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
World his spirit is made carnall and stupid and worldly and can arise no higher therefore when Solomon gave himselfe to seek pleasure Eccl. 2.3 to try what was in them though he did not neglect Wisdome as Eccles 1.8 yet he found by experience deal as wisely as he could in the end they did so stupifie him that he was led away by them to Idolatry 1 King 11.4 then is a man become stupid when he is serious about trifles and trifling about serious things by pursuit of these his judgment was quick in earthly matters but in matters of Religion he began to grow very weak and ignorant how much more then they that wholly give themselves to the lusts and pleasures of the World Reas 3. Ever since the fall of our First Parents there lyes a Curse of God upon all the Creatures Gen. 3.17 18. now in cursing the ground he Cursed all the Creatures with it so that now there is a disproportion and unsuitablenesse betwixt the Creatures and man for whom they were made so that the whole Creature is subject to vanity Rom. 8.19 20. Eccles 1.2 Vanity of vanities all is vanity Now if they be all accursed you shall finde that there is a venemous corruption in them all which with-holds us from that chiefe good for which we were made so that let any man put upon you any Profit or Honour or Credit continually you would think your selfe engaged to him and set your selves to be serviceable to him and should not we deale as kindly with God should not we be more obedient to God for his following us with his blessings one would think we should but what is the reason of it the more we have of Profits and Honours and Credit the more full we are of our selves and the more loose from God so that the more he blesseth us the more we neglect him the more he comforts us the more we grieve him how comes this but from a secret curse that lies upon all the Creatures otherwise it could not be that we should grow so carelesse and stupid as the Moon when it wants light it draws nearer to the Sun but when it is at the full and hath most Light it is furthest from the Sun so when God fils us we sit furthest from God our spirits become empty of grace and regardlesse of God therefore this should move us from affecting the World and the lusts of the World Vse 1. A ground of strong exhortation to both old men and young Love not the World nor the lusts of it for there is no proportion betwixt the World and a Child of God what proportion betwixt transitory and everlasting things fading and permanent these are bodily and carnal your hearts are spirituall and heavenly therefore it is for you to look out for other things that will ab de nay why doe you spend your strength for that which will not profit all will not help your souls why should a man swear and toyle for that which when he hath he may loose his own soul he may get credit in the World and yet may be base in Gods eyes it is that which will not satisfie the soul the immortall soul will not be contented with transitory fading things these are but as dreams they dream of abundance but their souls are all this while empty and starving and if these be so transitory why doe we feed on meats that are so unsuitable to our souls if we have once made the World our Element if we be lifted up out of the World to heavenly and Spirituall things we are like a Fish out of the water we faint and gasp and are weary and must return to our mud again we have no comfort at all is not this a woful disproportion Nay further seeing all the things of this World are vanity and folly even lawfull pleasures I said of mirth it is madnesse and folly Eccl. 2.2 why therefore let us be exhorted to wean our affection from them walke among them as snares take heed you be not trapt by them all the Blessings of this life are but Curses if you use them for themselves and then they weaken your spirits and corrupt your hearts therefore love not the World nor the things of the World for these all fade away there is a disproportion betwixt the cursed things of this World and spirituall Blessings indeed they are not Curses if you receive them as coming from God and use them to him otherwise if you set your hearts on them and use them for themselves they will prove a curse to you Vse 2. Let us be exhorted to lift up our hearts to more heavenly and spirituall things let us lift up our souls to those pleasures and profits that endure for ever Joh. 6.26 labour for those pleasures that may truly satisfie your souls desire God to lift up your hearts from worldly to spititual things and then we shall find the Word of God sweeter than Honey and the Honey-comb therefore feed not on Husks and Chaff but feed on Spiritual things which may nourish you to eternal life and for earthly things use them as helps to Spiritual things to make you more vacant for religious exercises more fruitfull in good works so you shall find them helpfull to you and you shall draw near to God by them when we look not so much at honour or pleasure or profit as Gods hand giving them 1 JOHN 2.18 19 20. Little Children it is the last time and as ye have heard that Antichrist shall come even now are there many Antichrists whereby we know that it is the last time c. SAint John writing to all sorts of Christians Old Young and Children he speaks particularly to them all to Young-men and Old he wrote Vers 14 15. Love not the world but for Babes he writes not to them about the love of the World for they are not easily subject to it but no age so flexible as young Children so that if they be once set in a right way and live under faithful Instructers there is no great danger of them therefore he writes to them here to make them beware of false Teachers and cleave to sound Doctrin First now he describes and sets out these false Teachers 1 By their coming in the last time vers 18. 2 By their Apostacy they went out from us 3 By shewing the cause of it they were never of us vers 19. Secondly he gives them signes whereby they may know them and discern them and that is from their Unction they have received vers 20 21. Thirdly He gives a mark of Antichrist he is a Lyer who denieth Jesus is the Christ is a lyer c. vers 22. Fourthly He layes down some means to help them 1 By looking to their Doctrin Keep close to sound Doctrin 2 Cleave to your holy Unction have a speciall care to live righteously Vers 18. In this verse he plays the Trumpeter and warns the Church Little Children
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
should teach us all not to comfort our selves because we are members of the Church that we live under such a Minister and are baptized we must not here rest as if we were of God for all this while we go no further then flesh and bloud and worldly respects lead us we savour all this time of the world we may live civilly and painfully in our Calling and yet have no higher plantation in the Church no higher Offices then worldly but what are we the better for this What doe noysome humors in the Church what though we be ornaments and supportants we are not the better for this we are not all this while members of the Church but labour we to be so in the Church as we may be of the Church that we be in that place in which God hath set us that we doe daily derive sap and strength from the root Christ Jesus we must thus try our hearts and the spirits of others and except this frame of spirit be in us we are not true members of the Church And have overcome They overcome therefore there is a conflict Doct. That godly hearers and worldly teachers have a conflict Jude v. 3. He shews them that when corrupt teachers should break into the Church he would not have godly hearers sit down but contend and wrestle earnestly for the faith Paul stirs up Timothy to war a good warfare to hold faith and a good conscience 1 Tim. 18 19. Which shews there are two things which good Ministers and people and worldly Ministers and people doe contend for viz. faith and a good conscience else of faith thou mayst make shipwrack and a good conscience you may turn away Quest In what manner is this conflict acted between bad Ministers and good people A. 1. When bad Ministers contend with good people to pervert their faith 2 Tim. 2.18 19. or else they labour to destroy their good conscience if they see good Christians make a conscience of keeping the Sabbath of performing family duties and abstaining from sin bad Ministers will doe as much as they can to pervert their faith to destroy their good conscience now the people of God contend for both 1 They wrestle with God for a better faith and a better judgement Rom. 15.30 31. if they did so for Paul then much more for themselves 2 They doe observe such as doe corrupt their faith and so are better armed against them Rom. 16.17 18. and so are the better able to overcome 3 Good hearers doe admonish bad teachers to look better to their doctrine Col. 4.17 and conversation 4 If none of those will prevaile they argue with them and deale seriously with them as the blind man and therefore no great Schollar did reason with the Pharisees about Christ and affirmed that he was a good man because he did open the eyes of the blind John 9.7 to 34. if all this will not prevaile then they avoid their doctrine Mat. 22.3 4. and their leaven Luke 12.1 2. They have a care either to remove altogether from their Congregations or else depart from them on the Sabbath day The Levits left their Suburbs and Possessions and came to Judah and Jerusalem 2 Chron. 