Father and the Church their Mother fill their heads with knowledge of God learn them to love God and rejoyce in him and delight in his ways in some measure Motives hereunto 1. In respect of God First From Gods command Eph. 6.4 Deut. 6.7 take all good occasions dull them not a little and often will bring them on the water falling drop by drop hollows a Flint so by dropping now and then a little you will learn them the knowledge of God 2. From Gods acknowledgement of it and his Promise to reveal himselfe to such Parents Gen. 18.19 Secondly In respect of Children they are capable either to scoff as the Children that mockt Elisha 2 Kings 1. or to cry Hosannah Matth. 21.15 though they be not so easily brought on to that which is good yet they are not so corrupt then as when they are grown up to more years 3. In respect of Parents it is an irrecompensible injury you offer to your Children if you have begot them into the World sinfull and wicked as we are by nature and doe not seek by all means to redresse this evill they will cry out against you for Judgement therefore that they may not curse you at the last day let it be your care to bring them up in the knowledge and fear of the Lord. What course may we take thus to redresse young Infants 1. Teach them the Principles of Religion their Baptism that will teach them they are unclean by Nature and that they are cleansed by the Bloud of Christ they were Baptized into the name of God the Father Son and Holy Ghost therefore learn them to know God the Father God the Son and God the Holy Ghost and that will make them think of it when they see others baptized Prov. 22.6 Train up a Childe in his way wherein he should walk and he will keep it to the end nurture him or initiate him in the trade of his way in the original it is in the mouth of his way that is at the beginning of his way set him right at the first in his way and he will keep to the end if a Travellor be set right in his way at first it will help him the better to keep his way all his Journey so set a Childe in a good way learn him to cease from evill and to doe well and he will the better keep that way in his age as David teacheth Psal 34.11 to 15. 2. Learn them to read the Scriptures and be conversant therein 1 Tim. 1.4 5. 2 Tim. 3.15 reading brings much benefit to little Children 3. Bring them to Church and help them to remember something and tell them the meaning of it and take a little in good part and encourage them and that will make them delight in it 4. Give them a good example let them learn no wickednesse no disorder or miscarriage from you 1 Chro. 29.9 Know the Lord God of thy Fathers c. know him and serve him as I have served him 5. God hath sanctified seasonable and wise correction to Children Prov. 29.15 Prov. 22.15 it is a means to give wisdome which is the fear of the Lord and drive away folly and more to deliver his soul from Hell but if you use correction without instruction it is bâ—utish Prov. 6.23 therefore instruct them also and withall use Prayer and still wait on God for a blessing 1 JOHN 2.14 I have written unto you Fathers because you have known him which is from the beginning I have written unto you young men because you are strong and the Word of God abideth in you and ye have overcome the wicked one VErse Sixth the Apostle had exhorted all Christians to walk as Christ had walked and he amplifies this duty from the antiquity of it v 7. and from the newnesse of it v. 8. and then he instanceth in one speciall duty of loving one another v. 9 10 11. and v. 12. lays down a Motive because their sins were forgiven them and then v. 13. he distributes those to whom he writes into three sorts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now in this fourteenth verse he repeats the same words almost some think it a fault of the Copy it being a vaine tautology but this is not likely Sometimes repetitions in Scriptures imply certainty but I think this is not here intended chiefly but I think the Apostle being to presse them to another duty v. 15. namely Not to love the world he makes this a ground to urge them to it Why doth he not reckon Babes too here why because they were not so easily carried away with the world but he writes to old men and young men who seeing they knew God and had overcome the wicked one they should not love the world but to little children he writes v. 18. to beware of seducements of false Doctrins Doct. The saving knowledge of him that is from the beginning of the Ancient of dayes or of Jesus Christ is able to wean even old men from the love of the world To know Christ and his worth and our need of him is a sufficient motive to wean old men from the world Two things there were which made wise ancient cautelous men not to embrace Christ and his Gospel 1. The antiquity of the Heathenish Religion Jesus Christ seemed a new God but of two or three and thirty years hated of all men and Crucified now to commend such a God to them against their ancient Doctrin and that all must subject themselves to him seemed strange 2. The Authority of Heathen Emperours that gain-said it Now to remove these impediments the Apostle layes down this as a means Love not the world implying that it was love of the world that made them to embrace that ancient Religion and reject Christ therefore he writes unto them Love not the world and that they might doe this he tells them that they knew him that was from the beginning the Ancient of dayes and all other Religions are but novelties Vse It shews a preservative against deluding our souls against embracing false Religion either from grounds of antiquity or authority if old men follow it yet it is no good ground for St. John writes to them Love not the world which you may be kept from if you know him that was from the beginning and if the Authority and Laws of man should go that way yet if you rightly know Christ and him that was from the beginning you will be kept off from the love of the world and then no worldly things will keep you from embracing Christ and his Gospel I have written to you young men because you are strong and the Word of God dwelleth in you and you have overcome the wicked one Here are two Causes of their Victory over the wicked one that is their strength and the abiding of the Word in them For the first Doct. Spirituall strength in Young men it is a grace highly acknowledged of Gods servants Prov. 20.29
reverently of his name would he have others be silent in your presence much more should you subject your best gifts to God and take heed that you put no dishonour upon your selves by any unseemly carriage old Noah had no sooner committed that shamefull sin of drunkennesse but his own child mocked him Gen. 19.17 Prov. 6.11 Doct. It is the honour of aged men of fathers when they know him which was from the beginning When they know the Father of eternity the Antient of dayes this is that which is an honour to old men both before God and man viz. the knowledg of Christ dispensed from the beginning as 1 Joh. 1.1 From the beginning is not to be understood in relation to time but Eternity he doth not say That was with the beginning but from the beginning before the beginning Joh. 8. Before Abraham was I am he was before the World now the knowledge of Christ is the honour of aged persons There is a two-fold knowledge of Christ 1 A Speculative Historical Knowledge only of the understanding Act. 9.15 2 There is a practical saving Knowledg of Christ and there is a threefold difference between that knowledg that rests in the understanding and this practical and saving knoâ—ledg of Christ 1 The knowledge that rests in the understanding is only by hearing or reading but the other is got by the Spirit of Christ infused into us 1 Cor. 2.9 partly by inlightning our minds partly by feeling the work of Grace in our hearts Phil. 3.10 hence it is that this experimentall knowledge excells the best knowledge that is got by reading or hearing he knows the worth and vertue of Christ 2 They differ in their effects that knowledge that rests in the understanding breeds pride and carnall confidence Isa 47.10 and scandall and offence to the weak 1 Cor 8.12 but this saving knowledge breeds 1 Prayer Joh. 4.10 2 Faith Psal 8.10 They that know thy name will trust in thee 3 Justification 1 Joh. 2.2 4 Obedience 5 Innocency towards our brethren Isa 11.6 to 9. 6 It works eternall life John 17.3 3 They differ in the adjuncts saving knowledge is joyned with an high esteeme of Christ Phil. 3.7 8. yea a man hath liberty to rejoyce in this knowledge which he may not in any other Jer. 9.24 25. There are two things in the knowledge of Christ which old men have more than other men Jacob expresses them both Gen. 48.6 7. he did now by much experience know the goodnesse of God that he had provided for him at home in Labans house in his journey he had supplyed him in all his wants and delivered him out of all his dangers a young man cannot say so much it seemes not so savoury in a young mans mouth but when an old man comes out with a recitall of Gods favour this is the honour of old age Vse 1. Of direction to old men to take notice of their own Estate whether they know him that was from the beginning hath Gods Spirit brought you to pray to humble your selves to obedience to innocency c. if it be so happy are you you are truly honourable Vse 2. Not to satisfie your selves with any knowledge till you know him that was from the beginning the study of antiquity is pleasing to many especially to old men no knowledge like this when you are able to speake of Gods old mercies to you that he hath fed you all your life when you are able to tell your children of their duty to God could you tell of all Antiquities it is nothing till you know him that was from the beginning 1 JOHN 1.13 The middle Part. I write unto you young men because you have overcome the Wicked one WHy doth he call them young men and not Brethren as before he called old men Fathers Ans Because then he had not distinguished them from others for all Christians are brethren one to another 1 Observe here First their Adversary the wicked one 2 Their Victory They have overcome the wicked one This wicked one is Satan 1 Joh. 5.18 Mark 5.37 Mat. 13.19 Mar. 4.15 he is called Satan he being once one of the noblest creatures nobler than man Doct. The