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Doct. It is a note of seducers, or Antichristian Teachers, to depart from the fellowship of the Church.

They went out from us, because they were not of us, and so such were never cordial or hearty to the church, therefore when you see any fall off, know it argues an Antichristian spirit, 2 Thes. 2, 3. 1 Tim. 4.1. Many 〈 in non-Latin alphabet 〉 shall depart from the Church, so that all Antichristian spirits have a corrupt spirit of separation.

For Explication.

Q, 1. What is this separation?

A. 1. A separation Local, such was that practice of the Tribe of Gad. and Manasseh. Josh. 22.9, 10. it was not separation in fellowship as they profess, verse. 26, 27, but that is not a separation that makes an Antichrist.

2 A departing in fellowship, which yet falls short of an Antichristian spirit, though it deserve blame and reproof, Gal. 2.12. not but that his judgment and affection was with them, yet he with-drew from their society in Ordinances, for this Paul blamed him, but yet it was not an Antichristian spirit, though he were a man of great zeal and courage, yet none so subject to be carried away with fear as he was, let Christians therefore most suspect themselves there wherein they least suspect themselves, and think themselves strongest, but this was an infirmity in him.

3 There is a departing from the Faith of the church▪ or sitting loose from them in Spirit, judgment, and affection, their Doctrine contrary, and hearts contrary, as Paul saith, In the latter days certain shall depart from the Faith, Heb. 10.25. to 29. so that such fall off not only in place, or fellowship, in ordinance, but in judgment, heart, and affection, that is a mark of an Antichristian spirit, Jude 4.5. 3 Epist. Joh. 8, 9, 10.

It is said of the new converts that were added to the church, that they continued in the Apostles Doctrine and fellowship, Acts 2.42. therefore when they break from the fellowship of the church, they depart from the Apostles doctrine.

Q. What be the grounds?

A. 1. From the fellowship the true Members of the church have with Christ, 1 Joh. 1.4. therefore when you see a spirit of with-drawing from the fellowship of the church, they depart from the Apostles Doctrine, and if from them, then from Christ, for surely our fellowship is with God, and with the Son, therefore to prevent that denying of Christ, he gives them charge that they do not forsake assembling themselves, &c. Heb. 10.25. to 29. A finger cut off from the hand, is not only cut off from the hand but from the head too; so if men fall off from the Members, they will also fall off from Christ the Head.

Use 1. Seems to inform our judgments what to think in case of separation, for this place is much abused; The Papists they build on this place that they that separate from their church are Antichrists. That company, say they that break off from the fellowship of the church is Antichristian▪ as it is plain here; now what were Calvin and Luther, but such as brake off from the fellowship of the church, therefore they were of Antichrists spirit, and fore-runners of him.

We must therefore know, it is not every separation from that which is called a church that is a note of an Antichristian spirit, but it must be known whether that were the true church; now this church St. John speaks of was the true Church, for it was from such whose sins were forgiven; now if it be not a true Church that they break from, it is no sign of Antichrist, 2 Chro. 11.16. such as set their hearts to seek the Lord, separated themselves from those that followed Jereboam, and came to Jerusalem; so the Apostles were fain to separate from the Church of the Jews which persecuted Christ, and them, and so constituted a Church by themselves, a Christian Church; so then it is not a separation from a false Church, but a true, that is a sign of an Antichristian spirit.

Obj. But what pretence, or just ground had such Divines to fall from the Romish Church, or we in England? for we, only upon the falling out of Hen. 8. with the Pope fell from him?

A. True, that matter of Divorce did move him to fail off from the Pope, and indeed, that cause was enough to fall off from the Pope, who would bind a Prince to an unlawful Marriage.

But the whole body of Christendom had a Three-fold ground of separation which may be just, when a Church is heretical; that is, hold an error contrary to the foundation obstinately, yet that is not a sufficient ground; as the Church of Corinth denied the Resurrection from the Dead, yet he calls them Saints; so though the Pharisees had charged that none should profess Christ, which was an obstinate denying of Christ, and taught false Doctrine, yet Christ charges them to obey them because they sit in Moses Chair, and therefore fundamental erroneousness is not always a just cause.

1 Therefore that is a just cause of separation, when a Church is infected with Blasphemy, and Contradiction, and Blaspheme the ways of God, Acts 19.19. Acts 13.45, 46.

2 Idolatry is a just ground of separation, 2 Cor. 6.16, 17, 18.

3 Persecution is a just ground of separation, Mat. 10.23. Acts 8.1.

Now all these have met in the Church of Rome, they have blasphemed and condemned as Heretical, Justification by Faith, and other fundamental truths.

2 They worship Images, as of the Virgin Mary, yea with Divine honor, as the Bread in the Sacrament, what greater Idolatry?

3 The World knows, and the blood of thousands of Martyrs can testify their horrible Persecutions, that as long as we were subordinate to them, we could not profess the true Religion without loss of Goods and life, therefore we have just cause to separate ourselves from them.

Use 2. It may teach us what to judge of the Separationists, or Brownists, are they of Antichrist?

Surely their practice is blame-worthy.

1 Because they separate, where Christ keeps fellowship, Rev. 1.18. and that he walks with us, we argue, because he is still pleased to dispence to us the Word of Life, and edifies many souls thereby, and therefore surely Christ hath fellowship, and shall man be more pure than his Maker? where Christ vouch. safes fellowship, shall man renounce it?

If they be converted, where had they their conversion?

2 Have not many of God's Servants heretofore kept company with Churches as corrupt as ours are? Did not Peter and John keep company with them and shall they be more pure and curious?

3 Christ commands, If thy Brother offends admonish him, Matth. 18.17. if he hear thee not, take two or three more, if he hear not them, then tell it to the Church, and if he hear not the Church, let him be to thee as an Heathen, or Publican; but if the church hear not thy complaint, he doth not say let the church be as an Heathen, or Publican; now there are many of our Separationists never admonished their Brethren, nor made their complaint to the church, and if they did, and the church heard them not, must they therefore Excommunicate the church, and renounce it? therefore unless you find in it Blasphemy, or Idolatry, or Persecution, there is no just ground of separation.

Therefore this sin is very dangerous, it draws men from the Members of the Church.

1 They say, our Worship is corrupt.
2 Our Government is Antichristian.

For the first, you cannot maintain it, for in sundry Congregations you shall not find much corruption, as for reading of Prayers, if it be lawful to read Psalms, why is it not lawful to read Prayers? therefore that is no just ground, it is that which all Protestant Churches have used.

2 Suppose there were and are sundry abuses in the Church, yet that is no safe ground of separation, Ezek. 5.11. Ezek. 9.4. so when the Sons of Eli corrupted the Sacrifices of God, their Sin was great, yet it was a sin for the people to separate and abhor, 1 Sam. 2.17.

2 They say our Government is Antichristian, we say it is that Government that expeld Antichrist sometimes, and sundry have witnessed it with their blood; and I say further, there is no such corruption in our State as was in Jerusalem, when Christ and his Apostles kept Fellowship with them, as two High Priests, &c.

3 They say our Ministry and Calling is Antichristian, we say we do not profess ourselves enemies to Christ, and for our Callings, many of us are elected by the people's approbation, or by such as are set up by the King and State, and if God bless our Ministry to convert thousands to God by that means, it is an evident sign God approves our Calling, for, if it were Antichristian, they would not convert souls to God.

4 They say our people are corrupt, and some such as Paul bids not to have communion with, 1 Cor. 5.11. as Drunkards, Whoremongers, and therefore you see what evil such do, they make God's people abhor the Offerings, and break off from fellowship with you.

We cannot deny but there are very many corrupt and scandalous persons in our Church, but private Christians have no authority to root them out.

1 For Ministers, if they see that it would turn to the dissipation and destruction of the F • ock, it were better to forbear, 1 Cor. 5. Mat. 13.29, 30. Ezra 4.20. they ceased from building the Temple, when there came a command against it; therefore they had better forbear, when it cannot be redressed without greater prejudice to the Church.

2 The corruption of such do not corrupt the Church, or the Ordinances of God, He that eats and drinks unworthily eats and drinks damnation to himself, not to the whole Congregation, and you shall find many Churches as corrupt as the Church of Corinth, yet the Apostle would not have them renounce it.

Lastly, they say we were never truly constituted, our Church had no true constitution.

A. That constitution which they themselves require hath not been wanting in ours.

1 They say there must be entering into a Covenant, that was done in King Edward and Queen Elizabeth's days; and whereas they say our Church is but a Parliament constitution, that doth not weaken, but establish our Church.

2 But they say that our Church consists of a mixed multitude, so was that 2 Chron. 20.13. when Jehosaephat assembled all Judah before the Lord, Num. 11.4 there was a mixed multitude, and they did it out of fear, and yet it was a true Church, and so is ours, though there be a mixed multitude. And yet this falling off, because it is not from the main Doctrine, but from the skirts, and some circumstantials, therefore they do not fall utterly from Christ, but yet it is not possible but they weaken their faith.

3 This refutes the Anabaptists, that fall off from our Church, because we baptize Infants before they come to knowledge.

1 We say, though there were no Baptism, it were no cause to make it no church as Israel in Egypt without Circumcision.

2 We say our children have as much right to Baptism, as Isaac to circumcision, but they were circumcised the eight day, and if the Covenant belong to them, then the Seals of the Covenant, Act. 2.39. Mark 10.

Use 4. Lastly it may teach us all, if it be a sign of Antichristianism to withdraw from the church, then it is a mark of true Christianity to stick close to the fellowship of the Saints; in love, in Christian duties, in admonishiog one another, in counseling, in comforting, in reproving one another; therefore take heed you forsake not this fellowship, for so you loose your grace and strength, if you sit loose from them, They that follow lying vanities, forsake their own mercies, all that ointment that was poured on Christ's head, descends to the lowest skirt of his garment, Psal. 133. to the meanest Christian, therefore if you sit loose from Christ and his members, how can you look for any drops of his oil, the valleys receive the showers from the Mountains, there God hath commanded a blessing, and it comes with power and authority; a man that gets a blessing anywhere else, gets it but precario, and as it were by stealth, but in public communion, God hath commanded a blessing.

Now we come to the last point, the end of the departing of these men out of the church, they went out, that it might appear they were not all of us.

Whose end was this? who propounded this end? it was not their intention to manifest themselves, not to be of the church, but all heretics pretended that they aimed at a better church, they never intended it to manifest themselves to be enemies to the church, neither was it the end of the church; the church did not cast them out, but it was voluntary defection, they went out of themselves, therefore the church did not look at that end, whose end was it then?

Surely it was God's end, who over-ruled their Apostasy to the benefit of his church, when he saw them warp from the Fellowship of the church; God gives them up to Apostasy, that he might make it appear they were not of the church, 1 King. 12.24. fight not against them, for this separation is from me, so this Apostasy of these first teachers is from God, and his end is to manifest that they were not of the church.

Doct. 5. It is the holy end that God aims at, in giving up seducing corrupt spirits to Apostasy from the Church, that he might discover them that they were Hypocrites whilst they lived in the Church.

God punisheth Hypocrites with Apostasy.

What should move God to discover the Hypocrisy of men by Apostasy? a fearful sin to forsake the Ordinances of God, the Covenant of the church; and what should be the cause moving God thus to work?

1 By this means God manifests the integrity, and sound-heartedness of his own servants; God would have his name sanctified by his servants, and it is never more sanctified, than when their sincerity is approved, when others fall off, 1 Cor. 11.19. it is needful that heresies arise, that those which are approved, might be made manifest among you; as in winnowing time, when there comes a good wind, it carries away the chaff, but the wheat lies on a heap more clean, Mat. 3.12. so Christ hath a fann to winnow his church and cleanse out the chaff, that it may be more clean.

2 That so he might prevent the corrupting and seducing of his weak servants, least any should be mislead by them, therefore God timely discovers them, 2 Tim. 3.9. they shall proceed no further though they had led away some simple women, laden with many lusts, yet they shall proceed no further, they shall glean no more then some weak judgments, or corrupt hearts, but they shall be discovered, their folly shall be manifest to all men, so careful is God, that when his church is negligent in casting out such, why God in a special care to his Vineyard, gives up such to defection voluntarily.

3 He gives them up to Apostasy, that he may preserve the purity of his ordinances and law, Mal. 3.3, 4, 5. as if he should say, as long as corrupt teachers live among men, they so pollute God's Ordinances, that they are not so pure and sweet, therefore God takes a course to refine them from their dross, that is, not only Ministers, though when their spirits are refined, their Ministry is more savoury and fruitful, but further he will make a difference between Hypocrites, and those that are sincere that so his ordinances may be refined, and this was fulfilled in John Baptists time, who came before Christ, Mat. 3.7, 8, 9, who discovered the Pharisees to be Hypocrites that should renounce Christ; and Christ himself said, Mat. 23. Woe be to you Scribes, Pharisees, Hypocrites; so that by their defection, the Christian Congregations, and the Ordinances, were more pure and refined, Prov. 25.4, 5. so take away the dross from the Ordinances, they come forth more pure.

4 To exempt his people from many scandals and aspersions, that would be cast upon the Church, if these corrupt persons should live among them, Jude 12. therefore that these spots might appear to be corrupt humors, and not members of the body, it pleaseth God that they depart, and so carry away these spots and scandals with them, that so his Church may not be defamed.

5 A fifth end is this, it tends to the just punishment of Hypocrisy; it is a just judgment of God to leave such spirits to be discovered and revealed; Matth. 12 33. it is more acceptable to God, to have things seem as they are; God will have the Tree known by his fruit at length, there is no great difference between the Crab and the good Apple-Tree, by the leaf or the blossom, therefore it must be known by the fruit, Rev. 3.16. I would thou wert either hot or cold, that I might know what thou art.

Use 1. It may teach us, that even the falls of the sons and daughters of men▪ are managed and ordered by the wise and good hand of God's providence; so you see here is a hand going quite beyond all the ends of men, they went out that they might be manifest, and God hath always challenged this, to have an hand in the sins of men, not to work, but to punish one sin by another, if God sees envy in Josephs Brethren, he stirs them up to sell him into Egypt, and God challenges it, Gen. 47. Gen. 50.20. 2 Sam. 11.12. Ezodus 7.3. so Act. 4 28. 2 Chron. 32.21. Isa. 10.5. the worst evils that have been in the Church, God hath had an hand in it, 2 Sam. 24.1. not as an Author, but by accidental occasion, he gives them up to take such courses; if David be Idle, God gives him up to Adultery; if Pharaoh vex God's people, God leaves him to hardness of heart; if David commit Murder and Adultery, he gives up his Son to fratricide and incest; If Judas be covetous, he gives him to betray his Master; if they be his own Servants, he doth it to cleanse them; if wicked, he doth it to punish them, therefore let us fear that God that is not only able to cast both body and soul into Hell, but also into sin, which is worse than Hell, by propounding • uch temptations as may leave a man to run into desperate courses; therefore give not way to any sin, thinking to recover yourselves, but fear God will leave you to run into worse.

2 It may teach God's people not to admire▪ and be offended at it; first, if they see men of good esteem and profession fall off, wonder not, such were never of the Church, 2 Tim. 2.17, 18, 19. Prov. 10.25. the righteous are as an everlasting foundation, which God hath founded, and everyone of them hath this seal, The Lord knows who are his, and therefore be not discouraged, when you see others whom you thought better of than of yourselves fall, for the foundation of God standeth sure; 2ly, let not other men be offended, if they see some that were professors fall off into vile courses, say not they are all of one Sect, they are all of the same Spirit, none better than other, this is the course of them all; say not so, for God gives them up to these b • se courses to manifest it, that they were not true Members of the Church, God would have it thereby manifested, that these spots of the face of the church are not spots of the Body of the church, but spots in the Vizards of the church; but God keeps his church unspotted and undefiled, so that even Balaam could say, How goodly are thy Tents, O Jacob; therefore if you see any in the church grow corrupt, and defiled, it implies they were never members of the church, God hath nothing to do with such, therefore he turns them out that it may appear what they are; if God at any time leave his people to any scandalous course, that God casts shame on them (which is very rare) if he do, he gives them such unfeigned humiliation, and broken-heartedness, and such castisements that they recover themselves, that all the World may see, neither doth the church allow it, nor God, but as they were patterns of sin, so they shall be patterns of Repentance, 2 Sam. 12, 11, if David do fall into scandalous sins, God will follow him with such chastisements, that God will manifest he is no approver of such courses; and David himself shall proclaim, that he repents unfeignedly, so that he was not so careful before to cover it, as he is now to divulge it, and declare that it was the cause of bitter anguish to him, so that neither God, nor the church, nor themselves approve of their sin, but are against it.

Use 3. It may teach God's servants to make an holy use of other men's falls; Dost thou see Professors fall into loose wicked courses, and give no testimony of their repentance, why God hereby would manifest that thou art sincere and upright, God hereby prevents thy misleading by their evil counsel, or practice; bless God that hereby he purifies his Ordinances, and wipes away the soil of his church, he wipes their face by casting out such; and especially make this use, Be not high minded, but fear? fear that God that is able to cast men from one sin into another, Isa. 6.2, 3. Why did the Angel there sing 〈 in non-Latin alphabet 〉 , Holy, Holy, Holy? &c. why, because he was to send the Prophet on a Message, to harden the wicked, and make their hearts fat.

Use 4. To exhort all in a special manner to take heed of Hypocrisy, if we take up a course of Religion, and good duties at home, and abroad, we think that God will be merciful to us; but let us see that what we do, we do in spirit and in truth, Heb. 12.13. Lev. 10.3. God will certainly discover us, scarce ever any lived that died in Hypocrisy, but he was uncased before his death, there is nothing so secret but it shall be revealed. Hypocrisy must be manifest to all men, though there were good hopes of them, yet God washes off the spots of his church, and not only at the last day, but in this World, therefore let it not suffice you to live in the church, for you may be as ill Humours, and so annoy the church of God, and it will be well that you be cast out; or at the best, though you be ornaments and supporters to the church, yet you are but as glass eyes, and wooden legs, why God may stay long for the good of his church, but certainly he will lay you open to some corrupt Doctrine, or way, that you shall be manifest, 2 Tim. 3.9. why, verse. fifth he tells you what they were, They had a form of godliness, &c, implying, it is a mad course to be an Hypocrite, for by his outward profession, he gets the ill will of wicked men, and for want of sincerity, he gets the ill will of God.

There are sundry signs of this Hypocrisy.

1 If thou findest in thyself an hatred of admonition, Mat. 14.4. Herod was impatient of admonition, therefore he put John in prison, and thereby manifested his hypocrisy.

2 If thou beest given to praise wicked men, and accompany with them, Prov. 13.20. Prov. 28.4. that is a fore-runner of forsaking of the Law.

3 When a man makes no conscience of his tongue. but lets his tongue run at random, to passion, oc railing, or slandering, Jam. 1.26.

4. If you see any man living in any known sin, and delighting in it, it is such a link as the Devil will chain him fast by.

5 When a man shall make use of Religon to any other end than for God's glory, if you make Religion a stalking-horse to your own ends, certainly you will fall off▪ Joh. 6.26.60.66. those that followed Christ for the Loaves, not one of them continued with him, 2 King. 10.29. Acts 8.17. to 23. When Simon Magus would make use of Spiritual gifts to get money, he was in the gall of bitterness, and bond of iniquity, his heart was not right; therefore as you desire to have fellowship with God, be sincere and upright.

1 JOHN 2.20.

But ye have an Unction from the holy one▪ and know all things.

THe Apostle having instructed little Children that Antichrist would come, and described him, verse. 18, 19. in this verse and the next, he propounds some means to help them.

1 An Unction within themselves, whereby they know all their seducements and snares, verse. 20, 21.

2 The second means is, from the corrupt and false doctrine of these Teachers▪ who is Antichrist but he that denies the Son? whose doctrine perverted that unction which they had received, verse. 22, 23.

In the first means observe,

1 A benefit received, an Unction.

2 The Author, from Christ.

3 The virtue of it, whereby you know all things, you know the truth, and that no lie is of the truth.

To begin with the first, the benefit, Ye have an Unction.

Doct. There is not the least of the Children of God, but they are partakers of an Ointment of Christ, you little Children have it, Vers. 27.

There were three sorts of Functions in the Old Testament, into which they were instituted by Ointment, Kings, Priests, and Prophets; Kings, 1 Sam. 13.10, 11. so Priests, Exod. 29.7. so Prophets, 1 King. 19.16. now Christ being ordained to be King, Priest, and Prophet, therefore he is called the Anoynted, 〈 in non-Latin alphabet 〉 Joh. 12.15. Luke 1.32, 33. Heb. 6.20. Heb. 7.24. Acts 3.22, 23. all other Unctions were but types of him, therefore he is said to be annointed with the oil of gladness above his fellows, Psal. 45.7. he was not only gladded himself, but all the ends of the earth were made glad by him therefore he is called 〈 in non-Latin alphabet 〉 ; now because he was not a type, but the person typified, he was not anyonted with material oil, but with the Spirit of God which is the true Unction, Acts 10.38. Luke 4.18. Dan. 9.24. hence called Messiah, in Hebrew, the same with 〈 in non-Latin alphabet 〉 in Greek; from this Ointment of Christ, we are annointed by the same Unction, as Psal. 133. so that spirit which was poured on his head, descended to his lowest members, 2 Corinth. 1.21, 22. yea to the skirts of his garments, so then we are annointed by the Spirit.

