉 these if they 〈◊〉〈◊〉 ••••erish, will the 〈◊〉〈◊〉: and indeed the heart 〈…〉〈…〉 found in love then when it 〈…〉〈…〉 and it argues the 〈…〉〈…〉 cleave to him, when we see 〈…〉〈…〉

Obj. May we not find many 〈…〉〈…〉 defie death and judge•••• 〈…〉〈…〉 no more afraid of hell, then if it were a ••••le.

Answ. True, there are such ••••terous spirits the•• ••either 〈…〉〈…〉 man, are not afraid of hell, and ye•• 〈◊〉〈◊〉 from any 〈…〉〈…〉 differs from the boldnesse of Christians. For, 〈…〉〈…〉

First, Its without root.

Secondly, Without fruit; whereas the true 〈…〉〈…〉 Christians proceeds from faith in Christ, Eph. 3.12. Rom. 5.1, 2, 3. 〈…〉〈…〉 from searednesse and benummednesse of conscience 〈…〉〈…〉 such neither fear God nor 〈◊〉〈◊〉 whereas the boldnesse 〈…〉〈…〉 them reverence God, and fear sin the more.

Thirdly, Their fearle••nesse is fruitlesse, th••y are not more fruitfull by it, but more licentious, and such men ordinarily at death are desperately licen∣tious, then halter or dagger, or any thing to rid them out of the horrour of conscience.

Ʋse ••. May teach all them that will be possest with a spirit of boldnesse and confidence, let them maintain sound hearted live to their brethren, and indeed there is no 〈◊〉〈◊〉 that befalls Gods servants, ••ut it proceeds either from bemudding themselves with the world, or else for want of love to their bre∣thren: As a wi•••• when her husband hath been long abroad, and her heart hath gone after her lovers, his coming is the lesse welcome, she could 〈◊〉〈◊〉 his comming defer'd: so when we have let our hearts run loose from God, and our brethren, why, then our hearts grow full of doubts and fears, gladly could we desire that God would defer his coming, and respite us a little, that we might recover our selves before we go hence, and be no more seen; therefore as you will finde your hearts comfortable and unmovea∣ble at death, and judgement, when the Mountain quake, and the Seas roar; would you then be chearfull? grow up in love to God, acquaint your selves with him, let your desires be toward •• him, and withall joyn the love of your brethren, or else his coming will be uncomfortable: Even as children, when their Parents have been abroad, and they have fallen out, and fought, and hurt one another, 〈…〉〈…〉 their Fathers coming, which otherwise would have been 〈…〉〈…〉 if you fall out with your bre∣thren, and stain their good names and wrong them, you still finde your

hearts afraid of Gods coming, and would gladly have God to defer it a while. It's a direction therefore to all the sons of men, how to be prepared for death and judgement; it is not building Hospitals, that will fit you for it, but this is the best way, love God, and love your brethren, and you cannot dye uncom∣fortably: No man dies more fearfully then a contentious or covetous man; a wrangling contentious man never dies with peace and comfort; if therefore thou findest an heart afraid of death and judgement; if thou wouldst help this, labour to cleanse out all enmity, and want of love.

Ʋse 2. Of consolation to such as finde their hearts fearful and uncomforta∣ble, and yet find their hearts sound in love to God and their brethren; why, consider if there be not an evill root of bitternesse in you; and if thou findest thy heart free from envy; and wrath, and hatred, then consider what good of∣fices thou dost; labour not only to be sincere, but to 〈◊〉〈◊〉 up to fruitfulness: and if God give you to see that your fear is rather for want of his favour, then for hell and wrath, this is not the fear of hypocrites, Isa. 33.14. but proceds from want of experience.

Ʋse 3. It is a ground of much comfort to those that are either fearlesse of death and judgement, or sound in love; if thou findest thy fearlesnesse arise from longing after God, and making thee more fruitful. Why, its an evidence, that thou art sound-hearted in love: And again, if thou findest a loving heart, why, thou hast a just ground of fearlesse boldnesse; soundnesse of love and boldnesse goe hand in hand: And how should we labour for that grace that will help us against all fears and doubts?

Wee have formerly heard of the torment of feare, and the hypocrisie of fear.

Now the third thing is the remedy of this feare, But perfect love casteth out feare.

Doct. 3. True hearted love to God, casteth out all feare of evill from the hand of God.

So that though at first the conscience of a young Christian be fearful of the wrath of God and judgement, yet as love grows, so feare is casting out; Per∣fect love casts out feare; he means not without imperfection; For we know but in part, and love but in part, but he speaks of love without hypocrisie and dissimulation; True-hearted love fears no evill from the hand of God. Now this love casts out feare: Not as soon as ever it comes into the soule, but by lit∣tle and little, as a man that goes to cleanse a pit, he cannot do it presently, but he is casting it out till it be all cleansed: Fear is a deep pit, compared to the sinking into deep mire; now love comes to cast out this fear, but it's not done the first hour, but by little and little it will get rid of all fear: it doth not cast out the fear of God, for the more we love him, the more we fear him; but it casts out all tormenting fear, it casts out the fear of the day of judgement, and so consequently of Gods wrath, 2 Thes. 3.5. He prays that the Lord would direct their hearts into the love of God; Why, what is the fruit of that? And into the patient waiting for of Christ; when a mans heart is once directed to the love of God, he is prepared to wait for the coming of Jesus Christ. Jude vers. 21. Keep your selves in the love of God, looking for the mercy of the Lord Jesus Christ unto eternall life. So much love as you keep in your hearts towards God, so much expectation you keep in your hearts against the day of his ap∣pearing; the like may be said of keeping our hearts in love to our brethren, Jam. 2.13. Mercy rejoyceth against judgement.

Reas. 1. From the proper nature and effect of love, Love thinks no evill, 1 Cor. 13.5. This is the work of love in the heart, it bows the heart to take all in good part that God doth against it; so that though we find much disquiet and anguish, and torment, yet love makes the soul take all in good part, so that it thinks no evill of God: For particulars.