11.14 and those that could not sell their possessions took horses and rid whither the Word was faithfully and sincerely taught when the Shunamitish woman asked her husband an Asse and a man to goe with her to the Prophet he said Wherefore wilt thou goe to him to day it is neither new Moon nor Sabbath day 2 Kings 4.22 23. which shews you that if it had been either new Moon or Sabbath day she should have had liberty to goe And so should men that live under bad Ministers take their horses and ride to such places where the Word of God is faithfully taught not that people must goe from their Ministers when they preach the Word of God in truth Vse 1. This shews how much people are left without excuse who are ignorant and gracelesse when their Ministers are so the worse your Ministers are the more should you contend to hold fast faith and a good conscience you must not plead that you are ignorant men are you more ignorant then the blind man he was never book-learned if you would shew your selves to be Christians you must hold forth faith and a good conscience 2. To exhort people to contend with their Ministers when they are not of God Ye are of God little children and ye have overcome them Doct. As there is a conflict between godly hearers and worldly teachers so godly hearers doe overcome Who so is born of God doth overcome the world John 5.4 the world not onely of vain glory and reproaches of covetousness injury and losses but the world of false Teachers also In what doth this victory stand A godly Hearer overcomes worldly Teachers First By trying and examining their doctrine and finding it to be false if he doe discover him he overcomes him Rev. 2.2 by this means he puts them to shame as those that have lost the field Secondly When they stand fast in the doctrine of Gods truth and liberty of Christian profession whatsoever those false teachers say James 4.7 Resist the Devill and he will fly from you so those false teachers if you yeeld not to their doctrine you overcome them Gal. 2.4 5. Thirdly When Gods servants grow so much the more fervent resolute and zealous Christians by how much the more they see themselves opposed as David when he danced before the Ark of the Lord Michal the daughter of Saul laughed at him but saith David I will yet be more vile then thus 2 Sam. 6.20 22. Fourthly A man gets ground when he is able to prevail either by avoiding them or by being content to suffer extremity under them by avoiding them as the Levits left their possessions and went to Judah and Jerusalem 2 Chron. 11.15 16. when a man cannot overcome them to hold constant to the death and so vincit qui patitur Reas 1. From the bloud of Christ whereby we are sprinkled Luke 1 74. we are delivered from the hand of our enemies verse 68. they overcome by the bloud of the Lambe Rev. 12.11 Col. 2.13 14. Christ hath triumphed over them openly so that we come to fight with wounded enemies Christ hath broke the Serpents head we come to finish the victory that Christ hath begun for us were the Devill and ungodly teachers let loose in their great strength they would be too strong for us but now their teeth are broken 2. From the mighty power of God that dwells in Gods children I write to you young men saith St. John because you have overcome the wicked one they are so balasted with promises and threatnings as that they doe not sin against God if the Devill or the world promise them earthly things they have a great many better promises 3. From the glories of him that dwells in godly hearers in respect of him
of Perseverance opens no door to carnal liberty 2. 28. Perseverance is the duty of all Christians Ib. Such expect Christ with boldnesse and receive him without shame at his coming Ib. Prayer made well never speeds ill 5. 14. What it is to Pray according to Gods will and in the Spirit 5. 15. Prayer obtains life for a fallen Brother 5. 16. No warrant to Pray for those who have committed the sin against the Holy Ghost 5. 16. Prevention of sin is the end of conviction and illumination 2. 1. We must be wean'd from Pride of life 2. 16. Motives and means thereunto Ib. Profession See Opinion A sincere Professour yeilds obedience to one Command as well as an other 4. 21. Christ a Propitiation for the whole world 2. 2. Christ was sent to be a Propitiation 4. 10. There were false Prophets in Johns dayes 4. 1. We may receive any thing by way of Ordinance not so by way of Providence 2. 16. Christs Purity is our Paterne 3. 3. R Reading converts not 5. 13. It promotes evidence Ib. A Regenerate Christian is a victorious Christian 5. 4. It s a sinfull conceit to hold a man may be saved in any Religion 2. 23. Riches without an heart to help our Brethrens necessities argue there dwells no love of God in us 3. 17. Jesus Christ is Righteous 2. 29. Such as worke Righteousnesse are born of Christ Ib. They who know Christ to be Righteous know Righteous ones are born of God Ib. None can know Christ to be Righteous but he that is sensible of his own unrighteousnesse Ib. S The Seed within preserves from sin 3. 9. A double use of Scripture 2. 26. The properties of Scripture 1. 3. All sorts and Ages must be conversant in it 2. 13. The Sending of Gods Son is a manifest token of his love to us 4. 9. God Sent his Son that we might live by him Ib. This Sending of Christ was a token of Gods free love 4. 10. Seperation from our Churches examined 2. 19. Reading of prayers no just ground of Seperation Ib. Upon Sight of Sin in a Brother we must pray for him 5. 16. Sin is the transgression of the Law 3. 4. and this should be motive enough against Sin Ib. Sin unpardoned is filthy 1. 9. is unrighteousnesse Ib. Sin pardoned is cleansed Ib. Sins removall the end of Christs coming 3. 5. Sinners have enemies pleading against them 2. 1. Why the Sin against the Holy Ghost is unpardonable 5. 16. Sonship a note of wonderfull love 3. 1. The Spirit received dwells in Gods Children for ever 2. 27. It s no Spirit of delusion but of truth Ib. The Spirit bestowed on us is an evident sign of Christ dwelling in us 3. 24. 4. 13. The Spirit is given to them who love each other 4. 13. The Spirit breathing in the Conscience bears witnesse that Christ came by water and blood 5. 6. This witness-bearing Spirit is a Spirit of truth Ib. The Spirit water and blood are three principall witnesses 5. 8. How the Spirit certifies the hearing of our prayers 5. 15. Spirits must be tried before trusted 4. 1. T There is no better Teaching for matter or manner then the Teaching of the Spirit 2. 27. Teachers of two sorts 4. 4. worldly Teachers and godly hearers have a conflict Ib. What is required to a Testimony 5. 9. A fearfull Conscience lyes in Torment 4. 8. The World and its lusts are Transitory 2. 17. U The least of Gods Saints have an Vnction 2. 20. By it they know all things Ib. and the truth 2. 21. and true Religion Ib. This Vnction is received from the Father 2. 27. It teaches or assures of perseverance Ib. W Walking what 1. 7. Want of love a manifest sign of the Devils Childe 3. 10. Christ came to execute his Office by water and blood 5. 6. Why Christians are so troubled with Withdrawings of the Spirit 2. 27. Unlearned men why Witnesses of the truth 1. 2. The six Witnesses are divine and inward Witnesses 5. 9. Why Christ is called the Word 1. 1. The Word abiding in us and pardon goe together 2. 14. The Word abiding makes us strong and victorious Ib. The Word read and heard is a message from God 3. 11. World what it means 2. 15. 2. 2. It s not to be loved Ib. Love to our own lusts and to Worldly lusts is in us Ib. Love of the World is enmity with God Ib. The three capital lusts of the World 2. 16. All the lusts of the World are of the World Ib. We must be wean'd from what comes from the World Ib. Means to mortifie Worldly lusts Ib. The World knows not Gods Children 3. 1. Thence they suffer the more in and from the World 3. 2. The Apostles when absent taught Gods people by Writing 2. 12. None were converted by the Writings of the Apostles 2. 21. Y Sathan is an especiall enemy to young men 2. 13. Is often overcome by them Ib. Spirituall strength in Young men is a grace highly acknowledged 2. 14. FINIS