chiefest of the glorious Creatures of God may become the chiefest wicked one He is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that wicked one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it implies 1 That he excells in wickednesse his Understanding most blind his will most rebellious his affections most corrupt 2 It implies he is the Father of all sin Mat. 5.37 Joh. 13.2 Joh. 8.44 he is called the Father of Lyars 3 It implies That Satan takes pains to doe evill is industrious to doe evill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 labour he traverseth the World goes about continually doing evill 1 Pet. 5.8 Job 1.7 he is insigniter improbus But how comes it to passe that he that was a glorious Angel is now become that wicked one The causes of his deprivation were partly accidentall and outward partly inward accidental as 1 God did not elect him to stand as he did ordain some Angels 1 Tim. 5.21 so that he was left to a possibility of falling though not to a necessity 2 His condition being a creature gave occasion to his fall God being infinitely good his will is the rule of good now he being a creature Gods Will is his rule and he may not attend to the rule and then he doth evil 3 But thirdly There was an inward cause that led him to sin and that was the pride of his nature not made so but he exalted himself 1 Tim. 3.6 which implies that he saw man made after the Image of God and he was a glorious creature attending on God himself and was puft up with his glorious condition and despised man that was to live on the earth and dresse the Garden Vse 1. May teach young Scholars not to please themselves in any gifts of Nature though never so excellent for even an Angel that excelled in Wisdome hath fallen away and become that wicked one Vse 2. It may teach them to take heed how they enter into the calling of the Ministry in their young years especially before they be humbled it was the cause of Satans fall that he was puft up with his office it is a wonder to see when Scholars are admitted into the Ministery in their young times how they despise the people think themselves unmeet to condescend to Peasants but they will rather exercise their Gifts in the University and so fall into the condemnation of Satan 3. Hence you may see part of the Image of Satan why was he called that wicked one because he excells in wickednesse and is the Father of sin and takes pains to doe evill so do you see men excell in wickednesse lead on others to sin take pains in mischiefe such a one bears the Image of Satan upon him When Paul saw Elimas hardned in mischief leading on others
ministred to the Lord 1 Sam. 2. so John the Baptist was filled with the holy Ghost from his Mothers wombe Luke 1.15 and of Timothy it is said that he knew the Scripture from a childe 2 Tim. 3.15 2 Tim. 1.5 so that in this Family there were in degrees his grand-mother Lois an old woman his mother Eunice a young woman and Timothy almost a child Lois teacheth Eunice and both teach Timothy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from a very Babe he knew the Scripture But why will God have some of all sorts to be servants to him old men young men and children Reas 1. That the grace of Christ might be as largely extended to all sorts of men as the sin of Adam was extended to all degrees and ages Rom. 5.12 to 18. if Adam had defiled all sorts and Christ had restored but some sort of men only young men then Adams sin had been more powerful to destroy than Christs righteousnesse to save it was meet therefore that as Adam defiled all Ages all conditions so Christ should restore all Ages all conditions and sanctifie them as there are of all sorts that are defiled Jer. 7.17 18. all Ages wholly corrupted the Father kindles the Fire the Women kneads the Dough and the children gather sticks to make cakes to the Queen of Heaven now as there are of all sorts thus corrupted so it is meet there should be of all sorts sanctified why should not God have all sorts to serve him as well as the Queen of Heaven Reas 2. From the honour that is returned to God by the several ages 1 For old men they bring this honour to God whether they be called in old age or before and hold on 1 Herein God glorifies the truth of his promise that length of dayes is in the right hand of Wisdom by Wisdom is meant the fear of the Lord on this ground he encourageth his Son to Wisdom that it will be a means to lengthen his dayes Prov. 3.16 therefore that God might justifie this promise he will have some old men stand up before him it doth not make them so melancholly that they shorten their days Religion distempers no man godly sorrow never wasted our days but worldly sorrow Haman the Ezrahite was wonderfully addicted to godly sorrow yet he grew up to his old age Psal 88.8 Riches and honour and long life are the reward of godlinesse Prov. 22.4 Wealth and credit and length of dayes happen oft to them 2 When you see old men continue in their profession to their old age they put an honour on Religion if young men and children only should professe Religion you would take it as indiscretion and hotnesse of Spirit but doe you see any grave wise old man take up a Christian course none doe it but young Punies that know not what they doe this would be a great disparagement but that God may make it known that wisdom and discretion is to be found in the wayes of grace therefore he will have some old men walke in those ways Prov. 16.31 that grey hairs may honour Religion and Religion may be a crown to them Eighty six years said old Ignatius have I served God and yet never found him a hard master so when Christians can say so many years have I served God and if it had been such a wearisome course they would have shaken it off but when we see they hold out in it it implies they find some comfort and joy therein and if old men come on it will be said they now see by experience the vanity of all other courses they see it is best dying a christian and spending our last days in christianity old men would never fall into it unlesse they saw there is no way so comfortable and peaceable as that is 2 For young men it is a great bonour to Religion if they come on they make the power of Christs grace manifest that is able to overcome the heat and violence of youthful lusts no age so violent and boysterous in corruption so head-strong so indiscreet and rash so that what for unrulinesse stubbornesse vanity pleasure they are most indisposed to grace and will not hold on if God therefore take hold of their Spirits and stablish their Spirits when they by Gods Grace shall be able to rule their Spirits their lusts to rule their hearts this argues the strength of grace in that when neither wise counsel nor Magistrate can rule them yet the grace of Christ can rule them rule their passions so that they can put forth their strength against the enemy either against their own corruptions or abuses of others so that when the Elders sit still sometimes a young Phineas rises up and shews his zeal for Christ what an honour is this to Christs grace Psal 119.9 Eccles 11. ult Childehood and youth are vanity so that if Gods grace can lay hold on them and restrain them the power of Gods grace is hereby magnified Psal 110.2 3. 2 Cor. 12.7 youth is only strong in weakness if Gods grace therefore shall be so strong as to subdue all these and make them like unto Josiah who at sixteen years of age set himselfe to seek God and compelled the whole Land to do so 2 Chron. 34.33 he compelled them at least to outward Reformation it is a great glory to God when young men thus give up their young dayes to God 2 Another Honour they bring to God is by their boldnesse and courage in a good cause old men sometimes though wise yet are too cautelous and backward but young men what is wanting in experience they have in zeale they are forward in any service for God 3 And for Babes and Children if they be brought to grace God hereby casts shame on elder men Psal 8.7 when they see Bahes come off with more savoury words than old men sometimes God confounds the folly of ancient men by the wisdome and grace in Children when Christ came riding to Jerusalem the Children cried out Hosanna and praised him the High Priests disdained it but Mat. 21.16 17. Christ told them have ye not read that out of the mouthes of Babes and sucklings thou hast perfected thy praise This is to still the enemy and revenger they shame you that are Elders and Priests in regard of your backwardnesse Thus we see God will have of all sorts and ages of men stand up to doe him service Vse 1. May serve to teach all sorts of men 1 Old men If God hath his number among all ages and conditions of men then God looks to have his number amongst you that are old men say not I have now long lived in another course but come on to a Christian course or if you began before goe on I write unto you Fathers because you have known him that was from the beginning it may well beseem you to talke of the ancient Promises and Mercy of God God looks that you should take away the reproach of