Now fitly are we laid to be annointed by the Spirit, as it were by Oil, in a Four fold respect.

1 As Oil hath been used for healing Wounds, Luke. 10.34. so when the Spirits of men are wounded by the sense of sin, God pours in such an Oil of his Spirit, that he heals and binds them up.

2 Oil hath a suppleing, softening, and lithni • g power; so God's Spirit makes us nimble, and agile to every good work; in the East Countries they used to annoint Wrestlers, and Runners, to make them more nimble and quick; such use is the Spirit of, to make us quick, and ready to run the ways of God's Commandments, Ezek. 36.27. and fight and wrestle against our Spiritual enemies, Sin, Satan, and the World.

3. Oil cheereth the hearts and countenances of men, so the Spirit is an oil of gladness, Isa. 61.3. so that they are annointed therewith, are no more afraid of Hell, or Satan, but walk on cheerfully before God; so the graces of God's Spirit, Wisdom makes the face to shine, Eccles. 8.1. takes away Pride, rough looks, wanton looks, and so smoothes and makes the countenance amiable; such a soul is annointed with the oil of gladness.

4. There was an use of Oil, to consecrate all Vessels, no Consecration but Oil was a part of it, Exod. 33.23. whether to consecrate Vessels or Officers; this use of oil is in the Spirit of God; from him it is that God's Children are no longer for themselves, or the world, but consecrated to God, and dedicated to him, as Kings, Priests, and Prophets, Act. 2.17. Rev. 1.6. so that that Ointment which was poured on Christ above measure, descends to every Member of his Church, healing their Wounds, softening and suppleing their souls, cheering their hearts and countenances, and consecrating them to be Kings, Priests, and Prophets to God, and therefore as Christ was called 〈 in non-Latin alphabet 〉 so every Member of Christ is called 〈 in non-Latin alphabet 〉 , Acts 11.26. that is, one annointed, so that every child of God hath in some measure a Kingly, Priestly, and Prophetical Office, 1 Samuel 8.28. Kings were chosen to be Judges, and to fight the Lord's Battels; why so in some measure every Christian hath a power to judge, 1 Cor. 2.15. and fight the Lord's Battels; such an Unction he hath, that whatsoever case he is called to, he hath a spirit of judging and discerning what is good, what bad, so that he stands not at any man's judgment; if it be of matters concerning Salvation, God hath given him a regal spirit; so Secondly, he is able to fight the Lord's Battels, not against flesh and blood, for they are but typical and shadowy battles, but we fight against Principalities and Powers, Ephes. 6.12. to 18. and so their wars are far above Princes, Rev. 12.1. these are great Battels with Satan, and the World, and our own corruptions, 1 Pet. 2.11. so we should all fight the good fight, 2 Tim. 4.8.

2 As a Priest, he performs the Priestly Office, which stood partly in praying, partly in teaching, partly in sacrificing; so God hath given to every Christian a Spirit of Prayer, an Teaching. Rom. 8.15. Jer. 31, 32, 33. so also they offer up to God a sacrifice of a broken heart, Psal. 51.17. a sacrifice of praise, a sacrifice of righteousness, Psal. 4.5, 6. Rom. 12.1, 2. nay, sometimes the Lord gives them to sacrifice whole Towns and Cities unto God, as Paul, and Peter, offered three thousand together, he takes them from sin, and brings them to God, so that they bring in heaps upon heaps to God, so that they are not poor Kings and Priests, but truly if Christians knew their worth, they would not be so discouraged and cast down in respect of the World.

3 For Prophets, it was their office to Preach and Pray, but this was principal, they had a special revelation of God's secrets, and this is verified of poor Christians he reveals his secrets to them, Psal. 25.14. Matth. 13.11. so tha • many a poor Christian is able to discern more than his Minister, Apollos wa • an eloquent man, and mighty in the Scripture, yet he found Aquilla and Priscilla, Tent-makers, they were able to instruct him more perfectly, Matth▪ 11.25, 26, 27. the great mysteries of Election, Vocation, Justification▪ which are hid from the world, God reveals these to poor Fisher-men, and to Babes; and as it was a spirit of prophecy to interpret obscure mysteries, so God many times helps poor Christians to see more clearly into Scripture than many great Scholars, Rev. 3.18. they have received an Unction from the holy one, that is Christ, he is often called 〈 in non-Latin alphabet 〉 , Luke 1.95. Psal. 16.10. Dan. 9.24. he is the Holy one, the Holy head of the Church, and from him it is that we receive this Unction.

Holiness is that whereby we give God his own due, Holiness is the fulfilling of the first Table, righteousness of the Second; now Christ is called the Holy one, because he was set apart, not only from all unclean but common uses, and dedicated to the Lord.

Two things make a thing holy, a setting apart from unclean and common uses, and dedicating to Spiritual and Holy uses, so the Sabbath and the Sacraments are said to be Holy: now Christ was properly called, the Holy one, for no Ordinance so separate from community, as Christ, nor so wholly dedicate to God as Christ was, therefore we see how these little Babes should help themselves against Antichrist; as there is an Antichrist, so there is a Christ, as they have a spirit of seducing, so he is an Unction, a Box of Ointment which is able to confirm you, and help you against all these.

Use 1 Of trial to every Christian, whether he be a true Christian or no, for he is a Jew that that is one outwardly, Rom. 2.27.28. we would think ourselves deeply wronged if any should deny us to be Christians; why what is a Christian? one that is annointed to be King, Priest, and Prophet; dost not thou know the things that belong to thy peace, or heavenly knowledge? Dost thou find that thou canst not war against thy Spiritual enemies? Dost thou find that thou canst not pray, or instruct others? and as for judging, thou sayest, God forbid that I should meddle with other men's matters, the secrets of God are not with thee; why, if it be thus with thee, thou mayest pretend Christianity, but thou hast none in thee; but on the contrary, if thou knowest how to discern things that differ, if thou knowest how to fight the Lord's Battels, if thou knowest how to pray, and instruct others, and bring in others; if thou beest able to discern the mysteries of God, to subdue Satan, the World, and thine own heart; if it be thus with thee, thou art a Christian, and thou hast that Unction that will never forsake thee: if thou hast received no more then thou hast by thy Book, or thy education, thou wantest these infused gifts; there is never a Christian but he now knows better what Sin is, and what Grace is, then he did before; he is now able to see what he never saw before, he knows the Wrath of Christ, and the excellency of God's favor; why if thy graces come from this inward anointing thou art a Christian, such a one whose praise is of God, and not of man.

Use 2 Would you know where the Church is, every company saith, It is in me, the Papists say, it is in me, and the Separists, it is in me; the Protestants say, it is in neither of you, but in me; why where you have a Company endued with this holy Ointment, why there the Church is, and he that departs from it, is of Antichrist; so then, the question is, Where is this Spiritual Unction? alas, it is an hard thing for blind natural men to know, but yet as the Ambassador of Persia said, Quot Senatores, tot reges, so where you see a company of Christians, Quot Christiani, tot reges, so many Kings, Priests, and Prophets, Psal. 45.16. the children of the New Testament shall be answerable to the Fathers of the Old, and shall be endued with suitable graces; they are Princes in what part of the World soever they are, Princes judging of things in difference; endued with a Princely spirit to overcome the World, and Satan, and their own Corruptions; they have a Priestly Office, to pray and instruct to sacrifice themselves, and their Families to God, &c. therefore if you find such a company, verily there is the Church of God; and let not the Separatists say, you have profane persons among you: We say, though they be amongst us, yet they are not of us; and therefore that hinders us not from being the Church: therefore whither should we go to seek the Church, but where this Unction is?

Use 3 For all you that have received this Unction, it is not for Kings and Princes to be digging in the earth, it is not for Priests and Prophets to be ignorant, and blind, and dumb. 1 Cor. 6.1. to 7. Paul is confident that the meanest Christian is a Judge. What a shame is it, for a Christian at every temptation to be carried Captive? What a shame is it, for Kings to soil and besmut themselves, for Saul to cast away his shield was a vile dishonor; so for Christians to be soyled, and carried away with every temptation, for you to cast away your shield, as if you had not been annointed is a great dishonor. It becomes Christians to fight like Princes, and to be victorious, and to judge like Kings; so walk as Priests of the high God, know how to pray, how to instruct your Families, how to offer all your ways to God, all your Families, you are not to be only holy day Priests, but daily Priests.

Use 4 It may teach every Christian that stands in need of healing or suppleing your stiff spirits, you need balm and oil for healing the wounds of your souls, and suppleing, and softening your stiff spirits, why here is an unction that will heal thy wounds, and soften thy heart; entreat God that he would shed abroad his spirit into thy heart, that he would heal thy spirit, soften thy heart, and cheer thy soul; look up to the holy one, he is able to pour floods of consolation on thee, and establish thy soul in peace; do we find our spirits hard, and stiff, and bound, our spirits very straight, and stand in need of a great deal of alacrity? why yet this spiritual unction will so enlarge thee, and supple thee, that thou shalt find thyself helped and quickened, that thou mayest do things not weakly, but with power and life; so if we find corruptions so strong, that we know not how to overmaster them, there is an unction from this holy one, able to strengthen us against them, entreat God therefore to power it down upon thy soul; so do you want power and life in God's ordinances? why in any need look up to him.

Use 5 Here is a ground of much consolation that God is pleased to bestow such a mercy, such a blessing as this upon us, how are we bound to Christ, that is pleased to annoint us with the same ointment wherewith himself was anointed? it is a ground of much consolation; Christians are often called to great employments, which if they look on themselves, they see themselves altogether unfit for, such as Moses said, send by whom thou wilt send, but is not this unction able to make us Kings and Priests? we know where to find supply, and if God call us to more employments, that is our comfort, that we have an unction which is able to fit us for every work, and employment God shall call us to.

Use 6 Of exhortation to every Christian, not to rest contented in an empty name of Christianity, •• ll you get this spiritual unction; rest not in any known strength, but what you receive by this spirit, otherwise you shall find much want of help, Matth. 25.1. to 10. the wife Virgins had their oil continually ready and prepared, whensoever Christ came; but the foolish Virgins, some oil they had, some common gifts and graces, but they were spent, and it was too late to seek for oil when the Bridegroom came, so do not only hear the Word, but labor to find some oil dropt into your souls, that so in storms, you may find the life and comfort of the spirit.

1 JOHN 2.20.

But ye have an unction from the holy one, and ye know all things.

IN these words the Apostle prescribes a means to preserve them against seducements, and the first means is the unction they had received from the holy one, which is a comparison from the legal ointment; this spirit of Grace should be as an Antidote against all Antichrists.

Now we come to speak of the virtue of this unction.

Doct. The little Children of God, by virtue of the ointment of the spirit of Grace, they know all things.

So Verse 27. so that there is an abiding ointment, and so sufficient, that they need not be taught more or better things than it will teach them.

For Explication,

1 Consider the subject, ye know all things. This universality of Christian knowledge is amplified by the subject, ye know all things.

1 For the desire of their hearts, they desire to know all things necessary to salvation, Acts 10.33. this is the frame and disposition of a converted heart, to know all things, and so great is the desire of God's Children to know this, that they desire to know those things that are most against them, 1 Sam. 3.17. Eli knowing by Samuel's lingering that he had some terrible message, yet he would know it, and urged him by a curse to declare it, and when he had told him, yet saith he, Good is the Word of the Lord; so that a godly heart desires to know all the Will of God, especially if it belongs to him, though it be never so bitter, it is contrary with a carnal heart; few are willing to know all things, especially if they be against them, and cross their lusts, they would not know it, so Mark 6.12. in Herod, so Isa. 13.10. they were men of that frame, that would have the Prophet speak pleasing things, Mal. 2.11.

2 As in their desire, so in the preparation of their hearts they know it, so that if God reveal his Will at any time, they have hearts ready to hear it, and apprehend it better, Joh. 10.4, 5. there is a virtue in them, whereby they discern betwixt the truth of Christ, and false Doctrine, so the noble Bereans were more noble, because they received the truth with all readiness and fear, Acts 17.11, 12. they searched the Scriptures, so that the Word falls into their hearts like good seed, but on the contrary, if any man consent not to wholesome words, but makes questions and contention about them, he knows nothing, 1 Tim, 6.3, 4, 5. because he hath an heart unprepared to receive it, therefore contra, he that is ready to receive it, knows it; such a one knows all things.

3 In regard of their humility and meekness of spirit, whereby they think they know nothing, and more foolish than any, Prov. 30.2, 3. Agur saith, I am more brutish than any man, and have not the understanding of a man, yet as foolish as he was, and debased himself before his Scholars, yet he exhorts them to fetch their knowledge from the high one; therefore the Holy Ghost seeing such a deep self-denial in him, he ranks him with Solomon for his wisdom, and puts his Proverbs among his, 1 Cor. 8.2. such a man as thinks he knows anything, knows nothing as he ought to know; therefore he that thinks he knows nothing, as weak Christians do, such a one knows all things, which God sees meet for him, and this sense of their own Ignorance, makes them still thirst the more after Knowledge.

2 For the Act, ye (know) all things, other men may know much, yet knowing they do not know, and understanding they do not understand, Prov. 9.12. he that knows not for his own souls good, is not wise, Prov. 24.5. a wise man increaseth in knowledge: the difference is

1 His knowledge is more clear, one man sees a thing by Candle-light, another by day-light, but he sees most clearly, that sees at noon-day; so a Christian sees things not only by the dim light of nature, nor the day-light of the Word, but by the bright clear light of the spirit, that clearly manifests things.

2 His knowledge is more certain, he knows by his own experience the misery of sin; the excellency of Grace, he knows how Christ was formed in him, he hath conceived him in his soul, and so knows all the motions and operations of his spirit. Gal. 4.19.

3 It is more particular, he can apply all he hears and reads to himself, how far this promise belongs to him; he thinks the command belongs to him, the threatenings to him, the promises to him, he thinks the Word was pend for him; another man he reads and hears, and never applies it to himself, nunquid ego talis, when he hears a Christian may be assured of his salvation, am I so? Christ's death is not only sufficient but effectual to them that believe, but do I believe? he hears that young men overcome the World, but do I so, and overcome? thus it is with a Christian another man rests in the Theory.

4 Their knowledge is effectual, it makes them ready to obey, the law is a light to my feet, and a Lantern to my paths, saith David, it is not a light to the understanding only, but it a light to my steps, to my practice, all the understanding they have, is true knowledge, if a man should walk in such a soil where he should certainly sink in, and be swallowed up, would you think he knows the danger? it is a sign he knew it not; so we say, if we meet with one of our acquaintance, and he passeth by us without observing, we say, he would not know us.

3 For the object (all things) that is, all things pertaining to life and godliness, 2 Pet. 1.3. for they do not know the motions of the Heavens, the influences of the Stars, the nature of the Creatures, but they know all things belonging to life and godliness.

1 They know all things necessary to Salvation, no fundamental point but God reads it to them, which is necessary to Salvation, Joh. 17.3.

2 They know all things that are expedient in their Callings, and places to know, and there is a manifold expediency.

1 It is expedient, some men in some Callings should know more than others, as Ministers, Jer. 3.15. Mal. 2.7. it is fit that they should know more than others, and God hath promised their lips shall preserve knowledge; so it is not enough for a Magistrate to know as a private Christian, but he should know how to administer Judgment, 1 King. 3.9. & 12. as Solomon prayed for Wisdom, so Husbands should know more than Wives, 1 Pet. 3.17. so Parents than Children Ephes. 6.4.

2 There is an expedience and meetness in regard of the present condition of God's people, if God see that his Children he puffed up with knowledge, he is pleased to leave them in much ignorance; but if he finds their hearts humble, and prepared to hear, he doth delight to pour out his Spirit on them, Ps. 25.9. as long as the Woman had an empty Vessel, the Oil run, but when it was full, it ceased; so as long as we come with empty hearts this Oil runs upon them, but as soon as they think they have enough, and rest content, their knowledge stands at a stay.

3 There is expediency for the present practice in any business, a man that hath present need of direction, in some present business that must presently be done, if men have humble hearts, and look up to God why the Spirit is pleased to whisper into their hearts, there is your way walk in it, Isa. 30.21.

4 There is a further expedience for the present condition of the Church, for sundry things are expedient in sundry Ages, it had been an hindrance of many providences of God, had they known the sinfulness of Poligamie in the first ages of the world; so, many Christians were ignorant of the Death and Resurrection of Christ, but after the Ascension of Christ they had the clear knowledge thereof, 2 Pet. 1.18. the days of the Old Testament were but as a dim light, now it is more clear: the Fathers of the Church of Old had little of the Revelation of Saint John, and as the Church hath now need to know more than at other times, so God reveals himself accordingly: had those seven thousand in Israel which bowed not their knee to Baal, been endued with the spirit of Elias, certainly the Church had been dissipated, had they spoken with the same spirit and power that he did, they had been dissipated: but they knew as much as God saw fit for their present condition, and so what God sees meet for you to know, as far as you stand in need to know the spirit of Antichrist in th • se times, so far shall knowledge be revealed to you, so that you may be preserved.

For the Reasons of the Point.

Reas. 1. From the object of their Knowledge, and in him all things needful; 2 Cor. 2.2. in Christ they have enough, Col. 2.9, 10. therefore having got Christ, will he not give you all other things needful? since God hath given us Christ, our head understands all things, and the head will be sure to guide the foot, when it hath need to go.

2 From the excellency of their Teacher, John 6.45. thy Children shall be 〈 in non-Latin alphabet 〉 , Isa. 48.17. and if God undertake to teach us to profit he is able to do more than any other teachers; they may teach, but they cannot give a dullard wit, but God can open our understandlngs, and enlarge our hearts with wisdom, so that he will clear the object, the Medium and the faculty, Psal 119.13. I have more understanding then my teachers, so verse. 97.

Use. 1 A ground of singular comfort to any poor Christian, that whatsoever is needful for him, expedient for him, he hath a teacher; every poor Christian hath a Counselor within him; that teacheth him all things, and this is better than the Urim and Thummim, and Ephod; to counsel at, we have an unction which is worth all, we have an oracle in our breasts, which if we would but rub up, would reveal all things to us.

2 Here is ground of trial to all, art thou a true Child of God? thou mayest know it by thy knowledge, dost thou find thy heart prepared to receive Christ's voice? and dost thou discern of things that differ? and dost thou still think thou knowest nothing? is thy knowledge clear, particular, and effectual? doth God give thee knowledge according to thy calling, and present employment? why then certainly thou art a Child of God, and hast received an unction from the holy one; but if it be contrary with thee, thou canst not be assured that thou hast received an unction from the spirit, and so the least in God's Kingdom is greater, and hath received more knowledge than thou.

Use 3 May teach every Child of God, what course to take to get knowledge, and use it, and increase it; if you want knowledge, give up thy heart to God, labor for that spiritual eye salve; that may enlighten thine eyes; one days teaching in Christ's School, is able to teach thee more than thou canst learn all thy life time from other teachers, if you neglect this; though you should spend much time in Schools, and Universities, you shall not find so much, as the poorest Christian can teach you.

And for you that have received this unction, make use of it, it is not for you to hide and smother this light, it is for you to consult at this oracle; and take heed by all means that you grieve not this spirit by any vanity, or sin you cleave unto, for then you shall find this ointment very much straitened, and you shall be put to great straights; therefore keep your hearts empty and humble, hungering after the ways of God, and gladly receive his motions, he will be ready to fill empty Vessells, and to guide an humble soul in his ways: Lead me O Lord in thy ways, saith David: he speaks as a blind man, that wants somebody to lead him; such souls are sensible of their own blindness, and depend upon God, and are ready to walk according to the counsel he gives, the Lord will be ready to reveal all things to them, necessary and expedient, and yet think you still have need of help, but yet take heed of trusting to any motion, but what comes from the spirit.

Use 4 Here we see of what use it is to consult with Christians in cases of difference, 1 Cor 6 1. to 6. for the weakest Christian is more able to discern than the greatest heathenish Philosophers or Counselors; God doth provide that there shall be some differences in the judgments of his Children, but in the main, they shall hold no error hurtful; therefore let us search more into this ointment▪ and labor for it more than ever; we never had more need of knowledge, than in these days, and our Children will have more; therefore let us labor to establish them and ourselves in the truth.

