Commentary on 1 John

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

This Paul confirms, 2 Tim. 4, 7, 8. he is confident that God would give him a crown of righteousness, who had fought the good fight of faith, and had finished his course, had abounded in love to God and man, which is our righteousness, to 〈◊〉 God and man his due; and this crown of glory God will give not only to him, but to all that love his appearing, James. 2.13. Mercy rejoiceth against judgment, which is a fruit of love, for mercy is nothing else but love compassionating our brothers distress: the judgment day is terrible to all bitter, cruel and harsh spirits, but mercy riseth against judgment, Matth. 25.34. to 41. We see what encouragement he gives to his sheep on this ground, because they shown him kindness in being kind to his brethren.

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

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

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

Use 1. To reprove a gross error in Popery, which is that no man can be certain of his salvation in the day of judgment, but we see it's no other doctrine, but St. John here delivers, is it not a word of boldness and confience that Paul hath, 2 Tim. 4 7, 8. I know from henceforth is laid up for me a crown of glory? true say they, Paul was an extraordinary Christian; but he adds, not for me only, but for all them that love his appearing; were not Christians confident against that day, how is it that they so earnestly desire that day? The Spirit and the Bride say Come, and everyone that is a thirst, says, Come Lord Jesus, come quickly, be like a young Roe; which shows plainly, they do not look at it as a day of terror, but as a day of boldness and comfort.

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

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

2. I grant that a man's nature may shrink at death, though he knows that he hath been a faithful servant, and is not afraid of judgment, for death is an enemy to nature, though a friend to grace, 2 Cor. 5.12. Paul himself desires to be clothed with glory, 〈…〉 unclothed of his body, so Christ told Peter, John 21.18. 〈…〉 thee whither thou wouldst not, he means to martyrdom implying if he could have shunned martyrdom with a good conscience he would have • orded it because its an enemy to nature; but yet this 〈…〉 •• ture is after aggravated by tempt •• 〈…〉 , so that as 〈…〉 , so to 〈…〉 will 〈…〉 times taking away all matt •• 〈…〉 he w •• con ••• dent o • 〈…〉 all 〈◊〉 of come •••• 〈…〉 him 〈◊〉 that day shall 〈…〉 examination, and possese him, 〈…〉 youth, that his 〈…〉 Psal. 30.7; 〈…〉 his face, 〈…〉 is the 〈…〉 and Joh • • 0 〈…〉 yet this 〈…〉 love may 〈…〉 in that day, though 〈…〉 , wh • 〈…〉 with temptati •• and 〈…〉 it may be 〈…〉 and so other Christians) in his 〈…〉 • emper, 〈…〉 Christ 〈◊〉 to him, Psal. 3.6. I will not be af ••• 〈…〉 about; 〈…〉 St. Ambrose, I have not 〈…〉 am ashamed to 〈◊〉 any longer neither doth it irk me to die 〈…〉 a good Lo •• so Paul professeth, Phil. 1.21. 〈…〉 ••• ved, so Job. 19. •• , 26. 〈…〉 , but even of everyone whose lo •• 〈…〉 that th •• 〈…〉 in that day.