and taking pains to keep the Deputy from the faith he calls him the childe of the Devil Act. 13.10 4 Hence we learn If the Devil have got this Name by excelling in wickednesse and drawing on others to sin and taking pains to doe mischief then on the contrary bâ— how much the more any excell in goodnesse strive to draw on others to God and take pains in it they are the more like God their Father Because ye have overcome the wicked one All overcoming implies a fight so that when you read of their overcoming it implies that young men have strong wrestlings with Satan Doct. Satan as he is an enemy to all mankind so especially to young men He doth not write to Fathers or Babes that they have overcome the wicked one as if it were not so proper to them but he chiefly incourages young men I write unto you young men implying it was a proper work for them Observe all the temptations of Satan in Scripture and where you shall read of one old man tempted by Satan you shall read of ten young men when did Satan set upon Eve was it not presently after her first creation our Saviour was not above thirty years old when Satan tempted him Peter when he was tempted was young we shall finde few falls of Gods Saints but it was in their young dayes except two Noah and Solomon who fell in their old dayes and lesse shall we read of Children 2 Kings 2.22 but Satan chiefest assaults have alwayes been against young men Reas 1. Why Satan chiefly sets upon young men it is from the vigour of their nature and parts which God gives them their courage their strength and fervency therefore Satan strives to draw them on and he knows that if they get loose from him they will doe him least and doe God most service more than either old men or Children therefore he strives chiefly to draw them on indeed God sometimes makes use of the weakest but Satan alwayes makes use of the stirring quickest spirits among men 2. Because he hath most advantage to surprize them no age so subject to temptation 2 Tim. 2.22 Fly youthfull lusts yet he was not more subjâ—ct to lusts than others nay he was of a weak abstemious natuâ—e 1 Tim. 5.23 yet Paul charges him to take heed of youthfull lusts if such a weak abstemious nature was subject to youthfull lusts then it implies that no age is so subject to be led into lusts as youth 3. From the counsel of God whose purpose it is then to magnifie his Grace when corruption is strongest therefore God himselfe who is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to magnifie his Grace le ts loose Satan upon young men so it was with our Saviour Mat. 4. It is the purpose of God that where sin abounds Grace should much more abound Rom. 5.20 therefore it is that young men are most strongly assaulted that God may magnifie his Grace But why doe the temptations of young men exceed all other ages Why Children are not yet come to the lusts of youth and old men are past them so that young men are most liable to temptations and discouragements Vse 1. It may therefore teach young men to fear their Estates if they have not strong temptations it is a sign the Devill hath strong hold already and so is in peace but otherwise they are subject to spirituall assaults Three Temptations Satan commonly assaults the Sons of men with 1. Against their effectual Callings their repentance he perswades them it is yet too soon to look towards repentance and they are more liable to evill company given more to pleasures and delights than old men and impatient of Counsell and if God break through this 2. Then he puts them to question their Faith and Adoption whether they be Gods Children or no their strong lusts make them doubt of it and if Gods Grace break through this 3. He tempts them about their sanctification he will fill their hearts with unclean lusts and if a man break through these he hath much cause to magnifie Gods Grace Vse 2. To teach young men seeing Satans aime is chiefly at them to strive to grow strong against him watch warily against him that the evill one touch you not And there are three especiall Graces to help young men against the assaults of Satan 1. Sobriety watch to Sobriety be sober and vigilant 1 Pet. 5.8 take heed of intemperancy and inconstancy 2. Stand stedfast in the faith 1 Pet. 5.9 not trusting to your own strength or courage but relie upon God while young men are confident of themselves as Peter they fall but if you stay your selves upon God he will support you 3. Treasure up the grace of Humility that you think not highly of your selves which is the folly of youth God resists the proud and gives grace to the humble And there are three Duties which I commend to young men 1. Diligence in your Callings the want of which overthrew David when he was idle Satan took advantage to tempt him to uncleannes 2 Sam. 11.12 2. Frequency in Gods ordinances in reading and hearing the Word v. 14. the more you treasure up the Word the more power and strength you have against Satan and the more you receive the Sacrament the more strength you get for this is the end of receiving the Sacrament to get strength against your lusts 3. Be frequent in Prayer and that will help you much James 4.7 8. Draw near to God complain of the slipperinesse of your nature of your weaknesse to withstand Satans assaults and intreat God to give you strength that you may hold out Doct. Satan may be overcome and is often-times overcome and disappointed of his hold even by young men against whom he had most advantage I write unto you young men because you have overcome the wicked one Q. 1. What is it to overcome Satan A. It is a borrowed speech from the Victory of Souldiers in War and Souldiers overcome either by killing their enemy or spoyling or captivating or putting to flight their enemies now Satan cannot be put to death he is a Spirit and so is not capable of death onely of the second death And to lead him captive that Victory is onely peculiar unto Christ Eph. 4.8 He led captivity captive But for the two last so young-men may overcome Satan they may spoile him and put him to flight for spoyling Christ hath done the worst Col. 1.15 he hath spoyled Satan But 1. For putting him to flight Young men may doe this James 4.7 which implies that there is a possibility in young men and a power to stand and not to yield to his temptations for though he hath a power to delude our Sences and may hurry a mans body about yet he cannot captivate our Wills therefore stand resist give no place and if you doe so he will fly from you for shame he hath no power longer to hold out when he sees a man
under Atheism superstition or prophanesse and all from pride Sabbath breaking that is from neglect of Gods honour that is from pride murther that is from contention and contention from pride Adultery is the lust of the flesh stealing the lust of the eye bearing false witnesse either from profit or credit covetousnesse in the tenth Commandement is the lust of the eye Vse 1. To shew the great change of the World for in the creation God looked upon all the World and all was good but when Solomon comes and surveyes and looks over all the World he cries out vanity of vanities all is vanity and vexation of spirit and St. John he comes after him and cries Love not the World for what is in the World is either the lust of the flesh and that is vanity or lust of the eye and pride of life and that is vanity and vexation of spirit the whole world lyes in wickednesse 1 Joh. 5.19 there is no man by nature but his whole course is carried this way either to his credit and then he is proud or to his profit and then he is covetous or to his pleasure and then he is voluptuous and licentious Vse 2. Hence every man may learn what sin he is most given to what corruption most defiles his heart and which way his heart is most inclined which is a needfull thing it is a pitty a man should know strange Countreys abroad and be ignorant at home pitty to be sensorious abroad and carelesse at home wouldest thou know then what sin most swayes thee it is one of these either lust of the flesh lust of the eye or pride of life or all of them but one must over-rule us if thou beest not born of God they reign if born of God yet they may captivate thee therefore see which of these bears most sway in thy heart if it be intemperance then your hearts will be addicted to Gluttony or Drunkenness or Pastime or Frolicks and Jestings if your hearts be carried towards Women that is a lust of the flesh if you finde that you stand not much on your pleasure but you can fare hardly and lye hardly that you are not given to Women or Lust how then are you affected to profit doth not thy soul covet after wealth and when thou art rich thou considerest not so much what thou hast as what thou hast not when thou hast it there is no care to employ it in Gods services for God or his Church or his Children to doe the more good but thou carest not how thou comest by it and contentest thy self only with looking on it this is a lust of the Eye but what if thou beest a Prodigal he hates covetousnesse but yet all Prodigals are proud for pride thinks it basenesse to keep within compasse but lives above his estate so dost thou affect thy credit or outward applause that is pride of heart that we will not deny our credit and so we dare not look after God because of the losse of our credit or honour why this is from pride of heart and if thou beest Regenerate yet one of these lusts it is that puts thee to distempers and discouragements if any thing discourage thee and vex thee sinfully so that thou growest discontent it is from one of these three nay are thou inwardly affected with thy sin that it carries thee to unbeliefe or distrust that thou canst not look up to God with comfort it is one of these lusts that hath damped thy comfort and enlargement because thou canst not finde so much comfort and enlargement thou growest discontent this is from pride or sometimes we are so carried to our profits or pleasures that it damps our grace in us Vse 3. May exhort us to humiliation when we finde all these lusts working in our hearts because he that is addicted to pride may be given to the world too and look to pleasure and many sensual objects this should unfeignedly humble us that such a masse of sin should be in us that not one sin of the world but is in our hearts so that when St. James calls the tongue a world of iniquity Jam. 3.6 what a world of mischiefe is in our hearts when there is no sin in the world but is in our hearts What is the reason why men are so vexed if they be hindered from their credit or honour it is from pride if they be cast in their profits and pleasures it is from the lust of the flesh and the lust of the eye therefore do not say I finde no great power in my selfe to abstain from such and such sins but I have a good heart to God alas there is no lust but is found in thy heart all that is in the world is in thee Vse 4. A cause of much thankfulnesse to God that he hath restrained any of these lusts in you and that you have not run into it with as much extremity as any in the world when you see any punished for Adultery or Murther we may see it in us we have hearts within subject to the like had not God held us back therefore we ought to be thankful unto God Vse 5. If there be such a world of wickednesse let us get an heavenly measure of grace that may countervaile all these corruptions look for a new world of grace that may humble our hearts against our pride that may make us liberal against covetousnesse chaste and pure against lusts of the flesh that so this world of wickednesse may not reign in us We come now to shew that we must not love these lusts and that from their Nature and Originall they are not of the Father but of the world Doct. There is no lust in the world can challenge or claime God for the Author or Fountaine of it He doth not mean the Creatures of the world but the Lusts of the world Take it in particular David when he had committed Adultery which was a lust of the flesh 2 Sam. 11.3 this was evill in the sight of the Lord therefore it was not pleasing to him he pleased himself but not God in this in other things he was a man after Gods own heart in this after his own heart So what made Joseph abstain from the like sin but because he considered it would be a great sin against God so for Covetousnesse a lust of the eye God abhors it Psal 10.3 he is so far from loving it that he hates both it and the covetous man Isa 57.17 For the wickedness of his covetousnesse I was wrath with him and for pride of life that God hates Prov. 6.16 17. it is one of the most loathsome things in the sight of God 1 Pet. 5.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God warres against a proud man he sets an army against him and therefore seeing God hates these he cannot be the Author or Fountaine of them it is manifest that they spring not from God for he abhors them hates them
