Commentary on 1 John

Doct. A prayer that is made well, never speeds ill. Or thus,

A prayer made according to God's will, God will grant according to our will.

Notable is that encouragement Christ gave to the Woman, Matth. 15. • 6. O 〈◊〉 I great is thy faith, Be it unto thee even as thou wilt. As if God would let such into his privy treasury, and grant them what they would.

For explication.

Q What is it to pray according to God's will? These two things it holds forth at the first view,

1. When we pray for such things as are agreeable to God's will, viz. his revealed will, we should ask nothing but what he commands us. In the Lord's prayer Christ tells us what he would have us pray for, for those things we have warrant to pray.

2. What ever we ask, we ought to ask with submission of our wills to God's will. So did Christ himself, Matth. 26.39. Not as I will, but as thou wilt. But for further enlargement.

1. A man is said to pray according to God's will, partly as his will is expressed in his word, and partly as his will is revealed in our hearts.

For the will of God expressed in his Word.

1. God requires that we should ask for nothing but what he commands us to do, and therefore had need to pray for; whatever duty God requires of us, that we are to pray for. So did David, Psal. 119.4, 5.

2. Whatsoever we pray for, God commands us to ask it in the Name of Jesus Christ, Joh. 16.22, 23, 24.

To ask in the Name of Christ requires two graces of us, Humility and Faith.

Humility of spirit in prayer is expressed in four acts.

1. We acknowledge ourselves less then the least of God's mercies, Gen. 32.10. So that if God should grant him nothing, he would justify God.

2. Another act of Humility, is to pray in sense of our insufficiency to think a good thought, much more to pray according to God's will, 2 Cor. 3.8. Rom. 8.26.

3. A man prays in Humility, when he doth not desire God to satisfy any of his sinful lusts, but that God's will may be done, Matth. 26. verse. 39.

4. To pray in Humility, is to make mention of no mediation in our prayers, but only of Christ, Col. 2.18. They made a show of Humility, as not being so bold as to have immediate access to God, therefore put up their prayers through the mediation of some Angel; but to go lower then God allows, is but pride of heart.

2. To pray in the Name of Christ, is to pray in Faith. Which is expressed in four acts.

1. Faith directs us to put up our prayers only to him on whom we believe, Rom. 10.14. But we believe only in God, therefore neither Saints, nor Angels, nor the Mother of Christ, the Virgin Mary, are to be prayed to, but we are to pray to our Father only, Gal. 4.5, 6. Rom. 8.15.

2. Faith makes us come with some child like confidence to God as our Father.

1. By Faith we come to God as our heavenly Father in Christ, and well affected to Christ, as loving us himself, Joh. 16.36.

2. We come to him as a Father Almighty, full of goodness, readier to give then we to ask.

3. A third act of faith is, for a man to come truly cleaving unto Christ, not standing in demure, whether we had best leave our lusts or no, whether we had best become altogether Christians or no. This wavering cannot stand with faith, for it's such a wavering as whereby he is 〈 in non-Latin alphabet 〉 , a double-hearted man, an heart for God, and an heart for the world; sometimes for God, sometimes for his own lusts. Let not this man think he shall receive anything. Jam. 1.6, 7, 8.

4. A fourth act of faith, is to believe that what we have asked according to God's will, he will certainly grant, Matth. 11.24. So far as you have asked with submission to his will, so far will he grant according to your wills, and though he defer, yet make account your prayers are heard, that he will either grant what you ask, or what he knows will be better for you, and as welcome to you, for God looks not so much at the petition as at the end you aim at in opportuning such a blessing, and that he will grant even when he seems to deny us our petitions, Heb. 5 9. Christ was heard in that he prayed for. Why, how was he heard? did he not drink of the cup he prayed against? Yes, yet he was heard:

1. Christ's will was that his Fathers will might be fulfilled, not his; in this he was heard.

2. It's said he was heard in that he feared, though he did drink of the cup, yet he was saved from those fears and terrors that overwhelmed him.

3. The main end of Christ was, that his Church might be redeemed, which God granted; so God granted the end of his petition, though not the thing itself. So Moses prayed earnestly that he might go over and see the good Land, God told him he should not go over, yet God let him see that good Land as well as if he had gone over. If we submit our wills to God's will, and pray in humility and faith, make account God seriously ponders the aim of your hearts in begging such a mercy, and though he seems to cross such your petitions, and to delay them, yet he knows how to grant the end of your petitions by other means then you conceive, even then when God is displeased with our weak and unworthy prayers, as he was with Moses, Deut. 3.22, to 28 Yet then he knows how to grant what we aimed at. And this magnifies the name of Christ, that though in our own name we should never find acceptance yet in Christ's name he will grant our petitions.

2. We pray according to the will of God, when we pray according to his will revealed in our hearts, in the spirit of him that prays, Jude v. 20. Eph. 6.18. Now we pray according to God's will revealed in the Spirit.

1. When the Spirit raiseth our hearts to reach forth sensibly with longings and breathings after the blessings we want. Thus Hannah poured forth her soul unto God, 1 Sam. 1.15. She expressed not so much in words, as in the reaching and breathing of her spirit after the blessing she prayed for. So Isa. 26.9. With my soul within me have I desired thee; as if there were another Spirit in his spirit. When we pray in a further measure of strength then our own hearts could reach to, such a prayer is of the Spirit.

1. When we pray with fervency and earnestness, Jam. 5.16. This is that which is called wrestling and striving with God, Rom. 15.30. When our hearts are so set on God's favor, as they will not let go, till we have prevailed, Gen. 32.10, & 24, 25, 26. expounded, Hos. 12.4.