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

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

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

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

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

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

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

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

Use. This is a notable 〈…〉 grow up in the grace of love: If a man would know how in a 〈…〉 of performance, he may be as God himself is; why, this is the 〈…〉 , he who is perpect in love, is in this world 〈◊〉 God himself is: Many 〈…〉 the duties 〈…〉 •••• gion hard and 〈◊〉 but to a loving 〈◊〉 all is 〈◊〉 ; let there be but love in the 〈…〉 to God and 〈◊〉 will come off easily; 〈◊〉 many loving 〈…〉 god in resemblances Magistrates are called gods in 〈…〉 they bear the Image of his Sovereignty; old men bear the Image 〈…〉 Eternity, learned men of his Co ••• isciency; but a man may have all these Images of God, and yet perish: The Devils are spirits of power and wisdom, and yet bound in chains of darkness; but a poor Christian that walks in the spirit of love, he is in this world, as God himself is, he goes beyond all other resemblances, and they that are such may have boldness in the day of judgment, which is more them either wisdom, or wealth for honor can afford; a man 〈◊〉 have all them, and yet tremble at the though ••• ts of death: If you observe, 〈…〉 she 〈◊〉 men in the world busy the 〈…〉 about some of those perfections, to be perfect in wisdom, lear ••• or •• nours, and these things they labor hard after; why, go 〈…〉 as hand after love, strive to be as eminent in love, and 〈◊〉 shalt get 〈…〉 purchase then they can get by 〈…〉 endeavors, all their contents 〈…〉 them boldness against the day of judgments: great men, and learned 〈…〉 slept in the grave, and have 〈…〉 nothing in the morning 〈◊〉 they 〈…〉 ; but a loving Christian what 〈…〉 in the dust 〈◊〉 the 〈◊〉 when he awakes, shall be satisfied with the Image of God. But if 〈…〉 are blest with Magistracy wisdom, rich learning, if you likewise bound with a spirit of love, you and more like Go • 〈…〉 Christian, that wants those other resemblances; a rich 〈◊〉 and a loving Christian how much do they set out the similitude and fullness of God himself? God is royal and loving, God is wise and loving withal, he is Almighty and loving withal; its his love only that doth good to us, his Majesty, Power, and Eternity, would be a terror to us, its his love whereby he doth us good; therefore to all endowments, add, what good do riches, and honors, and knowledge, except thou have love withal.

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

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

What is this boldness?

1. Boldness is that which mortifies fear and shame, which two things are contrary to boldness; if a man be fearful, what boldness is there? but this boldness makes a man look at death and judgment without fear.

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

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

2. This spirit of love, clothes us with those duties and works, which God most recompenseth at that day; God will then crown men with glory, not because they are wiser and richer then others, but because they saw me hungry and gave me meat, naked and clothed me, &c. Mercy rejoiceth against judgment, God will there be abundantly merciful, to recompense every work and office of mercy.

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

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

Doct. A fearful conscience lies in torment.

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

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

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

Thirdly, It is compared to the sting of a Scorpion, Rev. 9.5. the Jesuits do so sting men with torments of hell and horror of conscience, and God gave them not power to heal themselves again; hence they thought everything little enough to satisfy their conscience, and so they suck out their estates in building Hospitals, and bestowing on their Cloisters.

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

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

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

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

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

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

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

4. It causeth weariness of life, so that a soul long exercised with this kind of fear, cries out in bitterness, and heartily wisheth for death, Job 7.15. My soul chooseth strangling rather then life, if he might have his choice he would rather choose strangling then life; there are worse effects then those proceeding from this fear, when Satan sets on withal against us.

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

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

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

4. Sometimes upon this fear follows despair, the soul is persuaded it shall never see the light of God's countenance again, but that its utterly cast off, Psal. 3.6, 7. Psal. 77. but this was but for a time; but sometimes this despair is final, as Judas his was.

5. From hence follows sometimes self-murder, as in Judas, Mat. 27.

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

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

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

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

1. The sense of God's wrath here, and the expectation of greater hereafter, Psal. 90.11. Who knows the power of thy wrath?

2. A terrible expectation of violent fire, to consume God's adversaries, Heb. 10.27.

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

Use 1. To stir up all such who have any of their friends thus exercised, to pity and compassionate them; Is it nothing to you that pass by, that God's hand lies so sore on him? to him that is afflicted, pity should be shewn by his friends; but they forsake the fear of the Almighty, Job 6.14. Even as some Sea-men at their first voyage, they can pity those that are Sea sick and tost, but afterward they grow senseless: so when Christians first launch out themselves into this troublesome condition, they could have pitied others in the like case; but through custom men forsake the fear of the Almighty: for though commonly these fears be safe, yet they may end in despair, and therefore pity should be shown them, Job never cried out for help in the loss of his children or estate, but when God's hand touched his soul, then he called upon all that feared God to pity him; and indeed God is very sensible of all such as compassionate them; why, if ever God send them comfort he will restore comfort likewise to their mourners, Isa. 57.78. for those torments are not always safe, except you find then mixed with some spark of faith and love, but however, God looks, that if he be angry, we should fear.