punishes them Job 34.9 10 11 12. Rom. 1.18 19. Gal. 5.17 the flesh lusteth against the Spirit of God therefore God is against them But what is the reason why they cannot challenge their Original from God Reas 1. From the purity of God Hab. 1.8 he is of pure eyes and so abhors all sin What fellowship hath light with darknesse what fellow ship hath filthy lusts of the flesh with a pure God what fellowship hath a â—â—vetous heart with a liberal God a proud heart with the great God a proud man will be his first cause and last end and therefore hatefull to God Psal 5.4 5. Reas 2. From the basenesse and indisposednesse of sin to the service of God Jam. 1.13 14. there is nothing in sin for which God should desire it or respect it or make use of it Obj. Doth not the Scripture manifest that there is no sin but God hath a great hand in it why did Josephs Brethren fell him was it not from envy and from pride and yet he saith it was God that fold him Gen. 45.7.8 was it not from envy that the Pharisees crucified Christ and yet it was but what God fore ordained and for Judas was it not from covetousnesse that he betrayed him and yet God had decreed it and for the lusts of the flesh doth not God speake plainly That he would give Davids wives into the hands of Absalom so that no sin but it is from Gods hand nor pride nor covetousnesse nor voluptuousnesse how is it then that no lust can challenge its Original from God they are not of the Father Ans They are of the Father as of the World but not in that sence as they are of the World they are not from him as an Author or Fountaine or causa per se for the good God can worke no evill but yet there is no sin but he is the occasion of it though the cause of no sin all good things come from God as a cause all evill as from an occasion thereof as the Gospel is a Gospel of peace and from the God of Peace yet it is made a fire-brand of contention to set men at variance and strife Mark 10. but it is not the proper worke of the Gospel but of the corrupt distemper of men that abuse it to the contrary end there is no work of sin that doth per se propagate by God but by occasion Now the accidental work of God in sin stands 1 In a leaving men to themselves 2 In leaving them to Satan 3 In propounding good occasions and objects which they pervert to sin First So God would hearden Pharoahs heart How by leaving him to himself as wax left to it selfe will grow hard how much more the stony heart of man God not ruling and working in his heart it grows hard Secondly He left him to Satan he suffered Satan to helpe his South-sayers to doe the like miracles as Moses did Exod. 7.13.22 and because he saw his Enchanters could doe so much he thought they were no better than his Magicians Thirdly He hardens our hearts often by many comforts mercies and outward blessings and these often harden our hearts as respite from Judgements did Pharaohs Exod. 8.15 when it should lead us to repentance Rom. 2.4 5. yet by occasion it hardens our hearts so for other lusts How did God tempt Absalom First by leaving him to his lustfull heart Secondly By leaving him to ill counsell Thirdly By giving the Kingdome into his hand so that he took liberty to commit that wickednesses to lye with his Fathers Concubines So how did God work Josephs selling into Egypt First By turning his Fathers love towards him above his other Brethren Secondly By his dreams which stirre them up to sell him so that God only gives the occasion and propounds objects which they abuse to sin so God stirred up the Pharisees and Judas to Crucifie and betray Christ God left him to himselfe then 1 Satan fil'd his heart Joh. 13.2.27 and God gave a fit opportunity to take him so the Pharisees they envied him they saw he would take away their glory and credit therefore they envied him but those were but such occasions as they might have resisted he laid them by them but rhey needed not have taken them up he tryed them by it but he did not tempt them to doe it So Adams sin God led him into a Temptation but it was but of trial not of seducement it was Temptatio probationis not seductionis he propounded a goodly tree to him and the fruit faire to the eye but the cause of all was their own consent and mutability which they might have resisted And for Gods Decree though they did nothing but what God decreed Gods purpose never decreed any sin should be wrought otherwise than as it is wrought by the propounding objects and occasions and leaving them to themselves and Satan but he never decreed to force any to sin therefore let God and his Throne be guiltlesse let iniquity rest on the wicked but Gods hand is not with it Vse 1. Is a just refutation of the Papists that impute it to us as if we made God the Author of Sin whereas we teach and beleeve that there is no sin in the world that is from the Father but from the world let no man when he is tempted say he is tempted of God for he findes nothing in sin to desire it but his care is to shew the wisdome of his Providence and Justice we say there is no sin but God gives occasion to if Shimei curse David the Lord bid him that is gives him opportunity so the Lord stirred up the Pharisees to Crucifie Christ but all this was not from God as a proper cause Suppose a man were Master of many Horses and one falls lame what shall not the Master ride on him because he halts it is not the Masters fault that the Horse halts but from some distemper or disease in the Horse and he knows it too yet he will not leave off using him for that what if God know if he send showers there will grow as well Weeds as good Corn and Herbs what then must he therefore restrain the showers no it is meet his Providence should be fulfilled what if the dunghill stinke by the Sun beams shall not the Sun therefore shine the Sun causes not the stink properly but the filth in the Dunghil so there is nothing but Gods Providence worketh what if his Providence turn many things to sin the fault is not in Gods Providence but mens corruptions but he is as far ftom the Sin as the Sun from stench Vse 2. To reprove all such foolish men as wrong Gods Providence that if they fall into any sin they impute it to destiny and if it be it is from God hand or else it had not been Deus impulsor fuit what a prophane thing is this for a man to impute his sin to God God is no more the cause
it but if thou see Gods providence hindring it by lawfull means that thou canst not have Children by lawfull means or Riches by lawfull means if it come not from the Father it is not good for us and therefore we must be content without them Vse 3. Shews Gods Children what they may lawfully enjoy such things onely as come from the Father in his Providence and Ordinance that you may love and comfortably enjoy Q. How shall I know whether I had all my blessings as from my Father my Wife or Children or Riches or Calling A. 1. Whatsoever you have obtained by Prayer it is a good sign you have had it from God as a Father hearing prayer 1 Sam. 1.27 so whatsoever profit or pleasure or credit you have if you have obtained it by prayer it is a signe you had it from God as your Father Obj. I have many things which I never prayed for I have it may be Wife and Friends and Honour and Calling that I never prayed for may I have comfort in them 2. In the second place therefore a man may say he hath a thing from the Father when he hath it by fellowship with Christ Ephes 5.17 many times God gives us things out of his love in Christ that we never thought of for our hearts are shallow and empty and not able to comprehend what God is able to doe for he is able to doe above all we can think or ask therefore let us get hold of Christ and then we need fear no blessing 3. Whatsoever you receive by Faith that is from the Father Mat. 8.13 if you believe God will doe whatsoever he sees needfull and we believe he is able to doe above what we are able to ask now we receive it by faith when either we reach it and bring it by faith or if not so yet we have it and receive it by lawfull means as a pledge of Gods love and when we have it use it to his glory for though we get it not by Faith yet we hold it by Faith now Faith is adequate to our calling the just lives by his Faith in every severall calling so that if we come by it in a lawfull calling any credit or profit or pleasure Faith gives us to see that it comes from Gods ordinance so that we may comfort our selves in it therefore be exhorted whatsoever God gives not in his ordinance let us not reach to it so that we are to be weaned from all pleasures and profits and honours if they come not from Gods providence by lawfull means 2 You must be quiet and content without them and Thirdly whatsoever you receive from God in his ordinance you may use it comfortably Doct. All the lusts in the World are of the World 1 John 5 18. The whole World lies in these lusts Gal. 1.4 that he might deliver us from this present evill World James 3.15 this wisdome is not from above but earthly Object But God