Commentary on 1 John

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

He speaks of ordinary Prophets, such are subject to the judgment of the people, 1 Cor. 14.23. as for Paul, he was an extraordinary Prophet, 1 Cor. 4.3. What is meant by Prophesy?

Such as a man may attain to by use, hence Ministers are called Prophets: they were wont to foretell sundry things to come, look what they speak on earth is confirmed in heaven; though they cannot foretell things besides the Scripture, yet they may things out of the Scripture; so that you may see that God is in them of a truth. Every good Prophet so far as he prophesieth according to God, is carried by the holy Ghost: but when he doth not speak according to God, he is carried with an evil spirit, Numb. 11.25.26. 1 Sam. 18.10. an evil spirit came upon Saul, so that every Prophet prophesieth either by the Spirit of God, or by a wicked spirit; an evil man may sometimes prophesy well, and then it is by the spirit of God, it is a spirit that comes upon them; as Balaam, Numb. Ch. 23. & 24 a good man is ordinarily led by the Spirit of God, but sometimes he is transported by an evil spirit, and then he speaks not by the Spirit of God, he perverts the Word, and he misseth the text and application of it. Peter he will tell our Savior, this thing shall not be unto thee, Mat 16 22. what saith Christ to him? verse. 23. Get thee behind me Satan; There is not the worst debauched Minister, but when he comes to preach, one spirit or other comes upon him, therefore well doth St. John say, Believe not every spirit, but try the spirits.

What is the spirit of the Prophets?

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

Why is thy inclination called a spirit?

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

Try the spirits, what variety of spirits are there?

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

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

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

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

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

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

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

Try the spirits.

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

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

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

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

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

They must try the spirit of a man's Person, Calling, Doctrine, Appl ••• ions.

1. There may •• a false spirit of a man's person▪ Matth. 7.15, 16.

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

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

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

Belie •• 〈…〉

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

2. To apply 〈…〉 1 John. 1.21.

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

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

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

Reas. 2. From the easiness of Prophets to delude God's people.

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

2. They may delude by their calling, many men may think surely their Minister is right.

3. From the hy •• crisie of their Ministers, Matth. 7.15. They come to you in sheep's clothing, but inwardly are ravening Wolves.

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

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

How shall I try the spirit of our Minister?

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

2. Labor for the ointment of the Spirit of God.

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

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

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

What is a false Prophet?

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

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

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

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

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

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

3. From the ignorance and darkness of the minds of professors, Rev. 9.2. those Locusts were false teachers, which came out of the smoke of the bottomless pit.

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

2, This may teach us not to wonder, although many also Prophets be gone out in these days in the light of the Gospel, 〈◊〉 they durst look such • lorious sight in the face as were St. J ••• and Paul 〈…〉 days, there is not such power of godliness in the hearts 〈◊〉 Profe •• but Christians now are given to much worldliness, and many rest in 〈◊〉 , therefore wonder not though the •• ce of the earth be 〈…〉 with heresies.

3. This should teacheth of 〈◊〉 to take heed of opening a door to 〈◊〉 Prophets. Take heed of ignorance in your judgment, of ambition and sensuality this is the smoke of the bottomeless pit.

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

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

2. The sp ••• ts of Arminians are a spirit of bitterness 〈…〉 the brethren, a spirit of emulation, of disloyalty to ••• ir Prince, of liberty and security.

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

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

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

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

What is it to confess?

There is a threefold confession in Scripture:

1. To acknowledge the truth, doctrine and worship of Christ, even before Rulers, Matth. 22.25. to confess is to profess, to bear witness of the grace of Christ.

2. 〈…〉 of a man's Ministry, as it is said of John John 1.20.

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

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

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

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

Use 1: To teach God's people 〈…〉 acq • ainted with the Lord Jesus, or else they will not be able to discern 〈…〉 their Minister in doctrine, 〈◊〉 , and carriage; it is 〈…〉 Saints to express their carnal excellency • 〈…〉 complains of the Galatians, that they made a fair show 〈◊〉 flesh •• 〈◊〉 •• at make a fair show i • the flesh, when they come to 〈…〉 out, their spirits will not bear it; a Christian should sa • of those outward 〈…〉 Da •• d of Saul's armor, if any man will come after Christ, he must 〈…〉 wisdom, life, and carnal excellency▪ God •• ts ho ••• r, upon many Christians, and gives them carnal excellency, but they must take heed that they do not darken the power of the Lord Jesus Christ 〈◊〉 by.