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

Quest. How shall help myself in this case?

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

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

3. Use the Ordinances, the Word, the Sacraments, Christian Communion; these are of special use to quiet the afflicted conscience, Isa. 57.19. I create the fruit of the lips, peace, God by the lips of his Ministers, secretly drops sweet balm: and so in the Sacrament, behold the blood of the New Testament shed for thee, for such souls especially, is Christ's blood, and for Christian Communion, read Job 16.5. The movings of my lips should have asswaged your grief; he would have spoke words which should have been as balm or oil to a Christian soul.

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

5. Prize the least expression of God's mercy to thy soul, praise him for dealing thus with thee, that he would take such pains with thee.

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

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

Thirdly, Another fruit of God's love is, that hereby he cuts you off, not only from the wildness and looseness of thy heart, but from taking further day with him: we are ready to put off repentance from time to time, to the cool of the day, and the evening of our age: but when God imbitters our souls with this torment of conscience, then we should stand out no longer, but the soul longs and cries for mercy, this night before the morning; then they could wish no greater blessing then God's favor, Psal. 4.5, 6.

〈…〉 such 〈…〉 in 〈…〉 is not 〈◊〉 to brook the 〈…〉 and 〈…〉 • roken th • 〈…〉

〈…〉 out; take

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

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

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

〈…〉 , which is unbelief for faith 〈…〉 Eph. 〈…〉 . We have access with confidence 〈…〉 therefore which 〈◊〉 fear in unbelief, Rev. 2 • .8. • elievers together: that 〈◊〉 that believe • not God's 〈…〉 or goo • 〈…〉 fearful heart.

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

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

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

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

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

First, The fears of the godly spring not so 〈◊〉 from the expectation of death and hell, as from some inwa •• trouble for want of God's favor, Psal. 80.3, 4. Turn us again 〈…〉 thy 〈◊〉 to shine, and we shall be saved, its for want of the 〈…〉 , that they so grieve, otherwise we read not of the fears 〈…〉 judgment: now here is a great difference, 〈…〉 of love mixed with 〈◊〉 fears, 〈◊〉 its the love of God, they 〈…〉 the contrary, 〈…〉 is not so much affected for the way 〈…〉 for the sense 〈…〉 and judgment, and expectation 〈…〉

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

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

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

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

First, Its without root.

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

Thirdly, Their fearle • nesse is fruitless, th • y are not more fruitful by it, but more licentious, and such men ordinarily at death are desperately licentious, then halter or dagger, or anything to rid them out of the horror of conscience.

Use • . May teach all them that will be possessed with a spirit of boldness and confidence, let them maintain sound hearted live to their brethren, and indeed there is no 〈◊〉 that befalls God's servants, • ut it proceeds either from bemudding themselves with the world, or else for want of love to their brethren: As a wi •• when her husband hath been long abroad, and her heart hath gone after her lovers, his coming is the less welcome, she could 〈◊〉 his coming deferred: so when we have let our hearts run loose from God, and our brethren, why, then our hearts grow full of doubts and fears, gladly could we desire that God would defer his coming, and respite us a little, that we might recover ourselves before we go hence, and be no more seen; therefore as you will find your hearts comfortable and immovable at death, and judgment, when the Mountain quake, and the Seas roar; would you then be cheerful? grow up in love to God, acquaint yourselves with him, let your desires be toward • him, and withal join the love of your brethren, or else his coming will be uncomfortable: Even as children, when their Parents have been abroad, and they have fallen out, and fought, and hurt one another, 〈…〉 their Fathers coming, which otherwise would have been 〈…〉 if you fall out with your brethren, and stain their good names and wrong them, you still find your hearts afraid of God's coming, and would gladly have God to defer it a while. It's a direction therefore to all the sons of men, how to be prepared for death and judgment; it is not building Hospitals, that will fit you for it, but this is the best way, love God, and love your brethren, and you cannot die uncomfortably: No man dies more fearfully then a contentious or covetous man; a wrangling contentious man never dies with peace and comfort; if therefore thou findest an heart afraid of death and judgment; if thou wouldst help this, labor to cleanse out all enmity, and want of love.