made the World and therefore that which comes from the World comes from God Ans The World is taken for the systeme of heaven and earth Acts 17.24 secondly for sinfull men Gal. 4.4 John 15.19 thirdly corrupt customes and fashions of the World Rom. 12.1 fourthly for indowments of the World as honour riches c. the first and last wisely used are from the Father but here he understands the second and the third corrupt men and corrupt customes and the fourth ill used 2 Pet. 1.4 having escaped the corruption that is in the World through lust these are from the World 1. As a corrupt Principle or Fountain the heart being empty of Gods image and not able to attain it it doth subsidere in outward things If God doth vouchsafe his Grace it attains above the World being not thus assisted it falls below it selfe the soul we see contented with earthly things is wofully corrupted 2. As a Pattern when men accomodate themselves to the lusts of other men some to this mans covetousnesse others to that mans pride this is the conformity to the World which Paul forbids 3. As an Object the Object is often the cause of its adjunct ex visu nascitur amor so Achan saw a wedge of gold and coveted it so these endowments of the World falling upon our corrupt hearts work in us these lusts these lawfull honours and pleasures and profits by accident effect lust in us they abuse us when we look at them as subsisting of themselves not tending to Gods Glory our desires must not be confined or terminated in them Vse 1. All Gods Children old and young are to be weaned from these lusts they are of the World and not of the Father in the World we must live above the World the darknesse is past the light now shineth when the Sun shines men call one another to the heat of it so let us these lusts make us unholy unmeet for this heavenly off-spring the Holy Ghost layes a base imputation upon the dug of the World to wean us from it it would discourage a noble spirit to match with a base-born Creature let us not therefore strike matches with the World which is so base and odious Doct. What comes from the World the Children of God are to be weaned from This is the Major the Minor was before they must be weaned from all things that look not at God as the Fountain and end 1. We may make use of the Creatures they were made for our sakes God put all into mans hand Psal 8.6 Nehem. 12.10 Eat the fat and drink the sweet 1 Chron. 29.12 Riches and Honour come from thee 2 Cor. 1.3 He is the God of all comfort Eccl. 9.7 8 9 Live joyfully with the wife of thy youth God would have us to live comfortably in the World and use all the lawfull comforts of it we shall need them all against the discouragements of the World but may we conforme to the civill customes of the World common to good and bad there is a lawfull use of the civill customes Phil. 4.8 If any thing be of good report think on these things these words contain civill customes in mens commerce Reas Civill customes spring not from the corruptions of men or their customes but from the law of nature from the rudiments written in the heart Rom. 2.15 not remnants of an old but rudiments of a new nature John 1.9 Christ inlightens every man that comes into the World Civill Prudence Learning all comely things are from him so that we should not shun these Q. How are these distinguished from the other A. 1. Customes that spring from the World are corrupt they flow from a corrupt heart as vain customes of apparell usually flow from pride and vanity of minde and not from civill prudence or morall vertues when thou dost well to thy selfe men will praise thee this springs from the generall coveteousnesse in men so Drunkards praise Drunkards Gluttons Gluttons look at these as fashions you are to be
and wish you had never kept them company but on the contrary had you but once got into a near communion with the Saints you should never depart from them it was the saying of a late faithful Servant of God Dr. Preston Though I leave my life yet I shall not leave my company Vse 5 Of consolation to any soul that ever had true fellowship with Christ and his church having once loved you he will love you to the end 1 Cor. 10.13 1 Thes 5.23 24. Psal 37.23 24 25. though we doe fall yet the Lord puts under his hand Rom. 8.25 Rom. 5.10 1 Pet. 1.5 we are kept by the power of God to Salvation he embraceth us with his everlasting arms so that if we have once got fellowship with God and his Church fear not you shall not fall and if you doe start aside and feed on ill Dyet you shall finde the smart of it he will humble you that he may save you at the last day Doct. It is a note of seducers or Antichristian Teachers to depart from the fellowship of the Church They went out from us because they were not of us and so such were never cordial or hearty to the church therefore when you see any fall off know it argues an Antichristian spirit 2 Thes 2 3. 1 Tim. 4.1 Many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall depart from the Church so that all Antichristian spirits have a corrupt spirit of seperation For Explication Q 1. What is this seperation A. 1. A seperation Local such was that practise of the Tribe of Gad. and Manasses Josh 22.9 10. it was not seperation in fellowship as they professe vers 26 27 but that is not a seperation that makes an Antichrist 2 A departing in fellowship which yet falls short of an Antichristian spirit though it deserve blame and reproof Gal. 2.12 not but that his judgement and affection was with them yet he with-drew from their society in Ordinances for this Paul blamed him but yet it was not an Antichristian spirit though he were a man of great zeale and courage yet none so subject to be carried away with fear as he was let christians therefore most suspect themselves there wherein they least suspect themselves and think themselves strongest but this was an infirmity in him 3 There is a departing from the Faith of the church or sitting loose from them in Spirit judgement and affection their Doctrin contrary and hearts contrary as Paul saith In the latter dayes certain shall depart from the Faith Heb. 10.25 to 29. so that such fall off not only in place or fellowship in ordinance but in judgment heart and affection that is a mark of an Antichristian spirit Jude 4.5 3 Epist Joh. 8 9 10. It is said of the new converts that were added to the church that they continued in the Apostles Doctrin and fellowship Acts 2.42 therefore when they break from the fellowship of the church they depart from the Apostles doctrin Q. What be the grounds A. 1. From the fellowship the true Members of the church have with Christ 1 Joh. 1.4 therefore when you see a spirit of with-drawing from the fellowship of the church they depart from the Apostles Doctrine and if from them then from Christ for surely our fellowship is with God and with the Son therefore to prevent that denying of Christ he gives them charge that they doe not forsake assembling themselves c. Heb. 10.25 to 29. A finger cut off from the hand is not only cut off from the hand but from the head too so if men fall off from the Members they will also fall off from Christ the Head Vse 1. Seems to inform our judgements what to think in case of seperation for this place is much abused The Papists they build on this place that they that seperate from their church are Antichrists That company say they that breake off from the fellowship of the church is Antichristian as it is plain here now what were Calvin and Luther but such as brake off from the fellowship of the church therefore they were of Antichrists spirit and fore-runners of him We must therefore know it is not every seperation from that which is called a church that is a note of an Antichristian spirit but it must be known whether that were the true church now this church St. John speaks of was the true Church for it was from such whose sins were forgiven now if it be not a true Church that they breake from it is no sign of Antichrist 2 Chro. 11.16 such as set their hearts to seek the Lord seperated themselves from those that followed Jereboam and came to Jerusalem so the Apostles were faine to seperate from the Church of the Jewes which persecuted Christ and them and so constituted a Church by themselves a Christian Church so then it is not a seperation from a false Church but a true that is a sign of an Antichristian spirit Obj. But what pretence or just ground had such Divines to fall from the Romish Church or we in England for we only upon the falling out of Hen. 8. with the Pope fell from him A. True that matter of Divorce did move him to fail off from the Pope and indeed that cause was enough to fall off from the Pope who would binde a Prince to an unlawful Marriage But the whole body of Christendom had a Three-fold ground of seperation which may be just when a Church is heretical that is hold an errour contrary to the foundation obstinately yet that is not a sufficient ground as the Church of Corinth denied the Resurrection from the Dead yet he calls them Saints so though the Pharisees had charged that none should profess Christ which was an obstinate denying of Christ and taught false Doctrine yet Christ charges them to obey them because they sit in Moses Chair and therefore fundamental erroneousnesse is not alwayes a just cause 1 Therefore that is a just cause of seperation when a Church is infected with Blasphemy and Contradiction and Blaspheme the wayes of God Acts 19.19 Acts 13.45 46. 2 Idolatry is a just ground of seperation 2 Cor. 6.16 17 18. 3 Persecution is a just ground of seperation Mat. 10.23 Acts 8.1 Now all these have met in the Church of Rome they have blasphemed and condemned as Heretical Justification by Faith and other fundamentall truths 2 They worship Images as of the Virgin Mary yea with Divine honour as the Bread in the Sacrament what greater Idolatry 3 The World knows and the blood of thousands of Martyrs can testifie their horrible Persecutions that as long as we were subordinate to them we could not profess the true Religion without loss of Goods and life therefore we have just cause to seperate our selves from them Vse 2. It may teach us what to judge of the Seperatists or Brownists are they of Antichrist Surely their practise is blame-worthy 1 Because they seperate where Christ keeps fellowship Rev.