our reconciliation then it shews us what we are without Christ enemies to God and such enemies then if all the Angells and Saints in heaven should put in for us they could not make propitiation for us it is only Christs Prerogative Col. 1.21 Rom. 5.20 Ephes 2.3 we are enemies and strangers to God and all our imaginations of our hearts wholly evill continually we are ready to delude our selves I hope I am not so farre out with God I am not an enemy but we are all so by nature Vse 3. It should teach us when we doe find and feele that we are sinners to consider of Christs Reconciliation and Propitiation Q. I doe believe that Christ hath made an Attonement for sinners and reconciled all Beleevers but how shall I know that I am of that number or no Ans 1. Hath Christ ever brought you to see Gods face with comfort if you have at any time beheld Gods face with joy and comfort know that this could not be unlesse Christ had been a Propitiation for you Obj. I but that comfort is all gone again Ans No man that is brought into the Kings presence stands alwayes before him but there is a time for the King to sequester himselfe from him so there is no Christian that stands alwayes in the presence of Gods face it is enough if thou hast been brought to kiss Gods hand and taste of his favour Obj. But I have never felt any comfort or joy in Prayer and other Ordinances Ans 1. I would ask you Are you fallen out with your sins if you be you love God and are beloved of him Psal 97.10 2 Doe you finde that you love God much for you have been a great sinner and yet God hath had mercy on you if so it is a sign much is forgiven you 3 Do you finde your hearts compassionate over other mens sins it is a sign yours are forgiven Matth. 17.23 to 33. Eph. 4. ult Vse 4. If we find that we are enemies to God and our peace is not made with him it is our wisdome to pacifie God doe as Adoniah did when he had offended King Solomon he ran and tooke hold of the hornes of the Altar 1 King 1.15 so we should run and lay hold on Christ as he that had any benefit by a Sacrifice was to lay his hands on his head so would you have any benefit by Christ lay hold on him confesse your sins over him intreat him to make your peace with God Q. But how shall I know whether I lay hold on Christ A. 1. No man layes hold on Christ but he takes him for better for worse he takes him to be a Ruler as well as a Saviour you must give up your selves to be guided by his will as well as to receive any benefit by him 2 If you finde your hearts wholly resting on Christ and none but him if this be the frame of your heart that there is none in Heaven or Earth that you desire in comparison of him Psal 73.25 then you have laid hold upon him Vse 5. For Christians that have their sins pardoned and are in Christ though it be thus with you yet you are not to think that you have no need of Christ for were you as St. John and the Apostles Pillars yet you have need of an Advocate and Propitiation still for in many things you sin daily and fall out with God so that if God should fall out with us as often as we with him we should never have peace therefore still goe to Christ intreat him to be your Attonement from day to day Christ is not only a Peace-maker but a Peace-keeper we daily offend God or others or our selves and therefore stand daily in need of Christs mediation We have much need of Christs Spirit to helpe us in our prayers Vse 6. Of consolation to every Christian soul to consider in the midst of our sins that we have Christ for our propitiation to keep our peace with God there is not a day passeth over our heads wherein we fall not out with God and if Christ should not put in what would become of us but here is the comfort Christ is our propitiation and therefore it is certaine and sure that he is more able to keep our peace than we are to breake it and besides he hath taken it upon him he hath made it his Office to be an Attonement between God and us and here is also further comfort that he hath not only been a means of reconciliation but he hath manifested it unto us he hath brought us to see Gods face with comfort But this is not all but here is matter of further comfort in that he being made a propitiation for the whole world the whole World shall be at peace with us there is a reconciliation betwixt me and all the Creatures I have comfort from every blessing from Christs Propitiation Job 5.19 and 23. so that whatsoever a Christian meets with whether good deeds or bad persecution c. why this is his comfort that the whole world shall be for his good though I meet with crosses and afflictions it shall be for my good from this ground that Christ is a propitiation for the whole world Vse 7. Seeing God hath made so large an Attonement for all let us draw one another to take heed of sin to run to Christ make use of Christs Attonement and take heâ—d of sin this use old Eli made 1 Sam. 2.25 If one man sin against another tâ—â— Judge shall judge it but if a man sin against the Lord who shall plead for him If you fall out with God and walke in sin who shall make your peace with him that is a work no friend you have can doe no meanes you can procure can make up that breach none but Christ and you must not presume upon Christs mediation he will not be a baud to any ones sin that is a sign of Reprobation to turn Gods grace into wantonnesse Jude 4. and take heed we doe not offend Christ it is notable counsell God gives to Moses to deliver to the people Exod. 23.20 21.22 Behold I send an Angel before thee that is Christ the Angell of the Covenant beware of him provoke him not he will not spare your misdeeds for my name is in him if you doe willingly sin against him he will not pardon you therefore encourage all the friends you have to make use of Christs Reconciliation he is a propitiation for little children vers 1. for young men for old men in the following verses for all that are willing to lay hold on him this use Paul makes 2 Cor. 5.19 20 21. this is the chiefe point of the Gospel that God hath made Christ a propitiation for sin therefore we beseech you to make use of it take not Christs blood in vain beware to offend his grace and mercy and labour to bring on all to Christ since the propitiation is so generall seeing there
doe him the best service we could so we should be carefull seeing God hath forgiven us so great a debt to take heed that we run not into further Arrerages that we dishonour not nor offend that God who hath so freely for his own sake forgiven us Vse 2. It must teach us all that have any comfortable experience of the forgivenesse of our sins to walke even as Christ hath walked for even upon this ground doth St. John here press it it should be our meat and drinke to doe his will to glorifie him in all our course as it was Christs care Joh. 17.4 and that is the end that God ayms at in forgiving our sins that we should walke as Christ walked Vse 3. For Consolation If our sins be forgiven for Christ name sake then we need not fear the continuance of them for had he forgiven us for our own sake we might justly have feared that he might yet afterwards through our defaults lay them again to our charge but he hath forgiven us for Christs sake he doth not forgive for thy Prayers sake but thy sins were pardoned before thou calledst on him Isa 65.24 God was answering before and your prayers grew so zealous because your sins were forgiven Isa 43.22 and therefore God will cancel our acquittance because he did it for his names sake for the glory of his own grace 1 JOHN 2.13 I write unto you Fathers because you have known him which is from the beginning c. VErse sixth he commended this duty to all Christians to walke even as Christ walked which duty and Commandement vers 7. he amplifies by the antiquity of it vers 8. from the newnesse of it Thirdly instanceth in one speciall duty of it that is love of our Brethren vers 9 10 11. vers 12. he amplifies it by a benefit or motive to walke as he hath walked and that is from the pardon of sin generally granted to all christians therefore walke as Christ hath walked because he hath forgiven you your sins now vers 13. these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or little children he distinguisheth into three sorts Fathers Young-men and Babes little children is the quality of all christians but Babes are newly born to Christ now all these should walke as Christ hath walked In the Verse we have these three parts 1 An Enumeration or distribution of the severall ages of christians to whom he commends this duty 2 A Ministerial duty of love he tenders to them that is he writes unto them 3 He propounds to every one of them a severall Reason why he urges this duty upon them I write unto you Fathers because ye have known him that is from the beginning I write unto you Young-men because you have overcome the wicked one I write unto you Babes because ye have known the Father What is meant here by Fathers Young-men and Babes some thinke it is meant of the severall statures of Grace that Christians grow to some are Fathers some Young-men some Babes but we never read these distinct but that an old man in Christ is a strong man in Christ for grace doth not grow weaker but stronger and the eldâ—r in Grace the more wise the more fruitfull the more gracious therefore I think by Fathers he means ancient Christians yet old men too he therefore hath respect to their natural age and by young-men he understands men young in years yet stronger in Grace By Babes such as are tender in years and so Babes in Christ too therefore it may well be understood of the naturall difference of ages and this interpretation may be confirmed from the reason he gives taken from the severall inclinations in Natural ages take old age that takes pleasure in study and rehearsal of old things that have been long past so you have known the ancient of dayes you have known how Christ hath been dispenced from the beginning so that your naturall desire of old things you have turned to the antiquity of Christ And for young-men they have naturall strength and strive to put it forth in Fightings or Combates why I write unto you young men because you have overcome the wicked one because you have turned your strength to fightings against Sin Satan and the World and have overcome them and for Babes though they know little yet they first discern their Parents and express their joy in them so I write unto you Bahes you that are very young in years and young in Christ because you have learned to know the Father First in that he writes to all sorts of Christians Fathers Young men and Babes and all well seasoned with Grace Obedience