3. We pray in the Spirit, when we persevere in praying and are importunate with God, Luk. 18.1, to 10. This is expressed by the importunity of the Widow that prevailed with the unjust Judge: Shall a sinful Judge, a mortal man be prevailed with by the importunity of a poor Widow, and will not God much more avenge his elect that cry to him day and night? You may think God regards not your prayers, but the poor Widow did not more trouble this Judge, then God is troubled with your prayers, so that he cannot rest until he have fulfilled your desires. To the same purpose, Luk. 11.5, to 11. Though God seem to be asleep, yet if you continue knocking, God will open unto you; therefore when you have a good petition in hand, never give over but pray continually, and watch thereunto, Eph. 6.18. till he answer. To what end doth he call it knocking, but to imply that our prayers make as much noise in heaven, as men do by knocking at our doors? Matth. 7.7: So the woman of Syrophaenicia, she knocked and continued knocking, and would not have a denial, so that Christ answers her, O woman! great is thy faith, be it unto thee as thou wilt: As if he were overwrestled by her importunity, to grant her petitions.

Reas. 1. Because when we pray according to God's will, he fulfills his own will when he grants our petitions. It's God's will that we should pray so, now God's will must be fulfilled.

2. Because when we pray according to the will of God, in the Name of Christ, our prayer is Christ's prayer; as if you send a child or servant to a friend for anything in your name, the request is yours, and he that denies your child or servant in this case, denies you; so no more can God deny a prayer put up in Christ's name, then he can deny Christ himself, Joh. 16.23, 24.

Reas. 3. From the intercession of the Spirit in such a prayer; no prayer put up in the manner aforesaid, but is the prayer of the holy Ghost, and God knows the meaning of his Spirit, Rom. 8.26. God knows our prayers would be weak and cold, except there were another Spirit besides our own; if therefore he discern his own Spirit in our prayers, he cannot deny his Spirit; nay further, as the Spirit makes intercession for us, so Christ himself prays for us, Rom. 8.34. He takes up all our prayers for us as the great Master of requests, and he doth so perfume them, and take out all weakness out of them, that he presents them as a sweet odour to God, Rev. 8.3. Even as if a younger Brother should go and gather a Posy for his Father, he out of ignorance gathers many weeds withal, but his elder Brother takes it, and pulls out all the weeds, and perfumes the flowers with sweet water, and then presents it to his Father in his Brothers name: so Christ sees many sinful weaknesses in our prayers, but he takes away all unsavoriness, and perfumes them, and so presents them to God, and he accepts them.

Use 1. As ever we desire that ourselves or ours should speed well, let both ourselves and ours learn to pray well, you have enough if you can but pray well, you can but speak and have, desire and it shall be granted, open thy mouth wide and God will fill it; as long as you have an heart opened to pray, you shall want no blessings, therefore above all blessings beg of God a spirit of prayer. Now that you may pray well.

1. Take heed that you be not of a wavering double mind, Jam. 1.6, 7, 8. partly for God, partly for ourselves; pray with a single heart, Act. 11.21. that is,

• 1. Give up your hearts wholly to God.
• 2. Be careful to keep all God's commandments, for as we hearken to God's commandments, so will he hearken to our prayers; if we observe his words, he will observe ours.

2. Have respect to pray according to God's will in Faith and Humility.

Use 2. For them that do pray according to God's will, be assured that God will grant your petitions according to your wills, God hath spoken it, and therefore he will not deny it. Notable is that place, Dan. 9.23. & ch. 10.12. At the beginning of his supplication the commandment came forth, only God was bringing it about in the Court of Persia. The King ofttimes grants a petition the first day it is put up, but it must pass many hands before it come to the subject; so the very first day we put up a lawful prayer, God grants it, there be many means to bring it about, which we must wait for.

Doct. Such as do believe on the name of Christ for salvation, may come to have confidence and knowledge of the hearing and having all their petitions.

For explication.

How do these two great benefits, confidence and knowledge of granting our prayers, spring from what St. John hath written in this Epistle?

Answ. Five things concur to this confidence, and all of them insisted upon by St. John in this Epistle.

1. Our adoption expressed by St. John, ch. 3.1. He wonders at the admirable love of God, not only indebasing of himself to behold things here below, as David did, Psal. 113.4, to 8. but in looking on us poor earth-worms, and raising us up to be Sons and daughters to God: So that this is the first ground of our confidence in prayer, viz. our adoption, that we are Sons of God, Gal. 4.5, 6. Rom. 8.15. To whom may a Son come more boldly then to his Father? And what assures him more of the grant of his petitions, then that he is his Son?

2. Christ's advocation breeds confidence in us, 1 Joh. 2.1, 2 • . Christ pleads with his Father on our behalf for the hearing our petitions, and for the granting of what we want. An Advocate puts the petition, that it may be was rudely drawn by a man, into a form of Law, and so it holds currant in Law; so doth Christ with our prayers, he puts them into a right form and so pleads for us.

2. The atonement or propitiation of Christ, is another cause of confidence, 1 Joh. 2.2. So that whereas many a Christian may be afraid that his prayers shall never be heard, he is so sinful and unclean; Why, (saith St. John) If any man sin, we have an Advocate with the Father, and he is the propitiation for our sins. He is not only an Advocate but a propitiation, to make atonement for our sins, that they shall not hinder our acceptance.