upon thy Brother Gen. 13.8 When Abraham and Lot's Heardsmen were ready to fall out this message from heaven was sent by Abraham a Prophet we are brethren This continued to Moses Lev. 19.18 Our Saviour is instant in preaching this love John 13.34 Paul is earnest in this Rom. 13.8 10. 1 Cor. 1.6.14 1 Pet. 1.21 22. 18.4 8. Reas 1. From Gods love to us He walks in tender love to us and therefore he never writes a letter to us but he bids us love one another Gen. 45.24 See that ye fall not out by the way 1 Joh. 4 8. It is an argument we are born of God if we love one another 2. From the great use of this grace It is necessary above all graces it is the band of perfection knits all together in a family in a congregation Psal 133.1 2 3. 2. Love covers a multitude of sins both in me and thee 1 Pet. 4.8 Cant 8.7 8. 3. The excellency of love it is the fulfilling of the Law Rom. 13.20 When a man walks in love there is no good duty but love will carry him through with cheerfulnesse and comfort Vse 1. Reproves all strangenesse and enmity amongst members of a family or congregation If God ever send this message and we receive it not there is no fellowship between him and uâ— a spirit of strangenesse or the breach of the whole Law If a man come not to Church in love all is lost he never profits by any thing neither Word nor Sacraments 2. This exhorts us whatsoever we learn let us learn this lesson so anciently taught us so often pressed upon us If we should see a childe that hath not learned a lesson which he hath been a long time plodding upon we would say he were a Non-proficient If love have this efficacy that it covers a multitude of sins that it is the fulfilling of the Law we shall have this comfort to our selves that we are born of God and not of the devil 1 JOHN 3.12 Not as Cain who was of that wicked one and slew his Brother and wherefore slew he him because his own works were evill and his Brothers righteous IN the tenth verse the Apostle makes it a manifest difference between the childe of God and of the Devil want of love to the Brethren This he proves First because to love our Brother is the message os God 2. Because he that wants love is of the Devil This he proves by the pattern of the eldest Son of the devil as he did so will his younger Brethren do Here is a pattern of hatred of our Brother Cain he is described by his spirituall originall of the Devill 3. By the clause of his hatred Because his Brothers works were good and his evill Doct. The example of any not loving his Brother should be an effectuall motive to us to love every Brother Consider what was the hatred of Cain to his Brother 1. It was causelesse Gen. 4.7 John 15.15 They hated Christ without a cause So Cain Abel Psal 69.4 2. It was impious and wicked he had just cause to love and against that just cause he hated him for his righteousnesse 3. It was a deadly hatred such as would not be slacked but with blood 4. It was implacable Gen. 4.8 for no counsell would abate the mood of his malice God parlyes with Cain Why is thy countenance cast down c. The good counsell God gave him was as bellowes to blow up his wrath 5. It was an hypocritall hatred for it is likely upon Gods speech he had smoothed over his countenance and speech yet when he gets him in the field and had opportunity he slew him Vse 1. This disswades us from the hatred of any one Christian soul If there be but one Abel whom we hate it will translate us into the Brothrhood of Cain Therefore either love your Brethren or be as Cain Obj. But we do not slay our brother though we hate him Answ That is no thank to you that is because your malice is curbed and restrained Vse 2. To teach us all as ever we desire to be free from hating our Brethren to love goodnesse for goodnesse sake Rom. 16.4 5. Aquilla and Priscilla would lay down their necks for Paul 2 Pet. 1.7 If we say a man loves the light well it is a sign of good eyes So if we love to see many lights about us it is a sign our eyes are good Acts 11.22 23. If we were evill we could not but wink and shut our eyes 1 JOHN 3.13 Marvell not my Brethren if the world hate you THe Apostle having told us of Cain's hatred to his Brother he takes away an objection It might be said It was a wonder there were but two Brethren and Abel so innocent it is a wonder he should slay him But he bids them not wonder at it Doct. The world is given to hate Gods children By world he means worldly men 1. Because their originall is the world John 8.23 15.19 2. Because they are the greater part of the world 1 John 5.19 3. Because they are wholly conversant about the world minds hearts speeches actions Phil. 3.19 Col. 1.3 4. They serve the god of this world 1 Cor. 4.4 5. They have their portion in this world Psal 17.14 such men hate Gods children Mar. 13.13 Luke 6.22 Reas 1. Ignorance of them 1 John 3.1 The world knows you not For a man to be discourteously used when he is unknown though he be a Prince it is no great matter John 16.2 2. The separation of Gods people from the world John 15.19 I have chosen you out of the world 3. Because Gods servants are desirous to draw others out of the world which they cannot endure whan a man will be saving all that he can Vse 1. To reprove the unthankfulnesse of the world that will requite evill for good and hatred for good-will They run not with the world into the same excesse of ryot Heb. 11.38 2 Pet. 3.9 1 Cor. 3.22 The world hath its standing for their sakes 2 Kings 3.14 Acts 18.9.10 11. If your worldly estates prosper it is for the sakes of Gods people Gen. 30.27 39.5 Psalm 106.23 Gen. 19.22 God would have poured out his wrath had not Moses stood in the gap 2. To teach us not to enter upon Christianity if we cannot swallow bitter pills the hatred of the world if it be too churlish for your stomachs keep your hearts and hands from it Luke 14.26 3. Comforts to Gods people that though the world hate them yet they are but the world they have no higher breath then the world Marvell not Doct Gods people are wont to marvell at this Reas Three causes of marvell 1. Ignorance of the cause 2. Some eminent and good thing Mat. 8.10 3. Some rare and new thing 2 Sam. 26 Mat. 1.27 And so Gods people are apt to marvell at this 1. Because they know not the cause Psal 69.4 2. The hatred sometimes is
extreame and deadly 3. It is new and rare because they have been wonted to no such thing Vse Let the world know that Gods people have more cause to think strange of the world then the world of them they give the world no cause to hate them Acts 17.6 Doct Gods children are not to marvell at the worlds hatred 1 Thess 3.3 Reas 1. God hath appointed you to it you must take notice of it God hath done it for many ends How else should you shew forth your patience how should you be kept off from bad company God will lay bitter pills to the breasts of the world that so you may be weaned from it Psalm 119.115 2. The world many times doth it out of ignorance The world knows it not therefore we may take it the better that we are ill dealt withall A King takes it not ill to be badly dealt withall at strangers hands 3. The world hated Christ therefore no marvell if it hate us 4. It is no new thing it hath continued from Cain 5 From the inclination of your own hearts if you were in the worlds case you would doe the like Therefore marvell not Tit. 3.2 3. Vse 1. Of instruction to such as live in places of Religion If we be hated wonder we not at it We shall condemne the generation of Gods people The cause is partly from the tempter partly from the wickednesse of the world Vse 2. Do not lay down Religion for fear of the worlds hatred This is not the way fear not the hatred of the world Some Subjects will not feare the body of a State so they may have the Kings favour Much lesse should Gods servants fear though the whole body of a Countrey should fall foule upon them 3. This should teach Gods servants to walk so much the more circumspectly humbly lovingly If a man were to walk amongst his friends he would care the lesse but if he live among his enemies he will looke to every step so soon as you trip you shall have mouthes enough open against you Therefore Daniels course was notable he so walked that they could not taxe him Daniel 6.1 to 7. 1 JOHN 3.14 We know that we have passed from death unto life because we love the Brethren he that loveth not his Brother abideth in death THe Apostle layes down this as a second reason why they should not marvell implying that they that know they have passed from death to life need not marvell though the world hate them Doct. Gods people have passed from death to life Gods people are opposed to the world they are translated out of the world John 5.24 They are redeemed out of the world by death he means a contrary state to life Death and Condemnation are Synonymaes By death is meant death for sin and death in sin the naturall estate in which a man lives whilest he is in this world which is called a state of death in a fivefold respect 1. All death presupposeth life to go before We do not say that a stone is dead Death is a privation of life A man that hath no life but what the world gives he is dead because he had a life at least in possibility in the loyns of Adam Ephesians 2.3 2. Death in the proper notion of it is a separation of the soul from the body We are said to be dead Gal. 2.20 because our souls and bodies which are capable of life are separated from the Lord Jesus the fountain of life Eph. 4.17 18 19. 2.12 3. From the definition of life which is a power to move it selfe in it's owne place When we see a thing to move it selfe in it's owne place we say it is quick and hath life A man may do many things yet not from an inward principle as Judas and Jehu Matth. 27.18 19. 2 Kings 10.15 16. is this life There are some motions from common grace but it is not spirituall life unlesse it aim at spirituall ends and upon spirituall grounds As if a man be humbled for sin because it is displeasing to God Judas was troubled in his conscience not for sinning against God for then he would not have grieved God by hanging himselfe It was not an inward motion and voluntary so Jehu he did it to establish his owne Kingdome he regarded not the commandements of the Lord 1 Kings 10.30 31. 4. In regard of the binding over to eternall death as a condemned man is counted a dead man John 3. ult 5. From the power required to make such a man alive 2 Cor. 5.17 There must be a new a breathing power The state of grace is called life 1. Because we have received fellowship with Christ he lives in us and we in him Gal. 2.20 John 15.1 2. We have an inbred power in our selves to move upon spiritual grounds and for spiritual ends Rom. 8.2 Mat. 5.3 to 10. Passed from death to life from the hatred of our Brethren to the love of them There are these steps of it from one to another 1. A man is a poor man and that 1. In debt 2. Hath nothing 3. An hard creditor 4. No surety 2. He begins to mourn bitterly for this his estate 3. He becomes meek 4. He hungers and thirsts and prayes for grace and cannot be satisfied without it 5. He begins to be mercifull he pities every soul that is in a state of nature and under a spirit of bondage 6. He is pure in heart abstains from sin doth Gods commandements 7. He is a peace-maker he is at peace with God and with his own conscience and now he labours to make others at peace 8. He will now suffer persecution for righteousnesse sake Vse 1. This convinceth all the works of the Heathens as dead works Some are famous for courage justice c. But all these are but dead works Gods pure Martyrs have suffered not for any glory of theirs but Gods glory 2. It refutes a main ground of Popery the doctrine of Free-will which gives a man power to be converted when he will If a dead man can rise from death to life then may a dead man in sin come to the life of grace 3. Gather hence how our estate stands We come to Church it may be repeat Sermons and do many good duties Would we know whether our life be a dead life or no Consider we upon what principles we do good duties if we do good duties because they are pleasing to God if we have respect to all Gods commandements if there be a change in our hearts which makes us willing this is a signe we are passed from death to life 4. To teach us not to rest in our naturall condition for then thou art but a dead man although thou hast all morall grace 1 Cor. 13.2 3. 5. This may be a comfort to every soul that hath passed from death to life God is his God and he shall never come into condemnation Math. 22.23 John 5.24 Doct. The love of our