Knowledge c. observe thus much Doct. God hath his children among all sorts of Ages of men some of them are aged some young some Babes in Nature and in Grace He hath his Children out of old age Youth and Child-hood out of all he hath elected some to doe him service these old men he doth not tell you when they came on but whensoever they came they had strength of grace so Young men he tells you not when they came on whether in Child-hood or no but they had strength of grace sure they had overcome the wicked one and for Babes they came on in child-hood and yet had strength of grace and it may be some old men might in their old age come on to the knowledge of the ancient of days so that there is strong grace found in all sorts of men Wisdome in Old men Spiritual vigour in young men and he speaks of Babes as knowing their Father in heaven as well as their Parents on earth God hath a company of all ages calling on him justified and sanctified Amongst old men and women we read of Abraham and Sarah an old couple stricken in years of Isaac and Rebecca an old couple also and knowing the promises made of Christ Joh. 8.56 Your Father Abraham saw my day and rejoyced so did Sarah rejoyce in the promised Seed We have also the examples of Moses and David and Zachary and Elizabeth that continued till they were old both in age and grace there were some such among the Priests as Aharon and Hojadah 2 Cron. 24.15 some among the Souldiers there were some old Souldiers of Christ old Kings old Nobles c. which knew him which was from the beginning For young men famous is the example of Phineas Numb 25. in his youth he was full of zeal such was Josiah 2 Chron. 34.1 2 3. we read that at sixteen years of age he sought the Lord God of his Fathers and at twenty years he grew so strong that he wholly carried before him the whole State though they were then strongly corrupted and given to Idolatry yet being strong in the Spirit he carryed them on to Justice and reformation strongly he cleansed the Land from Dan to Beersheba a notable encouragement to youth to be vigorous in zeal and grace And for Children Samuel when he was but a child
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
Religion that they may not say none but young heâ—ds take up this course doe you this remember that Religion is no poynt of indiscretion no an hoary head is a crown of glory if it be found in a way of righteousnesse would you not think it a great misery if it should befall a Mariner after all Tempests to suffer Shipwrack in the very havens mouth so is it with old men when you have run on through all the difficulties of this Life in your last days when you should arrive at the Haven of Peace and Hope and eternall Happinesse if you should sink and faile what a misery were it Tit. 2.1 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paul did consider that old age was an old crazy time their heâ—ds unhealthfull their stomacks unhealthfull their hearts unhealthful how should old age get healthful hearts again why get an healthfull spirit a sound heart an upright spirit what a staffe would this be to weake age to have sound faith to be sound in love sound in meeknesse and patience what a support will it be to them to uphold all diseases and distempers how will they be able to bear alâ— the Sicknesses of this age when their spirits are lively and their hearts comfortable and Gods Spirit upholding them that will be the staffe and crown of old age as therefore you desire to honour God to support your old age as you desire to goe to the Grave with a Crown give up your selves to God that so the Apostles and Elders may acknowledge you as Fathers in Christ Vse 2. For young men think it not too soon for you to enter on a Christian course and if you have begun grow up in grace what an honour will it be As you have been strong in outward strength so now to be strong in Grace strong in the Spirit what an honour will it be to see you strong to subdue your corruptions what an honour will it be to see your zeale and courage stirring up old mens discretion so that what is wanting in them may be supplied by you how many strong temptations are incident to young men from evill company from beauty from pleasure c. what an honour will it be to Gods grace to see your strength turned against sin and lust to see you sober and temperate and chast to see you zealous and quickned in Grace I write unto you young men because you have overcome the wicked one Remember thy Creator in the dayes of thy youth Eccle. 12.1 God takes pleasure then in thy service if you remember him then he will be most ready to remember you in your old age Vse 3. And for little children if God have his number amongst Babes then you that are Parents say not it is too soon to learn them any thing they are too young they cannot understand why cannot you learn them to know their Father you learn them nothing till you learn them to know you and express joy in you but teach them to know what an happy thing it is to have God for their father tell them that he is able to doe more for them and give them better things than you can do Levit. 23.10 to 15. take no comfort in them till they take comfort in God train them up to know God to know his ways that they may be able to rejoyce and solace themselves in God and good things that the first fruits of their age may be consecrated to God and if you do so you consecrate the whole lumpe if the first fruits be holy so will the whole Vintage be if the root be holy so will the branches consider these Babes are flexible and easily bowed it is far more easie to train them up to good things now than in their youth and riper years therefore labour now to incline them unto God and good things take speciall care to train them up to know God their Father train them up to come to the ordinances with reverence and diligence and this will be their honour God will make them instruments to confound elder stronger men Thus we see God hath among all sorts and ages of men some that belong unto him whose sins are remitted whose spirits are sanctified 2 Now in that St. John applies himself to all their conditions and ages observe Doct. That Ministers of Jesus Christ are to apply themselves and their Doctrine to several sorts and ages of men that they have to deale with So St. John here carves out several portions for Fathers for young men and for Babes so Paul Tit. 2.1 to 10. so when John the Baptist had prest a necessity of Repentance first came the people and askt Master what shall we do and then the Publicans and Souldiers what shall we doe and he answered them according to their several conditions Luk. 3.10 to 14. Reas From those offices God hath put Ministers in he looks that they should be as Stewards to give every one his own portion Luk. 12.42 they are to be Physicians Jer. 8.22 now they must not dispence one salve to several sores so sometimes he calls them Shepheards now they are to dispence themselves according to the Estate of the sheep Vse 1. To teach Ministers in all their studies to provide a several portion for the several conditions of mens souls one thing may be fit for Fathers which will not be fit for young men and Babes they should therefore labour to provide every one a portion Ministers should look at their people not as if they were all of one mould and frame people come to the Congregation as men to a market they come not to buy all things that are good but what may be most for their use so Ministers may set down many good things before people but if they do not seem to belong to them they regard them not but in a special wise will retain that which particularly belongs to them therefore let Ministers be exhorted to cast such Precepts Exhortations Admonitions Reproofs before the people as may suit with their severall conditions Vse 2 To teach all hearers as to listen to all so especially to listen and attend to those things which more especially concern them and belong unto them old men to what belongs to them young men to what is their portion it is true no Doctrin but may fit every one present as a young man may become an old man and so have use of what belongs now to old men but especially attend to those things which for the present belong unto you and you must not think it too much if Ministers come to particularize it is your Crowne to be particularized you take it kindly when you are bidden to a Feast and the master of the Feast not only sets on the whole lumpe before you but carves out a particular piece for you so you ought to take it kindly and as a careful part in the Minister if he dispence a particular portion to you yea you ought to