1 JOHN 2.21.

I have not written unto you, because you know not the truth, but because ye know it, and that no lie is of the truth.

THese words are an answer to an objection that might arise from the former verse, why might they say, if we know all things, what need you write to us concerning such and such things? or thus, if we know all things, what need you write to us? if we know not, how can we be said to know all things? to this he answers in this verse. I write unto you, not because you know not the truth, &c wherein we have the cause of his writing.

1 The Negative, not for their Ignorance.

2 The Positive cause, because ye do know, and because veruw est Index sui & obliqui, therefore ye know likewise what is not of the truth, that no lie is of the truth.

Doct. The Apostles writings were rather directed to such as know the truth, then such as know not the truth. Or thus, It is not the ignorance of the truth, but rather the knowledge of it, that occasioned the Apostles writings.

Observe all the Apostles writings, they were never written to any Country, or Town or person that did not know the truth before, but they were already brought on to the knowledge of the truth, Rom. 15.14. so the Corinthians, he speaks to them, as to a Church of God, 1 Cor. 1.1.2 & 8, 9. so Gal. 2, 3, 4. and chap. 3. so Ephes. 4.21. Phil. 1.6. Col. 1.12, 13. so the Thessalonians, he blessed God for their election, 1 Thes. 1.9. so Timothy and Titus he writes to them, as to his natural sons in Christ, Heb. 6.9.10, 11. so the Apostle James chap. 1.2, 3. so 1 Pet. 1.2, 3, 4. so this Apostle St. John, I write unto you, because you know the truth. 2 Epist. 1. and third Epistle, 2.3. so the Epistles, Christ wrote to the seven Churches of Asia, he wrote to them as such as knew the truth of Christ, and professed his name; so that this is an universal truth, that not the Ignorance of the truth, but the knowledge hath occasioned the Apostles writings.

Reas. 1. From God, who hath not sanctified their writings to this end, to the conversion of the Gentiles, but to their establishment, the Apostle here speaks of them that knew the main truth, though they were Ignorant of many particular truths; if men be converted to the truth; and brought to prize Christ and walk in obedience, there may be great use of the Apostles writings to establish them in the truth, we never read that they wrote to any Kingdoms where themselves had not been or sent; they wrote not to Persia, or Spain, or France, but to such places as they had been at, and if God had sanctified their writings to the conversion of the Gentiles, it had been more fit to write to such places, where they were not likely to come, rather than such places as they came at, 1 Cor. 1.2. but we see that God hath so ordered it, that men should be called by the foolishness of preaching, Rom. 10 13, • 4, 15▪ and not of writing, it is not his writing to them, but he must be sent to them, so that the work of conversion is wrought by the preaching of the Gospel.

Reas. 2. From the accompanying of their preaching of the Gospel with mighty signs and wonders, but we never read that God accompanied any of their writings with miracles, their writings laid upon any disease, healed none, but their presence healed many, and did many wonders, Heb. 2.2, 3, 4. 1 Cor. 5.22. tongues are not for them that believe, but them that believe not that is, the miracle of speaking with divers tongues, is not for them that believe, but for them that believe not; therefore we never read in any History, that their writings did work any miracle, and so he never intended that they should convert.

Obj. What then, is their writings in vain, seeing they are of no use to convince?

A. No, there are singular uses of their Writings.

1 Sometimes to put men in remembrance of what they have heard, Rom. 15.14. 2 Pet. 1.15.

2 That they may be established in the truth, and confirmed in the knowledge thereof, 2 Cor. 13.1. Phil. 3.1. To write the same things, to me it is not grievous, but for you it is safe.

3 To stir them up to the exercise of such truth as they knew, but were slack in performing thereof; sometimes in liberality slack, sometimes in dispensing of the Ordinances, 2 Pet. 2.13. 1 John 1.4. 2 John 8. Revel. 2.4, 5. to stir them up to their first Love, to stir them up to take heed of false Doctrine.

4 To inform them in some particular truth which they were ignorant of; some were afraid that the Day of the Lord was so nigh that they neglected their particular Calling, 2 Thes. 2. so some were ignorant of the Resurrection, so he tells Timothy how to behave himself, 1. Tim. 3.15. so he informs the Corinthians how Husbands ought to carry themselves towards their Wives, in case of desertion, or present persecution.

Use. 1. It shows a reason of that little good which hath been done among the Papists, by any Writings that have been writ in defense of the truth, they have been means of much good to them that have known the truth, but amongst Millions of Papists, it is hard to know whether any have been converted to the true Religion, after such evidet demonstration and conviction, the reason is, because Writings do not profit them that know not the truth, but such as know the truth, for else why did not Saint John write to Cerinthus, or other Heretics in that time? but he tells them, I write to you, because you know the truth, had he writ to Cerinthus or Menander, his labor would have been lost; not but that it hath done much good, not only to them that have known the truth, but those that have not known the truth, it hath stirred them up to like the truth better, and some to seek out the truth in other Writings; but never to convert them to the truth; God hath many times blessed sudden speeches to convert some that have come to hear the truth, but it hath never been so effectual to them that have only read it in writings, for God never sanctified the Apostles Writings to the conversion of the unbelieving Gentiles.

Obj. Why then do not our Divines spare their labor in writing?

A. Though they do not prosper to conversion, yet to establishment of many in the truth, and to stir them up to stick closer to the truth.

Use. 2. You may hence see the reason, why such as read the Word of God diligently, it may be once or more every day, yet notwithstanding not being accompanied with the preaching of the Gospel, few, or none such as are converted and brougt to the true knowledge of the truth, but such people are fit to be led into Popery or Heresy; no wonder, for God never blessed the Apostles Writings, while they were living, to the conversion of unbelievers, therefore we see the necessity of preaching to every Congregation, or else the body of the pleace will sit in darkness and shadow of death; therefore it is a false Assertion of those that say, Reading and Preaching are of like efficacy, for it is certain, had the Apostles Writings been as effectual to conversion as their presence in preaching, they would have wrote most to such Churches as were most remote, 2 Chron. 15.3. a long time they were without a God, and without a Teaching Priest; implying, they that are without a Teaching Priest are without God, 1 King. 13.33. the reason, because he set up base fellows, that wanted both learning and grace, and so only read, but they had not a Teaching Priest, and therefore lived without God.

Obj. But you will say, what can be more said of pagans?

2 And what then, will you judge that all such as live under dumb Ministers are cast a-ways?

A. Whether do you think it greater charity to tell them that they may be without a Teaching Minister, or to tell them, that without a Teaching Minister they live without God, and without the Law? we know, that many that live in such places go abroad, and light on good Sermons, and to Christ is found where he was not sought, and then they either remove themselves, or go many miles to hear the Word abroad, and God often blesseth private conference and helps, to do much good, Neh. 8.12. but men that go home from bare reading, their hearts go home as dead as their Minister was dumb, so that you shall find many people as ignorant as Pagans and Turks.

U 3. It may serve for direction to such as God hath given a gift of writing unto, to know where their Writings may be of most use; if you writ to some, thinking to convert them, it will be labor in vain, but to writ to them that know the truth, may be of much use, to inform them, to reprove them, to stir them up, and so you may write with comfort to them.

Use 4. May serve to encourage all Christians to be frequent in reading; to what purpose did the Apostles write, if others read not? it is good to be reading; put more fuel to fire and it grows hotter, so let people read after they have heard, and it will be very profitable; therefore we see the great abuse of the Papists, that deny the reading of the Scriptures in a Vulgar Tongue.

Let us therefore be stirred up, not to forbear the reading of the Scriptures, though you do know the truth, Deut. 17.19. if Kings might not be excused, much less private men.

Doct. 2. Such as have received from Christ the anoyntment of the Spirit, they know the truth.

You that have received the Unction of the Holy one, I write to you, not because you know not the truth, but because you know it, 1 Tim. 4.3. where he puts Believers and knowers together, now Believers are anointed with the Spirit of faith, John 8.31▪ 32. so much sincerity of truth, so much Discipleship, the stronger faith, the stronger knowledge of the truth, the weaker our faith the weaker our knowledge.

For Explication.

Q. 1. What is the truth?

A. The truth might be taken for the Lord Jesus Christ, and he is not to be excluded, but he is not principally meant here, Jhon 15.6. and it is true, that they know Christ that have received this Unction, John 6.69.

But here by the truth is meant the Doctrine. of the Gospel, Ephes. 4.21. which is called the truth in Jesus, that truth which teacheth us to find Christ, to prize Christ, and you know it in a special manner, as it is in Jesus in a Crucified manner, you know it as it is in Jesus which raiseth you from death to life; it is sometimes called the word of truth, Col. 1.5. Gal. 2.4, 5. so then, you that know the truth, you know the worth of Christ, the means to find him, yea you know him in a Crucified manner, in his Death and Resurrection.

Q. 2. What is the knowledge of the truth?

A. Three things make up the knowledge of the truth.

1 The understanding of it.

2 Approving of it, and consenting to it.

3 Because a man may consent to it, either as probable, or as certain and evident knowledge, therefore it is not only an understanding of the truth, but a consenting to it, and that not as a probable thing, but as an undoubted certain truth, Judicium contingentis axiomatis est opinio, necessarii scientia, if it be from the causes, then it is scientia, if by the effects, cognitio.

And thus these Babes know the truth, you understand it, you consent to it, you yield to it as a certain and undoubted truth; and that all those concur to knowledge, we may see by Scripture.

1 For understanding, see Luke 24.45.

2 They approve and consent to it, and follow it, John 10.4, 5, 27.

3 They do not only understand it clearly, and approve of it, but receive it as a certain undoubted truth; so John 6.69. We know, and are assured, that thou art the Christ.

There is as much difference between knowledge and faith, as betwixt hearing and seeing; if I hear a thing from an undoubted testimony I believe it, but when I see it myself, I know it more evidently; Stephen believed that Christ sat at God's right hand, but when he saw it, he knew it certainly; so that these Babes by some sight and experience know those things that they believe, Heb. 11.2. this knowledge is one of the chiefest things that perfects the mind of a man, Isa. 11.2. what spirit is a spirit of wisdom and understanding? understanding apprehends it, Wisdom judgeth of it, and discerns of the truth hereof; Knowledge sees that they are most certainly true, and then he believes it, John 6.69. we know, and are sure, for none can know a thing but those that are sure of it.

Q. What is the reason, that by virtue of this Unction babes come to know the truth?

Reas. 1. Because this Spirit is an eye-salve to make them understand: by nature we are flow and dull of understanding, but as soon as God hath dropt in some of this Spiritual eye-salve, we strongly see the deep things of God, yea even those which were dull to understand before.

2 He vouchsafes to them Wisdom, whereby they embrace and approve the truth, as the very truth of Christ, and they have a spirit of faith to believe it, therefore have knowledge of it.

3 He gives them experience, that their hearts do as plainly feel, as their understandings know; nay these Babes, they fetch their understanding from the feeling of their hearts, they know the danger of sin, and the worth of Christ, and this puts them to reach after Christ, and look at him as the most excellent of a thousand, and so they come to find true fellowship with Christ, by puting into them a spirit of peace, 1 Pet. 3.8. so that they know it not only by faith, but by experience, and so they know the truth as it is in Christ; you may have men by hearing and study, come to know very largely of the ways of Grace; the Doctrines and points of Divinity; nay, they may come to approve of them, and may convince an adversary, but yet this is not properly a knowledge of these things, but an understanding of them; a man that wants this Unction may say, he understands these, and believes them, but he cannot say he knows them by any sensible work of God on his own soul.

Use 1 May exhort all (in the name of the Lord) that intend to receive the Sacrament, to a conscionable care and endeavor to get knowledge, it is not a privilege of Scholars, but even of very Babes, if they have received this Unction, therefore let none excuse themselves, for if the Apostle acknowledge it in Babes, it may shame elder people, if they be ignorant of the rudiments of Religion, therefore labor to grow up to a knowledge of the truth, there is no hope that you should either find comfort in God's Ordinances here, or in the life to come, if you be ignorant of the truth, Isa. 27.11. it is a fearful judgment, These people have no understanding, therefore their Maker will show them no favor, that is, no gnace in Christ, they shall neither find mercy, nor favor; and mark how he prevents an Objection: He that made us will surely save us; no, if you be ignorant he that made you will not save you, therefore if you would ever get any good to your souls, above all gettings get understanding, for without it look for no mercy, and above all understanding get this wisdom, which is infused by the Unction of the Spirit.

And so Parents and Masters, as you desire to get favor of God for your Children, and Servants, be careful to instruct them in the ways of truth, and for such as have got knowledge, labor to grow up in this Spiritual knowledge, Col. 2.2, 3. Three things did Paul conflict for;

1 That their hearts might be comforted, nothing more useful for a Christian than comfort, but when Christians have got comfort, it is easy for Christians to fit loose one from another, and not to regard one another; therefore,

2 His conflict was, that they might be knit together in the bond of love.

3 That they might grow up to fullness of knowledge, &c. so that we see it is matter of great Conflict to the Apostles, with God, that they might be brought to the riches of full assurance, and shall Ministers thus Conflict for their people, and shall not people themselves labor to grow up to fullness of knowledge, and not be remiss, and know some pieces and parts of the truth, but to come to the riches and fullness of understanding? It would be a great conflict to a faithful Minister to see people poor in knowledge, to have only a few remnants and shreds of knowledge, some superficial kind of knowledge, therefore let people labor for the riches of the full assurance of understanding, which is properly true knowledge; we see therefore how much Parents and Masters are to blame, that are so far from having conflicts for the knowledge of their Children▪ and Servants, that they have no care at all to help them on; you are merciless Parents, and Masters, that do not labor to bring them on to the riches of knowledge, for without this they shall find no mercy, nor favor from God.

Use 2 It may serve for a sign of trial of our knowledge, whether we have received the Unction of the Holy one, if you know the truth in a right manner, then you have partaken of the Unction of the Holy one; this differs from all other knowledge: For the cause of it, it is from God, Isa. 54.4. the means of getting it, is to attend diligently to the Word▪ private conference may bring on men to understanding of the truth; nay, where other means fail, it may bring them to the knowledge of faith, Joh. 4.42. when we come to public Ordinances, we arise to higher and full understanding, and riches of full assurance, they perceived Christ so speaking to their Souls, that they believed on him now by experience.

First, Therefore listen to private Christians, but frequent the Ordinances, whereby you shall grow up to fullness of knowledge.

The Second Means, is, frequency in prayer, Prov. 2.13, 14.

Thirdly, Obedience is the way to get knowledge, If any man do my Fathers, Will he shall know the truth; if you pray to God, and come to the Word, with a desire to do what you hear, and resolve that what the Lord speaks, you will hear and do it, and not only such resolution as is extorted by some Thunder-shakings, as the Jews, Exod. 20. but when you have a settled resolution, to obey what you know to be God's Will, God will increase your knowledge.

2 This knowledge differs from other knowledge in the effects, for this knowledge humbles men, Prov. 30.2, 3. and this knowledge works faith, Psal. 10.9. They that know thy name will trust in thee; and obedience, Col. 1.5, 6. that knowledge which brings not forth obedience▪ is no true knowledge; none but this kind of knowledge brings forth sincere obedience.

1 JOHN 2.21.

Because ye know the truth, and that no lie is of the truth.

THese words afford us Three Doctrines.

1 That every Antichristian Doctrine is a Lye, for of that he speaks.

2 That no Lye (that is, no Antichristian Doctrine) is of the truth, that is, flows from the truth of the Gospel.

3 Such as have received the spiritual Unction, and do know the truth, they also know that no Lye is of the truth. For the first,

Doct. Every Antichristian Doctrine is a Lye.

Q. What is a Lye in Doctrine, for that is the lie that is here meant?

A. Three things make up a Lye.

1 That the Proposition do not agree with the thing we speak of.

2 That it agree not with the Notion that we have in our minds.

3 That we speak it a purpose to deceive, all these are found in every Antichristian Doctrine.

1 These enunciations do not agree with the word of truth, for else they could not be a lie; the word 〈 in non-Latin alphabet 〉 shows they agree not with the truth of Christ.

2 These Doctrines are contrary to the Judgments of them that deliver them, and this may appear from the definition of an Heretic, Tit. 3.10, 11 an Heretic is one that is subverted in his error, and is condemned of him. self; Heresy therefore is all subversion by error, and maintaining of the same with obstinacy; a man may be an erroneous man, but he doth not come to be an Heretic till he be condemned in himself, that is, speak contrary to his judgment, which may appear, when rather then he will depart from his error, he will contradict himself, as when he is convinced, he falls to wranglings, or blaspheming, these are signs of such as speak contrary to their own judgments.

3 They deliver them with a purpose to deceive, Ephes. 4.14. They lie in wait to deceive, they plot how to deceive the consciences of men, and this kind of Heresy is called 〈 in non-Latin alphabet 〉 , that is, Cheating every way: or they are as Coggers of Dice, so that their trade is but to deceive and cheat men, so that we see, there is a Three-fold Lye in every Antichristian Doctrine.

1 It is materially a Lye, the Doctrine itself is contrary to the truth.
2 It is a Lie formally, they speak against their judgment.
3 It is efficiently a Lye, they breed lies in others, 1 Tim. 4.1, 2.

Q What is the reason why every Antichristian Teacher is a Lie, and his Doctrine a Lie?

A Because it springs from a lying spirit, not from a Spirit of truth, but of lies; so the Devil describes himself when he seduceth false Prophets, 1 King. 22.22. to be a Lying spirit, as if there were no more effectual way to seduce Kings than by false Teachers, acted by the Lying Spirit; I will put error in their hearts, and make them obstinate in it, and unanimous in it, so that four hundred false Prophets shall easily out-bear one Micaiah; the like doth the Devil in all false Teachers, he cometh, and is a Lying Spirit in them, with such seemliness and show of truth, that it deceives them, they take it for truth, 2 Thes. 2.6. they shall come with deceitfulness of Doctrine, and many false lying wonders, whereby they shall seduce many.

Rea. 2. From the corrupt end that these false Teachers do evidently aim at in all their Doctrine, Acts 20.30. some do it in ambition to draw Disciples to themselves, and not to Christ▪ such was Simon Magus, that gave out that he was the Christ that suffered, and so drew many after him; after him, Menander.

2 Some aimed to fill their bellies, and to get gain and pleasure from their followers, Rom. 16. whose belly is their God, so that they serve not Christ, but their own bellies, and for that end with fair flattering speeches, they beguile for filthy lucre; Tit. 1.11, 12. so that all the lust of the world, they aim at, ambition, sensuality, and filthy gain, are the ends they aim at, and if their ends be so corrupt, their Doctrine must needs be corrupt and a lie.

Reas. 3 From the sport and jest they make at deluding people, one would think there should none be so desperately wicked, to come into congregations, and obtrude false Doctrine, and delude men, and then make a sport of it 2 Pet. 2.13. it sports them to see how handsomely they circumvented such a man, at such a conference, this is matter of sport to them, to see how at feasts and meetings they could carry the whole Table before them, Gal. 6.12, 13. what is their end? they desire to make a fair show in the flesh, and they glory in it, and triumph, and they themselves regard not many things that they obtrude on others, they make no scruple of it themselves, they know they are empty things, so that this is manifestly a lie.

Use. 1 May teach us how to conceive of Popery, and stir up in ourselves an holy indignation against it; you see that Popery is a lie, and hath deluded many; Mahivell did clearly discern, that their religion was but mere juggling, to fill the Popes Coffers, and keep his Kiching warm by purgatory and pardons, &c. therefore let none trust them; but indeed this was his wickedness, though he discerned this, he sought not the true Religion, and this is the evil of their Religion, it leads simple men to superstition, and understanding men to Atheism; and if Popery be but cheating, and juggling, and lying, it must kindle in us, an inward loathing of that Religion; Bellarmine doth directly bring that for his defense, which was palpable and ex instituto, writ against them, and therefore it is plain, that every Antichristian Doctrine si a lie; not only against the truth, but against their own judgment to deceive, Psal. 119.128. let it be our care to look at every law of God as just, nnd to hate every false way, nothing so odious to man, as to be cheated; men take it most indignely to be made a fool of, why truly that is the end of Antichristian Doctors to cheat and beguile men.

Use. 2 It must teach us how prone our natures are to receive such false Doctrines, Psal. 58.3. Rom. 3.4. every man's judgment is apt to take up that opinion which suits with his understanding; now because by nature we are prone to lies, and errors, therefore let us take heed to ourselves, and watch more exactly; Heresy is a fruit of the flesh, Gal. 5.19, 20. and therefore no wonder if carnal hearts be ready to take it up, seeing by nature the truth seems harsh to us.