1 The soul thinks thus; though I feel much smart and anguish, yet I can∣not but think it well, that God should apply such corasives to my wrankled festered wounds.

2 The soul takes it well, that God shews him all the danger before times of sicknesse or death, that he shews him this out of Hell, and awakes him be∣fore he comes there: it's a great mercy that I have yet time of mercy, that Hell hath not swallowed me up, but that he hath given me so fair a warning to prevent it.

3 A loving soule takes Gods dealing in this kind in very good part, as be∣ing a notable preservative against many sinful distempers he should have fallen into; by these anguishes, he drives me from the world, and putting off GOD for after-times: this makes us seek God speedily, there is no man, when grace knocks at his heart, that quite rejects the motion, but defers it; but these tormenting fears are like hooks in a fishes belly, they draw us to God pre∣sently.

4 The soule takes it in good part, in that by these fears of conscience, he is brought better to attend on Sermons, to be conversant in the Scripture more, to like good company better; This though it quite casts not out tor∣menting feare; yet it makes all to be taken in good part, for that the soule hereby grows more meek and lowly, and by this means he begins to find rest to his soule; When a man begins to take Christs yoke and beare it patiently, and learn of him to be meek and lowly, he finds rest to his soul, then he is not in torment.

2 Effect of true hearted love, it stirres up a man to seek him whom I •• soul loveth, and the very seeking prepares the heart to rest; for such a soule, when he hath found Christ, will not let him go, till he be possessed of his love, Cant. 3.4. Whereas the soul that wants love runs away from God, as Adam, and Cain, & Saul fled from God in their distresse: but love is in the midst of all these tormenting feares, gathers up the soul, that it runs not to musick nor mirth, or any evill means to quiet it, but provokes the heart to seek God by all good means, and so casts out fear.

3 Love of God makes us afraid of all sin, and conscionable to obey in all things: All that love God, hate sin; love maketh us hate sin, and affects us with a desire to keep Gods Commandements, and to be doing good, John 14.23. Now both these lead to tranquility, Psalm. 79.10, 11. There is a double ground of comfort to those that begin to hate evill, out of love to God.

First, The Lord preserveth such a soul.

Secondly, Light is sown for such, which in time will sprout up to mani∣fest comfort; therefore Psalm. 79.12. he saith, Rejoyce in the Lord ye righte∣ous. Love likewise provokes us to be fruitful in goodnesse; and if we be so, Christ promiseth that he will manifest his favour and familiarity to such, John 14.23.

Reas. From the object of love, which is alwayes some good; and if the soule love good, God will be good to it, Psal. 79.1. Truly God is good to Is∣rael. In the midst of many fears and doubts, and griefs, in the midst of all, like the Sunne through a cloud, he breaks out, yet God is good to Israel: Now when a man in the midst of evill, can looke at God as good, this makes way to quiet all, as he expresseth, vers. 24, 25.28, 29. When the heart conceives of God as good, it scatters all doubts und fears wherewith the soule is possest, that though his heart and flesh faile, yet God is his portion for ever.

Ʋse 1. Of direction to them that have to deale with troubled spirits, where they may apply comfort; a man comes and complains bitterly of the burthen of his soule: Why, as yet there is no sure ground of applying of comfort, but when you can discern any fruit of love in their expressions, if you finde them taking all in good part, and blessing God, that by this meanes he is pleased to break them off from their owne sinful wayes, and

draw them closer to himself, then you may safely apply comfort; but other∣wise, if you see men murmuring against Gods hand, why truly that feare hath torment, and that soul is not sound-hearted: This is true love, to love God when he is angry, and to take it in good part, that God should deal frowardly and crabbedly with a froward and ••••ooked heart.

Ʋse 2. For them that find their hearts overwhelmed with fears & doubts, and yet are unwilling to come to his frame of spirit, that think they have not lived so badly as some have done; convince them they have deserved more then this, that so they may take all in good part 〈◊〉〈◊〉 then if they be possest of Gods love in this and apprehend ••••, there is way 〈◊〉〈◊〉 ••••mfort and peace.

Ʋse 3. For you that finde disturbance and anguish of soule; it may be a ground of consolation and direction to you; 〈…〉〈…〉 heart pricked with the torment of sin, consider how thou findest thy 〈…〉〈…〉 to God; doth thy soul say to God in 〈◊〉〈◊〉 deepest anguishes, as 〈…〉〈…〉. Thy•• art just in all that is come upon us, thou hast done righteously, but we have done foolishly? Dost thou take it in good part, and blesse God that in very faitfulnesse to thy soul he hath afflicted thee? If thou 〈…〉〈…〉 thy self to God, and put∣test thy mouth in the dust, willing to be turned any way, so that he will set thee in a good way: Why, then there is a spirit of love in thee, which in time will cast out all fear, there are now 〈◊〉〈◊〉 of light and joy sown, which ere long will sprout forth to thy endlesse comfort.

Ʋse 4. May teach them whose consciences are tormented, what course to take for comfort.

1 Look at Gods good providence to thee, in trying thee, and proving thee, that he may do thee good in the latter end.

2 As you have cause to take all in good part, so learn to seek him care∣fully: Again, take heed of sin, and be doing what good you may, strive to be more fruitful in good services to God, and offices of love to your brethren, and certainly this unfeigned love will lead to peace.

Ʋse 5. Hence see the estrangement of wicked men from the wayes of peace, Rom. 3.17. The way of peace they have not known.

1 They cannot think that torment and fear should be the way of peace if they see a man in this case.

2 They would put off such fears with 〈◊〉〈◊〉 company; but if they see such a man seeking God earnestly praying and hearing the World carefully, they cannot think this is the way of peace; will you blesse God and dye when he is ready to swallow you up? The way of peace they have not known, salvation is far from them, Psal. 118.155.

Vers. 18.

There is no fear in love, &c.

We come to the fourth thing, the exemption of perfect love from all fear.

Doct. 4. An heart possest with the love of God, is dispossest of feare of evill from God.