make known your estate unto him or else you fall in your duty 3 From the duty he tenders unto them he writes unto them all I write unto you Fathers I write unto you young men I write unto you Babes from hence observe this poynt of Doctrin Doct. It is the duty of all sorts and ages of Christians to be conversant in reading of the Scripture To what end doth he write to old men if old men do not read what he writes and so young men and Babes it was the charge put upon the very Kings of Israel Deut. 17.19 that they should read the book of the Law all the dayes of their lives and when they have not opportunity to read then let them meditate on the word Psal 1.2 Reas There is great use of reading of the Scriptures 1 It helps Knowledge much 1 Tim. 3.15 2 It helps to make a right use of what we hear yea it sets such an edge on the Word heard that though the preaching did not so throughly affect yet by reading they come to quicken Faith Act. 17.11 12. though the Word prepared their hearts and made them attentive yet till againe they read and revised and meditated on what they had heard their Faith was in suspence but after they saw the agreement of his publick Doctrin with the word then many of them beleeved not that God doth ordinarily beget Faith by reading without hearing but when we have heard reading exceedingly quickens our spirits and Faith 3 There is a further benefit from reading the Word Deut. 17.19.20 a man shall find himselfe thereby framed to the fear of God to humility c. that day a man neglects reading of the Word of God he shall find his spirit more loose and unbridled lesse conscionable he doth not stand in awe so much 4 It is a means to confirm us and establish and help our memories and stir us up to holy dutyes 5 It makes the Word more ready in times of temptation what a marvellous use our Saviour made of the Word when Satan tempted him Ephes 5.17 a man in temptation will find need of many passages of Scripture 6 Lastly another use of reading the Scriptures is that our joy may be full 1 John 1.4 reading doth fill our hearts with comfort and consolation not that reading is sufficient to salvation no ordinance roots out another Rom. 10.17 Faith comes by hearing but though that especially begets faith yet for sundry other Graces reading is of speciall use at least to quicken and stir up grace we do not read that God ever blessed reading alone to beget Faith for God doth not usually blesse it alone but when it is joyned with hearing the Word preached in any congregation where there is only reading of the Word what one soul is begot to God comes on to Faith to Gods fear to humility to patience c. not but that in such places be found good Christians but it is because they goe abroad otherwise it fares with reading as with the Eunuch that knew not what he read Act. 8.30 31. till Philip declared the interpretation But yet I say you old men read and you young men read and you Children read and it is a great fault to neglect it and put it over wholly to little Children as a petty childish exercise but what doth St. John write only to Babes no but he writes to young men and therefore they are to read what he writes and to old men and therefore they are to read what he writes when God laid the charge upon the Kings of Israel Deu. 17.19 he did not impose it only upon Babes but whatsoever their imployment be whether they be in war or sitting in the seat of Judgment they must let no day passe without reading the Law no person but let him read we shall understand the Word better and the better remember it we shall be more stirred up to fear God to keep his Law we shall be the better furnished against many temptations which otherwise will prevail against us In a word seeing he wrote to them that they might learn to walke as Christ walked hence you may comfortably expect by reading the Word by laying it up by praying for a blessing you may be helped to walke even as Christ walked I write unto you Fathers because you have known him that was from the beginning Who are these Fathers they are such as are opposed to young men and Babes therefore he speaks of old men 1 Tim. 5.2 3. why doth he call them Fathers not that they were his Fathers to beget him to God for before he had called them Brethren neither is it meant of his natural Father but he calls them so even out of very reverence to their age Doct. It is the duty of all Christians yea even of Ministers to carry themselves to old men as their Fathers For this duty belongs to all christians as well as Ministers God hath speciall care to the reverence of old age for he would have ministers to rebuke with all authority and yet he would not have them easily rebuke an Elder Tit. 2 15. much lesse is a private person that hath lesse authority and commission to deale roundly with elder years Levit. 19.32 he gives speciall Commandement to all men to rise up before the hoary head and reverence the person of the old-man and dread thy God implying that the fear of God requires this duty as who should say there is no fear of God in such men as doe not reverence the persons of old men Reas God hath stampt on old men the image of his Eternity as on Magistrates the image of his Soveraingty God himselfe is called the ancient of dayes so that an old man bears a blush of the image of God rich men carry the image of Gods Allsufficiency Magistrates of his Soveraignty old men of his Eternity Vse 1. To teach us to honour old men as our Fathers 2 It proves the rudenesse of some young men that look at old men as base and contemptible he speaks of it as a sign of confusion Isa 3.5 to those persons when they see the hoary head passe by rise not up nor reverence him 3 It may stirre up all young men to reverence old age and that by a threefold respect 1 In rising up before them Levit. 19.32 2 You must shew them reverence in speech as St. John here calls them Fathers 3 In silence in their presence not to put forth your selves Job 32.6 7. but to be silent till at least they have spoken Vse 4. This should teach old men seeing God hath put such honour and respect upon them how much the more should they think themselves bound to God Shall he be so respective to thy honour and wilt not thou honour the ancient of dayes would you have all to rise up and expresse reverence in speech and carriage to you and ought not you then to come before God with reverence and speake
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
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
of the Covenant of Grace Gen. 17.7 8. therefore capable of the righteousnesse of faith Rom. 4.11 so that we see little children may know God as their Father Q. How soon doe children come to be capable of this grace to know God as their Father 1. They are capable of the habits and gifts of grace from their first Conception Luke 1.15 he was sanctified from his Mothers womb and the reason is as soon as capable of sin capable of grace 2. They are capable of the acts of grace as soon as they are capable of the use of reason yea Grace is subject to work more silently than Reason though there be no act of grace but it is from reason yea they are capable of exercising grace and reason with it sooner then we discern it even as soon as they can discern their Naturall Father so soon may they discern God to be their Father you see Children sooner than they can well use reason they content themselves much with looking on the light and Looking glasses and other toyes so these little Children something they have in their hearts which pleaseth them though they know not what it is and as you can still a Childe sometimes by some gesture so can God refresh the spirit of a Childe by some silent consolation which pleaseth the Childe though it cannot expâ—esse it but so soon as they begin to know their Naturall Parents so soon they begin to know God their Father nay no object so easily known as God seeing he infuseth some light into all especially to know that there is a God and if the Holy Ghost strike in they may discern that he is their Father Q. But how doe these expresse their knowledge of God to be their Father A. 1. They expresse it in their silent thoughts in some inward comfort which they cannot well expresse but something they feel which chears their spirits 2. In their affections they will shew you some love of God joy in God fear of God 1. Love of God so that they are not averse or froward to good duties but listen to them though they know not the meaning and have some delight in them and some fear of God that tell them of God and his Judgements they will be broken off from evill courses and they will be well pleased in God and delight in his way and fear him these things may be found in a Childe I call them Children till they be grown up to young men and as a Child soon discovers that he knows his Parents by smiling on them by crying after them and joying in them so they will shew you their knowledge of God by delighting in him longing after him and fearing his name Vse 1. To reprove the sinfull vanity that is in that Proverb A young Saint and an old Devil for if St. John acknowledge it as a great matter I write unto you Babes because you know the Father then surely it is no ill presage of their future miscarriage because they begin to have the knowledge of God no it is a sign that in old age they will know him that was from the beginning nay rather on the contrary if he be a young Devill it is likely he will prove worse a young Devill an old Belzebub but a young Saint an old Angel you doe not use to think that it will make a vessell fusty if you season it well at the fi st so if a Childe be well seasoned at the first he will keep a good savour to his old age a straight twig makes a straight tree so if a Childe be well set and straight in Childe-hood he will grow more strong and compact when he is elder Our Saviour was much moved when they forbad little Children to be brought unto him and when the chiefe Priests and the Scribes took it ill that the Children cryed out after Christ Hosannah thou Son of David he told them it was written Out of the mouthes of babes and sucklings hast thou perfected praise Mat. 21.15 therefore let not such a Proverb passe if they