Use. 3 It must stir us up to embrace the Doctrine of the Gospel, the more your spirits loath falsehood, the more are you to cleave to the truth, do they make a sport to juggle and deceive? do you see they aim at corrupt ends? do they speak by a lying spirit? if this be the fruit of Popery, that the whole bulk of it is but an heap of lies, then as we are to detest that, so we are to love the truth of the Gospel, it comes from the spirit of truth, the ends of it are contrary to Antichristian, they aim to bring on Disciples to Christ, they look not at their own belly and gain, but to edify and do good to the Church of God, seeing therefore the Religion of Christ is so pure, so peaceable▪ so self-denying, so free from cheating and juggling, therefore let us be more enamored on it, embrace it, study it more, practice it more.

Use. 4 If every antichristian Doctrine be a lie, then they that are born of it, are not born of the truth, and the Doctors of it are liars, so that if it be asked whether it be a true Church, we say it is a lying Doctrine they hold, those that are the Doctors and teachers of their Church are liars; and take the body of the Church, it is a bulk of lies, a company of liars, deceiving the World, and sporting themselves in their deceivings.

Doct. No lie, that is, no heretical Antichristian Doctrine, is of the truth▪

Out of false things we may sometimes conclude falsehood, and sometimes truth, but out of a true principle, you can never gather falsehood; so St. John here out of the truth you cannot conclude any lie, any false Doctrine; so that no lie is of the truth.

For Explication.

A Doctrine may be sid to be of the truth, or not of it, in a double respect.

1 Of the truth, as the cause of it, John 8.37. he that is born of the truth, 1 John 3.19. so to be of the truth, is to be a Child of the truth, so that when it is said, it it not of the truth, that is, it is not born of the truth, and it is not bred of the truth.

1 Because it springs not from the Gospel of truth.

2 It springs not from the Spirit of truth, but from a lying spirit.

3 It springs not from the truth of their own hearts, not from the very moral civil truth; they neither spring from the divine truth of the Gospel, nor from the Spirit, nor from the moral truth in their own hearts; a man may speak not from the Spirit of truth in the word, and yet speak from an honest heart, but an Heretic speaks not from the truth of his own heart, Tit. 3.10, 11. so that these men's errors are not from ignorance or infirmity, but merely from the spirit of falsehood.

2 It is not of the truth, that is, it keeps not correspondency, or fellowship with the truth, and the reason is, because no Antichristian Doctrine, but it comes from the spirit of lying and murder, and such a spirit is the Devils spirit, John 8.48. Satan's intendment is to lie, and deceive, and murder men's souls; and that proceeds from the enmity betwixt Christ, and the seed of the Serpent, now the seed of the Serpent is not only Heretics, but Heretical Doctrine, and they strive to root out one another, Amos 7.10, 11. which shows what little fellowship falsehood hath with truth, 2 Cor. 6.14, 15. and therefore they would not suffer Christ to live, and so they persecuted the Apostles, because they spoke the word of truth.

Use. 1 May exhort all professors of the truth, to take heed of lying; if no lie be of the truth, then if you speak falsehood or lies, you walk not like yourselves, such words come not from the Spirit of truth, but from the lying spirit, the spirit of wickedness and falsehood; and therefore what have the Children of the truth to do with falsehood, with false words, and false dealing? and especially take heed of false Doctrine for it is not of the truth, but lies; therefore have nothing to do with the spirit of falsehood, the spirit of Popery, or the spirit of separation, to draw you from the truth of Christ, from the communion of the Church.

Use 2 If no Heresy be of the truth, then certainly it will never be for the truth; no stream riseth higher then the spring from whence it comes; if such Doctrine comes not from the truth, it will never rise so high as the truth; never look for true dealing from an Heretic that lies against the Gospel, and against his own conscience, never believe any Doctrine of theirs, for they aim at subverting; if they deal not truly with God, they will not deal truly with man, it is a conclusion of the council of Constance, fides non est servanda cum Haereticis, why? because they are Heretics; but you should know they were Heretics that swore it, and therefore they show such false dealing; therefore you shall never find any true honest dealing with Antichristian states in any negotiation.

Use 3 It may teach us, there is no safe reconciliation with these Doctrines, nay, no safe toleration, for no lie is of the truth; how can you reconcile night and day? light and darkness? there is as wide a difference between the truth, and Antichristian Doctrines; therefore there is no safe toleration of them, but one of them will be rooting out the other, either lies or the truth will be banished.

Use 4. It may refute an Error of some, that say, As Anabaptism sprang from Luther, and Libertinism from Calvin, so Separation from Puritanism; but this cannot be, for no lie is of the truth, therefore these could not spring from any truth of Luther, or Calvin, or Puritanism.

Doct. Such as have received the unction of the Spirit, they know no Error, no false Doctrine is of the truth.

They know it, not only think so, but know it, and they know it.

1 From the contrariety that they see betwixt that unction of the Spirit which they have received, and that Doctrine; the Spirit of God in them teaches them to be humble, 2 Pet. 2.18. but the spirit of these false Doctors is ambitious, they speak great swelling words; this suites not with the Spirit of God, to look at their own ends, at their bellies, at their gain.

2 It is contrary to their experience; a true Christian knows that the Doctrine of Antichrist is contrary to that experience he hath found; if they come to speak of Free Will, his own heart tells him, he was fain to be drawn out of himself, he found that he could very hardly be pulled out of his Natural estate, so that a Christian heart knows this is contrary to the truth. Let another say, we are justified by works, you cannot persuade a Christian to that, for he knwows his best righteousness is defiled, Isa. 64.6. and when he hath done what he can he is but an unprofitable servant; when they tell him, there is merit and satisfaction in his Works, yea supererogation, no Christian but he knows this to be a lie, and that he deserves wrath for his best performances, he knows he is no way able to satisfy God's Justice, or God's Law, but only Christ satisfies for him. When they shall come to a poor soul and bid him confess his sins, and tell him they have power to absolve him from his sins, he knows it will not quiet his soul; tell a Christian, that going on Pilgrimages, and scourging himself will satisfy for his soul, he knows that is false; tell a Christian, he may fall away finally, he knows that is a lie, 2 Tim. 1.12. 1 Thes. 5.24.

3. They know the truth, because they have received it from a Messenger of truth.

4 They know the truth by the effects, by the peace and grace they find from the truth; and on the contrary, no Antichristian Doctrine ever brought peace to their souls, and there is no truth where no peace is, where you cannot find peace of Conscience, that Religion hath no saving truth in it; if they find not the fruit of peace, they know it is not of the truth.

2 Another fruit of the true Religion, is, it brings liberty and freedom of spirit to come to God from Satan, from his Lusts, from the World, John 8.32. therefore if Religion do not make us free to come to God, and free from the World, and our own Lusts, surely that Religion is not of the truth, 2 Pet. 2.19. he speaks of these false Teachers, that they promise liberty, themselves being servants of sin.

Use 1 May serve to reprove all such as are at an uncertainty in their Religion, they know not which Religion to take, they say they find Reasons on both sides so probable, and there are some on both sides so corrupt, that they know not which to take; why, if it be so, you have not received the unction of the Spirit, for there is not the least of these little Children which have received this unction, but he knows the truth, and that no Lye is of the truth.

Use 2 For you that have took up your Religion, and the true Religion, but do you know your Religion to be the truth, and that it is no Lye? why they hope it is true, because the King and State follow it; but do you know it to be true, and do you know every contrary Doctrine to be a Lye? if you do not; you do not know what you should, Psal. 119.30. I have chosen the truth, he doth not say the State hath chosen it, or orhers have chosen it, and therefore I will follow it too; No, but I have chosen it, let others choose what they will; let every Christian know that he hath chosen the truth, and that no 〈…〉

Use 3. It may teach all to grow up in discerning the truth, and that will discover all falsehood; as suppose you should have some come to you, and tell you, you frequent the ordinances, and perform good duties only in the Letter, but you ought to do nothing but when the Spirit moves you; but let a Christian examine if this be not a lie, and contrary to the truth, and to that experience I find, for we ought to pray continually; so if one come and tell you, you ought not to read the Scriptures, your own spirit tells you, you have as much need of the Word, as a Child of his daily Milk; therefore let Christians learn to discern of the Spirit of Truth and Error.

1 JOHN 2.22.

Who is a Liar, but he that denieth that Jesus is the Christ? he is Antichrist that denieth the Father and the Son.

THe Apostle, verse. 10, 21, 22. propounds some means to help them against false Teachers.

1 By something in themselves, that Unction in them.

2 By the grossness and falseness of their Doctrine, which is called a Lye, and the Teachers Liars; who is a Liar if they be not?

These false Teachers in this verse are 1 described by an adjunct of lying, and that so grossly, that if they be not Liars, there are none in the Worid, it is as gross a Lye as any, so that these Liars may stand in comparison with any.

2 Their lie is set out by their Doctrine, who is a liar, but he that denieth that Jesus is the Christ?

3 He expresses it by their name and nature, he is the Antichrist, and their Doctrine is, to deny the Father and the Son, for if they deny the Son, deny they then the Father.

Doct. Antichrists Teachers are as gross Liars as who are the worst.

Who is a Liar if not these? let none be accounted Liars if not they; they are as great Liars as any, equal to the worst; these words come home; and no wonder Christ called James and John Sons of Thunder, for they speak plainly and boldly.

Two things make a man a gross Liar, equal to the worst.

1 The perniciousness of his Lye.
2 The evidence of it.

1 The perniciousness of it; It is a pernicious Lye, to speak against the Government of an house or Family, or good of others, but no lie so pernicious as Popish Lyes, none do so much harm as the Lyes of Antichristian Teachers, they lie not only against their own souls, but also to the hurt of others, 1 Pet. 3.2, 3. they shall bring in damnable Heresies, such Doctrines that if men live and die in them, they shall be damned, and many shall follow their pernicious ways, and so they sell the souls of men, and so one part of the merchandize of the Romish Whore is the souls of men, Rev. 8.12, 13. and therefore if any pernicious Liars, who more pernicious than they that lie against the souls and salvation of men? no greater Cheaters than to cheat us of our Savior, of our Father, of Salvation.

2 The evident falsehood of them, A man lies when he mistakes the truth which he might easily see, or though it were more hard to see; but if a man know it to be false and pernicious, yet to lie against his knowledge and Conscience, this makes the Lye palpable and gross; now these Lyes are not only contrary to the truth of the Word, and experience of Christians, but also contrary to their own knowledge and Conscience, and they must needs be gross Liars that lie in such weighty matters as Salvation, and that so evidently that he that runs may see their falsehood.

Use 1. Let us see the damnable estate of all Antichristian false Teachers, for they that shall not only hold, but thrust on others damnable Doctrines, whereby they hasten their own, and others destructions, must needs be in a damnable estate; it is their tenent, that no Church so safe to live and die in, as their Catholic Church, and their reason is, because among Pagans, and Infidels you shall find nothing but horrible lies,, and blasphemies; and it is true; and among Christians, there is the safest living, for they are confident that salvation is found in their Church, and all out of their Church cannot be saved and therefore it is safest for all to live in their fellowship; but though there may be some that in that Church may be saved, yet whosoever they be that do know the Doctrine of the Church of Rome, and that do believe, and obey, and practice that Doctrine, not one of them, but they have sucked in damnable Heresies, and bring on themselves swift damnation; so that if thete be any liars among Turks and Infidels, these Antichristian teachers shall carry away the prize in lying, and those that are saved among them, it is▪ because they secretly renounce their Doctrine. therefore let them not boast of our charity to some amongst them, for none more pernicious and evident Liars than they; therefore let us be dehorted from their Doctrine, and cleave close to the profession of the truth.

Use 2. Let us take heed of Antichristian Doctrine, if ever they come among us; these are described to be the Frogs that go about the World to seduce poor people; be not deluded then, when they profess themselves to be Patrons of the truth, the Spirit condemns them to be Liars; and none more gross and evident lies than theirs.

They are likewise cunning Liars, 2 Thes. 2.10. none ever, by cunning deceit, so circumvented the World as they have done.

Use 3. It may serve to teach men not to be mealy mouthed in speaking plainly and home; the Spirit we see puts the grossest term on them; who be Liars, if they be not? therefore we must not be offended at the plainness and simplicity of the Scripture, none so plain as this Apostle, he calls them Liars and Frogs, in the Revelations, and Beasts, and the Whore of Rome; he deals even as an old Father, when he would detain Children from any evil, they use to put homely names on them.

Use 4. It may serve to teach us all to be abundantly thankful to God that hath delivered us from this lying false Doctrine, wherein many of our Fathers have perished; for there is no Religion more gross; and no blessing greater than to be delivered from such a gross lying Religion; to be delivered from a gross sin, is no such great matter, for the Publicans and Sinners came into the Kingdom of Heaven sooner than the Pharisees, and yet theirs was the strictest sect, and Paul blesses God that delivered him from that Religion, when he was a strict Pharisee, yet God was pleased to call him to the grace of Christ, and such a mercy is it to us, as none can be greater to any Nation, to be delivered from this lying Religion, and on this ground God urgeth obedience to the moral law, because, he was the God that had brought them out of the Land of Egypt, out of the house of Bondage, Exodus 20.1. and on this ground, we should stick close to God, and that Religion he hath set us in, that God may see that we are sensible of this great mercy, that we are delivered from such gross pernicious evident lies.

Doct. 2 Antichrist denieth Jesus to be the Christ, or, he that denieth Jesus to be the Christ, is Antichrist.

1 John 4.3. 2 Epist. John 7. the name of Antichrist shows he is such a one as is against Christ, an enemy to Christ, 2 Thes. 2.4, he is called 〈 in non-Latin alphabet 〉 .

A man may deny Jesus to be the Christ, either grossly and assertively; or else cunningly and fraudulently; of ancient Heretics, some denied the manhood of Christ, and some the God-head, and some palpably denied his Office of mediation and redemption. But that false Antichrist did not deny him palpably and grossly, 2 Thes 2.2. for first, Antichrist is said to work in a mystery. Secondly, that he should sit in the Temple of God, 2 Tim. 2.4. so that he should keep some correspondency with Christ, and his, and sits as a Member of Christ, otherwise no Church would suffer him; so that he should not openly and grossly deny Christ, but he should deny him to be that Christ that is anointed of God, anointed to be King, Priest and Prophet; therefore if you shall find any in the Church to deny Christ to be King, Priest and Prophet of his Church, that is Antichrist; therefore observe how their Doctrine cuts asunder the whole work of Redemption.

1 For his prophetical office, the Church of Rome denies it; Christ is anointed to be a Prophet to teach his Church by his Word, and by his Spirit in his Word; they deny his Prophetical Office.

1 By adding other unwritten traditions to the Word of God, as necessary.

2 By preferring the Vulgar Translation to be more authentical than the Original languages.

3 By denying the use of the Scripture to the common people, and telling them, it is obscure and dangerous for them.

4 By suspending the authority of his Word, not upon the Testimony of his Spirit, but on the Church of Rome; so that if you ask a Papist, why they receive the Gospel of St. Matthew, and deny that of St. John, they say, because the Church hath received the one, and renounced the other; and so they make the Scripture to depend on general councils, especially on the Pope.

2 The Lord teacheth his Church by his Spirit, which they evacuate.

1 By confining this Spirit to councils, and Clergy-men, and not to the common people.

2 They evacuate this teaching of the Spirit, by making it a conjectural thing, and probable, but not of any certain knowledge, and thus Antichrist denies his Prophetical Office.

For the Priestly Office of Christ, which consists, first, in offering sacrifice; secondly, in intercession, for the application of his sacrifice.

Now the Church of Rome evacuates his Priestly office, first, in his sacrifice.

1 By adding other sacrifices, and so they make his not to be sufficient, and they add two Sacrifices, first, the Sacrifice of merits, and they say they merit, first, by works done, as building of Churches, Monasteries, &c. which they say satisfy for men's sins; and secondly they merit by suffering, as Pilgrimages and Purgatory, and so by indulgences and Pardons.

2 They evacuate the Sacrifice of Christ, by evacuating the Redemption of Christ.

1 By making it not plentiful; whereas the Redemption of Christ is a plenteous redemption both for body and soul, they say he redeems us from eternal pains, but not from temporal, from Purgatory.

2 By making it not gracious; for they say the grace of Redemption is applied to us not invincibly, but according to the will of the Creature.

3 By applying it not by faith, but works.

4 They say a man cannot know his Redemption by Christ, surely and certainly, but probably.

5 This grace they dispence not spiritually, but elementally, by imposing it on Sacraments; so that without Sacrament, no grace; and some grace is given ex opere operato.

3 They evacuate his Sacrifice, by making it not eternal; so that this grace is not certainly eternal, but he that hath been washed in Christ's blood, may finally fall away, and become a reprobate.

4 In making it not necessary in respect of some, as the Virgin Mary.

2 They say it is not necessary, in respect of temporal punishments.

2 They evacuate his Priestly Office, by discouraging people from coming to God in the name of Christ, but to approach to God by the mediation of the Virgin Mary, and some Saints; they would have us direct our prayers to some Saint, and so deny the sole mediation of Christ.

3 For his Kingly Office, they deny it, partly by denying his Head-ship; they deny his absolute Sovereignty, they will not make the election to be of Free Grace.

2 By setting up another Head in the Church, the Pope which God never appointed; as he that sets up another King without his consent, doth as good as deny the other King; so here is as much dishonor to Christ, in setting up a new Head, as in cutting off the true Head, to set up one that may rule all Nations, have the deciding of all Causes, &c.

3 They deny his Kingly Office in his great work of Conversion, by making it not to depend on the Sovereignty, or prerogative of his Kingly Office, but on the liberty of our wills.

4 They deny his Kingly Office, by defacing his Kingdom, which is his Body, his Church; they deface his Church, his Body, and transform it not into a Christian state▪ but Antichristian, and so make it no Church of Christ, and so deny his Kingly Office.

They deface the Church of Christ, whether Militant, or Triumphant.

The Church Militant, whether you look at it as a Catholic Body, for that,

1 They teach that the most erroneous, notorious livers, are truly Members of the Church, but we see Christ's Kingdom consists of spiritual people; they are but ill humors.

2 They give false notes of the Church, antiquity, universality, prosperity which may agree to some Heathenish places.

3 They make the Church infallible, and this they confine to the church of Rome, so that if Rome fall, the church of Christ falls.

2 For the parts of the church, either in a council.

1 They say a council is uncapable of error.
2 Subject to the Pope.
3 That they may make Laws to bind the consciences of men.

Or else in the several parts.

1 For the Head the Pope, they set two heads on the Body, and so make it a Monster.

For the middle Members, the Priests.

1 They say, they may not marry, and so are unclean.

2 Exempt them from the power of civil Magistrates, and so are an inordinate generation.

2 Their regular Priests, as Monks and Friars, they are all of them abominable, not planted by God, and profess poverty and chastity, which exposeth them to uncleanness.

For the lowest Members, the Lay-men, whether Magistrates, or private men.

1 For Magistrates they make them not heads, no not in their own Kingdoms, but subject to the Pope, and he desposeth them.

2 For the people, he can dispence with their Oath of Allegiance.

3 From both, they with-hold the Scripture in the known Tongue, and the cup.

For the Church Militant in Purgatory, they make a Church God never acknowledged.

For the Church triumphant, they make the Saints as so many Idols, in praying to them, visiting their Relicks, making them partakers in Christ's mediation; such a Kingdom as this Christ would loath, and any true Christian derest. So that we see, though they do not deny his Man-hood, nor his God-head, yet they deny him to be the Christ, that is, the anointed, for they wash off all his Unction.

Use 1. It may discover to us the depth, and the danger of Popery; the Doctors of their Church say, it is impossible any should be saved out of their Church, but you must know, you cannot give up yourselves to an Antichristian Doctrine but you turn an enemy to Christ, you take away his Offices, make him no Christ, no Savior; therefore let none say, Popery and the true Religion may be reconciled, they may as well combine Light and Darkness, as Christ and Antichrist.

Use 2. It may be an use of thankfulness to God, that hath delivered us from this darkness, and brought us to know the truth as it is in Jesus, the true King, Priest, and Prophet of his Church; therefore let us sanctify God in our hearts, let us walk as men that are redeemed, and taught of him; learn we to rest on him for pardon, for teaching, for direction, and guidance.

Doct. 3. Antichristian teachers deny the Father, and the Son.

Before, he had said they deny the Christ, but he goes further, and saith, They deny the Father, and the Son, because he that denies the Son denies the Father; the reason is because of that near relation that is betwixt them, verse. 23. and so contrariwise; the truth of this appears in Saint Johns time, for some made themselves the Christ, and some God the Father, as Simon Magus, and Menander made themselves the Christ, and so took away the Father-hood, and the Son-ship; some again taught, that the Father came down and took flesh, and was buried, and so often descended into cloven Tongues, so that they denied the several Persons.

But that great 〈 in non-Latin alphabet 〉 , the Antichrist of Rome, he denies the Father, and the Son.