4. The anoyntment of the Spirit, whereby we know all things, 1 Joh. 3.20. is a ground of much confidence, that though we be blind and dull, and know not what God doth for us in our prayers, or how they speed in heaven; why, Christ like an Advocate sends down his Spirit, and lets us know how all things speed. This unction teacheth us all things, 1 Cor. 2.12.

Q. How doth the Spirit certify us of the hearing of our petitions?

1. By helping us to pray; for we know our own hearts are dead and straight, not able to put up any good prayer, if therefore the Spirit come like oil, and make us pray affectionately, and sensibly, we know a prayer well made cannot speed ill, a prayer made by God's Spirit cannot but be heard, for God knows the meaning of his Spirit, Rom. 8.26.

2. This Spirit puts in us a persuasion of faith, that what we pray for God will answer, Matth. 11.23, 24. And so God gives us an Amen in our hearts. Psal. 6.8. David was in a sore trial and affliction, he prays to God then, Vers. 8. Away from me all ye workers of iniquity, for the Lord hath heard the voice of my weeping. In the midst of his mourning, this unction fills him with a persuasion of the granting of his prayers; and so God often times satisfies the heart of a Christian with this persuasion. Hannah when she had poured out her spirit before God, and Eli had said to her, The Lord grant thy petition thou askest of him: Why, she took this as a voice from heaven, and so she went away comfortably, and she feared that petition no more, 1 Sam. 1.16, 17.

2. There is another act of faith besides persuasion, and that is a constant wrestling against all discouragements which come betwixt us and our prayers; famous is that example of the woman of Syrophaenicia, Matth. 15, 26, 27, 28. If the holy Ghost doth but give us so much resolution, as not to be overwearyed with d fficulties, then Be it unto thee thou wilt.

3. This Spirit works as a Spirit of hope, and this stirs us up to wait patiently on God, till he answer; our carnal spirits would be ready to say, Wherefore should I wait on the Lord any longer, as that wicked King did, but now a spirit of hope waits on God, till God shall give an answer of peace, Psal. 85.8. Psal. 130. 2 last verse. When God gives us spirits to wait on him, he seals up unto us the grant of our petitions. A wise Prince if a petition be put up that is lawful and he bid me wait for it, I count it granted: so if I put up a prayer, and God give me an heart to wait for it, I make account he will grant it.

4. This Spirit is a Spirit of fear, Psal. 145.9. Dost thou walk in thy Christian course depending upon Christ, reverencing his name and Ordinances? Why, God will fulfill the desires of them that fear him, Jer. 32.40. And so he keeps covenant with us. If God give us an awful reverent heart, that keeps us from departing from God, and God from departing from us, then the Lord will be near when we call upon him, and this is from the unction of the Spirit which make us profit in all our ways, Isa. 11.2, 3.

5. This is a Spirit of obedience, and that gives us good assurance of the hearing of our petitions, 1 Joh. 3.21. For as we hearken to God, so God hearkens to us, Prov. 28.9. He that turneth away his ear from hearing the Law, his prayer shall be abominable. But if you hearken to God, God will hearken to you, Judge. 9.7. If we say, Speak Lord, for thy servant heareth, 1 Sam. 3.5. then what we speak God will hear. An obedient Christian is a powerful petitioner, mighty in prayer.

6. From the root of confidence, which springs partly from God's nature, partly from faith in Christ, partly from the unction of the Spirit; now for those things we see many promises belong to us, our adoption assures us of God's Nature, that he is a merciful Father; our Father assures us that Christ is our Advocate; the unction of the Spirit breeds in us experience that we have the Son, that we are Sons; it assures us of our election, vocation, and salvation; and if it assure us of greater matters, then much more of the grant of our prayers, Rom. 8.32. But now knowledge is a further work, knowledge springs either from sense or experience? Now then this unction of the Spirit which gives us experience, not only gives us confidence, but knowledge, that our prayers are heard, Eph. 3.19. This Spirit of God in our hearts, gives us both sensible and experimental knowledge of God's favor, and breeds certain knowledge of the hearing and having our petitions granted; hearing, that is, of God's accepting them, Verba sensus cum affectu, & effectu sunt intelligenda; and having, that is, of the performing and fulfilling of our desires, chiefly of the ends and aims of our prayers.

Use 1. Serves to take off our hearts from confidence in any worldly thing, and encourages them to believe on the name of Jesus Christ; why, because hence you shall not only be assured of salvation, (which yet is more then all the travails, and p lgrimages, and devotions of our Fore-fathers could reach unto) but by believing on the Name of Christ, you shall have confidence that all your prayers are heard.

Use 2. For them that do believe in Christ, here is a method, whereby they may be assured of the granting their petitions.

1. Make sure your adoption, for that breeds much assurance in prayer.

2. Meditate much on Christ, that Christ is your Advocate▪ and atonement for your sins.

3. Labor for a Spirit of faith, and hope, and fear, and obedience, and so you shall grow up to confidence and knowledge that your prayers are granted. Many a Christian falls short of this confidence, because he considers not who helps him to make his prayers, who makes intercession for him, or else he is wanting in some of those graces, and so his prayers are full of doubtings.

Use 3. Of consolation to all that believe on Christ; why, This is our confidence, that whatsoever we ask according to God's will, he heareth us. How comfortable then is the condition of a believer? Be his estate never so miserable, his wants never so great, if he can but pray well, he may go on comfortably.

Doct. A believing Christian is not to hide his eyes from beholding and observing the sins of his Brethren.

If any man see his Brother sin, he may see it, and ought to see it, Gal. 2.14. St. Paul did not turn away his eyes from seeing Peters dissembling, but took notice of it, and reproved him, Heb. 3.12, 13. Take heed lest there be in any of you an evil heart of unbelief. He speaks not only of a man's self, but of his Brother, that ye have not an evil heart, and therefore he propounds a means to help them, and that is exhorting one another. This the Apostle exhorts us to, Heb. 10.24.