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

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

We have formerly heard of the torment of fear, and the hypocrisy of fear.

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

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

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

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

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

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

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

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

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

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

First, The Lord preserveth such a soul.

Secondly, Light is sown for such, which in time will sprout up to manifest comfort; therefore Psalm. 79.12. he saith, Rejoice in the Lord ye righteous. Love likewise provokes us to be fruitful in goodness; and if we be so, Christ promiseth that he will manifest his favor and familiarity to such, John 14.23.

Reas. From the object of love, which is always some good; and if the soul love good, God will be good to it, Psal. 79.1. Truly God is good to Israel. In the midst of many fears and doubts, and griefs, in the midst of all, like the Sun through a cloud, he breaks out, yet God is good to Israel: Now when a man in the midst of evil, can look at God as good, this makes way to quiet all, as he expresseth, verse. 24, 25.28, 29. When the heart conceives of God as good, it scatters all doubts und fears wherewith the soul is possessed, that though his heart and flesh fail, yet God is his portion forever.

Use 1. Of direction to them that have to deal with troubled spirits, where they may apply comfort; a man comes and complains bitterly of the burden of his soul: Why, as yet there is no sure ground of applying of comfort, but when you can discern any fruit of love in their expressions, if you find them taking all in good part, and blessing God, that by this means he is pleased to break them off from their own sinful ways, and draw them closer to himself, then you may safely apply comfort; but otherwise, if you see men murmuring against God's hand, why truly that fear hath torment, and that soul is not sound-hearted: This is true love, to love God when he is angry, and to take it in good part, that God should deal frowardly and crabbedly with a froward and •• ooked heart.

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

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

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

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

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

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

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

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

Doct. 4. An heart possessed with the love of God, is dispossessed of fear of evil from God.

He speaks of the fear of death and judgment; so much love as is in our hearts, so much freedom and boldness against the day of judgment; a loving heart fears not wrath, nor judgment, nor hell, Psal. 23.4. When once I look at God as my Shepherd, and love him, and follow him: Why? then though I walk through the vale of the shadow of death, I will fear none evil, though I walk in near danger of death, for if the shadow follow me, the body is not far off, yet I will fear no evil, Psal. 49, 4, 5. David makes open proclamation to all men to hear and hearken, there is the solemnity of the audience: the matter is, It's a parable, and dark mystery, and yet a word of wisdom and understanding. Why, what is this parable that all the world should take notice of? Why, this is it, Wherefore should I be afraid, when the iniquity of my heels do compass me about? that is, the iniquity of my foot-steps, the tripping of my steps, or the iniquity of my heels, that is, the fears and dangers that follow him at the heels; yet wherefore should I fear? An heart possessed with the love of God, is dispossessed of fear of evil from God. Psal. 3.6. I will not be afraid of ten thousand of people, that shall compass me about. Why, what makes him so confident? Because the Lord is my shield and lifter up of my head, verse. 3. So that we see that a Christian possessed of the love of God, stands not in the fear of judgment or hell, nay more, not of his sinful failings, Psal. 49.5.

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

1 There must 〈◊〉 evil towards him.

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

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

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

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

Quest. How do they know that no evil shall befall them?

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

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

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

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

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

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

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

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

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

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

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

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

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

Use 4. Of consolation to every loving heart, if thou findest thy heart possessed with love to God and his Saints, that there is none in heaven or earth, that thou desirest in comparison of him, and for the Saints they are the • lie men of thy delight; if thou beest afraid, thou art much too blame: If thou discernest • ods love in thy heart, bid farewell to groundless fears.

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

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

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

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

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

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

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

Answ. It's all one with God, whether you have respect to that which is now, or what he knows will be hereafter, so a wise man serves a Prince, not out of mere affection to the Prince, but because he loved himself first; for he fore-saw if he served him carefully, he should have abundant recompense: Now to the wise man it's all one, whether he have respect to the future foreseen recompense, or to the present, and therefore still his service is mercenary; therefore when God loved us, it was not for anything we did, or was foreseen to be done by us, for then we had not loved him, because he first loved us, but he had loved us, because we first loved him.