1 He denies the Son; if you speak of the God-head of Christ.

1 They say we are in an error to say Christ is 〈 in non-Latin alphabet 〉 , but from God, from the Father, and they will not take the true sense, but say, Christ hath a derived God-head, but so they make him no God-head, though Bellarmine blame them for it, yet some of them vehemently accused him for it; so that we say the Person of Christ is from the Father, but his God head is the same with the Father, There are not three God's but one God; and if you make it a derived God-head, you make three God's.

2 They as much wrong his Man-hood; for when they say the Priest hath a power to create, so they take away his Man-hood; whilst they say the Priests makes Integrum Christum, in truth they abbrogate the very Man-hood of Christ, for it is incompatible to Human Nature to make any living Creature; and when they say, Hoc est Corpus meum, they make the body.

2 Whilst they say, that the whole body of Christ is in a Thousand Churches together, now every Communicant receives whole Christ, they say; now if Christ have so many bodies, he is a Monster; nay, they say still his Body sits at God's right hand, a strange Lye; are they not the great Liars? so that the Pope said to Cardinal Bembus, Vide quantum fabula ista de Christo nobis prodest; and when he was dying they comforted him with the consideration of Christ, but he said, Quanta in his fabula, and no wonder, for that Christ they describe is no better than a Fable, and so they deny the Son, and in denying him, they deny the Father, for uno sublato, alterum tollitur.

3 When they take away all assurance of favor with God through Christ, and say, it is presumption to be ascertained to the favor of God, as a Father through Christ; I ascend to my Father and your Father; if he be the Father of Christ, he is the Father of all his Members, and therefore if they take away all assurance of God's love, as a Father, they deny the Father.

Use 1. It may teach us something concerning God, it shows us a reference between the Father and the Son, and first, if there be a reference betwixt them, then,

1 It is manifest they have a living and reasonable nature, for Father and Son is compatible only to rational beings, not to Beasts and Trees, therefore if we that are Fathers, and Children, have reasonable nature, much more God the Father, and the Son.

2 If there be this relation, then they are both of the same nature: a Man doth not beget a Beast, but one of the same nature, and therefore when the Father begets the Son, it implies the Son is of the same nature with the Father, each of them an eternal being, Joh. 10.32. to 36. when as Christ did deliver himself to be the Natural Son of God, they conceived that he made himself God, which they thought Blasphemy, so that being the Son of God, he is the same Divine essence.

3 If Christ be the Son of God, then he is equal with the Father; if he be the Son, he is God, and if God, there is not one superior, and another inferior, but he must be equal with the Father.

Obj. But the Son is oft greater than the Father, and the Father than the Son?

Ans. True, amongst men, but in the God-head no person can be superior to another, there are no distempers, nor misery, Pater & Filius in Divinis sunt aequales.

2 As there is a Reference▪ so there is also a Distinction, for the Father cannot be the Son in the same relation; nor contrarily, the Son in the same relation cannot be the Father, which cuts off the error of Sabellius, which said, the same God the Father took upon him, and was the Son; but this is an horrible error, for the Father cannot be a Son to himself, nor the Son a Father.

Use 2. If such be Antichrists as deny the Father and the Son, then the Antient Heretics, Simon Magus, and Menander are convinced.

3 The same Doctrine condemns the Antichristian Teachers, for though they say they teach the same with us, yet it is manifest they deny the Son, for he that makes him a derived God-head, makes him no God, and so when they say his body is in divers places at once, they deny his Man-hood, for one cannot be many, and many cannot be one.

4 It may teach us to magnify the mercy of God, that hath delivered us from this lying Doctrine which our forefathers lived in, and we it may be should have followed as greedily; therefore let us abhor their Doctrine, and cleave to the truth, and walk in the truth of Christ.

1 JOHN. 2.23.

Whosoever denieth the Son, the same hath not the Father.

WE have heard Three Points out of the former verse; now because he had said before, that he that denies the Son denies the Father, he proves it from the near relation betwixt them, so that he that denies the Son, denies the Father; and contrarily, he that acknowledgeth the Son, acknowledgeth the Father.

Some doubt of these words, whether they be in the Canon, but Beza testifies, he hath found these words in four old good translations, and the Syriac Translation reads it, and the Vulgar Latin, and it is a common thing in this Epistle, to show one thing by the contrary to it.

Doct. According to our acknowledgment, or Confession; or Denial of the Son, we either have, or have not the Father.

He that acknowledgeth the Son, hath the Son, and the Father also; and he that denies the Son, wants both.

For Explication.

Q. 1. What is it to confess, and to deny the Son?

A. To deny the Son, is not only a dogmatical denying in Doctrine or word, neither is confession only a dogmatical confession of him with the mouth, and yet if in Doctrine you deny the Son, you deny the Father also, and if you preach Christ in a true manner, you preach and confess the Father also. But there are more denials and confessions of the Son than in word, so that it includes having not the Son and the Father, and not having the Son and the Father, as verse. 24.

Did not Peter deny Jesus, and did he deny God? did not many confess Jesus, and yet at last day he will deny them? did not Judas and Demas profess Christ, and yet denied both Father and Son?

Therefore in Scripture Phrase there is a threefold denial; and so a threefold confession.

A denial in heart, in word, in practice.

1 In heart, Psal. 14.1. The fool hath said in his heart there is no God; he doth not mean natural Idols, for he speaks of them that eat up God's people as bread; &c. Luke 9.23. let him deny himself, he doth not mean in word, he must say he is not himself, but he must deny all worth, all parts and gifts in himself, he must deny all pleasure and gain; this is to deny a man's self, though he do not express it in word; so there is a denial of Christ in heart, when he doth not prize Christ and magnify him, nor see the worth nor want of him, this is to deny Christ.

2 Some deny him openly in word, 2 Pet. 2.1.

3 Some in carriage, 1 Pet. 5.8. Tit. 1.10. they profess they know Christ, but in their works they deny him, 1 Tim. 3.5. one that doth thus, denies Christ, and so the Father.

Suitable to this there is a confession

1 In heart, Prov. 3.5.6. In all thy ways acknowledge him, trust not in thy own wisdom, so that in a man's heart to trust on him, and depend on him is to confess him.

2 In words, Joh. 1.20.29. and this kind of confession is mixed with holy boldness, and holy humility; he is so humble that he denies all his own credit and life, and so bold, that he dares confess Christ before Kings and Princes: we read of some that professed Christ, but it was secretly for fear of the Jews; here was want of humility and boldness, such want of humility was in Peter, for want of Christian courage, and leaning to his own strength, he denies Christ in word, though in heart he did confess him.

3 There is a confession of Christ in our lives and practice, Prov. 3.6. in all thy ways acknowledge him, not only in word, but in thy outward course, that so in thy whole walking thou mayest acknowledge him, and depend on some word of command or promise, Tit. 2.11, 12, 13. the grace of God hath appeared to all men, teaching us to deny all ungodliness and worldly lusts, &c. A man confesses Christ, that denies ungodliness, and walks soberly, righteously, and holily, as one that looks for the hope of his appearing; so that in his very practice and life, he acknowledgeth Christ.

Q. 2 What is it to have the Father, or to want the Father?

A. To have the Father is to have him for my Father, and to deny him, is to renounce him for thy Father; to have him, is to have fellowship with him, as with a Father, to continue with him; when God commands us to have him for our God, and saith, thou shalt have no other God but me, he would have us to trust in him, and depend upon him, and to set him up as the God of all our Peace, and comfort, and help; when we think we have enough, if we have God, though nothing else; so then he is said to have God, that hath fellowship with him, that hath God for his portion; to have the wisdom and righteousness of God, and not to have God, is to live without God in the World, without fellowship with him: what is the reason, that according to our confession or denying of the Son, we have, or not have the Father? a Testimony of this we have in those poor Gentiles; Ephes, 2.12. that heard of God, yet not having him through Christ, they were 〈 in non-Latin alphabet 〉 but why doth such a man want the Father?

Reas. 1 From the dreadfulness of God's wrath against all such as are out of Christ, Joh. 3. ult. if we do not confess Christ, and show forth the virtue of Christ in our lives, the wrath of God is gone out against us, for sin makes God our enemy; therefore if we have not a Mediator, woe be unto us.

2 From the near relation that is between them, I and my Father are one, Joh. 10.30. Joh. 14.11. they are wrapped and folded up, one within another, deny one you deny both.

3 From the great ordinance of God, in setting up Christ, that we might have access through him to God: Christ is the only way to come to the Father, Joh. 14.6. so that if we would get God for our Father we must get Christ for our elder Brother.

Obj. Some of God's own Servants have denied Christ with their lips, and had not they the Father? as Peter.

A. Even at that time that Peter denied Christ with his lips, his Faith did not fail him, Luk. 22.31, 32. and if his Faith remained, then Christ dwells in our hearts by Faith, and if he had Christ, he had the Father; as a Tree in Winter, though you see neither leaf nor sap, yet there is life in the root; so, there was faith in Peters heart, even then when he denied Christ with his lips: so that this is not meant of a vocal denying of Christ, for a man may in mouth deny Christ, in some sudden temptation, yet in his heart confess him, and in his mouth will confess him again, and in his life, as Peter did, and so contra: so that his was not a total, but a partial denying in lips only, neither in heart, nor life.

2 That denial of him was but for a time, which afterwards he repented of, and professed him constantly: and according to his threefold denial he professed him three times, so that this was but for a time, afterwacds Peter and John when they were charged and threatened to speak no more in his name, they would not smother him anymore, but confessed him to the death; otherwise, if it be a constant denial in word, that is a fearful thing, Matth. 3. ult,

Use 1. Shows the desperate danger, not only of all such Heretics that have doctrinally denied Christ, but also of the Heathen that never knew Christ, there is none of them have God for their Father; it is a woeful conceit of some, that hold a man may be saved in any Religion, but if we have not Christ, we have not the Father; and so saith the Apostle, Ephes. 2. Remember ye were Gentiles and lived without Christ, and so without God in the World. See then the danger of the Turks that deny Christ to be their Prophet, and of the Jews, who though they hold one God, yet in their Liturgy they pray, pereat nomen ejus & memoria, speaking of Christ: what a woeful case are they in? denying Christ they deny the Father; take God out of Christ, out of the Trinity, he is a mere Idol, and it might move us to pity their Estate, who have lived without Christ many Generations.

2 Hence you may see how much the Church of Rome is without the Father; they charge us for holding Christ to be 〈 in non-Latin alphabet 〉 , God of himself, they say he is Deus de Deo, but not 〈 in non-Latin alphabet 〉 ; they deliver him to be such a Christ, as whose body is in an hundred places at once, and so they deny the Son, and so they intrench upon all his offices, and so in denying the Son, they deny the Father.

Use 2. It may teach us what to think or believe of all the Saints of God before Christ; doth God say, I am the Father of Abraham, Isaac, and Jacob? then you may certainly conclude they had the Christ, John 8. your Father Abraham rejoiced to see my day, he saw Christ to come of his Son, and therefore he rejoiced; so Moses wrote of Christ, so David knew Christ, Psal. 110. quoted Matth. 22. the Lord said to my Lord, &c. so that David knew Christ, the Lord; God the Father, said to my Lord, that is Christ, so Christ expounds it, so Dan. 9.17. he prays God to be merciful to his people, for the Lord's sake, that is, for Christ's sake, Act. 15.11. there is no other way to be saved, they saw Christ in all sacrifices and types; there is no other name under heaven to be saved, but by Christ.

Use 3. It may be a ground of trial, whether we have God for our Father or no, we say daily Our Father, &c. would we know whether he be so or no? if we deny the Son, we have not the Father, if we confess the Son, we have the Father; let us inquire therefore whether we acknowledge him in our hearts, if we do, we will deny ourselves to entertain him, you will deny your own wisdom, that his wisdom may take place, your own honor, that so his honor may take place; so if you trust in him, depend on him, choose him, cleave to him, then you have the Father also; if contrarily you choose the World, and prize it above all things, why the Fool hath said in his, heart there is no God, if it be thus with you, you do not acknowledge Christ and so have not the Father; so if you be ashamed to confess him in your words, for fear of disgrace, or if you be afraid of danger, Christ will be ashamed of you, or if in your works you deny him, you care not whether your ways please him or no, if you walk unholily, or unrighteously, you have neither the Father nor the Son, and so lose your own souls; but contrarily, if you acknowledge him in your hearts, trust and depend upon him, choose him, prize him, then in thy heart thou dost profess Christ, and so the Father; so, art thou not ashamed to be known to be a Christian? are thou bold and constant to profess his name before wicked and cruel Tyrants? and if in thy life thou walkest as one that expects the coming of Christ, and dost all things by a call from him, if thou walkest thus soberly, righteously and holily, thou hast the Father.

Use 4 Of consolation to every such soul as knows and professes Christ; there is no poor Christian, but he confesses Christ, and would profess him, desires to live as may please him; why if thou walk thus, thou hast both the Son and the Father, the Son for thy Savior, thy King, Priest and Prophet, and thou hast God for thy Father, and if so, he will provide for thee, thou shalt want nothing, Psal. 23.1. to 4. therefore here is comfort in sickness, you have the God of health, Exod. 15.26. I am the Lord that healeth thee, God is the life and length of our days, Deut. 30.29. so that if you should bury your Children, yet having the Father, they shall have length of days; God is no weak keeper, none can pluck them out of his hands, 1 Pet. 1.5. 1 Pet. 5.10, if we have God, we have life, and health, and peace, and grace, he is the God of all grace whatsoever we want: therefore if we want anything, get Christ, and with him we shall have all things; Rom. 8.32. If a man gives himself to a woman, he gives her the use of all things he hath: so if we have God, we have enough, The Lord is my Shepherd, I shall not want.

Use 5 Reproves Christians, who acknowledge Christ, and so have the Son, and having the Son, have the Father, yet they walk as if they had not received Christ, walk scandalously and dully: if we live thus, we either never knew Christ, or walk very unworthy of him.

Use 1 Lastly it should stir up Christians to walk in a daily acknowledgement of Christ, we have him, and with him the Father: and therefore have enough, we shall have a supply of all our wants.

Now there are three graces whereby we walk in an acknowledgement of Christ all our days.

1 Faith in Christ: walk by Faith in him: I live, yet not I, but the life I live in the flesh, is by the Faith of the Son of God, Gal. 2.19, 20. this Faith is a grace much known, more talked of, but very little practiced: so much as we live besides Faith, so much we live besides Christ: therefore live by Faith in Christ, look at yourselves as unable to do anything without him, depend on him, walk as such as live not for yourselves, but for Christ, do all by his strength and for his glory, and so you shall acknowledge him.

2 Mortification, or self-denial: when a man denies his own lusts, his own honor, profit, and credit, and is content to be all in Christ, he looks at outward things as Talents he is to employ to God's service, he looks at them in a crucified manner, he is weaned from them, regards not much how they go, so he can get Christ, Contra if every profit or pleasure withdraw us from Christ, we do not deny ourselves, Luke 9.23. Christians should make it appear that their profit, and pleasure, and honor, is not of this World, but in Christ, they should deny all these; as faith makes you acknowledge Christ as your Savior, so Self-denial as your Lord,

3 Zeal, when a man doth not only desire to do good duties, but to do them with life and power, walk in power and zeal, which may show in us the power of the Resurrection of Christ; God requires that we should be zealous, Tit. 2.11, 12, 13, 14. zeal is the life, and strength of grace, 1 Cor. 15. ult. if at any time you find yourselves straightened, then think you want the might of the Father, and if you want him, then you want the Son, therefore you must seek to Christ, and then you shall find a new spring of help: therefore in all your ways acknowledge him.

1 JOHN 2.24, 25.

Let that therefore abide in you the fame which you have heard from the beginning, &c.

WEe see the Apostle instructs them against Antichrists coming,

1 By foretelling his coming.
2 By describing him.
3 By the means, which is double.

First, Their Unction. Secondly, The grossness of Antichrist Lyes.

Now we come to his Exhortation of them, to use a special help against Antichrist, and his exhortation is that that Doctrine which they heard from the beginning should abide in them, he presses this exhortation from a double benefit.

1 Continuance both in the Son, and the Father.
2 Obtaining the promise of Eternal Life.

Doct. Perseverance in the Doctrine of the Apostles, is a certain pledge of perseverance in grace, and attaining of glory.

Both these benefits are joined together; perseverance in the Doctrine of the Apostles, is an undoubted pledge of our fellowship with the Father and the Son, and of Eternal Life, 2 Joh. 9. he that abides in the Doctrine of Christ abideth in the Father, and the Son; Acts 2.42. & 47. It is said of the Primitive Christians; that they clave to, and continued in the Doctrine of the Apostles, and 47. he tells us, they were such as should be saved; (That which ye have heard from the beginning) that is, the Doctrine that was preached at first by Christ, and after by his Apostles, Luke 1.2.

There are three Graces especially whereby God's Word is said to continue in us, for it is not enough for a Christian to have it rest in his judgment and assent, the Devil himself knows and believes that Antichristian Doctrine is a lie, and he knows the truth, yet because he continues not in the truth, he hath neither fellowship with the Father, nor the Son, nor any hope of Salvation; therefore there are some more special Graces, whereby the Word is said to continue in us, as David saith, I have hid thy word in my heart, Psal. 119.11.

1 By faith, 1 Thess. 2.13. when ye received the Word, ye received it not as the word of man, but of God, &c. men then receive the Word aright, when they believe it, and when they think it effectual to Salvation able to save their souls, Jam. 1.21. when we receive it as the word of life, when we receive it as our stock and portion, then it dwells in our hearts by faith; let a man receive the Word as true only, and not as good, it will not continue in him; the Devils receive it as true, but do not receive it as good, but think it mischievous to them, and therefore they get no good by it.

2 It dwells in our Consciences by an holy awe and fear of this Word; unless the Word awe us, and rule in our hearts, we have no fellowship with it, Psal. 119.161. the heart is taken for the Conscience; in the Old Testament we read not of the word Conscience: although his heart stood in awe of Princes, as when he cut off Saul's skirt, yet it was the Word that over-awed him that he would not hurt him; this awe of the Word, over-awes that authority we might use to evil, so Job, when he had it in his hand to do wrong, yet the fear of God kept him from doing any wrong, Job 31.13, 14, 15. even to the least servant or maid he had, Jer. 32.40.

3 Obedience keeps the Word in our lives, and our lives in the Word; Teach me O Lord the way of thy statutes, and I shall keep it to the end, Psal. 119.32. if a man take liberty to live, sometimes by the Word, sometimes beside it, he will break off from fellowship. Herod for a while kept an awe of John, but in his life he would not exercise it, therefore he shaketh off John, and his word, and cleaves to his lust; so that the Word abides in us, by faith, fear, and obedience.

Q. What is meant by continuing in the Son, and in the Father?

A. 1. It implies communion with them: a man cannot continue in them without communion with them.

2 It implies perseverance in them forever, so that he that hath the Word abiding in him, hath fellowship with the Son, he hath Christ for his Savior, his Brother, his King, Priest, and Prophet, and he hath God for his Father, an All-sufficient God blessing him with all blessings.

He shall persevere in this estate forever.

What are the Reasons why such continue in the Son, and in the Father.

Reas. 1 From the intercession of Christ, Joh. 17.20, 21, 22. without which we neither could have fellowship, with them, nor eternal life. Christ himself hath prayed for this, and doth, and he was heard always, Joh. 11.42. therefore when he prays, that all they that believe in his Word may be one with him and with the Father, they shall have union with them, and glory everlasting, and so verse. 24.

Obj. You will say, Christ's intercession for himself was not sometime heard; did not he pray that the Cup of his Passion might pass from him?

A. He prayed against it, and yet did drink it, but he prayed conditionally, if it might stand with his Fathers Will, therefore he had his desire, because he fulfilled God's will, Hebr. 5.

Secondly, He prayed not so much that he might not taste of it, as that he might not be over-whelmed by it, and so he was supported by his eternal God-head, so that he was saved in death, and from death: therefore Christ having prayed for our union with him, and eternal glory, we shall attain it.

Reas. 2 From the effectual power of found heavenly Doctrine: it is the power of God to Salvation, it is called the arm of the Lord, Joh. 12.38. it is called the glorious ministration of the Spirit, 2 Cor. 3.8. 2 Corinth. 10.4, 5. Jam. 1.21. so that this Doctrine, is the Ministration, the mighty power of God to convey to us the Spirit of God, which gives us fellowship with the Father, and the Son, and eternal life, the breath of the Word, breathes the Spirit of God into us, and makes us live spiritually here, and gloriously hereafter.

Use 1 May show us what an hard thing it is to persevere and abide in the Doctrine of the Apostles, which appears from this strong exhortation: one would think that the honesty and purity of the Word should prevail with us, to cleave and abide in their Doctrine, but yet we see that is not enough, but the Holy Ghost useth as strong motives here as any can be, he knows the World might over-reach us: some come and tell us, if we continue in the Word, we shall lose our Friends, and Goods, and may be our Life, and why then will you be singular? now seeing that the World offers so largely to with-draw us, therefore he gives a far larger offer, such an offer as all the World cannot give, he out-bids the World, and even promises Fellowship with the Father, and the Son, or Eternal life: therefore that we might be established against all the subtleties of the World, he offers us such Promises as may eternally establish us in the truth.