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

3. If there were so many false Prophets in St. Johns time, then this reproves the Papists, that are burdened with traditions, Col. 2.20. they much adore Venerable Antiquity, as they call it; true indeed, an hoary head is a crown of glory; but it is when it is found in a way of righteousness.

4. Labor now especially to discern the spirits of your Ministers, for many a man makes a fair show, hath a fair outside, but nothing within him but rottenness; many again have a fair outside, and as for their inside are like empty shells, they have no power of godliness, Col. 2.22, 23.

Doct. THat the spirit of every Prophet, that holds not out the mighty power of Christ veiled with human frailties and infirmities, is not of God but of Antichrist.

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

1. If a man doth not express the truth of the Lord Jesus in his Ministry, but breaths such error in his doctrine as doth overthrow the Lord Jesus, such is not of God, John 14.17. & 16.15. If a man speak truth, and not saving truth, but only moral truths, he doth not press the saving power of the Lord Jesus, he expresseth a spirit of morality, which is not to be disliked; but he doth not hold forth the saving power of the Lord Jesus; and a man must not only express the saving power of Christ, but the saving power of Christ come in the flesh; do you see a man revealing Christ in Moral writings, in tinkling cymbals of man's wisdom, if his spirit relish nothing but affected eloquence, his spirit is of Antichrist.

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

3. If a man's doctrine do hold forth the Lord Jesus in a tyrannical manner, making the hearts of those sad whom God would not have made sad, such do not hold forth Christ.

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

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

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

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

Use 1. This should teach Ministers what frame of spirit they should hold forth, when they take upon them such an holy and heavenly profession; if they would approve their hearts to God and his people, they must hold forth the Lord Jesus Christ in human simplicity, though men cannot so well try the doctrine of their Ministers, yet they may try their spirits; Paul desired to know nothing, 1 Cor. 2.2. that is, to express nothing in his life and doctrine, but Christ Jesus veiled with human frailties.

Use 2. A ground of much consolation, when their hearts can bear them witness, that God hath given them a Spirit of saving Truth, not to deliver their doctrine in carnal excellencies, seeking high matters but in human simplicity.

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

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

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

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

There are three things in the body of Popery:

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

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

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

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

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

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

2. That that spirit did affect and exercise tyranny, casting out of the Church such Ministers as were more faithful, 3 Epist. John 9.10. Diotrephes would not receive John himself, nor his brethren; nor would suffer those that would; that spirit hath been in the Church of Rome from that day to this. A second part of their tyranny was, in imposing upon them unprofitable courses, unprofitable they were because they did perish in the using Col. 2.20, to 22.

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

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

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

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

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

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

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

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

2. They both savor and relish that doctrine, Rom. 8.15. They that are of the Spirit of God, savor the things of God, such as hold forth the mighty power of God veiled in human frailties, they are of God.

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

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

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

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

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

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

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

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

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

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

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

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

Use 1. This shows how much people are left without excuse, who are ignorant and graceless, when their Ministers are so; the worse your Ministers are, the more should you contend to hold fast faith and a good conscience: you must not plead that you are ignorant men; are you more ignorant then the blind man? he was never book-learned, if you would show yourselves to be Christians, you must hold forth faith and a good conscience.

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

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

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

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

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

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

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

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

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

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

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

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

Quest. Wherein is he greater?

Answ. In all those things whereby men achieve victory, Isa. 26.5. To the obtaining of a victory there are required three things, wisdom, strength, and watchfulness.