He speaks of the fear of death and judgment; so much love as is in our hearts, so much freedome and boldnesse against the day of judgement; a loving heart feares not wrath, nor jugement, nor hell, Psal. 23.4. When once I look at God as my Shepheard, and love him, and follow him: Why? then though I walke through the vale of the shadow of death, I will feare none evill, though I walk in neer danger of death, for if the shadow follow me, the body is not farre off, yet I will fear no evill, Psal. 49, 4, 5. David makes open pro∣clamation to all men to hear and hearken, there is the solemnity of the audi∣ence: the matter is, It's a parable, and dark mystery, and yet a word of wisdome and understanding. Why, what is this parable that all the world should take notice of? Why, this is it, Wherefore should I be afraid, when the in∣iquity of my heels do compasse me about? that is, the iniquity of my foot-steps,

the tripping of my steps, or the iniquity of my heels, that is, the fears and dan∣gers that follow him at the heels; yet wherefore should I feare? An heart pos∣sest with the love of God, is dispossest of fear of evill from God. Psal. 3.6. I will not be afraid of ten thousand of people, that shall compasse me about. Why, what makes him so confident? Because the Lord is my shield and lifter up of my head, vers. 3. So that we see that a Christian possest of the love of God, stands not in the feare of judgement or hell, nay more, not of his sinfull failings, Psal. 49.5.

Reas. 1. From the nature of fear, and the 〈◊〉〈◊〉 oval of it, fear is a troblesome affection in the expectation o•• 〈◊〉〈◊〉 evill: Now 〈◊〉〈◊〉 the removal of feare, two things must be done▪

1 There must 〈◊〉〈◊〉 evill towards him.

2 He must 〈…〉〈…〉 this. Now to him that feareth God; no evill is towards such a one, Psal 〈…〉〈…〉 There shall no evill befal thee. Now to whom is this promise made▪ 〈…〉〈…〉 Because he hath set his love upon me, therefore I will deliver him▪ I will set him on high, far above all dangers and evils; indeed sick∣nesses may befall him, and 〈…〉〈…〉, and imprisonments; but what ever be∣fals under the nature of evill, that shall not come nigh him.

As no evill is towards him, 〈◊〉〈◊〉 ••e must know this, that no evill shall befal him; Now a Christian that loves God, he knows that no evill shall befal him, Psal. 56.3.9. What time I am afraid, I will trust on thee. When I cry unto thee, thou shalt cause mine enemies to 〈◊〉〈◊〉 their backs this I know, for God is for me: So that a Christian not onely finds security from danger, but knowledge of it too. Nay further, the childe of God is so farre from fearing any evill to come nigh him, that he knows all those things that are counted evill, shall turn to his advantage, Rom. 8 28. So Phil ••.1••. where he tels you what wrong false Apostles did him on purpose, to adde afflictions to his bonds; Well, saith he, I know this shall turn to my salvation, through your prayers, upon a double ground he comforts himself against all their malignities.

1 He knows the more they afflict him, the more will the Church pray for him.

2 That the more he is tempted, the more will God supply by his Spirit.

Quest. How do they know that no evill shall befal them?

Answ. 1. From the love of God shed abroad in their hearts, Rom. 5.1 to 6.

2 From the presence of God for him in his worst times, And if God be for him, who can be against him? Rom. 8.31.

3 From the interest he hath in the blood of Christ, which hath cleansed him from all his sins, so that he doth know that God will follow him as a deliverer from his sins, so that the soule though burthened with many sins, yet fears not, Psal. 44.5.

4 From a knowledge he hath of all the promises as belonging to him, which are a stay and support to his soul, Psal. 56.3, 4 10, 11. Psal. 84.11. he knows God will be a Sun and a shield to him.

5 From the knowledge that he hath from the integrity of his conscience, which is as a brazen wall against all evils, 2 Cor. 1.12. For our rejoycing is this, the testimony of our conscience.

6 The prayers both of his own soule and other Christians are for him, so that through them he is confident no evill shall befal him, Psal. 56.9. Phil. 1.19.

7 He is imboldned against dangers, from the supportance of Gods Spirit in his worst times, Phil. 1.19. Psal. 5. So Psal. 46. God is a present help in the time of trouble; when trouble is near at hand, yet God is nearer; as it was sometimes with Elisha, he saw the Mountain full of Chariots and Horse-men, 2 King 6.17. Though there were not such a multitude constantly about him, yet when an Army of the enemies come; an Army of Angels come as soon.

It hath been an ancient opinion, that every true Christian hath a particular Angel to deliver him; why, this is certain, when dangers come, there never want Angels without, nor Gods Spirit within, nor the prayers of his servants for us, and therefore we have no cause to fear.

Ʋse 1. This is a notable ground upon which that heavenly truth is built, of the perseverance of Saints; and a bulwark against Apostasie; if a loving heart be without fear of the day of judgement, he is without fear of falling away.

Obj. True, as long as he keeps perfect to his love, but may he not fall off from his love, and so from his good estate?

Answ. The Apostle ••ith, there is no fear in love; then if there be no fear, there is no fear of falling away.

Ʋse 2. Of direction to poor souls, against those 〈…〉〈…〉 and fears of their hearts, if we would be quit•• of all those cares and grie•• 〈…〉〈…〉 g•• ••p in love to God, & to your brethren, for there is no fear in love〈…〉〈…〉 there∣fore from all hatred of God; learn to take all Gods d••g•• in good part as proceeding from his love to your souls; Look at all th••se fears and anguishes he puts you to, as wholsome for your spirits, and the very apprehension of Gods love to you in these will quiet your consciences, and scatter those fears. Grow up likewise in love to your brethren, lay aside all wrath and re∣venge, be tender-hearted and merciful unto them; and thus growing in love, you shall grow in fearlesnesse.