Use 2 Exhorts us to take hold of this Doctrine while we may have it: if we preach no other Doctrine, but what hath been delivered from the beginning; why then, if you would have fellowship with the Father, and the Son, and eternal glory, cleave to this Word, abide in it, receive it with Faith and fear, and express it in obedience; Lord thou hast the words of eternal life, therefore whither should we go from it? Prov. 19.16. he that keeps the Commandment, keeps his own soul, but he that regards not his ways, whether he walk according to this rule, or no, he shall die. What encouragement would it be to keep a Pill, if the Physician should say, keep this, and you keep your life, cast it up, and you die? why truly such is the Word of Christ, keep it, and you keep your life, but if you despise the Commandment, care not how you live, you shall certainly die; this is the promise, that if, we receive and keep this word, we shall not only keep a long life, but even a life forever and ever; that is a promise God hath given you, even eternal life, why this is more than all the World can give; this is an argument that countervails all other Arguments.

Use 3 Of consolation to all such as lose anything by keeping the Apostles Doctrine; whether they lose goods, or friends, or life, or liberty, here is a comfort that over-balances all discomforts.

Two things chiefly discourage a Christian, he may either loose fellowship with the Church, and be excommunicate, or else he may lose his natural life; here is comfort against both these, what though you be excommunicated from society with the Church, you shall yet notwithstanding keep fellowship with the Father and the Son; Joh. 9.34. the blind man gave such a strong Testimony to Christ, that the Pharisees cast him out, (that is, excommunicated him) well, when Christ heard that he was cast out, he found him out; and so though this poor man, was cast out of the Church, by a clavis errans, wrong excommunication, yet he had fellowship with Christ; what if a Christian be cast out? why here his comfort, a man is no sooner shut out from Fellowship with the Church, but he is sent to Christ, this poor man, Christ came and instructed him; though he were cut short from instruction in the public ordinances, yet Christ instructed him, and he never spake more powerfully and effectually, so that he gave him Faith to believe, and Grace to worship him; so that though a man in a good cause should be cast out from the society of the Church; yet he shall find more near communion with Christ.

2 A man by professing Christ may be delivered up to the powers, and so may lose his life; why this is the promise, even eternal life, he may lose a temporary life, but he shall gain an eternal life.

Doct. Primary Antiquity is a certain note of divine and Apostolic verity.

Prime Antiquity, because he saith here, it was from the beginning, and he appeals to the Doctrine that was delivered from the beginning of his time, that is, from the first promulgation of the Gospel, If that which you have heard from the beginning abide in you, &c.

So that Prime Antiquity, that which the Apostles first taught, is a note of the truth, Jerm. 6.16. inquire for the old way, that is, the good way, Jerm. 18.15. he complains that they strayed from the ancient ways, and were run into by-ways, and he complains of it, as if thereby they had forgot God; therefore when St. John would describe the Gospel, he calls it an everlasting Gospel, Rev. 14.6. and contrarily when God would confute the people for leaving him, he convinces them of novelty, Deut. 13.7. they followed other new God's.

But why is Prime Antiquity the note of divine and Apostolic verity?

1 Because Antiquity is the image of God, and every truth is an image of God, whilst Satan stood in the truth, he had the image of God; when a Doctrine reacheth the truth, it comes to the image of the ancient of days, it is the same truth now, that was from the beginning of the world.

2 From the special care God takes to plant and water the Church with pure Doctrine. Satan is up early to do mischief, but God is up before him to do good; as soon as God made a World, he made a Church, and gave them truth; though Satan was a Lyar from the beginning, yet God taught him truth before he was a Lyar, the good seed is first sown, and then comes the envious man and sows tares.

3 From the nature of all errors, they are abberrations from the way of truth. What are errors but deviations from the first way? therefore there was some way of truth before; when our Savior would tax the error about divorce, he saith, from the beginning it was not so.

Use 1 May serve to be a sign of trial between the Popish and Protestant Religions, they boast much of Antiquity, that they can fetch it from the Apostles times; why, but yet if they fetch it from the prime Antiquity, from the times of the Apostles, we will not yield it them; for John himself would not fetch his Antiquity from the latter part of his days, but from the first promulgation of the Gospel, Matth. 5. our Savior saith, it hath been said of old, and yet was not truth: that is prime Antiquity, that comes from the ancient of days, from the first Institution, vetustas consuetudinis, est vetustas erroris; Ignatius said, my Antiquity is Christ; Error may come as soon as the truth is sown, but yet it hath not prime Antiquity, for Satan was a Lyar from the bginning, and yet that will not serve to prove that a lie is the truth, it is a false Antiquity that comes not from the ancient of days; for our Religion, if we cannot fetch it from the Apostles first Doctrine, and from the Prophets and Apostles of old, we will renounce it, but when we can bring for all our Doctrine, the seal of the Prophets and Apostles, we have a sure note of the truth, we preach no truth, but what Christ and his Apostles taught; our Antiquity stands not on Monuments or writings; though all records were burnt, our faith depends not on them, but on the prime Institution.

Use 2 It confutes the Common cavil against Professors, they accuse them of new fanglednesse: they say none of your Fathers or Ancestors walked in this way, why, it is the way of Christ, and his Apostles: sin is a new way, a new strange thing.

1 JOHN 2.25.

And this is the Promise he hath promised us, even eternal life.

THis eternal life is said to be promised.

Doct. Eternal life is given by promise.

Gal. 3.18. Heirs of eternal life are called Heirs of Promise, Heb. 6.17. because they are Heirs of that Promise was made to Abraham, Rom. 4.13, 14.

Reas. 1 From the grant of eternal life to Christ, and through him to us, Gal. 3.16. that therefore eternal life might be by Christ, it is needful it should be by promise, 2 Cor. 1.20.

Reas. 2. That it might procure those two great benefits, first, Honor to God, secondly peace to his Children: had we pleaded it by the Law, we had pleaded it of debt, but God provided, that what grace should come, should be free, and therefore by Promise.

2 From hence follows peace of Conscience: had we been under the Law, every failing would make us doubt, and therefore that our hearts might be settled, he hath given it us of Promise, Rom. 6 16.

Use 1 A strong refutation of Popish merits by the works of the Law, and that in their own persons: why then it is not of grace nor promise; that is the true reason why they deny certainty of Salvation, because they hold it from the works of the Law; therefore there is no peace of conscience in their Relion; if it be of the works of the Law, then not of grace, if not of grace, then not of promise, if not of Promise, then not of Christ, for if they be bound to obey the whole Law, they are in doubt to break it; if they keep it, yet they know not whether they shall persevere to the end and so no peace; it is as impossible for a man to attain Salvation by Works, as to be his own Savior.

Use 2 Hence learn the way of attaining peace of Conscience, and assurance of Salvation; why, claim it by promise, and it is sure to thee; what makes thee doubt of thy Salvation? why, thou seest this Corruption, and that Rebellion, and thou seest the want of this and that Grace, and therefore thou art in doubt, why thou shouldest claim Salvation by promise, thou wouldest have thy Works more perfect; why, that which makes us doubt, is a secret cleaving to the Works of the Law, but we must not so much look at what we do, as what we believe, what we work, as what Christ hath wrought for us, therefore take heed of sticking to any Works of the Law; and as you desire to maintain peace of Conscience, and to die peaceably, claim Salvation by promise, there is no more required of you than to lay hold on Christ, he doth not look for perfection of faith, but truth of faith; be thy faith never so weak, if true, it gives thee Christ, and he gives thee the Promise, and that gives thee eternal life.

Q. But how shall I know whether I have this faith?

A. If God hath given thee an heart ot distrust self, as gifts, and parts of Nature, and Education, and to be humbled, and look after Christ, if thou prizest Christ, and desirest him above all blessings, this is true faith, if thy faith hath emptied thee of thyself, to go out to Christ as thy Portion, as the most sweet and comfortable thing, I say, thou hast that faith that conveys Christ to thee, and Christ the Promise, and the Promise eternal life; say not therefore as some do, I thank God I never doubted of Salvation, neither have I cause, I have always lived honestly, &c. if thou fetchest thy persuasion from the Works of the Law, then not from Jesus Christ, nor the Promise, therefore do as Paul, touching the Law, saith he, I was unblameable, and yet I count all these as dross and dung to win Christ, Phil. 3. therefore distrust all these, go out out of yourselves, and lay hold on Christ.

Use 3 May teach us to magnify the grace of God, that hath thus devised a way for our Salvation, he hath therefore given it us of grace, that it might be sure.

1 JOHN 2.26.

These things have I written unto you, concerning them that deceieve you.

TO help young Children to beware of Antichrist, the Apostle had given them some instructions, and some means; now in this Verse to the end he rehearseth the two special means he had prescribed.

1 Was his Writings, verse. 26.

2 Their Unction, verse. 27. therefore verse. 28. he exhorts them to abide in Christ.

First, In verse. 26. we have set out,

1 Saint Johns writing to these Babes, and the Argument of it.
2 A descripition of false Teachers, Seducers.
3 A description of their Act, and Work.

1 Their Sin is a seduction and deceiving of men.

2 The vigor of it.

3 He passeth them by, calling them Seducers, without naming their persons.

Doct. There is good use to be made of the Scripture against false Teachers, even of those that want not the unction of the Spirit.

These things I have written unto you; you that have received the Spiritual Unction; otherwise Saint Johns writing had been in vain, and their reading, if there had not been use of them; 2 Cor. 11.13. he informs the Corinthians of false Teachers, Gal. 5.12. Phil. 3.2. Col. 2.8. all these show that the Spirit thought it meet to instruct even Christiaas against false Teachers.

Obj. If this anointing teach all things, what need the Scripture be written? is it not to give light to the Sun?

A. No, there is a double use of the Scriptures.

1 For the confirmation of the witness of our own Conscience; a Christian man's heart witnesseth against false Doctrine, but when the Holy Ghost not only witnesseth in our hearts, but in his Word too, In the mouth of two or three Witnesses every truth is established, 2 Cor. 13.1.

2 There is use of them to help our own spirits; what though my spirit rise up against such false Teachers, yet I might be deceived, therefore that I might discern the truth of my own spirit, I must try it by the Word; a good man may know what spirit he is of, Luke 9. 55. in some things; therefore that we may discern the truth of our own spirits, we must try them by the Word; the Word, and the Spirit of God in Conscience, are like to Tallies, they answer one another in every line.

Use 1 May teach us to discover the corruption of their spirits, who say, after they have once received the spirit of regeneration (which is indeed but common illumination) they need not the Scriptures, therefore they neglect reading of them, as Enthusiasts, and Annabaptists, that will neither read, nor pray, but when the Spirit moves them; and to this purpose they abuse a notable place, 2 Pet. 1.16. they say, we do well to attend to the Scripture till the day dawn, and the day-star arise in our hearts, but afterwards there is no further use thereof: but (until) is not always a word of restraint, but ye do well to do it before, and to do it after, as when it is said, Michal had no Child till the day of her death, it implies not that then she had any, but that she never had any, so that it is a vain collection to reason after this manner, 1 Tim. 4. Give diligence to reading and exhortation till I come: would he have him leave off when he came? No, but he would rather have him always continue so doing so that place rather exhorts them to attend to the Scripture, after the day dawn in their hearts, rather than restrains from it.

2 The Scripture there opposeth not the Law and the Gospel, but he would have them now attend especially to the Gospel.

3 This word until, is not limited to the attending to the Prophets, but to the words day dawn, meaning their hearts are a dark place, until the day dawn, and the day-star arise in their hearts, therefore such men as these, are not of Saints Johns spirit, who exhorts those to whom he wrote to attend to his Writings, as an help against false Teachers.

Use 2. It may exhort us in these seducing days, to be diligent and frequent in reading the Scriptures, because they are written to help us against Seducers; if a Friend should write to us beware of such Cheaters, we would give heed to what he wrote, and observe his Counsels; why we have letters sent from far, even from heaven, to warn us of Seducers, and our friend sets down their Notes, and Marks, and means to avoid them; therefore let us be perusing them, and observe what they direct us to.

Doct. 2 The Children of God are to look at false Teachers as Deceivers, 2 Joh. 7. 2 Cor. 11.13. Rom. 16.17, 18.

Q. What is meant by Deceivers, why calls he them so?

A. A Deceiver is such a one who upon pretence of that which is good, and true, puts us off with that which is counterfeit and naught.

So these false Teachers deceit is in their Doctrine, and in their persons.

In their Persons, 2 Cor. 11.13.

In their Doctrine, they make us believe it is the Doctrine of Christ in, but in truth it is empty, windy doctrine, Ephes. 4.14.

Use 1 May serve to stir us up so much the more to hate and detest them, and to a more serious watchfulness against them; a man hates a Deceiver worse than a Robber, a man had rather lose his Purse by violence, than be cunningly cheated of it, the reason is, because a man that takes your Purse only wrongs you of your Money, but the other deprives you of your Money, and also befools you, and makes a mock at it; so these Deceivers do not only deprive us of the truth, but through cunning delusions they over-reach us, and laugh us to scorn, 2 Pet. 2.14.

Let us therefore try all things, and hold fast that which is good, 1 Thes. 5.21. If we heard that there were counterfeit Money abroad, and cunning Fellows that would undermine us, we would look narrowly to ourselves; why there are cunning Deceivers abroad, which will not only deceive you of your Purses and Goods, but of your Faith, and the Gospel, and Salvation, therefore how circumspect and careful ought we to be? it is a wonderful sluggishness of spirit, when we know there are so many false Teachers now in the Land, and yet it is a wonder to see how raw we are in the Scriptures, how unapt to answer anything out of the Scripture if we were put to it; therefore do not only receive the truth from the credit of Ministers, or our own spirits, but warranted from the Word, that we may be ready to render a Reason of the hope that is in us.

Doct. 3. Sometimes in reproving and confuting of false Teachers, it is seasonable to conceal their names.

Saint John doth not say, These things I write unto you concerning Corinthus, or Ebion, but he passeth by their names, and saith, These things I write unto you concerning Deceivers, 2 Cor. 11.13. 2 Cor. 15.12. Gal. 1.7. Phil. 3.2. Jude 4. he doth not there describe them, he names none, yet sometimes we read he names them, 1 Tim. 1.19. 2 Tim. 2.18. 2 Tim. 4.14, 15.

It is seasonable to conceal their names.

1 When there may be any hope of their conversion; we should not too much exasperate them, because the contention is not so much against their persons, as against their Doctrine and practice.

2 When it were good, that both they and their Doctrine should utterly perish, and be forgot, Gal. 5.12.

It is seasonable to express their names,

1 When they are excommunicate, Hymenaeus and Philetus.
2 That others may beware of them, 2 Tim. 4.14, 15.

Use To teach us to forbear personal invectives in our writings: a wound in a man's good name, is a wound in the apple of his eye; a man that hath his eye hurt, he sees you not, so if you strike a man on his good name, it is hard if ever he hear anything after from you.

He writes to them, about them that seduce them, yet they did not seduce them, but only did endeavor it.

Doct. 4. The desire and endeavor to deceive, is deceit.

Such as have a desire and purpose to deceive, are indeed deceivers, though they actually seduce not, 2 Joh. 7. Rom. 16.17, 18. 2 Cor. 11.13. as he that looks after a woman to lust after her, commits Adultry. Matth. 5.28. because in his heart he desires it; so because a man hath a long look in his heart to deceive, he is a Deceiver; you read of some that trod underfoot the blood of Christ, Heb. 10.29. now that is impossible, for Christ is in Heaven, yet if a man do what in him lies, it is as if he did it.

Reas. From God's acceptance of the will for the deed, whether in good or evil, 2 Cor. 8.12. therefore it was provided in the Law, if any man did bear false witness against his neighbor, it should be death, because he would have taken away his Neighbors life; so if there be a will in a man to deceive, it is as if he did deceive. And as the poor Woman, Luke 21.4. is said to cast more into the Treasury than they all, because she had a will to do it, and put forth herself to her utmost ability: so if a man put forth himself in what he can to deceive, though he never reach it, yet he is a Deceiver: for though it be impossible the Elect should be seduced, Matth. 24.24. yet it is his desire and endeavor to do it, for God hath communicated to men more will and desire many times then power to accomplish it; therefore if there be will to it, the hindrance is not on man's part, but on God's.

Use 1. Must teach men to make as much conscience of their wills and desires, as of their acts; men are apt to excuse themselves in respect of the will, if the act be not done; but didst thou desire it, and go about it? if thou hadst a mind to it then it is done, because God sees that which was in thine heart as done, there was the desire of thy soul, and the endeavor of thy hand, but that it came not to pass is from God's hand.

Use 2. This may be a singular comfort to God's servants that cannot do what good they would; they have a mind to profit by the Word, to read, and pray as they ought; but they cannot; I say, if there be a willing mind, that the desire of thy soul is towards God, if thy c • re and endeavor be to do it, it is certainly done, though thou canst not reach it, Gen. 22.12. Abraham did spare his Son, why true, but that was because God held his hand; but because he went three days journey, and came to the place God had appointed, and built an Alter, and bound him, and would have slain him (though upon God's calling from Heaven to him he spared him) ye God accounts it as if he did it; so, had a man many corruptions in his heartt that were as his Isaac, darling lusts, if thou use all means to mortify and crucify them, though thou canst not get the Victory over them as thou desirest, yet God accounts it as if they were Mortified; if God will have it rest there, and say it is enough, it is an acceptable sacrifice to God; when David had a mind to build a Temple to God, and prepared abundantly for it, though God forbad him, yet saith he, it was well it was in thine heart, and I will therefore build thee an house, 2 Sam. 7. he accepted the will for the need; so if thou set thy heart to build God's House, to be doing good to the Church▪ and reform the Town where you live, if in authority, though you fall short of it, if your souls desire it in good earnest, God accepts of it as done; so for your Families, if you instruct them, and strive to build them up, you say it is in vain, no truly, God will be your reward. So it may be a stay to Ministers, that desire by all means to convert some, and yet find no fruit of their labors, yet thou shalt have thy reward with thy God: for if false Prophets, that go about to seduce, though they seduce not, yet God accounts them seducers; so God accepts of thy good will and endeavor, as much as if thou hadst effected it.

Obj. Then we may easily flatter ourselves, and say, I desire that my soul, and all mine might do well?

A. If a man have a willing mind to a thing, it will much comfort him if he do it, and grieve him if he cannot perform it; thou sayest, thou wouldst have thyself, and all thine do well, is it thy greatest grief that thou canst not effect this, and would it be thy greatest comfort if thou couldst? then God accepts thy desire: but if a man have only some lazy desires, if it go well, well and good; if not, he is not much troubled, there was no right desire.

1 JOHN 2.27.

But the anointing which ye have received of him, abideth in you, &c.

Doct. EVery Child of God, even the least and the meanest have received the Unction of the Spirit, of this we heard, verse. 20.

But something is to be considered in the varying of the words, verse. 20. he said, they had it; here he saith, they have received it of him.

Doct. The Children of God receive this Unction of the Spirit from God, from the Father, and from Christ.

John 14.16, 17. John 16.13. God's sending, and our receiving are relata, 2 Cor. 1.21, 22. God's giving, and our taking mutually agree one to another; and sometimes God the Father is said to send the Spirit, and sometimes God the Son; it is God that sends it, but Christ that hath prayed that he would send it, John 14.16, 17. and by his Death and Ascension hath he purchased and procured the Spirit for us, Acts 2.32.33.

The Reasons why we must receive this Unction from God, and from Christ.

Reas. 1. Because of ourselves; what we have by Nature is a spirit of error, and falsehood, and corruption, and therefore because we have no Unction from the first Adam, no spirit that heals us, and softens us, and cheers us, we have no spirit that doth annoint us, but rather besmear us, and daub us with base lusts; therefore if we have any Spirit of Grace, it is needful that we should receive it from the second Adam

2 We receive it from the Father, because by Christ we are made Sons and therefore have need of the spirit of Sons, Gal. 4.4, 5, 6. all of us like Christ his eldest Son; God's Spirit is the mark whereby he owns us, it is the earnest penny that we have, Rom. 8.14. that we might be comforted, therefore called the comforter, John 16.13. the earnest penny, and first fruits of eternal glory; an earnest penny is part of the payment, of the same nature with the whole, this Spirit is part of the payment which we shall then receive in abundance, now in a small measure; we have now little love, and faith, &c. but he will make perfect love, perfect knowledge, perfect strength.