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

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

Thirdly, They are greater in watchfulness, which when it is wanting then they fall; they never want wisdom and strength, but then it is the fault of God's servants to wax fat, and to kick up the heel against God, and to forget the great things he hath done for them; and then though they have their armor about them, yet are they beat back by worldly teachers, and beat almost dead, so that you shall scarce see them pant: but now at this time, greater is he that is in them, then he that is in worldly teachers, for they do rise again, and get greater strength, and overcome mightily, Mark 14.37, 38. Watch and pray that ye enter not into temptation, so that when we have most need of watching and prayer, then we are least able; because Peter could not watch with our Savior, therefore he fell away most grievously; which shows when God's servants put on a careless spirit, and do not make use of their wisdom and strength they have received, they come to be foiled, yet there is a seed in them, by which they do overcome all their enemies, yea themselves also. Hence David breaks forth into praising of the Name of the Lord, Psal. 144.1. the people of God are blessed with the blessings of God, Gen. 49.19. they shall overcome at the last, in which respect they may well be said to be of his Tribe. How comes a man to overcome at his first conversion? God puts forth such a mighty arm of watchfulness, wisdom and strength, as that he overcomes the Devil, Luke 11.21. thus he overcomes the world, Gal. 1.4. John 15.19. he is crucified to the world, and the world to him. He doth then crucify the flesh, with the affections and lusts, Gal. 5.24. so that he looks at them all as ignominious and deadly enemies, and if Christ shows himself thus strong when a man comes on to grow, what will he do when Christians grow more strong in wisdom, grace, strength, and watchfulness.

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

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

3. A ground of much consolation and assurance to God's children of perseverance, for if anything could separate them from God, then it must be, either the world, the Devil, or lusts of their own flesh, but none of these can. Ergo, Rom. 8.15. to the end.

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

Quest. What is it to be a worldly teacher?

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

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

3. The end of worldly teachers are worldly. And

First, To draw disciples after them, Acts 20.30.

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

Quest. What is meant by the world?

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

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

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

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

Use. If Ministers would know their own spirits, let them consider what doctrine they deliver, what end they aim at, and what are their hearers, and so by this means, they will easily discern their own spirits.

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

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

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

2. Because they do not receive mutual edification, except all be done in love, for all edification is wrought by love. Knowledge puffeth up, but love edifieth, therefore let all things be done in love; mutual love is both profitable and comfortable.

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

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

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

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

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

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

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

Obj. You will say, You will not hate your brother, but yet you will have nothing to do with him.

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

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

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

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

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

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

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

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

Obj. But a little thing frets my soul, and I am not so soon healed being fretted; some flesh is hard to heal, so is it with some men's spirits: What shall I do to uphold my brotherly love?

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

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

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

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

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

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

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

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

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

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

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

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

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

Answ. Consider, whether thou lovest them for thy own sake, because they may be helpful to thee, this is from self-love; but dost thou love a Minister or a Christian for his goodness sake, for his likeness to God, for his graces and virtues? this is a sign thou lovest him not for thy sake, but God's.

2. This exhorts every such soul as desires fellowship with God, to be acquainted with God, to love their brethren; you come to the Ordinances of God, and you find not Christ; you come into Christian Communion, and find little comfort; know this, that according to your love to your brethren, such is God's love to you; if there be any strangeness in you to any brethren, this will make God strange to you, all the affections we find in prayer, in reading, preaching, or any Ordinance of God, they will prove but delusions, if we love not our brethren.

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

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

1 To the Angels, Luke 2.13, 14.

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

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

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

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

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

Use 1. This should teach the servants of God not only to bear an hidden love, but also a manifest love to Christ; now indeed are the time, wherein men need not be ashamed to manifest their love; but if times grow hard, then men will come to Christ by night, as Nicodemus did; but God requires, if he manifest his love to your conscience, that you should make it known to the world, and not to be like Joseph of Arimathea, and Nicodemus, Joh. 9.38, 39. If we be ashamed of him in the world, he will be ashamed of us before his Father, Mark 8, 38. when Christ hung on the Cross, Joseph came in boldly to Pilate, and asked the body of Jesus, Mark. 15.43, which shows you, that where there is truth of grace, though it be close at the first coming on, yet when there is danger indeed, every man will put forth himself to bear witness to the truth.