Ʋse 3. Shews the fearful estate of a hateful heart; as there is no fear in love, so there is nothing but fear in hatred; he that findes his heart estranged from God, and 〈…〉〈…〉 love to his brethren, why when troubles comes, fears increase. What is 〈◊〉〈◊〉 reason natural men are so afraid of death and judgement? Why, because they have hateful spirits, whereas a loving soule prays for the hastning of the day of judgement, Come Lord Jesus, come quickly: But an hateful spi∣rit knows, the Lord Jesus comes to take vengeance on all his hateful carriages, and hard speeches, and therefore he trembles at judgement. Yea, this hatefull disposition is more dangerous to the soule then any sinne besides. Let a godly man be defiled with many sins, fall into divers weaknesses and frailties; yet be∣cause he maintains a loving heart to God and his people, they do not eclipse his boldnesse. David confesseth, That the iniquities of his heels compassed him about: yet because he kept his heart sincere and upright to God, he dares be confident, wherefore should I be afraid? whereas on the contrary, let a man walk never so justly and honestly, and do many good things, yet if the heart be e∣stranged from God, have no fellowship with him, nor his Saints, let death and judgement come, because his heart is not possest of Gods love, therefore he is opprest with many fears and anguishes.

Ʋse 4. Of consolation to every loving heart, if thou findest thy heart pos∣sest with love to God and his Saints, that there is none in heaven or earth, that thou desirest in comparison of him, and for the Saints they are the ••ly men of thy delight; if thou beest afraid, thou art much too blame: If thou discer∣nest ••ods love in thy heart, bid farewel to groundlesse fears.

Object. But will a loving heart say, Have not I just cause to fear, do you not see how loosely I walke, how often I trip and fall in my Christian course?

Answ. There is no causes of fear, Wherefore should I feare in the day of evill, when the iniquities of my heels compasse me about? These are causes to make me love love God the more that pardons these fallings, and to hate sin the more, but they ought to weaken thy confidence, for there is no fear in love.

1 JOHN 4.19.

We love him, because he first loved us.

THese words depend on the former words, vers. 17. he delivered this truth; that those that are sound-hearted in love, may have boldnesse against the day of judgement, this he proves from the resemblance that is between God and a loving heart.

2 from the contrariety betwixt fear and love, there is no fear in love, which he proves.

• 1 From the eff•••••• of love, perfect love casts out fear.
• 2 From the ••nct of fear, Fear hath torment, therefore love that is a quiet peaceable gr•• cannot stand with it.
• 3 From the ••oundnesse of fear, he that fears is not perfect in love.

The fourth argument is taken from the cause of love, which is Gods love to us, if we love God, because God loved us first, then perfect love casts out fear, but we do so: Ergo. For this is the nature of love, it makes us look at God as good and merciful to us, and therefore love casts out all fear of evil from the hand of God.

In this 19 verse observe two parts.

1 The freedom of Gods love to us, he loved us, not because we loved him, but he first loved us.

2 The root and spring of our love to God, is Gods love first to us, prevent∣ing us. For the first part observe,

Doct. 1. The love of God to us is altogether free, un-prevented and un-de∣served on our part.

If the question be, why God loved us? it was not because we had done him any service of love, but he loved us before we loved him. 2 Tim. 1.9. He called us not according to our works, but according to his free purpose and grace. Deut. 7.7, 8. The Lord did not set his love upon you, because you were more in number then any people, for ye were the fewest of all people, but because the Lord loved you. So Deut. 9.4, 5. he loved them because he loved them, and therefore surely without prevention or desert on our parts.

Reas. 1. From the removal of such causes of love, as might prevent God on our parts, if there be any cause on our parts, he loved us either out of foreseen faith or good works; but from neither of these; not from foreseen faith, for it's the love of God to us that produceth faith. Acts 13.48. As many as were ordained to eternal life believed, so that our faith springeth from Gods love, choosing us to life; nor for our good works, for we are his workmanship, cre∣ated in Christ Jesus to good works, so that good works did not cause Gods or∣daining us to life, but Gods ordaining us to life causeth good works, so that faith and good works are not causes, but fruits of Gods love to us.

Reas. 2. From the eternity of Gods love to us. Je. 31.3. I have loved you with an everlasting love. Now if Gods love be eternal before the world was, then it was not for our sakes, who were made after, Ephes. 4.5. Nothing tem∣poral can be the cause of that which is eternal, our love and faith began in time, his love was eternal.

Obj. Though our love and faith began but now, yet he fore-saw it from eterni∣ty, and therefore it might move him to set his love on us.

Answ. It's all one with God, whether you have respect to that which is now, or what he knows will be hereafter, so a wise man serves a Prince, not out of meer affection to the Prince, but because he loved himselfe first; for he fore-saw if he served him carefully, he should have abundant recompence: Now to the wise man it's all one, whether he have respect to the future fore∣seen recompence, or to the present, and therefore still his service is merce∣nary; therefore when God loved us, it was not for any thing we did, or was

foreseen to be done by us, for then we had not loved him, because he first loved us, but he had loved us, because we first loved him.

2 In Scripture account, that which comes after, is not the cause of that which went before, therefore our love coming after cannot be the cause of Gods love going before: To Abraham and his seed were the promises made, not by works or obedience to the Law, for the Law was given four hundred years after, Gal. 3.17. and therefore God had not respect to it, as the A∣postle argues; So that which we have done four thousand years after the world was made, cannot be the cause of Gods love before the world was, Rom. 9.12, 13, 14. If the Apostle there had not excluded foreseen works, his arguing had been of no effect; for he speaks not onely of what was then, but hee considered nothing that might be afterwards as the cause of his love.

Ʋse 1. To refute those that make Gods love to us depend upon our love to him, they expresly blot out this Scripture, to say that any one is beloved of God for his fore-seen faith, is to say, that God loved us, because we first loved him, which is expresly contrary to this Text, so that if we enquire the cause of Gods love to us, we must seek it in God, not in our selves, for he loved us, be∣cause he loved us.

Ʋse 2. May teach us to love God betimes; for you can never begin too soon, but he hath prevented you, you can never begin so early, but he hath been up before you: what a shame is it for men to deferre this, till 30. 40. 50. yeares, till their old age? God was up betimes to manifest his love to you, and will not you begin to love God, till you are going out of the world?