3 That Christ should give it, is from his death whereby he purchased it, Gal. 3.13, 14. and by his Ascension he shed abroad his Spirit in our hearts; as when Elias was ascending into Heaven, he spread abroad his Mantle upon Elisha, whereby he was clothed with a double Spirit; so when Christ ascended into Heaven, he spread abroad his Mantle as it were, his Spirit, which every Christian taking, is clothed with the Spirit of Christ, with the Spirit of gladness and holiness.

Use 1. Shows the wonderful love of God, even to the least and meanest of his Servants, that not only gives us his Son to be our Redeemer, but his Spirit to be our Sanctifier, so large is God in his bounty; no wonder then if he give us health, and peace, and friends, and means, and maintenance, for he that gives us his Son, and his Spirit, will he deny us lesser things? so that this is not only an expression of his love, but an argument of our faith and consolation, he that gives us his Son, and his Spirit, will give us all things, Luke 12.32. Fear not little flock, &c. and no wonder, for he hath given us the earnest here.

Use 2. To teach God's Children, not to be proud of any Spiritual gift that God gives us, 1 Cor. 4.7. if all we have we have received, what have we to boast? And let us not insult over others, for they may receive the Spirit of Unction as well as we, as Paul did, though he were a persecutor; so, much less should we despise weaker Christians than ourselves, what if they have received but a little measure of faith, and love, and patience, &c. why that little is so much that it seals them up to eternal happiness, they have received so much that they are invested with the garment of Christ; therefore let there be no striving, or contention, or contempt among Brethren, seeing all have received this Unction.

Use 3. Have you received the Spirit? then so walk in him, rooted, and established in him, Col. 2.6, 7. why have you received it, but that you may pray, and preach, and buy and sell in this Spirit? therefore let everyone so walk that he may express that he hath received the Spirit of God, Gal. 5.25. as ye have received the Spirit, so walk in him, put forth the life of the Spirit in every employment, not your own spirit, but show forth the grace of him which hath called you out of darkness into his marvelous light.

Doct. 2. The Spirit which the Children of God have received of him, dwells in them forever.

John 14.16, 17. it is an in-dwelling and abiding Spirit, 1 Cor. 3.6. & 6.29. Ephes. 2.20, 21, 22. the Spirit of God builds a Tabernacle in you, and dwells in you.

Reas. 1. Now the Spirit is said to abide in us, because having knit us to Jesus Christ, we are become of his flesh and bone, now it were both a dishonor and unseemly for Christ to have any lifeless dead member, therefore that God might make us serviceable unto him, he continues his Spirit to us, that may enliven us.

2 God that gives us this earnest penny, would have it continue with us till the payment be complete.

3 The same reason that moves God to give us his Spirit, moves him to continue it to us, we have as much need to be like God in our whole course, as at first, and have as much need of assurance of Glory, Phil. 1.6. the same God that begins the work, will also continue it to us.

Use 1. A ground of trial of our estates; if we have no spirit but the spirit of the old Adam, the spirit of pride and malice, and covetousness, truly this is not the Spirit of Christ that makes us like him, this is not that Spirit that Christ purchased for us by his Death, and Ascension; but suppose we had some of the Spirit of God, the spirit of Wisdom, as Achitophel, the spirit of joy, as Herod, the spirit of Zeal, as Jehu, the spirit of fear, as Felix had, yet we have not this Unction of the Spirit, unless it dwell in us. What is it to be wrapped with a spirit of a Balaam, or a Saul? it was only for a fit, and what comfort was it to them? it was a shuttle spirit by starts, and did not abide in them, therefore let us try whether we have received the Spirit, if we have received a dwelling spirit, it is a true spirit.

Obj. But some may say, Alas, what then will become of me; it may be now I pray, but ere night wholly unabld; now enlarged, then straightened; I have now a spirit of zeal, and courage, soon after all cold, and weak, and dead; wonderful was the zeal and courage of Elias in slaying four hundred of Baals Prophets openly, 1 Kings 18.40. he went through it with such zeal and speed, as if he had been sent from Heaven, yet Cap. 19.1, 2. when Jezebel sent to him he fled for his life, and was so weary of his life, that he wished death; now his Spirit was cold, and discontent, and weary of his life. So David, Psal. 119.24. David said, he had made the word his delight, yet ver. 25. he saith, his soul cleaves to the dust, and prays to God for quicking.

A. This Spirit that is so to abide, doth not always abide in the same measure, nor in the same measure of expression; but we must know, though there be several garments, yet the Soul is never naked; a man hath not always his Holy-day garments sweetly perfumed, but sometimes homely, mean garments; so Elias when he slew Baals Prophets was clothed with zeal, and Holy-day garments, afterwards he remitted of it, and yet had he the Spirit of God on him, he was not naked, though he was not clothed with the Spirit in such a measure; even so sometimes we have even poor ragged homely garments, and much of our nakedness appears, and sometimes again may be, when God hath greater business for us to do, clothes us with better, richer garments, a greater measure of the Spirit; but yet consider, though we have not the same measure, yet always some garment of the Spirit rests on us, be it but the spirit of love, to our Brethren, or grief for the want of it, yet we are not left naked.

Use 2 May exhort su, if we have this Spirit dwelling in us, then let us use him honourably, and courteously as an in-dweller; he is come from far, even from Heaven, sent from our Father, and he brings joy and comfort with him, therefore let us give him honorable entertainment; he is sent to guide us in all our ways, to be a pledge of our eternal inheritance, therefore let us not entertain him like some guest that we are weary of in two or three days; you must know this guest came not for a day, but to dwell with us forever, John 14.16. therefore take heed of grieving him, Eph. 4.13. he comes for your good, and benefit, for your redemption. When a man keeps a Ward, and for keeping him keeps a great estate, a Kingdom, he would be very careful; so the Spirit is such a Guest, that if you keep him, you keep Life and Salvation, you keep an eternal Kingdom by him, therefore take part with God's Spirit, join with the Spirit of God quench it not; what an heavy complaint made Stephen? Acts 7.51. Isa. 63.10. the Spirit may be so grieved and vexed by men, that he will depart from them.

Q. How shall we keep ourselves from grieving the Spirit?

A. As God hath given him to guide you, so look that you be guided by him; if you entertain him kindly he will comfort you, if you grieve him, he will grieve your spirits.

2 Be careful to nourish him; do not strave this Guest, neglect not the Word, and Ordinances, which are the food of the Spirit; Quench not the Spirit, despise not Prophecy, 1 Thes. 5. as if the despising of Prophecy, were the quenching of the Spirit; therefore feed the Spirit of God, with-draw not food from it, prefer not outward things before it, it is a wonder how lean our souls will grow, if we do not nourish the Spirit.

3 Take heed especially of living in any known Sin, for that damps and deads the Spirit, therefore David woefully camplains, Psal. 51.8. to 12. Restore, &c. as if it were quite gone, his very bones were broken, that is, not of his body, but his soul, i. e. the strength and staff of his spirit, the Spirit is like fire, every gross sin is like water cast on it, it quencheth it.

Use 3 A ground of much consolation to God's servants; you can never say you dwell alone and want company, you cannot want good company if the holy Spirit dwell in you; I am not alone saith Christ, but the Father is with me; so may a Christian say, I am never alone, the Spirit of God dwells in me, he is an in-dwelling and abiding Spirit.

Doct. 3 The anointing of the Spirit, teacheth us all things, of which you heard, verse 20.

It teacheth all things needful to salvation, needful to life and godliness, 2 Pet. 1.3. and not only so, but needful to our places, and callings, and ages.

Doct. 4. The anonytment of the Spirit is so plentiful and sufficient, that we need not be taught better things, nor in a better manner, than the Spirit teacheth.

Jerem. 31.32. not that we need not Magistracy or Ministry, but he speaks comparatively, you shall not be so helped by any Instuctions without the Spirit, as with the Spirit, the Spirit shall declare the Truth in Jesus.

For Explication.

1 The Holy Ghost teacheth fully, 1 Cor. 3.9, 10, 11. the spirit of a Christian is inquisitive concerning all things, now the Spirit helps him to search even into the deep things of God, so that the Spirit is a full teacher.

2 The instruction of the Spirit is plain and clear, 1 Tim. 4.1. Joh. 16.25. Christ spake in parables, but after his ascension, the Spirit revealed things clearly.

Three things go to clear discerning, the object must be clear, the medium clear, and the eye clear, and then we may clearly discern; now the Holy Ghost plainly reveals the Counsels of God, and then opens our judgments to discern it, and then clears all the mediums, so that a Christian may plainly discern; so that the Tpirit is a clear Instructor, no men need be taught more clearly, 1 Cor. 2.4, 5.

3 The Instruction of the Spirit is a certain Instruction; scarce any truth, but a Christian can tell it by experience; as a woman that is breeding a Child feels such qualms and distempers, that she knows thereby she, is with Child; so they that have had the breeding of the Spirit in their hearts: and have perceived his motions, they know more clearly than any other, verse 20. Ye know all things, it is a scientificall Instruction about certain experimental things; they know the danger of sin, the sweetness of Grace.

4 The Spirit teacheth us most profitably; for that is the dexterity of the Spirit, that it tells you what use you are to make of such a Scripture, such a Sermon, such a Providence, such an Affliction; I am the holy one of Israel, that teacheth you to profit, Isa. 48.17. let the Minister speak never so powerfully, and plainly, yet the heart of man cannot discern it, and profit by it; unless the Spirit strike in with it, we shall do little good.

Use 1 May descover the vanity of the Popish Doctrine, that would not have men trust their own spirit, but follow the judgment of the Church; this is a poor Instruction; what if the Spirit of the Church become Apostaticall? what is become of all the famous Churches of Asia and Grecia; have not they warped from the truth? therefore if men should follow the Spirit of the Church, they might fall from the truth, but you see how St. John magnifies the Instruction of the Spieit; you need not that any one teach you otherwise than the Spirit within you witnesses.

Obj. May not a man's Spirit be a delusion, must we trust every private spirit?

A Though it be in a private man, yet it is not a private Spirit, but the same Spirt common to the whole body of Christ; his Spirit is not limited to public persons or Ministers, but to all generally that are the Members of Christ; so that we do not maintain it to be a private spirit, though in a private man, for it is a public spirit; the Spirit breaths where it lists, and where ever it breaths, none need teach more or better.

Use 2 If God's Spirit be so sufficient, then let us make use of the Spirit, to discern falsehood, and to know the truth; not to rest in what Ministers, or Parents, or Masters teach, but what the Spirit teacheth, that follow; one days Instruction of the Spirit, will lead you into more knowledge than a hundred Sermons.

Use 3 Look that you keep the Spirit in good order; if you grieve the Spirit, he hath no comfort to teach you, as Parents or Masters take no delight to teach their Childreen or Servants, when they take no heed to what they teach them; but if the Spirit see you be willing to hear and listen, and reach after what he reveals, the Spirit teacheth us with delight, but if you grieve God's Spirit by sensual lusts, the Spirit is so discouraged, that you shall find his Instruction very thin and weak; if God's Spirit see you do not intend to make use of what he teacheth, he will have little delight to teach you.

Use 4 Reproves such as content themselves in Ignorance, by saying they are not book-learned, and therefore there is not much expected from them; why, if you give up your spirits to God's, his Spirit will teach you all things, he will teach you without book, as much as shall be needful for you.

Use 5. Of consolation to God's Servants, that have always a Teacher within them, they carry a Prophet about them, a Minister about them: every man desires to have the best Teacher for his Child, you cannot put your Child to a better Teacher than the holy Spirit, Isa. 54.14. John 6.45. your children shall be taught of me, therefore pray to God to teach you, and to counsel you, he will give you that counsel and direction, none can give. Vide plura verse 20.

Doct. 5. The Spirit of God in the hearts of his servants is not a spirit of delusion, but of truth.

They might say, every man will boast of his own spirit, we know there are many lying spirits abroad; how shall I know that I have the true Spirit? why, he saith it is not a lying, but true Spirit, so our Savior calls it a Spirt of Truth, John 16.13. John 14.16, 17. and it is a sure Spirit.

1 Because it makes us true men, whereas by nature we are full of falsehood and lies, Ron. 3.4.

2 It reveals the Truth of God in a true manner, it teacheth such things as agree with the Scripture, the word of truth.

3 It is given by the God of Truth, therefore must needs be true.

4 Because it teacheth nothing but what it receives from Christ, and Christ teacheth nothing but what comes from the Father, the God of Truth, Joh 12.49, 50. therefore must needs be true.

Q. But how shall I know that my spirit is not a spirit of Error and delusion, but of truth? 1 Kings 22.22, 23, 24. when went the Spirit of the Lord from me to speak to thee? yet there was a lying spirit amongst them, we see here was a lying spirit in four hundred Prophets, and he cunningly conveys himself like an Angel of Light, how shall a Child of God discern the true Spirit from a Spirit of delusion?

A. They that have received a Spirit of Error, may be deluded by a Spirit of Error, but they that have received the Spirit of Truth, cannot be deluded by a Spirit of Error. But how shall I know that I am not deluded, and that my Spirit is a Spirit of Truth?

1. By the Testimony of this Spirit; there is such a clear light in the Spirit, that he will reveal himself plainly enough, 1 John 5.3. The Spirit bears witness that the Spirit is Truth.

2. You shall find the Spirit of God is ever suitable to the Word of God; that Spirit that teacheth you other things than the Word, or withdraws you from the Word, that Spirit is a delusion; the Word begat us, and a Christian loves to be sucking at it.

3. It is a Spirit of Truth, if it make you conformable to Christ; meek and lowly as Christ was patient, and going about doing good as he did, where ever we come; that is the proper work of the Spirit, to make us holy as he is holy, meek as he is meek, pure as he is pure.

4. We may discern the Spirit by his fruits, a tree is known by the fruit, good fruit comes not from a corrupt spirit, take any corrupt spirit, it so confounds and troubles the spirits of men, that they cannot bring forth good fruits, but the holy Spirit is so meek and plain, that it doth not disturb nature, but perfect it, but a bad spirit doth not perfect, but corrupt nature, Gal. 5.22. But the fruits of the Spirit are, Faith, and love, and meekness, it is a sign an evil Spirit was upon Zedekiah, 1 Kings 22. because he was so boisterous, and rude, and impatient, he struck Micaiah on the face, but God's Spirit is meek, and humble, and lowly.

Use. 1. May teach us to see the excellency of a Christian, above other wicked men, Prov. 12.10. the way of a Christian is the way of Truth and goodness, but the ways of the wicked are deceitful, and will certainly seduce us, but a Christian hath fellowship with the Spirit of Truth.

Use. 2. It must therefore stir up men to labor to be partakers of this excellent Spirit, this Spirit of truth, the way of righteousness will not deceive us

It may be many times by following the Spirit, we run into dangerous ways. the way of truth is a straight narrow way, but it is a safe way; keep your way, and it will keep you; the Spirit of Christ will carry you on strongly, Jer. 20, 10. men think that Christians walk in dangerous ways, set like Christ on the top of a pinnacle, but we shall find that these ways of truth will not fail us, but lead us on to eternal happiness, therefore get this Spirit of Truth.

Use. 3. A ground of comfort to all them that have received this Spirit, this Spirit will not deceive you; if God's Spirit were not in you, you were of all men most miserable; but we have a Spirit that will not fail us, as Polycarpus said, These eighty six years have I served Christ, and he never deceived me, therefore now I will not leave him.

Doct. 6. The anoyntment of God's Spirit teacheth us our perseverance in Christ, i. e. doth assure us that we shall abide in him.

Rom. 8.16, 17. The same Spirit beareth witness with our Spirits; two Spirits bear witness, God's, and ours, and both co-witness our adoption; our spirit, that is, our renewed, regenerate Spirit, for God's Spirit would not join with our corrupt Spirit, but with our renewed Spirit, and this makes us become the Sons of God; for there is a manifold difference between the fruits of the Spirit and the flesh; but besides this renewed Spirit of ours, God's Spirit witnesseth, the other indeed was the fruit and effect of God's Spirit, but God's Spirit it self is some lively and comfortable witness, which speaks more clearly and fully, than the created graces of God in us; if you would speak of an immediate work of the Spirit, it doth it by such peace of Conscience, and joy, as passeth understanding, Phil. 4.7. 〈 in non-Latin alphabet 〉 it shall so guid your hearts; this peace that God's Spirit immediately pours into the heart, is without understanding, and the witness God's Spirit gives to our spirits, makes us that we never doubt more as formerly.

2 It works in us joy unspeakable, and full of glory, 1 Pet. 1.8. there is such a witness as fills our hearts with glorious Consolation, Rom. 14.17. and this fills our souls, so that a man tastes of the first fruits of Heaven, in his light we shall see light, Psal. 36.8, 9. there are certain times when God sends this into our spirits, and that is usually in the end of many Conflicts, God abundantly recompenseth our work.

3 Sometimes when we are preparing for some great trial, then God sends some more special help of his Spirit; as it was with our Savior, when he was to be tempted forty days, immediately before he had a testimony from Heaven, Thou art my beloved Son, &c. presently after he was led into the Wildernenesse to be tempted of the Devil, Matth. 4. and as the Angels rejoice at our conversion, Luke 15.10. so when God hath any great Temptation for us, he pours down more enlargement and comfort of the Spirit; so when Christ was to be Crucified, he was a little before gloriously Transfigured, and when he came riding to Jerusalem, exulting and rejoicing, presently after he went to be Crucified, Rom. 5.8. and often in the midst of tribulation, so oft after Afflitions and Conflicts, God comes to comfort us with happy enlargements, 1 Pet. 4.14. not only a spirit of grace, but a spirit of glory▪ as it did on Steven, Acts 6. ult. 1 John 3. ult. hereby we know that we abide in Christ, even by the Spirit, 1 Cor. 2.9, 10, 11, 12.

Reas. 1. From the names and titles given to the Spirit in Scripture; three names, all which witness this truth.

1 It is called the Comforter, Joh. 14.16, 17. not so much comforting us in outward Crosses, but specially because he comforteth our hearts, by assuring us we are Sons, and Daughters of God, and Heirs of life, for else it were not above the world, for the world can comfort us in temporal things, but here is a comforter that far transcends the world.

2 The Spirit is called the seal and earnest of our inheritance, Ephes. 1.13, 14. Ephs. 4.30. 2. Cor. 1.21. now a seal hath a three-fold use.

1 It hath an use to keep secret, or distinguish.

2 Not only so, but to confirm us in all Leases, Bonds, Covenants; so the Spirit not only keeps us sure, and distinguisheth us from all Hypocrites, but seals us by confirming the happiness of our estate present, and future.

3 It is a seal alluding to the seals of Princes▪ wherein their person is portrayed; so this Spirit is the very Character of God's Image, and fashions us after the Image of God, and hereby he confirms and establisheth all the Promises to us, 2 Cor. 1.20. and Ephes. 6. the Article: shows, that not only the gift of the Spirit, but the person of the Spirit witnesseth.

3 He is called the earnest, whereof three Uses.

1 It binds and asures a man.

2 An earnest is part of the payment, though small in regard of the whole; so the Spirit of grace is part of the payment, and shall remain with us till the full payment.

3 Because it abides with us after the whole payment.

Use. May serve to comfort the hearts of all that have received the Unction of the Spirit, they have an assurance of their state of Grace here, and Glory hereafter.

Obj. How comes it to pass then, that so many Christians are so troubled?

1 There is a double Reason;

First, Sometimes by imaginary causes, when there is no such cause; as,

1 In case of desertion; we think we have quenched and grieved the Spirit, and therefore it hath left us, but God doth not assure us that the Spirit in a full and glorious measure shall abide in us, but some fruits of it shall always remain.

2 Sometimes outward Crosses and Afflictions make us doubt, as David, Psal. 73. surely, I have cleansed my heart in vain.

3 Sometimes Melancholy may so distemer us, that we will hardly be persuaded of that whereof we have no cause to doubt.

Secondly, There are some real Causes; as,

1 If we live in any known sin, that breaks the very bones, Psal. 51.8. deprives us of the vigor of the Spirit.

2 The high prizing of earthly contentments; when we exceedingly delight ourselves in Husbands, or Wives, or Children, which much benumbs and dims the light of the Spirit, Matth. 13.44, 45. when a man so prizes this Pearl, he keeps it with him in comfort.

3 The proud frame of our spirit hinders our peace; we are all naturally of proud • ofty spirits, and if God see not in us an humble meek spirit, God's Spirit will not so freely converse with us, Isa. 57.15.

4 Impediment of our peace, is suspending of our peace upon our own performances, because we cannot pray so enlargedly, nor hear so profitably as sometimes we have done, but then we deceive ourselves, Rom. 5.1. because then we do not look for peace and justification from grace, but from the works of the Law, whereas we should depend wholly on the Merits of Christ; and thus by these means we grieve the Spirit, and blur the seal, and so dim and dull our peace and comfort.