Doct. That God bare love to us before he sent his Son to reconcile us to himself.

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

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

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

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

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

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

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

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

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

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

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

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

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

2 Consider upon what terms we stood with God, when he sent us his on? Even then when we provoked him to his face, and were enemies to his Majesty, Rom. 5.8.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

In his favor is life, Psal. 30.5. The Sun is the life of many Vermin, take away the Sun, and they die, as flies; but when the Sun shines in its season they live; let God take away the Sun-shine of his favor from us, we can neither pray nor preach, we live a life of grace, of holiness, Prov. 16.14, 15. Rom. 8.2. Ephes. 2.4, 5. there is life enougst in Christ, to procure us life.

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

How did Christ procure us this life?

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

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

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

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

Use 1. This shows us what our condition is without Christ, if God send Christ, that we might live through him, then in God's fight without Christ, we are dead, as dead flies, dead worms in a cold frost; we are utterly dead without true peace, we are like thorns that give a blaze; but we lie down in sorrow, Isa. 50.11. Christ is our life, without him we can do nothing, we are not able to put forth any spiritual action.

2 Let us try our estates, Whether can we say that God sent his Son into the world, and hereby manifested his love to us? Do you live in God's sight? without him we are but dry bones, until we can say we live in Christ, we cannot say we have any sense of God's favor.

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

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

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

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

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

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

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

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

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

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

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

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

2 From the eternity of God's love, now Jer. 31.3. an everlasting love can have no cause; the cause is always before the effect: no temporal thing can be the cause of an eternal love.

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

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

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

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

4 This should teach God's children, to be as observant in love to God's children as God is to them, to love them freely, to do kindness to them freely, Psal. 16.2, 3.

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

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

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

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

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

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

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

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

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

Object. But we did bring something to God, that did make him deal thus graciously with us?

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

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

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

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

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

3 God sent Christ into the world, that so he suffering, his Elect might suffer, he growing, they might grow, and he dying, they might die, Col. 2.29. There is a difference between Christ's dying for the world, and for the elect; He so died for the Elect, as that he prayed that his death might be effectual to them, John 17.9.20, 21. he prays for all them that shall believe in him, he prays not for the world.

Use 1. This refutes an error of the Papists, that Christ was equal in his love to all the world, and that without difference God sent his Son for the one as well as for the other; they say God doth not bestow his love without condition; this we deny.

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

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

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

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

What is meant by P •• pip ••• ?

This word signi ••• four thi •••

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

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

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

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

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

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

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

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

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

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

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

3 This shows us what course to take to have our sins pardoned; If God have sent his Son to be a Propitiation for our sins, we must take the same course that they did of old, Levite. 4.4. we must confess all our sins, and offer up Christ, and entreat God that Christ's blood may speak better things then the blood of Abel.

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

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

Answ. Satan's peace is not a peace which passeth understanding, Phil. 4.7. God's peace doth; when a man hath peace which passeth understanding, it is such a peace, as is careful to preserve it self, and 〈◊〉 then a man will loos it, he will loos all the world.

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

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

How did God so love us?

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

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

3 When we loved not God, when we were enemies and strangers, he cast about how he might by sending his Son reconcile us to himself: this is free gracious love; so we should love one another, in manifest, bountiful, gracious love: see some Scripture pressing this president, Ephes. 5.1, 2. if he hath so loved us, as he hath given himself an offering of a sweet savor, the more good offices should we do to God's people, expose ourselves to in jury for them, Ephes. 4.32.

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

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

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

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

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

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

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

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

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

Joh. 1.18. No man hath seen God at any time, no man hath had speech face to face with God the Father, the only begotten Son that lay in the bosom of the Father hath revealed him, 1 Tim. 1.16. He dwells in that light that no eye can attain unto, whom no man hath seen, nor can see; his light is so glorious, that no man can behold it; when Moses desired to see God face to face; God answered None could ever see him and live, Exod. 33.10.

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

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

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

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

Answ. He did not see his glory, verse. 18. though in some sense he saw his face: Moses saw God's back parts, but his face he could not see, verse. 23.

What is meant by God's back parts?