Reas. 1. From the love we owe to our Brethren. God requires larger love towards our Brethren then towards our Ox or Ass, and yet God requires that if we see them lying under their burden, we should help them up, Deut. 22.4. Now if God require so much help to their beast, much more to our Brethren's souls, that if we see them going astray, or sinking under the burden of sin, we should raise them up again.

2. From the love we owe to ourselves; this benefit we shall reap by it, we shall learn to keep better watch ourselves, when we see our Brethren fall, Rom. 11.20. We must not by their falls grow high-minded, and pride ourselves that we are not so bad as they, but their falls must be our fears.

Q. With what eyes should we look at the falls of our Brethren?

Answ. 1. Look not at them with a partial or hypocritical eye, Mat. 7.3, 4, 5. But we must so look at the mote in their eye, as to see a beam in our own; we should see as great sins in ourselves, or greater, if God did not restrain us, for we all have the same root of evil, and should break out into as bad distempers as any, if God did not hold us back.

2. We must not observe them with a curious and censorious eye, for that is an imbred curiosity in us, that we love to be prying into other men's sins, not to heal them, but to censure them. This St. James reproves, ch. 3.1, 2, 3. Be not many M sters: that is be not of a Master-like spirit, be not busy in every man's matters, and censorious of them.

3 Look not at them with an envious, malicious eye. This Jeremiah complains of, ch. 20.10. All my familiars watched for my haltings. That's an envious eye, when a man watches for an advantage to undermine his Brother.

4. There is a wanton eye:

1. When a man is not humbled at the sight of his Brothers sins, but puffed up by it, like the proud Pharisee, Luk. 18.9, 10. he built his comfort on the falls of others. This the Apostle reprehends in the Church of Corinth, 1 Cor. 5.2. That there was fornication among them, and yet they were not humbled but puffed up, they magnified themselves that they were honester men.

2. A man sees his Brothers sin with a wanton eye, when he thereby grows to imitate him; if such a man venture into such a course, I hope I need not stick at it. This God gtievously complains of in the Church of Judah, that though she saw what her treacherous Sister Israel had done, and that God had therefore cast her off, yet she feared not, but went and played the Harlot also, Jer. 3.7, 8. Now all those heads of seeing our Brothers sins ought to be far from us.

Use 1. Hence learn not to neglect the falls of our Brethren, as if they belonged not to us, and we would neither meddle nor make with them. This was Cain's spirit, Am I my Brothers keeper? Gen. 4.9. We should look at every man's sin as belonging unto us, and strive to heal them.

Use 2. To teach us to have a due regard to the falls of our Brethren, not to see them, and take no notice of them, but God requires we should observe them, and help them, and make use of them.

What use should we make of our Brethren's falls?

1. Let their falls affect us with a holy fear and jealousy of our own hearts; in that we have a deceitful heart, subject to the like. This use Paul would have the Church of the Romans to make of the fall of the Church of Israel, Rom. 11.20.

2. Look at them with such an eye as may move thee to pity thy Brother; if he be gone astray, bring him back; if he lie under the burden of sin, help him up, and if thou canst not have opportunity to speak to him, yet pray heartily for him, that is the frame of heart of every loving Christian, to be compassionate of his Brothers misery.

Object. Doth not the Holy Ghost say, love covereth a multitude of sins? 1 Pet. 4. v. 8.

Answ. True, it covers them, but how?

1. With a mantle of wisdom, not so cover them as to skin over their wounds, but so cover them as that they may be covered before God and men, Jam. 5.19, 20. This is a right covering, when a man takes such a course as that his Brothers sins may be covered from God's eyes, and from the conscience of the sinner, that it may not be overwhelmed with them, Psal. 32.1, 2. God would have us cover them not with a mantle of flattery, but with a healing plaster that may cure them.

2. We must cover these sins with a mantle of faithfulness, that is, not to blaze them abroad to their defaming; but as if our Brothers beast lay under his burden, and we were notable to help him up alone, we get the help of others; this is faithfulness, no further to reveal their infirmities, then to such as may help them, Prov. 11.13. And yet we may so • eveile them in this kind to others, as may be sinful, if it be done in as insulting, soot •• manner, Gen. 9.22, 23. Cham told his Brethren of their Fathers nakedness, but he did it in a scornful manner; beside▪ he might have covered him himself, and never told them, and therefore Noah made him a curse. This God requires of us, if we be able to heal an infirmity ourselves, then to let it go no further; if not, then to get the help of others, but not in a scornful manner, but in a spirit of grief and holy fear.

3. Cover them with a mantle of compassion, that if they shall turn again, and say, It repents them, be ready to forgive them, even as God for Christ's sake forgave you, Luk. 17.13, 14. Eph. 4.2 last verse.

Obj. 2. If a man be thus willing to observe other men's sins, we shall be counted busy bodies, and medlers in other men's di • cesses.

Answ. True, we shall be buisie, but yet not where we have nothing to do, God lays the charge upon us to have regard of our Brethren's carriages; if we keep the true bounds of observing them, named before, we do not go beyond our commission.

Obj. 3. But I shall be more busy then I shall have thank for, I shall be worse, and he never the better.

Answ. True, for a while it may be so, but yet remember what Solomon saith, Prov. 28.28. He that rebuketh a man, afterward shall find more favor then he that flattereth with the tongue; but suppose thou shouldst loose his favor; yet thou shalt have favor with God.