prove old Devills they were never young Saints but young Hypocrites it may be 2 It refutes an error of the Papists that think it a point of presumption to say that a man knows his state in grace why St. John writes it to all sorts to old men to young men to Babes that they know their Father If it were extraordinary it would not be so common and this indeed may justly discourage us from Religion that woman that holds it impossible that her Childe should know his Father is a Strumpet so that Church that holds her children cannot know their Father is an Harlot because they worship so many gods they know not of what seed they be for if they were begotten of the Seed of the Word hereby we might conclude we know that we know him because we keep his Word neither let them put it off and say We have a conjecturall knowledge but not a certain knowledge for when we say we know such a thing we doe not say we think it Opinion breeds conjecture but Knowledge breeds certainty Contingentium est opinio necessariorum certorum est scientia whether it be à causis or effectis But say they This Doctrin breeds presumption I answer No Doctrine makes us more circumspect than to know that God is our Father and if we grow secure God will shew he is a Father as well to correct as to shew indulgence Vse 3. To confute the Anabaptists that exclude Infants from Original sin and so from capability of Grace and so from Baptism therefore they rebaptise men because say they till then they are neither capable of Sin nor Grace how doth David then say that he was conceived in sin how is it here said of Babes that they know their Father and why were infants Circumcised under the Law the eighth day if they did but as well know God as some of these little Children they would not hold such an opinion so contrary to Scripture 4. It reproves elder people if they doe not know God to be their Father if even Babes may know God to be their Father if they know him so soon why doe we neglect it St. John writes it as an ornament to Children that they know their Father and it may shame elder people if Children in this point go beyond them Heb. 5.12 5. It may teach little Children that God looks at it as their duty to know God their Father you have known your Naturall Fathers thus long and why should you not know God the Father of Eternity you might hereby honour God and confute elder men you have entred into Covenant therefore fly not back you have received the Seals of the Covenant therefore give up your selves unto God and labour to know him to be your Father 6. For Parents and Governours of Children if little Children may know God their Father then learn them to know him to be their
The glory of Young-men is their strength but the Apostle speaks not here of bodily strength but such strength whereby they overcome the wicked one and this he acknowledgeth in them Q. 1. What is this strength A. 1. It is the power of Gods Spirit whereby a Christian is inabled to do all Spirituall duties in the power of Christ 2. It is a power of Gods Spirit 2 Tim. 1.17 2 Cor. 3.5 Gal. 6.10 and hereby he is inabled to doe all spirituall duties Phil. 4.13 A Christian man younger or elder is able to perform every Christian duty he is able to doe all duties and suffer for Christ with power 1. It inables a man to doe every Christian duty with strength and so to doe implies three things 1 When a man performes a thing in strength he performes it chearfully Psal 19.5 The Sun rejoyceth to run his course c. if a man runs through his work with chearfulnesse it is a sign of strength John 4.34 Christ accounted it his meat and drink to doe his Fathers will he took as much delight in it and it was his strength that made him doe so 2 Doing the Will of God with strength implies a spirit of boldnesse and courage that they are not fearfull but go on with courage and boldnesse 1 Tim. 1.7 Acts 4.13 19.20 they were strengthened by Christs power 3 Strength makes a man doe Gods Will diligently and constantly an old man is soon wearied and slacks but take a strong man and he does his businesse diligently and constantly 1 Cor. 15.10 and painfully he doth things with dexterity and he that hath strength doth things constantly with constancy and perseverance Let a Childe shoot an Arrow with a weak hand it waggles but if a strong man shoots it it goes evenly so if a weak man take a duty in hand he begins to lagge and fail but a strong Christian he does duties constantly 2. For Sufferings strength of grace appears in bearing all things patiently and joyfully Phil. 4.11 12 13. Col. 1.11 when a man therefore is able to doe duties with chearfulnesse and suffer with patience he is endued with the power of the Spirit 3. There is a strength required for the over-coming and standing out against Satan when a man is not onely able to doe and suffer valiantly but is ready and able also to hold out and resist all temptations James 4.7 and makes advantage thereof 2 Sam. 6.20 John 3.26 this argues much strength when a man can go on in power and vigour notwithstanding Satans temptations Q. 2. Why doth God vouchsafe Young-men this strength and not old men and children A. 1. Because they are to wrastle with stronger Lusts which old men are past and children are not come to young men are sure to be transported with strong lusts 1 Tim. 5.23 even those who are of a weak and abstemious nature much more those that are of a strong constitution therefore God gives young men such strength to resist against these strong lusts 2. Their Temptations are stronger from without they are more apt to be carried away with company and worldly businesse and pleasures old men are not fit but young men are more strongly carried with profits and pleasures therefore that God might shew his might in them he strengthens them and indeed the Devil loses more by one young man that breaks off from him than by six or seven old men or twenty Children for lustfull strong youths to break off weakens Satan most and doth God most service and therefore Satan assaults them most therefore the Apostle writes unto them with honour I write unto you young men because you are strong Vse It may serve to exhort all young men to labour for this Spiritual strength the strength of young men is their honour to be able to over-run and out-wrastle others but what is that if he be not able to out-run the World and his Lusts what is it to out-wrastle his Adversary if he cannot out-wrastle Satan and his Temptations and his own Corruptions for a young man to overcome the world and himself is a greater Victory than Alexander the Great could reach unto what a comely and honourable thing is it for a young man to out-wrastle Satan the World his own Lusts and God to this end hath made his Ordinance strong his Spirit is strong the Lords Supper is Meat indeed and Drink indeed to strengthen us and shall we have such strong means and shall we be led away and overcome with every company no it is the honour of young men to be strong against temptation to do Gods Will to suffer patiently to hold out constantly what an honour is it for a young man when his Bow abides in his strength c. Gen. 49.24 for a man to suffer valiantly for the Truth this is a sign of strength Means to help a young man to this Spiritual strength and grow in it 1 Truth of grace no man by any outward performance only can be strong a shadow of a man may be like a man but it hath no strength truth of grace and power go together but where there is no truth there is no power 2 Tim. 3.5 therefore as we would be powerful in godlinesse let us do duties with hearty affection do all things in obedience to God and to do him service and this very truth and sincerity will grow up to such strength as you may go further conquering and to conquer 2 To get strength we must get wholsome and good diet and feed heartily on it so if we would get Spiritual strength we must feed on the Ordinances of God the Word of God 1 Pet. 2.1 2. no man that receives the Word and Sacrament with a good heart but he grows strong thereby they are meat and drink indeed and it is not enough to hear but especially attend to it and apply that which belongs to you this is a means whereby you may grow strong and put forth your strength to it water it with Prayer and look up to God for a Blessing thus if a young man feed on these wholsome meats he will grow strong indeed if a man feed on windy meats he will never grow strong so if men affect tricks of Elegancy and Wit and Speech such will be fill'd only with vain empty Notions but he that feeds on wholsome food on the purity and simplicity of Gods own Ordinances will grow in strength 3 Exercise encreaseth strength let a man daily exercise himself let a man excercise himself in Grace and he will grow up in the Lord and increase in Spiritual strength Gal. 5.16 Col. 2.6 7. a tree the more deeply it is rooted the more fruit it brings forth and so they that walk daily in a Christian course increase in strength it is not every duty that will strengthen us though it be often renewed but walk in Christ that is walk not in your own strength in your own gifts and parts Without me you