Ʋse 3. To such as have already given their love to God; let them learn to maintain their love, and increase it: a man is wont to make much of an old friend; Thine own friend, and thy Fathers friend forsake not, Prov. 27.10. Why, God is the ancientest that ever thou hadst, he loved thee before thou wert, before thou knewest what the world was, or what love was, therefore love him again.

Ʋse 4. Of consolation to such as have experience of Gods love towards them, if God loved us before we loved him, when we were strangers and ene∣mies, then surely he will not cast us off for our infirmities in our after loves, it may be we may be loose and sinful; but God loved us at first, not for our goodnesse, neither will he cast us off afterward for our wickednesse. Yet this is no encouragement to licentiousnesse, for God knows how to put us to angui∣shes and straights, and crosses, and yet reserve everlasting life for us. There is never a servant of God, but had he cast him off for his failings, he had never been saved, none but have failed in many things, and abused Gods grace; but God knows how to heal such distempers, and yet reserve his mercy to us; if he began to love us, before we loved him, then as he was first in love, so he will be last.

Ʋse 5. May teach us to be free in our love to God and our brethren, Mat. 10.8. Freely ye have received, freely give. God loved us, when we loved not him; So though men prevent you not with love, yet prevent you them; and if they provoke you, be fast in your love, be like God in your love, begin first, and continue last, and so come off freely in your love to God; be content to part with all for him, for when shall we be able to give more to God, then he hath given us? If you ask In quo consistit efficacia gratiae? What makes grace effectual to any soul? the answer is, the love of God to us.

Doct. 2. The preventing love of God to us, is the effectual cause of our love to God.

The love he here speaks of, is such a love as casts out feare of judgement, and therefore must needs be a securing love.

1. Objectivè, By setting us a pattern of love; but that's not all, for all have read and heard of the great love of God to us.

2 Physicè, by working something in us, which makes us to love him. Jer. 31.3. With loving kindnesse have I drawn thee, and this is not onely a moral drawing, by propounding some suitable object, as an horse is drawn by a lock of Hay, for that's a leading rather then a drawing; but Gods drawing us is not onely by propounding fit arguments, but by a physical, or rather hyper phy∣sical work of his Spirit, he makes us of unwilling to be willing to follow him; objects do not give us a new heart, but God is said to give us a new heart, Ezek. 36.26. this he works.

1 By striking us with shame and horrour for our sins, so that we are brought heartily to grieve for them, and when he hath drawn us to the suburbs of hell, then he shews us the glad tidings of salvation, and withal gives us a believing heart to long after them, to embrace them, and to assure our selves of them.

Reas. 1. From the efficacy of Gods gracious work; there is no work of God in us, but it works in our hearts the like suitable work; If God choose us for himself, then we choose him for our God, we choose him, his Word, and fa∣vour, and promises, above all treasure; Gods election of us stamps on us an e∣lection of him: Hath God purchased us at a dear rate? then we learn to pur∣chase Christ at a dear rate, though with the losse of all we have. Doth God call any of us to be his sons? then we learn to call him Father, Hos. 2.1. to 3. In what wayes he walks towards us, we begin to walk towards him, but ever God begins first, Psal. 27.8. When God saith to a soul, Seek my face, then it an∣swers, Thy face O Lord will I seek. If God go on in a constant course of help∣fulnesse by his Spirit to us, then we go on in a constant frame of grace towards him. Jer. 32.40. I will not turn away from them, and then he will put his feare in our hearts, that we shall not turn from him. So that Gods work ever leaves some impression of the like frame in us: if God first love us, then we learn to love him.

Ʋse 1. To reprove the Papists and Pelagians, that have attributed the ef∣ficacy of grace to other causes. If you should ask the Pelagians of old, & their followers at this day, what is the reason why Peter accepts Gods love. Simon Magus refuseth it? They would say, the one was willing to accept the offer, the other not: Well then, the efficacy of grace consists in our wils, then we begin first. Many of the Papists say the same, but the more moderate amongst them ask them why Peter accepts grace, Simon Magus refuseth it? they say the grace offered was sufficient for them both; but God offered it to Peter in a fit time and place, when his heart was free from temptation; but it was offered to Si∣mon Magus at such a time, when his heart was carried away with the love of money: But the true cause was, Gods first love to Peter, that made him love God again; should God wait for times and opportunities? why, at the best time, mens hearts will finde some evasions; if God should stay for a fit time, he should never find it, for Christians can tell, God took hold on them, when their hearts were most undisposed to it. How long is it before they can be convinced of their dangerous estate, or will be brought on to seek for help, till God awaken their hearts and open their eyes, so that they would be glad to see one glimpse of favour? why, tell them of never so fair promises, they cannot be brought to embrace them; so that unlesse God mightily draws us to it, we should never come on to accept of the offer of grace; but we therefore love God, because by his preventing love he brought us to that, which of our selves we could never have been brought to.

Ʋse 2. Would a man know whether God love him or no? a needful point to be known. Why, no man can know it by these outward things, these fall alike to all, Ecles. 9.1. Why, enquire you how thy heart stands affected to God? if thou canst find in thy heart that thou lovest God, the Text will tell thee, that God loveth thee.

Object. Love God? who doth not? God forbid that any should not love God.

Answ. That thou mayest know this indeed, dost thou find thy heart choo∣sing God above all things in the world? Why, thou couldst not thus choose God, unlesse he had first chosen thee; if thou findest thou canst be content to purchase Christ at the losse of thy dearest comforts, then make account that God hath loved thee, and been willing to part with Christ for thee: What made Abraham willing to offer up his Son, but that he knew that God had given his Son to dye for him? Canst thou look up to God as thy Father? then he hath adopted thee for his Son; dost thou find thy heart cleaving close to God, as David did, Psal. 73. ult. It's good for me to draw near to God? why, it's evident that Gods love is constant to thee, because thine is so constant to him.