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

Use 1. To refute those that make God's love to us depend upon our love to him, they expressly blot out this Scripture, to say that any one is beloved of God for his foreseen faith, is to say, that God loved us, because we first loved him, which is expressly contrary to this Text, so that if we inquire the cause of God's love to us, we must seek it in God, not in ourselves, for he loved us, because he loved us.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Now if a man profess subjection to the Gospel, he professeth subjection to these five Ordinances. The Apostle delights in this word profession, Heb. 3.1. and commends it in Timothy, that he had made a good profession before many witnesses, 1 Tim. 6.12. Now do but consider, what everyone of these Ordinances express about brotherly love.

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

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

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

2 It overthrows the Gospel, because this is one of the great Commandments of the Gospel, that we love one another, Mat. 22.36. to 40. if a man therefore profess himself a hearer of the law, and so of the Gospel, (for he that renounceth the law, renounceth the Gospel; for the Gospel establisheth obedience to the Law, Rom. 3. ult. Besides, it is the Commandment of the Gospel, for the whole Gospel is compact of two, Faith, and love, 2 Tim. 1.13. Joh. 13.34.) and do not yield obedience to this particular Commandment of the Gospel, he is a liar.

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

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

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

Use 1. To teach Christian men, if you would be honest true hearted men, let there be no Christian brother in the world, but thou canst say, that thou lovest him; if there be any one that thou neglectest, and canst not have fellowship with; why there is no soundness in thee; better it is thou shouldst love an hundred hypocrites, then hate one Christian brother; he that professeth himself a Christian, and professeth subjection to the Gospel, and yet wants love to his brethren, he renounceth subjection to every Ocdinance of the Gospel, and therefore his profession is but hypocrisy, and he himself is a liar: e contra, if God give thee an heart unfeignedly loving every brother, if you make them your companions, and the men of your delight; why then, If he that saith he loves God, and hates his brother is a liar, then on the other side, he that doubts whether he loves God, and yet unfeignedly loves his brother, he deceives himself; if thou canst say, thou lovest thy brother, the text will tell thee thou lovest God: if thou canst but find in thy heart true love to thy brethren, though thy profession may be but weak and poor, yet it is sound and sincere; so much love, so much sincerity; so much want of love, so much hypocrisy.

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

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

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

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

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

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

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

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

3 Much less can he have experience of God's love to him, for he never had it.

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

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

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

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

The second argument the Apostle lays down why we should love our brethren is from the equal cause we have of both, and it is from God's Commandment to love both.

Doct. 3. True and sincere profession of Christian Religion, doth as duly yield obedience to one commandment as to another.

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

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

2 From the n •• •• finity betwixt the Commandments, they are like to the links in a chain, break one, you break all: If a man love not his brother, how can he love God, or worship him, or keep his Sabbaths? He that hath not respect to all God's Commandments, hath respect to none.

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

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

Answ. Yes, we all fail in performing, but we may have respect to all God's Commandments, and it grieves us that we have failed in those we do respect, and we are sorry for it; if we be thus affected, our hearts are right before God.

Use 2. Of consolation to all such as find this frame of heart, to yield universal obedience to God, God himself testifies your profession is sincere, and so you shall find you shall never be confounded, when you have respect to all God's Commandments.