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

Quest. What was it that Moses saw, when he saw God's glory?

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

Quest. Why cannot we see God's face and live?

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

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

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

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

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

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

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

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

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

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

God is said to dwell, not where he is, but where he loves to be, and so doth a man. Now God loves to be where love is, God loves not to be where malice and discontent is; God being a God of peace, loves to dwell in a place of peace, or else he dwells not. God indeed is all the world over, if we go to Hell, he is there; if to Heaven, he is there; but yet he doth not dwell everywhere, Isa. 57.15. If where the Devil dwells, all that he possesseth is in peace, much more God, who is the God of peace, loves to be where peace is, & keeps that peace which passeth understanding.

There is a twofold peace that passeth understanding.

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

2 The peace of that soul whose sins are mortified; now where God is, where God keeps the soul, there is peace that passeth understanding, both pardoning sin, and mortifying corruption: When Jacob was with Laban, and Joseph in Potiphar's house, all was well; much more will all be well, where God himself is.

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

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

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

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

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

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

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

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

Answ. He dwells in peace, but a false peace, for the wrath of God lies on that soul, as a man's house when it is on fire, he being asleep, he sleeps, but not securely.

2 This peace is a peace of a man's own conception.

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

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

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

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

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

Use 1. Of trial of God's fellowship with us, whether God dwell in our hearts or no, where God once dwells, he always dwells, John 10.27.28. who shall put him out? he is stronger then all.

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

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

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

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

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

What is meant by perfect?

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

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

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

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

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

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

2 It exhorts us all to the love one another, for by this means God dwells in us, and his love is perfected in our hearts. As you desire therefore that your love to God may be found entire, and thriving in your souls, give yourselves to the unfeigned love one of another; edify one another in love.

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

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

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

1 It implies that God hath given us that spirit of grace that accompanies salvation; this branch of that spirit that dwelleth in God, Numb. 11.25. Moses spirit was not diminished, though God did communicate it to the seventy Elders, God did cause it to be enlarged in them, that were in the place of Magistracy with him; so who so loves, dwells in God, and the same spirit of love do they communicate to their brethren, so that they walk by the same rule, and aim at the same end. The fruit of the Spirit is love, Gal. 5.27. But the works of the flesh are adultery, &c. They that walk in love, have received of the Spirit; they have received of the Spirit of the holy Ghost, for the Spirit lusts against envy, Judge. 9.22, 23.

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

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

Answ. They have sour Oil distilling from the old stock, for there are many branches in us that suck sowrnesse from the old stock; though there be a spirit of love in God's children, yet many times it doth not run forth: But when you see Christian love expressing itself, it springs not from nature, but the Spirit of God.

2 A ground of much comfort to any soul that doth find his spirit suppled with any compassion; If you can find your spirits mourning for the evil case of your brother, it is a sign that God's Spirit is in you.

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

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

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

Quest. What is this, We know it?

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

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

Reas. 2. From the cause of love we know; God dwells in us, and we in him, because we have received a Spirit of love. We could not receive a spirit of love, if we did not receive a spirit of faith, Gal. 5.6. We could not love our brethren, if we had not faith to believe in Christ: Now where faith is, there Christ dwells, Ephes. 3.17. This reason is from the cause of love.

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

2 To teach such as want the goodness of the promises; they are not sensisible of God's favor, they have no sensible experience of it, they may be persuaded that God will show them mercy at the end, but yet they do not know it: If thou wilt know the fellowship between God and thy soul, then pray more that the Sprit of love may dwell in thee; as thy love grows, so shalt thou grow in sensible experience of God's love to thee; God crowns faith with trust and confidence, and assurance, but he crowns love with experience; If you want experience of God's love, then think surely there is some weed of envy wrath and hatred; from which if thou cleanse thy heart, thou shalt not only have assurance, but experience.

3 This refutes the Papists, that say, a man cannot know that God dwells in him, this is an evident sign that they have neither faith nor love; if they had faith, they should have assurance; if love, they should have experience.

Doct. THat such as love one another, they have seen, and do bear witness of the Father sending his Son to be a Savior of the world, John 13.4.5.