Ʋse 3 Of consolation to such as doe find in their hearts that they doe love God; if thou findest thou couldst be willing to part with all for his sake; why, then surely, God so loved thee first, that he will rather part with any thing then thee, Isa. 43.4. O how this should stir us up to love God more then ever we did; if thou lovest God dearly, and prizest him above all things; why, this will seal up to thee, that he loveth thee as dearly; if you would know whether God love you with a love unto life, why, labour you to love him with a lively love.

1 JOHN 4.20, 21,

If any man say, I love God, and hateth his Brother, he is a lyar: for he that loveth not his Brother whom he hath seen, how can he love God whom he hath not seen, &c.

THese words continue the discourse hegun, verse 12: wherein he useth two motives to stir us up to love our Brethren.

1 From the fellowship such have with God, amplified from the 13. verse to 16.

2 From the soundnesse of Gods love to such; from verse 17. to the end.

In these two verses, he argues this truth by the contrary, viz. that such as hate their Brethren, their love is not perfect but unsound: If any man say, he loves God, and hates his brother, he is a lyar, then he loves not God, this he proves by a double argument.

1 From the greater occasion he hath to love his Brothrr then God, there∣fore if he love not his brother, he loves not God, and the occasion is, the dayly sight of his brother.

2 From the like and the same cause he hath to love his brother, as well as God, and that is from the equal commandement of God, and therefore if we love God out of obedience to his law, we should love our brother, out of obe∣dience to the same law.

Doct. 1. That the hatred of a Christian brother, is an undoubted sign of hypocrisie of the profession of our love to God.

If any man say in heart, tongue or practice that he loves God, and yet hates his brother, such a man is a lyar, that is, he expresseth not the truth, 1 Joh. 3.9. to 11. this is part of the message of God, that we love one another: now the profession of a Christian, is a profession of his subjection to the Gospel of Christ; Now the Gospel holds out five principal Ordinances.

• 1 Prayer.
• 2 The Apostles Doctrines.
• 3 Sacraments.
• 4 Mutual Communion.
• 5 Discipline.

Now if a man professe subjection to the Gospel, he professeth subjection to these five Ordinances. The Apostle delights in this word profession, Heb. 3.1. and commends it in Timothy, that he had made a good profession before many wit∣nesses, 1 Tim. 6.12. Now doe but consider, what every one of these Ordinan∣ces expresse about brotherly love.

1 In prayer we call God Our Father, and if he be our Father, then all his children are our brethren, and if we doe not respect them as our brethren, we renounce God for our Father.

2 In the same prayer we desire God to forgive us, no further then we have hearts to forgive our brethren; if therefore we will not forgive our Brethren; we are no true professors.

2 In the hearing of the word, we are to come like New born Babes, desiring the sincere milk of the word, and that is, when we come free from all malice and emulation, as babes be, 2 Pet. 2.1, 2. Therefore if a man come to the word with an heart full of envy and emulation, he professeth himself a Christian, but he deceives himselfe.

2 It overthrows the Gospel, because this is one of the great Commande∣ments of the Gospel, that we love one another, Mat. 22.36. to 40. if a man therefore professe himself a hearer of the law, and so of the Gospel, (for he that renounceth the law, renounceth the Gospel; for the Gospel establisheth obedience to the Law, Rom. 3. ult. Besides, it is the Commandement of the Gospel, for the whole Gospel is compact of two, Faith, and love, 2 Tim. 1.13. Joh. 13.34.) and doe not yeeld obedience to this particular Commandement of the Gospel, he is a lyar.

3 The Sacraments are seals of our love, in Baptisme, We are baptised into one body, 1 Cor. 12 13. and in the Lords Supper, We are all partakers of one bread, and one spirit, 1 Cor. 10.17. If therefore there be a different spirit in us, we are not of the same spirit, work not by the same Spirit. In a naturall body, if a member be cut off in a combate, in our hot blood we misse it not, nor feel the pain, but in cold blood we find the misse of it, and seek out for help; so in hot contentions betwixt Christians they fall off from one another, they discern no change for the present; but when they begin to look back at former passages, and see what wounds they have made, both joyntly begin to be sensible of pains, and cannot rest till they have taken some course to set the members in joynt again.

4 For private Communion, it calls for love; this profession David made, and so doth every true Christian, I am a companion to all them that fear thee, Psal. 119.63. He doth not say only, he is a well willer or favourer to such, (which yet is a great matter in our dayes) but he was a companion to them, he had sweet and comfortable familiarity with them; if therefore we be so far from making them our companions, that we can hardly be brought to be fa∣vourers of them, we renounce subjection to the Ordinances of the Gospel.

5 For discipline; this is one of the main ends of discipline, to see that no offence be given from one to another, Matth. 8.15. to 20. if there∣fore a man offend his Brother, and be not willing to be reconciled, in this case a man renounceth subjection to a main Ordinance of the Gospel.

Ʋse 1. To teach Christian men, if you would be honest true hearted men, let there be no christian brother in the world, but thou canst say, that thou lovest him; if there be any one that thou neglectest, and canst not have fel∣lowship with; why there is no soundnesse in thee; better it is thou shouldst love an hundred hypocrites, then hate one christian brother; he that professeth himself a christian, and professeth subjection to the Gospel, and yet wants love to his brethren, he renounceth subjection to every Ocdinance of the Gospel, and therefore his profession is but hypocrisie, and he himselfe is a lyar: è contra, if God give thee an heart unfeignedly loving every brother, if you make

them your companions, and the men of your delight; why then, If he that saith he loves God, and hates his brother is a lyar, then on the other side, he that doubts whether he loves God, and yet unfeignedly loves his brother, he deceives himself; if thou canst say, thou lovest thy brother, the text will tell thee thou lovest God: if thou canst but find in thy heart true love to thy brethren, though thy profession may be but weake and poor, yet it is sound and sincere; so much love, so much sincerity; so much want of love, so much hypocrisie.

Doct. 2. The sight of our brother is a stronger inducement to the love of him then any that hates his ••rother, can have to the love of God.