reasons and such intentives as draw on a lust woe be to them that put away all feare of judgement and so draw on lusts with the cords of vanity Vse 4. To teach us all to wean our selves from these lusts Young men I write unto you love not the World nor the things of the Werld and old men have nothing to doe with them refrain from them apply such corrosives such threatnings such promises Christs death and cut off all occasions of sin root it out challenge your hearts arraign them before God bring them as enemies to your souls and labour to cut them off utterly If any man love â—he world the love of the Father is not in him Doct. It is not the having but the love of the world that keeps our hearts from the love of the Father It is not the having of the World for Davids mountaine was strong Joseph had his will in Aegypt Abraham was rich but though they had the World yet they had not the love of the World Jam. 4.3 4. whosoever is a friend to the World is an enemy to God it is not the Lordship of the World but the friendship of the World that is enmity against God for the time shall come that they that take the Lambs part shall be Princes of the World and Saint James calls the love of the World Adultery as a woman that makes her selfe a friend to another man and bestows that love upon him which her Husband only should injoy is an enemy to her Husband so a man that is a friend to the World or to the lusts of it is an enemy to God alienated from him and he would have them know that there is no worldly covetous man but he knows that his love of the World is enmity against God it is the World that hinders you from the Word and Prayer and good duties Reas 1 From the amplitude of that love which we owe to God which cannot therefore be divided to others Thou shalt love the Lord thy God with all thy heart and all thy soul and minde and strength Mat. 22.37 then we must love the World no further than it may help us in his service and we may imploy it to his advantage if we love it more we sin against the great Commandement if we must love the Lord with all our heart and mind and strength then what sorry weake affection is due to the World even an heartless faint love all our love and vigour of our spirits is to be set on God now if a man love the World he cannot thus love God for if he love the World his first and chiefest care is for wealth and riches and then it may be he will a little look towards God first let me bury my Father first let me stock my Farm and try my Oxen and then if I have any time I will come to the Feast 2 A covetous or a lustfull or a proud man when he hath the World and the lusts thereof he is fully satisfied with his portion without God Psal 17.8 so Luk. 12.19 Soul take thine ease thou hast goods laid up for many years he wraps up the comforts of his soul in these outward things if he have wealth or pleasure he is content without God the more he hath of the World the lesse he cares for God as the Moon when it is at the full it is most opposite to the Sun so is it with a worldly man 3 The love of the World will make a man part with God rather than with the World he will rather part with Grace and Heaven too than leave the World he will rather part with eternal life than his wealth as the young man in the Gospel Mat. 19. from 16. to 22. he had rather part with Christ and an expresse promise of heaven than part with his possessions so we see how the love of the World keeps us from the love of God Notable is that speech of Christ Mat. 6.24 No man can serve two Masters c. God and this World are as two Masters such is the amplitude of Gods service that he that serves God as he ought hath no time to serve the World No man that hath a servant but he looks that his whole time should be spent in his service so if we spend any time in the service of the World we cannot be servants to God Indeed if services be subordinate we may serve many so we may seek and take pains for the World but be sure it be in subordination to Gods service look that it may make you more free to Gods service Vse 1. To discourage any man from the love of the World there is no greater discouragement than to say If we love the World the love of the Father is not in us As if a Father come to a childe and say if you love such a young man or woman you cannot love me and I shall take you for my utter enemy and you shall never make it up againe would not any ingenuous childe rather than he would be an enemy to his Father part with any so when God saith If you love the World you cannot love me I shall look at you as my enemies were not this enough to make any christian out of love with the World therefore chuse whether you will love God or the World if you love the one you cannot love the other therefore it is not a matter of frugality or providence to love the World for I say If any man loves the World he makes the World his God therefore covetousnesse is called Idolatry Col. 3.5 a mans belly may be his God the love of the World is directly against God the love of God requires all your hearts souls and strength therefore no part to be set on the World Vse 2. It may exhort Christians to mortifie their love to the World you must either crucifie your love to the World or to God If you love the world you cannot love God if you love God you cannot love the world you cannot serve God and Mammon Motives 1 If a man can but withdraw his mind from the World he may be Master of the field in any temptation that befals him what is the World all that is in the world is either profit or pleasure or credit and we regard the World no further so that if thou beest weaned from thy profit or pleasure in meat or drink or Pastime if thou beest weaned from credit thou shalt bereave Satan of the weapons he fights against thee with for how doth he keep men back from Religion but that it will not stand with his credit and applause in the World what hinders them from holy duties but love to their profits and pleasures therefore could but a man wean himself from them he might easily overcome the wicked one how did Josephs Mr. work on him was it not from pleasure and if Joseph be content to leave the lusts of the flesh he
of it if your souls desire it in good earnest God accepts of it as done so for your Families if you instruct them and strive to build them up you say it is in vain no truly God will be your reward So it may be a stay to Ministers that desire by all means to convert some and yet finde no fruit of their labours yet thou shalt have thy reward with thy God for if false Prophets that go about to seduce though they seduce not yet God accounts them seducers so God accepts of thy good will and endeavour as much as if thou hadst effected it Obj. Then we may easily flatter our selves and say I desire that my soul and all mine might do well A. If a man have a willing minde to a thing it will much comfort him if he do it and grieve him if he cannot performe it thou sayest thou wouldst have thy selfe and all thine do well is it thy greatest grief that thou canst not effect this and would it be thy greatest comfort if thou couldst then God accepts thy desire but if a man have only some lazie desires if it go well well and good if not he is not much troubled there was no right desire 1 JOHN 2.27 But the annoynting which yee have received of him abideth in you c. Doct. EVery Child of God even the least and the meanest have received the Vnction of the Spirit of this we heard vers 20. But something is to be considered in the varying of the words vers 20. he said they had it here he saith they have received it of him Doct. The Children of God receive this Vnction of the Spirit from God from the Father and from Christ John 14.16 17. John 16.13 Gods sending and our receiving are relata 2 Cor. 1.21 22. Gods giving and our taking mutually agree one to another and sometimes God the Father is said to send the Spirit and sometimes God the Son it is God that sends it but Christ that hath prayed that he would send it John 14.16 17. and by his Death and Ascension hath he purchased and procured the Spirit for us Acts 2.32.33 The Reasons why we must receive this Unction from God and from Christ Reas 1. Because of our selves what we have by Nature is a spirit of errour and falshood and corruption and therefore because we have no Unction from the first Adam no spirit that heales us and softens us and chears us we have no spirit that doth annoynt us but rather besmear us and daub us with base lusts therefore if we have any Spirit of Grace it is needfull that we should receive it from the second Adam 2 We receive it from the Father because by Christ we are made Sons and therefore have need of the spirit of Sons Gal. 4.4 5 6. all of us like Christ his eldest Son Gods Spirit is the mark whereby he owns us it is the earnest penny that we have Rom. 8.14 that we might be comforted therefore called the comforter John 16.13 the earnest penny and first fruits of eternal glory an earnest penny is part of the payment of the same nature with the whole this Spirit is part of the payment which we shall then receive in abundance now in a small measure we have now little love and faith c. but he will make perfect love perfect knowledge perfect strength 3 That Christ should give it is from his death whereby he purchased it Gal. 3.13 14. and by his Ascension he shed abroad his Spirit in our hearts as when Elias was ascending into Heaven he spread abroad his Mantle upon Elisha whereby he was cloathed with a double Spirit so when Christ ascended into Heaven he spread abroad his Mantle as it were his Spirit which every Christian taking is cloathed with the Spirit of Christ with the Spirit of gladnesse and holinesse Vse 1. Shews the wonderfull love