require this the Apostle cals a shew of Religion which is hypocrisie and so at this day among the Fryars they have a shew of Religion they take up worships which God doth dot require of which it may be said Who required those things of you the Galatians did observe dayes and months and years therefore the Apostle is afraid that he hath bestowed his labour in vain upon them Chap. 4.10 11. 3. What was the spirit of their discipline and government they did affect primacy the Apostles were no sooner removed out of the world but this spirit began to spring up yea while some of them lived John 3.9 2. That that spirit did affect and exercise tyranny casting out of the Church such Ministers as were more faithful 3 Epist John 9.10 Diotrephes would not receive John himselfe nor his brethren nor would suffer those that would that spirit hath been in the Church of Rome from that day to this A second part of their tyranny was in imposing upon them unprofitable courses unprofitable they were because they did perish in the using Col. 2.20 to 22. 3. There was a spirit of coveteousnesse in Ministers they did not savour the things of God but did relish wealth and ambition Jude 11. they follow the wayes of sin as Cain did In Cain there was first hypocrisie he offers a sacrifice and when he saw his brothers sacrifice accepted being offered in faith and his not there arose in him a spirit of wrath which ended in bloudshed such was the spirit of Popery in Queen Maries days Some walk in the wayes of Balaam the wayes of coveteousnesse putting stumbling blocks before the people and that for covetousnesse sake Thirdly some have the gainsaying spirit of Korah they gainsay the Ordinances of God like as he rose up against Mâ—ses and Aaron this spirit breathing in Antichristian teachers at this day was hatched in the Apostles time There was a spirit of Schism in the Apostles time some saying I am of Paul and I of Apollo c. 1 Cor. 1.12 and so at this time among the Papists Jude v. 19. Vse 1. See the diligence of Satan to sow tares even in the Apostles times therefore Ministers should watch diligently over their people that no such spirit be sown in their hearts Satan will creep in by dissension the affections being once distempered the judgement will soon be corrupted Wherefore Ministers and people should have a speciall care of dissension for if dissension creep in then soon will you have your worship shut up and then there will be a wofull wast of Religion 2. See the impudence of Heretiques that dare look God in the face and rise up among his many bright and glorious lights in the Apostles times but let no Christians be discouraged by this but rather the more encouraged to contend and strive for the faith of Christ 3. This should teach Schollars not to take any ancient doctrine for truth till they have examined it Though Peter was blessed for the testimony of Christ one part of the day yet he was sharply reproved the same day trust not any doctrine almost in regard of the antiquity of it for it may be Antichristianism though in the Apostles times 4. If we would be growing up in grace from day to day take we heed of the spirit of Antichrist of taking up the worship which God hath not commanded take we heed of hypocrisie a spirit of Popery a shew of devotion Come we to the Sacrament as if we would receive the power of the Lord Jesus vailed in much simplicity take we heed of the spirit of Cain Balaam and Korah gainsaying the Ordinances of God but walk we stedfastly in that Religion we have received 1 JOHN 4.4 Ye are of God little children and have overcome them because greater is he that is in you then he that is in the world AS you had before in the former Verse a sign of the spirit of teachers so in these Verses you have a sign of the spirit of hearers which is double First Sign taken from victory which good hearers have got of bad teachers a good hearer is not overcome of bad teachers but he soon findes them out and overcomes them and this is argued from a double cause First They are of an higher off-spring then corrupt teachers are Secondly From the strength and excellency of their spirits above the spirits of worldly teachers Greater is he that is in you then he that is in the world False Teachers are set forth 1 By their Originall 2 By their false Doctrine He that knoweth God heareth us there is another sign of good hearers they did hear good teachers on the contrary He that is not of God heareth us not You see here First A difference between good and bad teachers good and bad hearers good teachers and good hearers are of God on the contrary bad teachers and bad hearers are of the World Secondly Here is a combat between good and bad teachers and a victory also Good hearers doe overcome bad teachers Thirdly You have the issue of the conflict good hearers overcome Fourthly The cause of the victory is the divine descent and excellency of their Spirit greater is he that is in good hearers then in bad teachers Fifthly Here is a congratulation little children you are of God Doct. That there is in the Church of God two sorts of teachers and two sorts of hearers some of God some of the world Quest Why are good teachers and good hearers said to be of God Answ 1. They are of God because they are of a divine Originall they are born from on high from the seed of the eternall God John 8.23 I am from above saith Christ and such are those that are regenerate they are descended from God whereas those that have no higher off-spring then flesh and blood are of the world 2. They both savour and relish that doctrine Rom. 8.15 They that are of the Spirit of God savour the things of God such as hold forth the mighty power of God veiled in humane frailties they are of God 3. He that is of God hath a place in the Church of God 1 Cor. 12.28 God sets the members of Christ in the Church this is a work of God ver 18. not any member of Christ but the Lord hath set him in that place as all men in the world cannot fit one member to the body but it would be both unprofitable and burthensome except God joyn it to the body so all the men in the world cannot put one member into the spirituall body except God put it in indeed those that are of the world they have a place in the Church too but yet they are not of the Church they are superfluous humors as Christ speaks of the Pharisees Mat 15.13 As it is never well with the body till the noysome humors be purged out so the Church will never be well till those superfluous humors are cut off Vse This
when other mens hearts shall quail and tremble for fear and shake like the leafs of a tree Isa 7.2 then a loving Christian may lift up his head with joy because then he knows his love shall be consummate and when others are ashamed of their riches learning and honors he is not ashamed of his love a loving Christian is safe and bold both in life and death look at all the straights of a Christian if they be upon any ground it s for want of love he that neglects this duty of love God and his conscience will take him by the throat and exact the due debt because he walked with a private spirit in the publique world whereas if we doe but walk in a spirit of love and helpfulnesse to our brethren and learn to walk with a publique spirit neglecting private respects the Devill and thy conscience shall find nothing to accuse thee of but thou shalt meet death and judgement in the face without fear or shame 1 JOHN 4.18 There is no fear in love but perfect love casteth out fear because fear hath torment he that feareth is not made perfect in love VErse 17. he â—roved that such as love one another may have boldnesse in the day of judgement this he proved 1. From the likenesse to God v. 17. 2. He proves it from the contrariety that is betwixt fear and love There is no fear in love which he proves by an effect of love perfect love casteth out fear and therefore perfect love and fear cannot stand together this he proves by a double argument 〈◊〉 fear 1. Fear hath â—â—â—ments therefore love a peaceable grace casts out fear 2. Because he that feareth is not perfect in love therefore he that is perfect in love fears not In this 18. verse 1. Observe the estate of a soul troubled with fear and that is a state of torment 2. The unsound and uncomfortable condition of such a soul he is not perfect in love 3. The remedy of this estate perfect love casts out fear 4. The exemption of perfect love from all fear or the comfortable condition of a soul so healed by love There is no fear in love Doct. A fearfull conscience lies in torment Fear hath torment and he speaks of the fear of death but specially of judgement where that fear is there is torment the word translated torment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is elsewhere so translated Mat. 25. ult The torment here spoken of is such a kinde of torments as hell is not for measure but for kind For the handling of this we may see what the Scripture speaks of this torment in the severall descriptions and metaphors First This torment is sometimes called pricking of conscience Acts 2.37 they were pricked at their hearts with fear and shame for sin though but a little before they scoft at the Apostle v. 13. yet now they were struck with such torments as they knew not what to doe Secondly It s called a wounding of the spirit Prov. 18.14 which wounding is a larger gash then pricking and so implyes more anguish fear and shame Thirdly It is compared to the sting of a Scorpion Rev. 9.5 the Jesuites doe so sting men with torments of hell and horrour of conscience and God gave them not power to heal themselves again hence they thought every thing little enough to satisfie their conscience and so they suck out their estates in building Hospitalls and bestowing on their Cloysters Fourthly The wrath of God in the soul is compared to venomed arrows Job 6.4 Fifthly This torment is called the rending of the heart Joel 2.13 Rend your hearts and not your garments the heart and thoughts are so rent and distracted that one thing will not hang by another David calls this melting of spirit Psal 119.28 as if the heart were like wax and Gods wrath like burning fire therefore a man in this case is in a bitter estate Job 13.26 Thou writest bitter things against me Isa 38.15 I shall goe mourning in the bitternesse of my soul for this the soul is troubled Psal 77. and sorely vexed Psal 6.3 Why doth a soul lying in fear lye in torment Reas 1. Consider this fear in the effects of it this fear sometimes brings men into trembling of body so that all the spirits flie inward 2. If it continue it leads oft times to inward Consumptions of body or burning Agues Hab. 3.16 Psal 30.4 5. 