Doct. 2. Upon the sight of our Brothers sins a faithful man is to pray for him.

So Moses did pray for the people when they had sinned, Exod, 32.30, 31. Either pardon them, or let me have no mercy. Thus God would have Job pray for his friends, Job 42.7, 8. So did Jeremiah, ch. 13.17, & 14.17.18. Our Savior's example is a full pattern, Luk. 23.24. Father forgive them, they know not what they do. So Stephen the first Martyr, with a loud voice prayed for his adversaries, Act. 7.60. Lord lay not this sin to their charge.

Reas. 1. From the compassion we owe to our Brethren, we are bound to pray for them in sickness, Psal. 35.13. or in any other calamity, Ps. 141.5. How much more in the calamity of sin, which is the greatest calamity that can be.

2. We are bound to exhort and reprove them, now neither will do good without prayer, 1 Tim. 4.4, 5.

3. From the desperate condition of sin, which is such that none alone is able to help them, except God do it. It's the work of an Almighty power to redeem us from any sin, Psal. 130. ult. Sin is of a poysen some nature, some poisons take away our eyes, and some benumb us, so sin takes away our eyes that we cannot see our condition, and so hardens us, that not anything can help us but God, and therefore God must be prayed to for help.

4. From the displeasure of God against men, if he see none to stand up and intercede for their Brethren, Isa. 56.16, 17.

5. From the benefit that befalls God's servants, if he see them praying for their Brethren. Job's prayer for his friends was the rise of his deliverance, Job 42, 8, 9. Isa. 57.18. If ever God restore comfort to those we pray for we shall be sharers in their comforts, God will restore comfort to them and their mourners.

Doct. 3. A faithful Christian praying for his Brother fallen into any sin, shall obtain life and peace for him.

If any man, 〈◊〉 his Brother sin a sin not unto death, he shall pray for him, and shall give him life. He that prays for him shall be an instrument to convey life unto him; or God himself moved by his prayer, shall give him life; it's all one: he shall give him life of justification, sanctification, and consolation: This is evident by other examples, when the Israelites had committed a great sin, so that God in his displeasure had threatened to destroy them, yet at Moses earnest request, he spared them, and Aaron, Deut. 9.15. to 21. Job prayed for his friends, and the Lord accepted him. Our Savior's prayer for his enemies is thought to be the cause why Peters Sermon was effectual to the conversion of three thousand at once, Stephens prayer made way for the conversion of Paul.

Reas. 1. From the pleasure God takes to knit the members of his body together, now no better means to knit them then to make them useful one to another, 1 Cor. 12.21, 22. So Jobs friends should not prevail by their own prayers, but they should all be beholding to Job whom they had wronged.

2. From the ointment of Christ that is poured on the head of every believer. This honor have all his Saints▪ that they shall become intercessors for others. What is said of Christ, Rom. 8.34. the same word is used of our prayers, 2 Tim. 4.1. James 5.15.

Use. Its a ground of much encouragement to all that see their Brethren sin a sin not unto death, to pray for them; be it a sin of covetousness; nay, be it a sin of frowardness, which is of a deep nature; yet the Lord promiseth to hear us for them, Isa. 57.17, 18.

Motives.

1. The Lord will be angry with you, if you neglect it. Is it nothing for you to see your Brethren be under the burden of sin?

2. It will increase your comfort, if you pray heartily for them, God will return all your calamities, Job 42.

3. None can help but God, therefore pray to him.

4. This is a mavellous benefit, that thy prayers shall be an instrument to raise the dead to life.

Obj. Many pray for their Brethren, yet full short of giving them life. What say you to Abraham's prayer for Ishmael, Gen. 17.18. and Samuel's for Saul? 1 Sam. 15.11, 31. & 16.1.

Ans. 1. It would be considered whether he be a Brother thou prayest for; Abraham prayed for such a one as was neither yet gracious, nor belonged to the election of grace, as is likely, for that is prerequired; Samuel prayed for Saul, but God tells him he had rejected him.

2. Consider whether you use the other means that God requires in your places. David no doubt prayed for his Sons, yet he neglected other means; as its said of Adonijah, that his Father never displeased him at any time saying, Why hast thou done so? 1 Kings 1.6.

3. A man may pray, but it may be without faith or fervency, for thats required, James 5.17. If we be wanting in none of these, God will make good undoubtedly that which he hath here promised.

Doct. There is a sin that not only in it self is deadly, but that irre ••• rably procures everlasting death, Mat. 12.31, 32. Mark 3.22.

What is this sin unto death?

Two thing, concur to the composition of it:

• 1. Illumination in the mind.
• 2. Malice in the heart.

The Apostle joins them together, Heb. 10.26. If they sin willfully, maliciously, after they have received the knowledge of the truth, (which is called enlightening, Heb. 6.4.) then there remains no more sacrifice for sin.

First, Such a knowledge of the truth is required, as comes from the illumination of the holy Ghost, when he is clearly let to see the truth of God's Word, and the goodness of his grace, if after this they sin willfully, there is no more hope of mercy.

Secondly, There is malice in this sin, that is included when its called the sin against the holy Ghost, Mat. 12.31, 32. which partly expresseth the object against which they sin, which is the Spirit of grace, and the manner, it is done with spite and malice against the know truth. That malice concurs to it, its evident, Heb. 10.29. they are said to despite the Spirit of God; now this is not only contempt and despising but its joined likewise with malice and scorn. That it is unpardonable, our Savior testifies, Mat. 12.32. Mark 3.22. Heb. 6.4, 5, 6.