For some might say, What though I love not my brother? he is full of weaknesses and failings, yet I can love God, for 〈◊〉〈◊〉 more cause, the Apostle tells you the sight of your brother is a greater oc••••••s••on to love him, then any that hates his brother, can have to love God 〈◊〉〈◊〉 a true indeed, he that loves his Brother, hath more cause to love God then his Brother, but he that hates his brother, shall find lesse cause to love God then his brethren.

By sight is meant not only viewing the face, but to have familiarity and fel∣lowship with him, to have dayly intercourse and commerce with him, now this much furthers love.

Reas. 1. From the strength that is in dayly commerce together to procure love.

Our brother doth many things in our sight; which might justly winn our love, we see many good parts in them, many good offices which they doe to us, and we to them, which much increases our love, the more we see our brothers, and communicate good one to another, the more we love them.

Reas. 2. From the little cause a man hath to love God that hates his brother; take a man that is estranged from his brother, he is much more estranged from God.

1 Such a man hath no faith in God, that wants love to his brother, for faith works by love.

2 He can have no sense of Gods love, for God never reveals sensible love to such, as have no love to these brethren, and then how can we love God, if we have no sense of his love to us?

3 Much lesse can he have experience of Gods love to him, for he never had it.

4 You will say, he may have reason to love God, for many bounties of God towards him; I, but what reason can such have to think, that God gives them these in love? and therefore he will have little cause to love God; if he find in his heart no reason to love his brother, he will find lesse reason to love God.

Ʋse 1. To stirr us up to hasten out of this sinfull lust of hatred towards our brethren, for though we may think we have more cause to love God then them, yet truly we shall find if we be willing to part with our Brother, we shall be more willing to part with God.

Object. But this man hath done me much wrong, but God never did me any.

Answ. If he hath wronged thee, and thou seest him daily, pity him the more strive to heal it, and redresse it, if thou canst not doe it, thou canst not look that God should ever pardon thee.

The second argument the Apostle layes down why we should love our bre∣thren is from the equall cause we have of both, and it is from Gods Comman∣dement to love both.

Doct. 3. True and sincere profession of christian Religion, doth as duely yeeld obedience to one commandement as to another.

He that loves God, let him love his brethren also? Why? because God hath commanded the one as well as the other, Psal. 119.9. then shall I never be ashamed when I have respect to all thy commandements, he doth not say, when he keeps them all, we all faile in that, but I may have respect to all, so a christian cannot keep all Gods Commandements, but he may have respect to all, so David professeth, Psal. ••••••.128. I hate every false way.

Reas. 1. From the same Law-giver that gives all the Commandements, Jam. 2.10, 11. he that breaks one, breaks all; if in obedience to Gods Law thou love him, the•• in obedience to the same Law thou wilt love thy brother also.

2 From the n•••• ••••finity betwixt the Commandements, they are like to the links in a chain, breake one, you breake all: If a man love not his bro∣ther, how can he love God, or worship him, or keep his Sabbaths? He that hath not respect to all Gods Commandements, hath respect to none.

Ʋse 1 Gives us a free tryall of our sincerity or hypocrisie, If God give thee an heart to have respect to every Commandement, and therefore to make conscience of them all; why, then thy profession is true and sincere, though thou canst not say that thou keepest one of them aright, yet if thou be conscionable unto them all, and it grieves thee, that thou canst not perform that indeed which in heart thou respectest, thy heart is sound; contrary, if we shake off the bonds of these Commandements, or breake but one willingly, we have no truth in us: Jehu had no respect to walke in all the Commandements of God, and therefore was an hypocrite, if a man take not heed to all the Commandements; he takes heed to none at all: When the two Harlots came before Sol••mon, his judgment was that the childe should be divided betwixt them, the Harlot was willing, but the true Mother would by no means endure it: so if thou give God un∣divided obedience, thy heart is sound, but if you divide with God, and some part you will give to God, and some part keep for your lusts; why, you have the heart of an Harlot, and all your works are dead works.

Object. Doe we not all sin in many things, Jam. 3.2.

Answ. Yes, we all faile in performing, but we may have respect to all Gods Commandements, and it grieves us that we have failed in those we doe respect, and we are sorry for it; if we be thus affected, our hearts are right be∣fore God.

Ʋse 2. Of consolation to all such as find this frame of heart, to yeeld uni∣versall obedience to God, God himselfe testifies your profession is sincere, and so you shall find you shall never be confounded, when you have respect to all Gods Commandements.

Ʋse 3. Of exhortation to all that would have a testimony of the sincerity of their profession; Why, make we conscience of every Commandement of God, and so we may have a sure ground of our sincerity.

1 JOHN 4.21.

And this Commandement have we from him, that he who loveth God, love his brother also,

WE come now to observe one poynt out of the words themselves.

Doct. 1. The same commandement that requires love to God, requires love to our brethren also.

God requires no man to love him, but he requires him also to love his brethren; it's one of the great Commandements of the Law, neglect love to your brethren, and you neglect love to God likewi•••• and this direction Christ himselfe gives, Matth. 5.23, 24. Which imply•••• a•• God would not accept a service to himselfe without reconcilement to 〈◊〉〈◊〉 Brother, so God will not accept any Office of love to himselfe, if we come not in love to our brethren. God loveth a cheerful giver, that doth it in hearty love and affection, God would stay for his service, and he would have us stay, till we be at peace with our brother, not but that our love to God ought to be greater, and in case of competition, God will be loved even with the hatred of our brother, but when there may be a suburdination of their loves, he requires the one as well as the other, 1 Tim. 2.8. Let us lift up pure hands, without wrath and doubting, and he means wrath to our Brethren; as when a man comes with doubtings he is not accepted, Jam. 1, 7. so neither is he accepted when he comes in ••••ath; nay, if he comes in wrath, he either wants faith, or his faith is full of doubtings, or else it's a false faith, The wrath of man accompli∣sheth not the righteousnesse of God, Jam. 1.20. a man can doe no righteous ser∣vice to God, if he come in wrath.