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

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

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

Reas. 1. From the near relation that lies between God and our brethren, God looks at his people, as his children, as his Spouse, as his Members, and therefore oft times, he will longer bear with injuries done to himself, then to his members; Pharaoh was an heathen Prince, but yet God past by that, he doth not charge him for his horrible idolatry and filthy abominations, God winked at these things, but when God's people came amongst them, and were evil entreated by them, then Moses his message is, Exod. 4.22, 23. Israel is my Son, even my first born, and if thou refuse to let him go, I will slay thy son, even thy first born; this was that which made God fall so heavily upon him, for opposing of his people: so though Babylon abounded with many Idolatries, yet God makes little mention of it, but he punisheth them, for the insolency against his people, Psal. 137.8.9. Zach. 1.15. I am very sore displeased with the Heathens that are at ease, for I was but a little displeased, and they helped forward the affliction. They are his members like us, and therefore the injury done to them, redounds to God himself, Saul, Saul, why persecutest thou me? and they are such members as art as dear to him as the apple of his eye, Zach. 2.8. Now he will endure touching anywhere else rather then on the apple of his eye. God knows that men's goodness extends not to him, so neither doth their hatred; if we be wicked and injurious; what harm can we do to him? Why, God will bear much longer Idolatry, swearing, and other gross sins, then injuries put upon his people: how long did God endure the heathen Monarchs, till they fell sore upon the Church? the Roman state flourished exceedingly above seven hundred years; though their Capital was filled with all manner of God's, but the times of this ignorance God regarded not, but followed them with great Victories and designs, and there were many worthy men among them for valor and prudence; but when the Emperors grew hot against the Christians, and persecuted them, God would endure them no longer, but tumbled their Monarchy into the dust: Touch not mine anointed, and do my Prophets no harm. Some man will endure much more injury against himself, then against his children; so while the world trespasseth against God himself, by Idolatry, Superstition, or profaneness, he sits silent as if he regarded them not: but when they wax fierce against the Church, then he ariseth like a mighty Giant, and raiseth his forces, even such plagues as the world rings of, as those ten plagues of Egypt witness; and all this ariseth from his tenderness over them, because their afflictions may do them more harm then they can do him, as long as the Church keeps any good terms with him, no man is more tender of his Spouse, no father of his child, then God is of his Church.

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

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

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

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

Object. I, but my Brother is changed.

Answ. It may be so, but yet God's commandment is not changed, indeed we are to carry the expressions of our love according to divers occasions; it's one thing to comfort, another thing to reprove, yet both acts of love; besides, there is no Commandment of God, but the transgression of it brings a curse with it, Deut. 27. ult. If therefore I love not my brother I fall under a curse, and so under separation from God's presence, for that is properly a curse, and so then we cannot so wrong our Brother, as we wrong God and our own souls, as soon as Cain hated his Brother and slew him, he went out from the presence of God, and dwelt in the Land of Nod, a land of agitation; wandering prayers, and wandering performances does an hateful soul put up: When David had once wronged Uriah, what poor work made he? He then makes nothing of the destruction of a worthy subject, that had before time been scrupulous of cutting an enemies skirt; whereas e contra, no man that expresseth hearty love to his brother, prays for them, doth them good, but he shall find as he closeth with his brother, God will close with him; as he lifts up a cheerful countenance upon his Brother, so will God on him, so that he shall plainly find, that in keeping this great Commandment is great reward.

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

T Hese words contain a third argument to confirm a truth delivered Chap. 4. verse. 20. which was, That the profession of the love of God, without the love of our Brethren, is but hypocrisy. In this verse the argument is drawn from the nearness of our Brother to that God whom we profess to love. He is as near as the begotten is to him that begat him; and the argument stands thus, if our Brother be begotten of God, then we cannot love him that begat, but we must love him also that is begotten; but our brother is born of God, which he proves by his faith, Whosoever believeth that Jesus is the Christ, is born of God.

In this verse observe these two parts,

• 1 The safe and comfortable estate of every believer. He is born of God
• 2 The necessity that lies upon such as love God. To love the Brethren also

Here therefore is a double universal proposition.

• 2 Concerning Faith.
• 2 Concerning Love.

The former universal proposition is, That whosoever believeth that Jesus is the Christ, is born of God.

IN the fourth Chapter the Apostle had exhorted us to the unfeigned love of our Brethren; now he proceeds to a word of direction, ho • 〈◊〉 now whether we love them or no.

Hereby we know, &c. It was the scope of this holy Apostle 〈◊〉 such things as by the knowledge whereof their joy might be full, and with his exhortations he mingles divers marks and signs, that so knowing the estate, they might have fullness of • y. Now therefore, because love of 〈◊〉 Brethren was a course of full Joy, yet if we knew not whether we loved them 〈◊〉 no, it would • e matt •• • f little 〈◊〉 , therefore he tells us how we 〈…〉 , to sati • fie some weak Christians th •• might be doubtful, 〈…〉 •• ny we kn • w that 〈◊〉 love the children of 〈◊〉 , when we love 〈…〉 his commandeme •• s. A right Preachers 〈◊〉 . First he says down instructions and duties, and then lays down 〈…〉 .