Why is this sin so unpardonable?

1. From the mighty strong power of Satan in such a man, because its ever committed when seven worse then himself, worse then the former, have entered in, after the knowledge of the truth, and reformation of many things, Luke 11.24, to 27. When a man hath been so enlightened and convinced, that he hath cast out many sinful lusts; if he shall make way for Satan again, by voluntary and willful commission of sins, then Satan enters with seven other spirit worse then before.

2. Some yield a reason from the order of the Persons in the Trinity. If we sin against the Father, the Son may intercede for us; if we sin against the Son, the holy Ghost may intercede for us; but if we sin against the holy Ghost, there is no other Person to intercede for us; but I rest not in that, for it is certain this sin trespasseth against all the three Persons.

3. From the nature of this sin: Its not a sin of ignorance, for want of knowledge, not a sin of infirmity, nor is it only a sin of presumption, for that may proceed from boldness, rather then malice; but a sin of malice far worse than any of those. He that despised Moses Law died without mercy under two or three witnesses; that is, that sinned presumptuously, and out of boldness; for sins of ignorance and infirmity, there were sacrifices ordained in the Law; but if a man sinned willfully, he died without mercy, though his sin were never so small, as gathering of sticks; now therefore, if there was no pardon for such a sin of presumption, How much sorer punishment is he worthy of, that tramples underfoot the blood of the covenant, and doth despite to Spirit of grace?

4 From the glory of God's grace. It's the glory of grace that it extends to the pardoning and healing of all sins besides; no sin of ihnorance or infirmity, but grace can heal, the most presumptuous it can humble, but if a man man maliciously despise the Spirit of grace, God that is most jealous of the glory of his grace, will never have it abused by them.

Use 1. Of refutation of some ancient tenets about this sin. The Schoolmen say it is one of those siv sins, as Aquinas reckons them up, either despair, or presumption, or opposing the known truth, or envying the graces of others, or obstinate purpose in sin, or final impenitency; but many of those may be found in those whom God afterwards receives to mercy. There hath been found despair even in God's own servants, Psal. 31, 22. And as for presumption, Nathan chargeth David that had despised the commandment of the Lord. And that was a sin of presumption, Num: 16.30, 31. for oppugning the known truth. Herod put John in prison, and to death; Darius cast Daniel into the Lions den, both against their conscience, and yet neither of them sinned against the holy Ghost, because they were both sorry for it. Afa put the Prophet in prison. For envying the graces of others, it was found in Joshua, Num. 11.28.29. For obstinate purpose in sin, its found in everyone that sins presumptuously, 2 Sam. 24.1, to 4. For final impenitency, that it is not the sin against the holy Ghost, because St. John then would not have given order not to pray for them, for final impenitency cannot be discerned till death, and so St. Johns direction had been but frivolous.

St. Austin taught this sin to be envy, and final impenitency. Origen, any sin after Baptism: The Novatians took up the same tenent; but that it was an error, is evident, for Peter sinned after Baptism, and so are all the sins of God's children; if these were sins against the holy Ghost, who should be saved?

2. Of refutation of Bellarmine and Suarez, that say, Therefore this sin is said to be unto death, not that it is never pardoned, but not without much difficulty. Whereas its said to be impossible, Heb. 6.4. They answer,

• 1. Impossible in Aristotle is the same with difficile.
• 2. Its impossible with men, not with God.

But were it a sin that might be pardoned, though with never so much difficulty, yet we ought to pray for it, and so much the more earnestly; therefore, seeing St John dissuades us from the usual remedy against sin, viz. prayer, therefore certainly its a sin unto death, that cannot be pardoned.

3. A third error hence refuted, is of those that conceive this sin is very rarely found, and more hardly to be discerned, but why doth St John write to common Christians not to pray for them? a sign they may be found and discerned.

Use 2. To teach all that would live long and see good days, to take heed of opposing and maligning the known truth. Many have conceived that this sin hath hardly been found in the world, except in Julian the Apostate, and such open enemies of Christ; I wish it were so rare, but are there not too many in the world, that have been enlightened and convinced of the truth of God, that those are the ways and servants of God, and yet rise up against them with open spite and disdain, and persecute them with malice and scorn? Is not this sin found too often in the Church? Many indeed of our Savior's persecutors did it out of ignorance, and our Savior's prayer was effectual for them, Father forgive them, they know not what they do: But there were of them that knew him to be the heir, and said, Come let us kill him, Mat. 21.38. And for such as those, there remains no more sacrifice. It was David's prayer, Psal. 57.5. Be not merciful to any malicious offenders, that transgress without a cause, Psal. 25.5.

Use 3. It may teach all the servants of God to strengthen themselves against this sin, and to use all good preservatives against this sin unto death.

1. Keep constant fellowship with God's servants, and forsake them not, for that is the rise of the sin, Heb. 10.25. As long as God keeps in thy heart a love to God's people, and a reverent esteem of his grace, its impossible thou should fall into this sin.

2. Be diligent to add one grace to another, for so thou shalt make thy calling and election sure, and shalt never fail, 2 Pet. 1.5, 10. Psal. 73.27, 28.

3. Deck thy heart with an humble and awful respect towards God and his ways, Prov. 28.14. Jer. 32.40.

4. Take heed of turning aside to crooked ways, Psal. 125.4, 5. One sin will draw another. Heb. 12.13. Make straight steps to your feet, lest that which is same be turned out of the way. Saul's once straining his conscience, brake the back of his profession.

Use 4. To such as fear they have committed this sin, which is the case of two sorts of Christians.