Reas. 1. From the near relation that lyes between God and our brethren, God looks at his people, as his children, as his Spouse, as his Members, and therefore oft times, he will longer bear with injuries done to himselfe, then to his members; Pharoah was an heathen Prince, but yet God past by that, he doth not charge him for his horrible idolatry and filthy abominations, God winked at these things, but when Gods people came amongst them, and were evill intreated by them, then Moses his message is, Exod. 4.22, 23. Israel is my Son, even my first born, and if thou refuse to let him goe, I will slay thy son, even thy first born; this was that which made God fall so heavily upon him, for opposing of his people: so though Babylon abounded with many Idolatries, yet God makes little mention of it, but he punisheth them, for the insolency against his people, Psal. 137.8.9. Zach. 1.15. I am very sore displeased with the Heathens that are at ease, for I was but a little displeased, and they helped for∣ward the affliction. They are his members like us, and therefore the injury done to them, redounds to God himselfe, Saul, Saul, why persecutest thou me? and they are such members as art as dear to him as the apple of his eye, Zach. 2.8. Now he will endure touching any where else rather then on the apple of his eye. God knows that mens goodnesse extends not to him, so neither doth their hatred; if we be wicked and injurious; what harm can we doe to him? Why, God will bear much longer Idola∣try, swearing, and other grosse sins, then injuries put upon his people: how long did God endure the heathen Monarchs, till they fell sore upon the Church? the Roman state flourished exceedingly above seven hundred years; though their Capital was filled with all manner of Gods, but the times of this ignorance God regarded not, but followed them with great Victories and designes, and there were many worthy men among them for valour and prudence; but when the Emperours grew hot against the Christians, and persecuted them, God would endure them no longer, but tumbled their Monarchy into the dust: Touch not mine anointed, and doe my Pro∣phets

no harm. Some man will endure much more injury against himselfe, then against his children; so while the world trespasseth against God himself, by Idolatry, Superstition, or prophanenesse, he sits silent as if he regarded them not: but when they wax fierce against the Church, then he ariseth like a mighty Gyant, and raiseth his forces, even such plagues as the world rings of, as those ten plagues of Egypt witnesse; and all this ariseth from his tenderness over them, because their afflictions may doe them more harm then they can doe him, as long as the Church keeps any good termes with him, no man is more tender of his Spouse, no father of his child, then God is of his Church.

Reas. 2. From the delight God takes in the sincerity of his service; 1 Cor. 16.14. Let all things be done in love, what is done in love is an hearty sincere service; and if love be wanting, a man either performes no service, or else it's not done in truth, God that is a God of truth is most impatient of such overly, and ha••ting performances, Psal. 51.12. God requires truth in the inward parts, whether in dutyes of service to himselfe, or man, 1 Pet. 1.21.

Reas. 3. From the care God takes of the preservation of love unfeigned to himselfe; why, that it may be preserved spotlesse, God will still keep in us a diligent care of love to our brethren; for next after hypocrisie, nothing more odious to God then Apostacy, and more dangerous to us, as being the way to the sin against the holy ghost: Now so long as a man walks in love, and keeps a constant fellowship with the Saints, so long we keep a constant fel∣lowship with God himselfe; but let a man faile in his love to his brethren, he falls off from God, and so runs into grievous Apostacy against God to the spighting of the holy ghost; therefore as you would put honour on God, and maintain his Spirit in you, so take heed you neglect not brotherly love; if we neglect this, we are in rhe way to total Apostacy.

Reas. 4. From the delight God takes that all his servants should wear his livery, and be known to be his Disciples: now if God had only left us to faith in Christ, to calling on his Name, all this might have been and yet we never been known what we were; but because God would have it known thar there is a generation of men calling upon his name, and serving him in truth, he would never have them come abroad without this cognizance to their brethren, and by this mark all men should know ye are my Disciples, if you love one another, Joh. 13.35. therefore if a man throws away brotherly love, he throws away the profession of Christianity, he is no Christian, therefore offer not to say, thou lovest God, or love thy brother also.

Ʋse 3 To teach us that the love of our brethren, is not a conceit of per∣fection, or supererogation, but its a duty of necessity straightly lying upon all men, that if they love God they must love their brethren also, never say you have a God in heaven whom you love, if you neglect love to your Brethren; we think we may love our brother as long as he loves us, but if he comes betwixt us and our profit, we fall off from him; Why, if you love them that love you, what singular thing doe you? Matth. 5.45. Turks and Pagans will doe so much; but you must know you are bound to love your brethren by vertue of a Commandement; if thou thinkest thou art bound to love God by vertue of his Commandement by ver∣tue of the same Commandement thou art bound to love thy brother also.

Object. I, but my Brother is changed.

Answ. It may be so, but yet Gods commandement is not changed, indeed we are to carry the expressions of our love according to divers occasions; it's one thing to comfort, another thing to reprove, yet both acts of love; besides, there is no Commandement of God, but the transgression of it brings a curse with it, Deut. 27. ult. If therefore I love not my brother I fall under a curse, and so under seperation from Gods presence, for that is properly a curse, and so then we cannot so wrong our Brother, as we wrong God and our own souls, as soon as Cain hated his Brother and slew him, he went out from the presence

of God, and dwelt in the Land of Nod, a land of agitation; wandring prayers, and wandring performances does an hatefull soul put up: When David had once wronged Ʋriah, what poor work made he? He then makes nothing of the destruction of a worthy subject, that had before time been scrupulous of cutting an enemies skirt; whereas è contra, no man that expresseth hearty love to his brother, prayes for them, doth them good, but he shall find as he closeth with his brother, God will close with him; as he lifts up a cheerful countenance upon his Brother, so will God on him, so that he shall plainly find, that in keeping this great Commandement is great reward.

Ʋse 2. To teach us to love God so much the more, that hath such care that no man withdraw his love from us, but he will be as ready to sit loos from them▪ as they sit loose from thee; why, what marvellous love is this, that God should take it so ill, that any should offer injury to thee; so that he will not endure, that the greatest Monarch should evill intreat thee? how should this shame us, that we should sit so loose from God, and slight him, and wrong him, that is so carefull that none should wrong us?