Use 2 It may confute a Popish error, who say, it is presumption, and dangerous to think we may have assurance of God's favor; but we se we may know it by the witness of the Spirit

1 JOHN 2.28.

And now little Children abide in him, that when he shall appear, we may have confidence, and not be ashamed before him at his coming.

THe Coherence stands thus; he had written to several Ages several instructions, verse. 27. to Babes he had said, they had received an Unction, whereby they did abide in him.

In this twenty eighth Verse, he turns his speech to all Christians in general, for here it is 〈 in non-Latin alphabet 〉 not 〈 in non-Latin alphabet 〉 , having promised they should • bide in him.

Two Parts.

1 An Exhortation to all to abide in Christ.

A Reason, or encouragement from the comfortable benefit that shall arise from it.

Doct. 1. The promise of perseverance in the state of Grace, doth not open a gap to carnal liberty, but rather gives us cause of encouragement to abide in Christ.

Now he had promised they should abide in him, verse. 27. he doth not say, therefore take your ease, take no care, you are safe; no, he saith not so, but abide in Christ. In other places of Scripture, when the clearest promises of grace and perseverance are laid down, there is exhortation to careful obedience, 1 Cor. 10.12, 13. though thou canst not fall finally, yet let him that standeth take heed lest he fall, Phil. 2.12, 13. not a carnal fear, but such a fear as is opposed to carnal confidence and pride, though God work both the will and the deed; Paul a man most confident of his good estate, so as he triumphed in his estate, Rom. 8. ult. Did this make him carnally secure? No, he is now more vigilant and careful than before, 1 Cor. 9.26, 27. so we see confidence breeds not negligence, but rather diligence: so we read he renounced all for Christ, Phil. 3.7, 8, 9. yet ver. 12, 13. the more assurance he had, the more vigilant he was; and now little Children even now you have a promise to abide in Christ, abide in him.

Reas. 1. For the nourishment of those Graces (by these kind of promises) whereby we most cleave to Christ, Faith feeds on these Promises, as it is bred by them, so it is nourished by them, now the more Faith, the more do you purify your hearts, Faith purifies the heart, Acts 15.9. no Promise promises perseverance to us in our own strength, but all are made in Christ, and therefore make a Christian by Faith to cleave the faster to Christ.

2. These Promises breed Hope in us, and this Hope makes us purify ourselves, as Christ is pure, 1 John 3.1, 2, 3. A Maid that knows she shall be married such a day, will it make her the less careful to adorn her self? no surely, so have any hope to meet the Bridegroom at the last day as their Husband? do they go and soil and defile themselves with base lusts? no, they adorn and beautify their souls the more. When Pharaoh sent and called for Joseph, and he had now hope to make his suit known to the King, doth he now come in his poor Prison garments? no, he shaves himself, and puts on other garments; so those Maids that were to go in to King Ahasuerus, they spent twelve months in purifying themselves, Esther 2.12.

3. These Promises increase love in us; the more beautiful God is in his Promises, the more doth the love of Christ constrain us.

Use 1. To confute Popish spirits, that say, The doctrine of perseverance breeds security; to what purpose say they do you press people to abide in Christ, when they can do no other: we see St. Johns practice here; it is true, if these new Promises were put into old Bottles, it would breed security in us; but a Christian spirit that is taught to believe in Christ, he is made the more watchful by it, 1 Cor. 15. ult.

Use 2. May stir up all to abide in Christ, and for that end, to make use of these Promises to stir you to it, Psal. 116.9. to 12. seeing God hath freed your souls from darkness, and ignorance, and bondage, why, walk holily therefore in the sight of the Lord, none more dissolute and careless then those that are uncertain of their Salvation.

Doct. 2. It is the duty of all Christians to abide in Christ, John 15.5.

Reas. 1. If ye abide in me, ye shall bring forth much fruit; no fruit without Christ.

2. If you abide in him, it keeps you from sin, 1 John 3.6.

3. Abiding in Christ, is the means to have all our petitions heard, John 15.7.

4. Abide in Christ, and abide in eternal life, verse 24, 25. hujus capitis.

Use 1. To reprove the Apostasy that is found sometimes in Professors, though many dead branches be cut off, yet the Vine is perfect, but not without living branches: some are Members, some only imperfect, so some may adhere to Christ by the redundancy of some graces, as Judas and Jehu, these may be cut off, and we see how woeful their case is, they wither and are cut down, John 15.6. and are cast into the fire. Jer. 2.13. This people have committed two evils, &c. Jer. 18.14. It had been better they had never • asted of Christ or known him.

Use 2. Let it exhort us, as we desire to be faithful, to abide in Christ.

Q. How may we abide in Christ?

A. 1. If his Word abide in us, Christ abides in us, 1 John 2.24. 2 Chron. 25.16.

2. Know that all your strength depends on Christ, live therefore in his Grace.

3. Be fruitful in Christ, make use of him to grow in Grace.

4. If at any time you turn from him, return to him speedily, that so by repentance you may renew your Covenant, Jer. 3.1.

Doct. 3. Such as do abide in Christ, do with boldness expect, and without shame receive him at his coming.

It is plain in the Text 〈 in non-Latin alphabet 〉 .

First, From the causes; what makes men afraid of his coming? either knowledge it shall go ill with them, or not knowing it shall go well with them, as the Cardinal said, he had rather have his part in Paris, than his part in Paradise, the one he was certain of, the other uncertain; but now such as abide in Christ, they know that it shall be well with them at that day, Ps. 23.3, 4, 5. doubtless mercy and favor shall follow them all their days, and therefore they are confident, 2 Tim. 4.7, 8. what makes Paul thus bold? because he knows he shall receive a Crown of Righteousness at his appearing.

Secondly, From the effects of their confidence,

1. They love the appearing of Christ, and therefore manifest, they look for it with confidence, 2 Tim. 4.8.

2. As they love Christ's appearing, so they pray for it, Cant. 8. ult. and therefore it is a sign with confidence they expect it, Rev. 22.20. Did you ever know any Malefactor write to the Judge to hasten his coming to the Assizes? No, but they would rather prevent his coming, but if they hasten his coming, they are confident it shall go well with them, the Prison is a burden to them, and at his coming they are confident to be freed. Many Afflictions, as so many bolts lie on God's children, many vexations, therefore they desire the Lord to hasten his coming, to rid them out of all their misery, and revenge them of their enemies.

3. As they are confident, so they are not ashamed, they profess his name here without shame, and therefore Christ will not be ashamed of them at that day.

Use 1. It reproves and refutes a Popish Doctrine of uncertainty of Salvation; how could Christians love and pray for Christ's coming, if they did not know it should be well with them at that day? this love and desire after it, shows they are confident of their good estate.

Use 2 Of trial, whether you abide in Christ or no; why see how thou standest affected to the coming of Christ; art thou bold, and confident at the hearing of the last day? art thou reverently bold, and lolvest, and prayest for his coming? then it is a sign thou abidest in Christ; but if the hearing of it strikes terror into thee, and thou wouldest gladly put it off, surely thou art not in Christ; the Day of Judgment to the Godly is a day of Marriage, and therefore the Spouse longs for it; to the wicked it is a day of Execution, and therefore they tremble at the thought and hearing of it; it is a day when he will show himself marvelous in mercy to every Christian, and in flaming fire to the wicked and ungodly: consider then how thou art affected to this Day, is it a day thy soul desires? Come Lord Jesus, come quickly, even so, Amen. But is the consideration of it dreadful to thee, that thou knowest not how to meet it? then thy spirit is corrupt, and not upright before God.

Obj. How comes it to pass, that many a godly soul fears and trembles at death? was not Hezekiah and David afraid of it? Psal. 30.9. Did not he say, that though he walked in the shadow of death he would not be afraid, and he is now afraid?

A. In two cases God's children may be afraid to die.

1. When they have loosely and negligently laid up the evidences of their estate, as a man at the Assizes, that is to try his Evidences, if he have them to seek, he desires the Assizes were put off.

2. Sometimes he is fearful, when he knows he had lived somewhat loosely, and his heart hath run a Whoring from God by some carnal delights, so that he would gladly gather up himself better, before he go hence and be no more seen; because our hearts have gone whorishly from God, we are afraid, not that he will cast us off, but that we shall not find that welcome which otherwise we should, if we had time to recover ourselves. So David Psal. 39. ult. he was in some grievous Disease, and somewhat conscious his spirit was not perfect, but he had much weakened his grace, therefore he prays, O spare me a little, that I may recover myself, before I go hence and be no more seen. Hence, oft Christians at their conversion are afraid of Death and Judgment, because their Evidences are not so good, and others afraid, because they have blurred their Evidences by some sinful delight, and sitting loose from God, but yet their fear differs from wicked men's, wicked men tremble, because they have no evidence at all, but a godly man knows he hath evidences, but he hath them not so ready, and therefore desires to be deferred.

Use 3. It may stir us up all, as ever we desire to live comfortably, and die gloriously; so to have a care to abide in Christ, otherwise you will die both with fear and shame; but if you abide in Christ, you may with boldness look Death in the face, therefore abide not in your Natural estate, Civil honesty, but abide in Christ. It is a profane and false speech of some Politicians, that say, Religion makes men cowards, and never famous Warriors; no, doth that make us cowards that makes us look Death in the face, and Judgment also? were those cowards that have looked Fire and Faggot, and Torments in the face? therefore it is not Religion, but want of Religion, that makes men cowards; therefore strengthen your Faith, and so you shall expect Christ's coming with confidence, and boldness, and courage.

1 JOHN 2.29.

If ye know that he is righteous, ye know that everyone that doth righteousness is born of him.

IN the former Verse he had exhorted all to abide in Christ, and that from an Argument of boldness and confidence at the day of Death, and Judgment: In his Verse he proves that such may have boldness; they that are born of Christ are children of God, may lift up their heads with joy at his coming; a Child is not afraid, but glad of his Fathers coming, but such as abide in Christ are born of God, Ergo. But how do they know they are born of God? why they that do Righteousness are born of God, but those that abide in Christ do Righteously; how appears that? they that know that Christ is Righteous, they know that such as do Righteousness are born of God.

Doct. 1. Jesus Christ is Righteous.

Isa. 53.11. Mat. 27.19. & 24. That just one, Acts 22.14. 1 Pet. 3.8.

Reas. 1. From his Righteousness, and innocent Conception, and Birth; he was not begot as other men, but the Holy Ghost over-shadowed the Virgin.

2. From his innocent Life, he fulfilled all Righteousness, Mat. 3.15. Heb. 4.15. John 14.30. Satan could find no sin in him to take advantage of.

3. From the necessary use of his Righteousness, he must be Righteous.

1. To overcome the sorrows of Death, one sin would have kept him under death, Acts 2.24, 25. but by his innocence he overcame death.

2. That he might be an holy High Priest to us, and a perfect Sacrifice for us, Heb. 7.26, 27. had he not been innocent and harmless he could not have been so; the Priests in the Law were to be without blemish, Lev. 2.17. to show, that the great High Priest should be so; so was the Offering to be without blemish, Lev. 27.7. and therefore requisite Christ should be so, Heb. 9.4.

3. It was needful he should be righteous, for the use and end of his righteousness, his righteousne is imputed to us for righteousness.

4. That he might work inherent righteousness in us, that we might do righteousness, had Christ been blemished in one sin, he could not have begot us righteous to God.

Q. What is it to be righteous?

A. Holiness gives God his due, Righteousness, man his due: but righteousness put alone, implies both giving due to God and man; so Christ, he gave to Caesar what was his due, to the Pharisees their due, and everyone their due.

Use. A ground of wonderful consolation to every poor soul, that is burdened with his own unrighteousness, though we are unrighteous, yet Christ is righteous, and what is wanting in our parts, is supplied on his: this comfort Elihu gives to a man in extremity of body and soul, Job 33.23. to declare where his righteousness is to be found, that is, it is not to be found in himself, God will say of such a soul, deliver his soul from going into the pit, for I have received a recompense: what though we have cause to complain as the Church? Isa. 64.6. yet if we know Christ is innocent, and pure, and holy, why then his righteousness is imputed to us: what though we were born sinful? yet Christ was born without blemish: what though our lives be unclean and wicked? yet Christ's life was innocent and harmless: what though we should have died for our iniquities, as the good Thief said, Luke 23.41. yet this man hath done nothing worthy of death, verse 47. certainly this is a righteous man; so every soul that is sensible of his own unworthiness, as the good Thief said, verse 40. Fearest thou not God, &c. if a man fear before God and tremble at his wrath, in such a case, Christ will say as he did to the good Thief, this day shalt thou be in Paradise, or at least have right to it.

Obj. Christ is righteous, but what is that to me? do all wicked men receive righteousness from him? alas, I have nothing to move God to impute his righteousness to me.

Ans. If thou canst but find this in thine heart, that thou fearest God because of thy sins, and art humbled, why then if Christ be righteous, thou needest not fear his coming, for his righteousness shall veil thy unrighteousness, and thy estate shall be happy.

Obj. Was not Judas afraid of the horrors of Hell, when he had betrayed Christ? did not he fear sin, and it was a •• rror to his soul?

Ans. Judas was afraid of that sin, but he was not afraid of all sin, for then he would have been as much afraid of hanging himself, as betraying his Master; therefore he feared the horror of that sin, but not of all sin: but take a man fearing God for all sin, and fearing other men's sins, as the good Thief, afraid least Children and Servants should sin, and looks at Christ's righteousness; this is a supersedeas of all danger at death, we may expect death and judgment with comfort and joy.

2. It is a ground of comfort likewise to such as having found comfort heretofore in the righteousness of Christ, are now in that case that they doubt of their Estate, why? what though you fail in many things, yet look up to Christ? he is pure and righteous: and so being clothed with his righteousness, we may lift up our heads with comfort, and this Paul comforted himself in, Phil. 3.7, 8, 9. in that, he counted all dress and dung in respect of the righteousness of Christ: here is the comfort of a Christian, he should not look to his own righteousness, never think to get anything by your own works, but if you lay hold on Christ's righteousness, you may know that you are born of God, and so may expect the last day with joy and comfort.

Doct. 2. Such as work righteousness are born of Christ.

1 John 3.10. The manifest difference between the children of God, and of the Devil, is working of righteousness.

Reas. 1. From the weakness and impotency of nature to bring forth a righteous work, Rom. 8.3, 4. Rom. 7.18. & 3.10.12. none of the famous Heroes among the Heathen, but their best actions were splendida peccata. Deut. 32.32, 33. God's people had corrupted themselves, and the Spirit of God was not upon them; their sweetest works were like the Grapes of Sodom and Gomorrah, which are fair to the eye, but if touched vanish away; there is a fair outside, but no nourishment: none so opposite to Christ, as men of best natural abilities, Acts 17.32.19.20. Rom. 11.17.20. Phil. 3.6. though Paul was clean in his own and others eyes, yet did he persecute the Church of God, there is no power of nature, can reach to a supernatural work, Rom. 6.16, 17, 18, 19.20.

2. From the impotency and weakness of common Graces, Mat. 12.33. Heb. 9.14. until Christ's blood hath sprinkled our consciences, all our works are but dead works, every work that is spiritual, must

1. Spring from Faith, Gal. 3.14. Rom. 14. ult.

2. The end must be the glory of God, 2 Cor. 10.13. nature never works higher then its own glory. Brutus when he heard his Sons conspired with the Tarquins, he sent for them and cut off their heads, whereof the Poet spake thus, Vivit aemor patriae, laudumque immensa cupido, had this been bounded in God's glory, it had been good: let Saul Prophesy, let Jehu set upon reformation with great zeal, let Herod hear John the Baptist gladly, yet all these detain the truth in unrighteousness.

3. From the necessity of abiding in Christ, to the performing of every duty, John 15.5. he doth not say without me ye can do no great matter, but without me ye can do nothing.

4. From the resemblance that is between Christ and such as work righteousness, there is such a resemblance as is between Father and Son, John 3.2. we are the seed of Christ, and are made like him; as a child is known to be born of such a man, by his look, speech, carriage: such as work righteousness, their works will own them, Isa. 61.1, 2, 3. Isa. 9.6.

Q. How are we said to be born of Christ?

A. He is sometimes (though he be our elder Brother) called our Father, we are born of his Seed, his Word and Spirit, and we resemble Christ as well as the Father, Rom. 8.29.

Use 1. This reproves the Jesuits and Franciscans Doctrine, that hold, that by strength of common graces a man may receive justifying grace when it is offered, a man must be born of God, that will do so good a work; it is therefore a Doctrine contrary to the Word of God.

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

Use 3. Such as are born of God should make use of their new birth; walk in the life of the new birth, else thou dost nothing, Gal. 2.20. we must do all out of the strength of the new birth: if the Sun should shine into our houses, and we shut up all the doors and windows to keep it in, we shut it out; so we must keep the windows of our hearts open to Christ.

Use 4. Have respect to works of righteousness: it is injustice to sell places of office, and suffer men to sell them; if men buy dearly, they must be forced to deal hardly.

Obj. A man that buys dearly, may sell so.

Ans. A man may sell what he bought justly, a man may but his own right, yet not sell it; it is injustice to sell what is not our own, as places in free election.

Doct. 3. Such as know that Christ is righteous, they do know that everyone that doth righteousness is born of God, a Child of God.

Q. What is it to know Christ to be righteous?

A. It doth not consist in the understanding of it, conceiving it, and acknowledging it; for Pharaoh could say, The Lord is righteous, Exod. 9.27. and yet he could not come to say, that God's people were righteous, and born of God, he did not see that God afflicted him for oppressing his people, this he was convinced of, that God was righteous, but yet he would not say, you

Commentary on 1 John

Doct. It is a note of seducers, or Antichristian Teachers, to depart from the fellowship of the Church.

Doct. 5. It is the holy end that God aims at, in giving up seducing corrupt spirits to Apostasy from the Church, that he might discover them that they were Hypocrites whilst they lived in the Church.

Doct. There is not the least of the Children of God, but they are partakers of an Ointment of Christ, you little Children have it, Vers. 27.

Doct. The little Children of God, by virtue of the ointment of the spirit of Grace, they know all things.

Doct. The Apostles writings were rather directed to such as know the truth, then such as know not the truth. Or thus, It is not the ignorance of the truth, but rather the knowledge of it, that occasioned the Apostles writings.

Doct. 2. Such as have received from Christ the anoyntment of the Spirit, they know the truth.

Doct. Every Antichristian Doctrine is a Lye.

Doct. No lie, that is, no heretical Antichristian Doctrine, is of the truth▪

Doct. Such as have received the unction of the Spirit, they know no Error, no false Doctrine is of the truth.

Doct. Antichrists Teachers are as gross Liars as who are the worst.

Doct. 2 Antichrist denieth Jesus to be the Christ, or, he that denieth Jesus to be the Christ, is Antichrist.

Doct. 3. Antichristian teachers deny the Father, and the Son.

Doct. According to our acknowledgment, or Confession; or Denial of the Son, we either have, or have not the Father.

Doct. Perseverance in the Doctrine of the Apostles, is a certain pledge of perseverance in grace, and attaining of glory.

Doct. Primary Antiquity is a certain note of divine and Apostolic verity.

Doct. Eternal life is given by promise.

Doct. There is good use to be made of the Scripture against false Teachers, even of those that want not the unction of the Spirit.

Doct. 2 The Children of God are to look at false Teachers as Deceivers, 2 Joh. 7. 2 Cor. 11.13. Rom. 16.17, 18.

Doct. 3. Sometimes in reproving and confuting of false Teachers, it is seasonable to conceal their names.

Doct. 4. The desire and endeavor to deceive, is deceit.

Doct. EVery Child of God, even the least and the meanest have received the Unction of the Spirit, of this we heard, verse. 20.

Doct. The Children of God receive this Unction of the Spirit from God, from the Father, and from Christ.

Doct. 2. The Spirit which the Children of God have received of him, dwells in them forever.

Doct. 3 The anointing of the Spirit, teacheth us all things, of which you heard, verse 20.

Doct. 4. The anonytment of the Spirit is so plentiful and sufficient, that we need not be taught better things, nor in a better manner, than the Spirit teacheth.

Doct. 5. The Spirit of God in the hearts of his servants is not a spirit of delusion, but of truth.

Doct. 6. The anoyntment of God's Spirit teacheth us our perseverance in Christ, i. e. doth assure us that we shall abide in him.

Doct. 1. The promise of perseverance in the state of Grace, doth not open a gap to carnal liberty, but rather gives us cause of encouragement to abide in Christ.

Doct. 2. It is the duty of all Christians to abide in Christ, John 15.5.

Doct. 3. Such as do abide in Christ, do with boldness expect, and without shame receive him at his coming.

Doct. 1. Jesus Christ is Righteous.

Doct. 2. Such as work righteousness are born of Christ.

Doct. 3. Such as know that Christ is righteous, they do know that everyone that doth righteousness is born of God, a Child of God.