1. Of such who having found much enlargement, after fall into deadness, and slack-heartedness, and all is damped, and therefore they fear they have sinned against the holy Ghost.

2. It is the case of such as have sinned against their consciences.

For the first sort, its true, a man may sin against the holy Ghost, by vexing, and despising, and damping the Spirit, but yet this is not the sin against the holy Ghost, unless it be done with spite and scorn against God's Spirit.

For the second sort, such indeed as have sinned against their consciences, they have wronged their own souls, and brought much mischief upon themselves; but yet a man may sin against his conscience, and not sin against the holy Ghost; for it may either be done out of infirmity, or boldness, as Peters and David's sins were, they sinned not out of spite and malice; if therefore thou fear thou hast committed this sin, this fear argues thou hast not committed it, because thou art afraid and sorry for it.

Again, some answer thus, and say its not a sin against the holy Ghost unless it be joined with an universal apostasy from the whole Gospel of Christ. Indeed that was a good mark in the primitive Church, when the Church censures were so hot, that such were cast out, and so being cast out, turned open Pagans and enemies to Christ, being admitted into the Common-wealth; but now this is not so sure a mark in our times, wherein such a man should not only be excluded from the Church, but from the Common-wealth too; and therefore now they keep themselves from open blaspheming Christ, and so would those former Apostates, had they lived in our days, and others would do as they did, fly out as openly, had they lived in their days; and therefore judge not so much by that, as how thy heart stands affected to Christ. This is certain, they that are born of God sin not this sin, for they that sin this sin cannot avoid everlasting death, whereas they that are born of God shall live forever.

Doct. The sin unto death, or the sin against the holy Ghost, we have no warrant to pray for it.

I do not say; that is, I give you no warrant, nor any other of the Apostles, to pray for it, that is, for the good or salvation of them that have sinned this sin. Though Paul bide us pray for all men, 2 Tim. 2.1. yet St. John excepts them that have sinned this sin; and Paul himself is so far from praying for them that he prays against them, 2 Tim. 4.15. Alexander the Coppersmith hath done me much harm, the Lord reward him according to his works. No more dangerous curse, then to be dealt with according to our works. Indeed David sometimes desires to be dealt with according to his works, Ps. 18. but he means according to the innocence of his cause, not of his person; in case of some particular action he may plead so, but if it be spoken at large, in general, that the Lord would reward us according to our works, no more heavy curse; therefore when he prays so against Alexander, 2 Tim. 4.14. he means that God would confound him; whatever he was, no doubt he was a member of the Church, for Paul judged not them that were without, 1 Cor. 5. ult. Whether it were that Alexander spoken of, Acts 19, that bec •• ed with the hand, as if he would have pleaded for Paul, and the people esteemed him an enemy to their superstition; or whether it were that Alexander, 1 Tim. 1.20. whom Paul delivered to Satan (as is likely) certainly he had formerly been a professor of the truth, who afterward made shipwreck of faith and a good conscience, and withstood Paul, and therefore Paul prays against him. Some think he did it as discerning by extraordinary revelation that he was in a state of reprobation, but that is not likely, he leaving his prayer as exemplary to all after comers. Gal. 5.12. I would that even those were cut off that trouble you, that subvert or unddermine you, those he wisht they were utterly cut off from Church and Common-wealth. Those false Apostles they would have overthrown the Gospel of Christ, and brought in another Gospel; and because those false Apostles were all alike, the Apostle discerned them to be in a state of damnation, as being enemies to the Cross of Christ, Phil. 3.18, 19. At the first they preached the Gospel, but afterwards turning aside to earthly things, they began to magnify themselves, and vilify the Apostles, and so hindered the preaching of the Gospel, and therefore he looks at them as deserving to be cut off, he looks at them as dogs, Phil. 3.2. 1 Cor. 16.22. If any man love not the Lord Jesus Christ, let him be anathema maranatha; that is the greatest curse that can befall a man.

There was a threefold Excommunication in the primitive Church.

1 A mere restraint from the Sacrament of the Lord's Supper, of such as were ignorant, till they were better instructed.

2 There was Excommunicatio major, when they cut them off from all fellowship with the Church, from the Word and Sacraments, and Christian communion, and from eating with them. This ought to be inflicted upon notorious, scandalous sinners.

3 Let him be Anathema Maranatha, was a greater curse then any of those; for in the former Excommunication, though they excluded them from their fellowship, yet they ought not to count them as enemies, but might admonish them, and bring them on to repentance, that they might recover themselves, 2 Thess. 3.14, 15. There was hope of such, for they did therefore excommunicate them that they might be saved, 1 Cor. 5.5. And when it was rightly dispensed, it was a notable means to humble them, when they considered, that if the Church saw cause to banish them from their society, God might see much more cause to banish them from heaven. But yet there was a greater Excommunication, Let him be Anathema Maranatha; that is, let him be accursed until the coming of the Lord; surely then their sin is a sin against the holy Ghost.

Obj. Some will say, Paul loved not Christ at first.

Answ. True, He speaks not of men without the Church, but within the Church.

Obj. Why, are there not many carnal men in the Church, that love not Christ, that desire him not, that never look towards him?

Answ. I take it to be a kind of 〈 in non-Latin alphabet 〉 , in this slender expression he intends much more then he expresseth; If any man love not; that is, if any man hate the Lord Jesus Christ, if he have partaken in the gifts and graces of Christ, if he have received nor only Baptism, but tasted of the sweetness and goodness of his grace, if after he come to oppose and malign Christ and his ways, Let such a man be Anathema Maranatha.