In the words two 〈◊〉 .

First, The expediency of our knowledge of our love to our Brethren, which is here implied, else he would not have laid down marks to know 〈◊〉 by.

Secondly, The marks of discerning our love, which are two.

• 1. Love of God.
• 2. Obedience to the commandments of God.

VErse 2. he had given a double mark of our love to our Brethren, which was, if we love God, and keep his commandment. Now because a Christian might be inquisitive and doubtful, How shall I know that I love God and keep his commandments? why, v. 3. This is the love of God, that we keep his commandments, and they are not grievous.

VEers. 1. the Apostle had made an evidence of the love of God to keep his commandments, and to do them with ease. This he proves verse. 4. by an argument taken from the removal of the impediments of God's love in such an heart, and that is the overcoming of the world. And the argument stands thus: To them that overcome thy world, God's commandment • an easy yoke: But they that are born of God have overcome the world; Ergo, Its the love of the world that hinders our obedience to God's commandments. This kept off the young man, so everyone that is kept off, it's for the love of some pleasure or profit, which they will not deny, & so God's commandments seem burdensome

IN the former verse. he had shown, that faith overcoming the world, is faith in the divinity and Sonship of Christ. Now in these words he describes Christ the object of our faith:

• 1 By his manner of coming: This is he that came by water and blood.
• 2 By the witness that is born of him.

1 In general, the Spirit, v. 6. Then, 2 In heaven, and 3 On earth, v. 7, 8.

1 For the furniture of his coming. He came fully addressed for the works of our redemption; he came by water and blood. By water is not meant their legal oblations, for he speaks of such a water as bears witness that Christ is the Son of God to this day, which they do not. By this water therefore is meant the clear water of sanctification, spoken of Ezek. 36.25, 26. wherewith our Savior Christ came abundantly furnished, fit to be our redeemer. By blood is meant the blood of his sufferings.

IN these verses, as we heard, Christ is set out,

1. By the manner of his coming, he came by water and blood.

2. By the witness born to him, which are, First, in general, the Spirit, v. 6. Secondly, more particularly the witnesses are distinguished into two parts, three in heaven, and three on earth, v. 7, 8.

It is the Spirit that beareth witness here, Christ's coming is confirmed by the witness of the Spirit, and that Spirit amplified by the certainty, that Spirit is truth.

By the Spirit is meant, the Spirit of God breathing in the Word, and in the conscience of God's people, both are here included.

For 1. the Spirit breathing in the Scripture, is one of the chiefest testimonies, that is born to Christ, John 5.39. and therefore this witness may not be omitted.

2. By the Spirit, is meant the Spirit as it breaths in the consciences of God's people: for though the Spirit be strong in the Scripture, yet how shall I be ascertained of that truth of the Scripture, but by the consent of the same Spirit in my heart? Its the Spirit in our hearts, that witnesseth to the truth in the Scripture, John 3.33. and therefore its called a Seal, 2 Cor. 1.20. All the promises in Christ are yea and amen; how appears that? by the Spirit breathing in our hearts.

Quest. What is that the Spirit witnesseth?

Some understand it thus, The Spirit bears witness, that the Spirit is truth: if there were no other testimony of the Spirit, but the Spirit it self, it would show it self, as the Sun shows its self.

But first, the Apostle hath not occasion to speak of the witness it bears to its own truth; but the scope of his speech is, to speak of the witness that is born to this truth, that Jesus Christ came by water and blood, and therefore the witness here spoken of, is of the Sonship of Christ, and of his powerful coming, and to this the Spirit bears witness, and that Spirit is truth.

THe Spirit which beareth witness to Christ is amplified by the effect, witness bearing, and by 〈◊〉 junct of truth, which is the cause of his bearing witness, he br •• s witness, because his is a Spirit of truth.