3. Sometimes it causeth terrible dreams which doe amaze and affright us Job 13.14 4. It causeth wearinesse of life so that a soule long exercised with this kind of fear cryes out in bitternesse and heartily wisheth for death Job 7.15 My soul chooseth strangling rather then life if he might have his choyce he would rather choose strangling then life there are worse effects then those proceeding from this fear when Satan sets on withall against us 1. Sometimes Satan so follows us with fears and horrours that though a man be oâ— a large measure of patience yet he is able to bear no longer but breaks out in impatience Cursed be the day that ever I was born Job 3.1 2 3. and this is a sinfull effect 2. It breeds in some a flying from the presence of 〈◊〉 that they dare not read or pray they are afraid the earth should swallow 〈◊〉 up and God suddenly consume them so Cain when he was pursued witâ—â—orror of conscience he fled from the presence of God from Adams family from the Church 3. This fear sometimes brings destruction when the soule is so wearied with sence of horrours with cares and watchings that the brain growes frenzy so that you can be able to doe them no good till God puts in his help Psal 88.15 16. This was Hemans case through the terrours of God he was distracted yet when God healed his spirit he grows one of the wisest men upon the earth except Solomon 4. Sometimes upon this fear follows despaire the soul is perswaded it shall never see the light of Gods countenance again but that its utterly cast off Psal 3.6 7. Psal 77. but this was but for a time but sometimes this despair is finall as Judas his was 5. From hence followes sometimes selfe-murther as in Judas Mat. 27. Reas 2. From the properties of this fear its incomprehensible when Job would expresse it he could not tell how to set it forth but O that my afflictions were laid in the ballance Job 6.2 3. Lam. 1.12 13. Is there any sorrow like my sorrow 2. It s insupportable A wounded spirit who can bear Prov. 18.14 the stoutest heart is not able to stand under it 3. It s immoveable nothing in the world is able to remove it no balm can cure the conscience but the bloud of Christ Reas 3. From the causes of this fear which are two 1. The sence of Gods wrath here and the expectation of greater hereafter Psal 90.11 Who knows the power of thy wrath 2. A terrible expectation of violent fire to consume
fear in love then if there be no fear there is no fear of falling away Vse 2. Of direction to poor souls against those 〈…〉 and fears of their hearts if we would be quitâ— of all those cares and grie◠〈…〉 gâ—â—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 Gods dâ—gâ— in good part as proceeding from his love to your souls Look at all thâ—se fears and anguishes he puts you to as wholsome for your spirits and the very apprehension of Gods love to you in these will quiet your consciences and scatter those fears Grow up likewise in love to your brethren lay aside all wrath and revenge be tender-hearted and merciful unto them and thus growing in love you shall grow in fearlesnesse Vse 3. Shews the fearful estate of a hateful heart as there is no fear in love so there is nothing but fear in hatred he that findes his heart estranged from God and 〈…〉 love to his brethren why when troubles comes fears increase What is 〈◊〉 reason natural men are so afraid of death and judgement Why because they have hateful spirits whereas a loving soule prays for the hastning of the day of judgement Come Lord Jesus come quickly But an hateful spirit knows the Lord Jesus comes to take vengeance on all his hateful carriages and hard speeches and therefore he trembles at judgement Yea this hatefull disposition is more dangerous to the soule then any sinne besides Let a godly man be defiled with many sins fall into divers weaknesses and frailties yet because he maintains a loving heart to God and his people they do not eclipse his boldnesse David confesseth That the iniquities of his heels compassed him about yet because he kept his heart sincere and upright to God he dares be confident wherefore should I be afraid whereas on the contrary let a man walk never so justly and honestly and do many good things yet if the heart be estranged from God have no fellowship with him nor his Saints let death and judgement come because his heart is not possest of Gods love therefore he is opprest with many fears and anguishes Vse 4. Of consolation to every loving heart if thou findest thy heart possest 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 â—ly men of thy delight if thou beest afraid thou art much too blame If thou discernest â—ods love in thy heart bid farewel to groundlesse fears Object But will a loving heart say Have not I just cause to fear do you not see how loosely I walke how often I trip and fall in my Christian course Answ There is no causes of fear Wherefore should I feare in the day of evill when the iniquities of my heels compasse me about These are causes to make me love love God the more that pardons these fallings and to hate sin the more but they ought to weaken thy confidence for there is no fear in love 1 JOHN 4.19 We love him because he first loved us THese words depend on the former words vers 17. he delivered this truth that those that are sound-hearted in love may have boldnesse against the day of judgement this he proves from the resemblance that is between God and a loving heart 2 from the contrariety betwixt fear and love there is no fear in love which he proves 1 From the effâ—â—â— of love perfect love casts out fear 2 From the â—nct of fear Fear hath torment therefore love that is a quiet peaceable grâ— cannot stand with it 3 From the â—oundnesse of fear he that fears is not perfect in love The fourth argument is taken from the cause of love which is Gods love to us if we love God because God loved us first then perfect love casts out fear but we do so Ergo. For this is the nature of love it makes us look at God as good and merciful to us and therefore love casts out all fear of evil from the hand of God In this 19 verse observe two parts 1 The freedom of Gods love to us he loved us not because we loved him but he first loved us 2 The root and spring of our love to God is Gods love first to us preventing us For the first part observe 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 Gods 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 Gods ordaining us to life but Gods ordaining us to life causeth good works so that faith and good works are not causes but fruits of Gods love to us Reas 2. From the eternity of Gods love to us Je. 31.3 I have loved you with an everlasting love Now if Gods love be eternal before the world was then it was not for our sakes who were made after Ephes 4.5 Nothing 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 meer affection to the Prince but because he loved himselfe first for he fore-saw if he served him carefully he should have abundant recompence Now to the wise man it 's all one whether he have respect to the future foreseen recompence or to the present and therefore still his service is mercenary therefore when God loved us it was not for any thing we did or was foreseen to be done by us for then we had not loved him because he first loved us but he
had loved us because we first loved him 2 In Scripture account that which comes after is not the cause of that which went before therefore our love coming after cannot be the cause of Gods love going before To Abraham and his seed were the promises made not by works or obedience to the Law for the Law was given four hundred years after Gal. 3.17 and therefore God had not respect to it as the Apostle argues So that which we have done four thousand years after the world was made cannot be the cause of Gods love before the world was Rom. 9.12 13 14. If the Apostle there had not excluded foreseen works his arguing had been of no effect for he speaks not onely of what was then but hee considered nothing that might be afterwards as the cause of his love Vse 1. To refute those that make Gods love to us depend upon our love to him they expresly blot out this Scripture to say that any one is beloved of God for his fore-seen faith is to say that God loved us because we first loved him which is expresly contrary to this Text so that if we enquire the cause of Gods love to us we must seek it in God not in our selves for he loved us because he loved us Vse 2. May teach us to love God betimes for you can never begin too soon but he hath prevented you you can never begin so early but he hath been up before you what a shame is it for men to deferre this till 30. 40. 50. yeares till their old age God was up betimes to manifest his love to you and will not you begin to love God till you are going out of the world Vse 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 Vse 4. Of consolation to such as have experience of Gods love towards them if God loved us before we loved him when we were strangers and 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 goodnesse neither will he cast us off afterward for our wickednesse Yet this is no encouragement to licentiousnesse for God knows how to put us to 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 Gods grace but God knows how to heal such distempers and yet reserve his mercy to us if he began to love us before we loved him then as he was first in love so he will be last Vse 5. May teach us to be free in our love to God and our brethren Mat. 10.8 Freely ye have received freely give God loved us when we loved not him So though men prevent you not with love yet prevent you them and if they provoke you be fast in your love be like God in your love begin first and continue last and so come off freely in your love to God be content to part with all for him for when shall we be able to give more to God then he hath given us If you ask In quo consistit efficacia gratiae What makes grace effectual to any soul the answer is the love of God to us Doct. 2. The preventing love of God to us is the effectual cause of our love to God The love he here speaks of is such a love as casts out feare of judgement and therefore must needs be a securing love 1. Objectivè By setting us a pattern of love but that 's not all for all have read and heard of the great love of God to us 2 Physicè by working something in us which makes us to love him Jer. 31.3 With loving kindnesse have I drawn thee and this is not onely a moral drawing by propounding some suitable object as an horse is drawn by a lock of Hay for that 's a leading rather then a drawing but Gods drawing us is not onely by propounding fit arguments but by a physical or rather hyper 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 horrour for our sins so that we are brought heartily to grieve for them and when he hath drawn us to the suburbs of hell then he shews us the glad tidings of salvation and withal gives us a believing heart to long after them to embrace them and to assure our selves of them Reas 1. From the efficacy of Gods gracious work there is no work of God in us but it works in our hearts the like suitable work If God choose us for himself then we choose him for our God we choose him his Word and favour and promises above all treasure Gods 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 losse of all we have Doth God call any of us to be his sons then we learn to call him Father Hos 2.1 to 3. In what wayes he walks towards us we begin to walk towards him but ever God begins first Psal 27.8 When God saith to a soul Seek my face then it answers Thy face O Lord will I seek If God go on in a constant course of helpfulnesse by his Spirit to us then we go on in a constant frame of grace towards him Jer. 32.40 I will not turn away from them and then he will put his feare in our hearts that we shall not turn from him So that Gods work ever leaves some impression of the like frame in us if God first love us then we learn to love him Vse 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 Gods love Simon Magus refuseth it They would say the one was willing to accept the offer the other not Well then the efficacy of grace consists in our wils then we begin first Many of the Papists say the same but the more moderate amongst them ask them why Peter accepts grace Simon Magus refuseth it they say the grace offered was sufficient for them both but God offered it to Peter in a fit time and place when his heart was free from temptation but it was offered