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

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

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

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

2 To exhort every soul to be loving to their brethren; the more you abound in love to your brethren, the more you testify that God sent his Son into the world to be a Savior, and the more love will God express to your souls.

3 Of consolation to such as love all men, but especially to such as are of the household of Faith, such a man hath seen that God hath sent his Son to be a Savior of the world; As God's will is they shou d be saved, so for his part, his will is they should be saved, such a man may be persuaded that God hath forgiven him his sins.

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

They have entire fellowship, because they do not only dwell one with another, but one in another, as members in the body, as branches in the root; Whosoever shall confess Jesus, &c. So that this is one mark of true Christianity, in that it seals up a man's soul to everlasting fellowship with God; There are many marks of Christianity, but none so general, so that where this confession is, there is true fellowship with God, this is certain and true, Mat. 16 16, 17. Whom say men that I the Son of man am? &c. But saith Christ, Who say ye that I am? Peter answered and said, we confess thee to be the Son of the ever-living God; what saith Christ to him? Blessed art thou Simon; if he were blessed, then his soul was wrapped up into the fellowship of the souls of just men made perfect, and so into fellowship with God. The same acceptance did Christ give to the Thief upon the Cross, when his Disciples left him, when the Soldiers spitefully entreated him, and all despised him, one of the thieves railed on him; saith the other, Fearest thou not God? since we are in the same condemnation, Luk. 23.42.3. Remember me, saith he, when thou comest into thy kingdom. He acknowledgeth here that Christ was the Son of God, because he saith, Remember me when thou comest into thy kingdom, knowing that power and glory was his: what saith Christ to this confession of his? That he should confess him in the midst of so many reproaches and disgraces, that one Thief should confess more then all the rest; Christ saith to him, This day shalt thou be with me in Paradise, his soul was taken up into heaven, and so he was a blessed man, and had fellowship with God, 1 John 5.5. He that overcometh, believeth that Jesus is the Son of God, so chap. 2. & 3. of the Revel. if any man overcome the world it is only he that confesseth that Jesus is the Son of God, 1 Cor. 12.3. No man can truly say, that Jesus is the Lord, but by the holy Ghost; such is the work of the holy Ghost, that God dwells in him, and he in God.

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

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

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

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

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

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

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

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

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

In the confession of our life there are two parts.

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

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

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

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

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

2. Of trial; would you know whether God dwells in you, or you in him, do you confess that Jesus Christ is the Son of God, do you look up to Christ for salvation? Isa. 45.22. Do you find that your hearts are pricked when you sin against Christ? Do you desire to walk in obedience unto Christ? Do you sanctify him in your hearts? Zach. 12.10. If you be obedient children unto God, you shall enjoy entire fellowship with God.

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

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

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

Quest. How thou doth faith and knowledge differ?

Answ. Faith is the judgment of a certain truth, but certain by divine testimony, whether of the Spirit or of the Word; the apprehension we have of a truth by the authority of a divine testimony is faith; but knowledge is the judgment of a truth certain, not only by a divine testimony, but either by sense or experience, or evident reason; experience is but an observation of divers Sciences, and so most of the rules of practical Art are known by experience, or by evident reason; such are Mathematical rules gathered by certain principles of evident reason; such therefore as love one another, have a certain persuasion of God's love to them, by some divine 〈…〉

〈1 paragraph〉

3 A loving 〈…〉 love of God to him by evid ••• reason, by artificial argu • 〈…〉 judgment of God's love to him.

First, From 〈…〉 in a Christians heart, when he is once be • 〈…〉 exhorts them to be loving and ge • to a • 〈…〉 • metimes foolish disobedient and 〈◊〉 one another, James 〈◊〉 do you think the Scripture speaks in vain, the 〈…〉 in us lusteth after envy, the frame of our natural temper lusteth after envy emulation, as the sparks fly upward; 〈◊〉 therefore we find this temper subdued, that we can think well, and speak well, and do good me • to our brethren; way, this is an evident argument, that God hath shown love to us, or, 〈◊〉 the could never have so freely loved others.

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

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

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

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