Reas. 1. From the despite such persons do to the chief means and help of prayer, one is the Spirit of grace, for the Spirit of grace is the Spirit of supplication, Zech. 12.10. Now they that despite the Spirit of grace, the Spirit is so grieved, that it will not assist us in any prayer we make for such, Heb. 10.29.

Reas. 2. From the like despite they offer to the other principal help of prayer; that is, asking in the name of Christ: upon those two wings our prayers fly up to heaven, viz. upon the mediation of Christ, and the Spirit of grace, with these two they prevail; now these men that sin against the holy Ghost, they make a scorn of Christ, Heb. 10.29. They trample underfoot his blood, and put him to open shame, Heb. 6.6. that is, they put him to open and exemplary punishment, as the most notorious malefactor. Now if a man shall know Christ, and afterwards hate him, what doth he but show that Christ was a notorious malefactor, and suffered not for other men's sins, but his own? Therefore there is no hope Christ should lend his Name to be a Mediator.

Reas. 3. Where Christ is not a sacrifice of propitiation for sins, there be cannot be expected to be an intercessor for such. Now there remains no more sacrifice for such, Heb. 10.27. If the sacrifice of Christ reach not to such, then he will never make intercession for them.

4. From the encouragement God is wont to give his servants in their prayers. He will fulfill the desires of them that fear him, Psal. 145.19. And this is their confidence, that whatsoever they ask in the Name of Christ, they shall receive; and therefore God will not so much dishonor his promise, nor discourage us, as to give us hearts not to pray when we shall be answered; we may pray for wicked men, whom we know not in what condition they are, but then our prayers shall return into our own bosoms, Psal. 35.13. But if men be professed enemies to Christ, then we do not show ourselves to be God's friends, if we show friendship to them, or pray for them, and therefore our prayers will do them no good, and ourselves harm.

Use 1. To teach us, that sin unto death may be discerned even of common Christians, for else why doth he write to common Christians, to all believers in general, Verse 13. That if his Brother sin a sin unto death, then he should not pray for him?

Use 2. It may therefore teach God's people to learn the nature of this sin, left they pray unawares for such whom their prayers shall do no good. If therefore you see professors that have tasted of the grace of God, if afterward they malign and oppose those ways, and the servants of God, in this case, save your labor in praying for them, your prayers will do no good, but harm.

But how shall we discern when they are enlightened and convinced? We may indeed discern their malignity, and opposition, but it may be they do it of ignorance. In this case our Savior and Stephen prayed for their adversaries, because they knew not what they did; therefore three thousand after they were convinced that it was the Christ whom they had persecuted, they were pricked in their hearts and brought on to repentance. Therefore, if you discern they do this out of ignorance, pray heartily for them.

But how may we discern they commit this against the light and knowledge of the truth?

Answ. If they do express in their speech and conversation, that they are affected with Christ, and the ways of his grace, and convinced that those are the right ways, and yet afterwards they maliciously oppose those ways, then pray not for them, Mat. 21.28. The Pharisees knew Christ to be the heir, and yet said, Come let us kill him; and in the mean time they said he was a Conjurer, and cast out devils through Belzebub the Prince of devils, when as they knew he was the Son of God and did it by his own power, therefore Christ tells them, their sins should never be forgiven them. But if they shall go further, and affect the society of Christians, delight to do them good offices, and take the like from them, if such after fall off, and maliciously oppose those ways, they more plainly manifest themselves to have sinned this sin, and therefore pray not for them.

Use 3. Shows us the desperate condition of all such as commit this sin, and therefore to bless ourselves from it, they are cut off from all means of salvation, a man may neither admonish nor reprove them, nor show them any courtesy, or do any good to them; for if I might, I ought to pray for them, for no office of love ought to be dispensed without prayer; and therefore take heed of all sins against conscience, of all presumptuous sins, and sins of boldness, for they lead to this great transgression, Psal. 19.13. And that you may be kept from presumptuous sins, take heed of secret sins.

Use 4. Of direction. If we be Children to Parents, or Wives to Husbands, or Subjects to Kings, and they sin against the holy Ghost, yet they may do civil service and offices towards them, as those that lived under Julian the Apostate; he committed this sin, therefore the Christians prayed against him; but he had many Christians in his Army that doubted whether they might serve him, or acknowledge him as their Emperor, or depose him; it was concluded they might serve him, but yet they prayed that God would take a course against him, as David said, his day shall come on, or he shall descend into the battle and perish; which shows, that if a Prince shall sin this sin, his Subjects ought not to depose him, but to do him offices of service. The like may be said of Children to Parents, and Wives to Husbands, if there be any tie of nature, a may do them civil offices; which confutes that desperate doctrine of the Romish Church, that whosoever denies the Pope to be the Supreme head of the Church, he is to be excommmunicated, and then no man is bound in allegiance to him, but that whosoever shall slay such an heretical Prince, shall merit salvation.

Use 5. Learn hence to discern the nature of peremptory prohibitions. When St. John would peremptorily forbid praying for such, he saith, I do not say he shall pray for it. Neither do you say he shall pray against it (might some say.) St. John makes account this is a strong prohibition. I do not say; that is, you have no warrant from me, I give you no commission; such is the manner of Scripture prohibitions, Isa. 1.12. Who hath required this at your hands? So Jer. 7.31. I commanded them not, neither came it into my heart; implying, that it is a most peremptory prohibition if God's Word give us no warrant of direction; for if there be nothing for it, there is enough against it; for this is our direction, that we are to do only what God commands in his Word, to that we must add nothing, nor take away anything.