of God even to the least and meanest of his Servants that not only gives us his Son to be our Redeemer but his Spirit to be our Sanctifier so large is God in his bounty no wonder then if he give us health and peace and friends and means and maintenance for he that gives us his Son and his Spirit will he deny us lesser things so that this is not only an expression of his love but an argument of our faith and consolation he that gives us his Son and his Spirit will give us all things Luke 12.32 Fear not little flock c. and no wonder for he hath given us the earnest here Vse 2. To teach Gods Children not to be proud of any Spiritual gift that God gives us 1 Cor. 4.7 if all we have we have received what have we to boast And let us not insult over others for they may receive the Spirit of Unction as well as we as Paul did though he were a persecutor so much lesse should we despise weaker Christians than our selves what if they have received but a little measure of faith and love and patience c. why that little is so much that it seals them up to eternall happinesse they have received so much that they are invested with the garment of Christ therefore let there be no striving or contention or contempt among Brethren seeing all have received this Unction Vse 3. Have you received the Spirit then so walk in him rooted and established in him Col. 2.6 7. why have you received it but that you may pray and preach and buy and sell in this Spirit therefore let every one so walk that he may expresse that he hath received the Spirit of God Gal. 5.25 as yee have received the Spirit so walk in him put forth the life of the Spirit in every employment not your own spirit but shew forth the grace of him which hath called you out of darknesse into his marvellous light Doct. 2. The Spirit which the Children of God have received of him dwells in them for ever John 14.16 17. it is an in-dwelling and abiding Spirit 1 Cor. 3.6 6.29 Ephes 2.20 21 22. the Spirit of God builds a Tabernacle in you and dwels in you Reas 1. Now the Spirit is said to abide in us because having knit us to Jesus Christ we are become of his flesh and bone now it were both a dishonour and unseemly for Christ to have any livelesse dead member therefore that God might make us serviceable unto him he continues his Spirit to us that may inliven us 2 God that gives us this earnest penny would have it continue with us till the payment be compleat 3 The same reason that moves God to give us his Spirit moves him to continue it to us we have as much need to be like God in our whole course as at first and have as much need of assurance of Glory Phil. 1.6 the same God that begins the work will also continue it to us Vse 1. A ground of trial of our estates if we have no spirit
Brother Heb. 2.11 12. 3. You partake with him in the Spirit the Comforter John 14.16 17. Rom. 8.14.26 27. Ezek. 36.27 Whereas before you had but rough hewn spirits God sheds his owne Spirit abroad in us makes us partakers of the divine nature that we should have high thoughts of a Kingdome eternall life 4. Provision for a Son here provision for an Heir hereafter God provides spiritual and temporall means Deut. 8. God nurtures us washeth us Ethiopians and hath given us an inheritance 1 Pet. 1.3 4. If a man should sit down as David did 2 Sam. 7.18 and consider what God hath done for such mean men c. Vse 1. To refute all good opinion that men have of themselves they know not that God hath no need of us they know not what Christ paid for us they know not what a great mercy it is to have God our Father 2 Cor. 6.17 18. They never knew what manner of love it is 2. To reprove a great unworthinesse of Gods Children and a shamefull dishonour they put upon him when they are ashamed to call him Father This is the case of many of Gods servants when they come in bad company they cover themselves with a veil of carnality What do we lose by calling God Father doth not God rather lose by calling us children This Peter's sin cost him many a bitter tear Matth. 26.75 3. This should teach all the children of God to love God with all heir strength and might We can never abound too much in love 1 John 4.19 Here we may learn how much we are bound to love our Brethren let us inlarge the bowels of our affections and think we can never sufficiently love them If the King favour any man every man will be looking at him and ingratiating themselves with him 5. This teacheth worldly men how much they wrong themselves to deprive themselves of this manner of love when they content themselves with other things Note God would have every childe of his to behold his love in calling us his children Behold implyes presence evidence eminency Ther 's some thing in the object and in the act 1. For the object 1. What we behold is present we cannot behold what is absent 2. It is evident and sensible none can behold a spirit or the wind 3. It is a thing of weight excellent and eminent John 1.29 Psal 133.1 2. In the act beholding implyes 1. A looking with the eye 2. To consider a thing 3. To fix our eyes upon it Reas 1. For his own glory There is nothing wherein God doth more shew his glory Rom. 9.23 Eph. 2.4 5. 2. That we might the better support our spirits against the discouragements we meet with from the world which knows us not 3. That so we may be perswaded to love God and strengthned to doing and suffering 2 Cor. 5.14 Vse 1. To reprove mens squint-lookings they do not look at Gods love but into themselves Lam. 1.12 and their owne corruptions and afflictions it is a wonder Gods children should pore only upon corruptions and not consider what love it is for God to discover them to a man and pardon them so when Gods children look at great matters in the world if they looke a squint at gain do you look that your sins are subdued Luke 10.19 20. 2. It reproves a Popish opinion that looks at our adoption and spirituall estate as doubtfull and uncertain Eccl. 9.2 Why then are we bidden to behold it Can a man behold that which cannot be seen If a man be bidden to behold the thing is present and visible 3. To lift up the hearts of all Gods people to fasten their meditations much upon the love of God We read such speeches as who works righteousnesse is born of God but we are ready to passe over such things therefore St. John saith Stand still and behold look at it as a present benefit and rest not till you see it present and evident look narrowly at this when you doe find it stand and behold what God hath done for you wonder to behold it so shall you honour God wonderfully What though you meet with a world of corruptions temptations discouragements this above all God will not suffer those he loves to want spport Against this point of Gods wonderfull love that it is evident sensible and present an objection may arise Obj. The world knows no such matter Ans The Apostle confesseth it and renders a reason The world knows not you because it knows not him Note The world knows not the children of God John 16.2 Did they know them to be children they would not kill them It is not good service to a Father to have his children killed 2 Cor. 4.8 1 King 18.17 A signe he did not know him for he was the chariots and horsemen of Israel their strength stay and protection under God Q. What is ment by world Answ Not the whole body of the Creation nor only reasonable men but that part of the world that is destitute of Gods Spirit 1. These are called the world because born of the world as in the world John 8.23 1 John 4.5 born of corrupt nature defiled whith the world 2. They have their portion in this world as a man is said to be of such a place where his means lyeth Psal 17.14 3. The world is the object of all their thoughts and affections 4. They are the greatest part of the world 1 John 5.19 5. The world is called by the name of wicked men it borrows its name from them 2 Pet. 2.5 Q. What is meant by this that they know not Gods children Answ 1. Knowledge is taken for discerning and many times they do not discern who be the children of God as appears by the former reasons 2. They do not ocknowldge them As if a friend of old acquaintance should passe by and give no testimony of acknowledgement we say such a one would not know me 3. They are ready to do ill offices to them John 16.2 Reas Is taken from the second Doctrine because they know not Christ they know not you 1 Cor. 2.8 Acts 3.17 John 16.2 3. 15.21 In reason if a man know not the face or head of a man he knows not the hand or any other part no part so easily discerned as the head Christ is the head of his members if they knew not him the head they know not us the members John had told us before that if we know Christ to be righteous then we know that they that work righteousnesse are born of him the world is ignorant of Christs righteousnesse 1. They look at God as righteous yet as mercifull and to save men out of Christ therefore they think God requires not so much as is found in the lives of Gods people but think it superstitious 2. The world doth look at God as righteous yet a respecter of persons As take a righteous judge yet if that men put forth themselves and many
with this You say an hopefull Christian abstains from all sin how comes it then to passe that so many teach otherwise To this St. John answers Let no man deceive you Here is 1. A loving compellation Little children which comprehends babes young men and old men 2. The exhortation a warning against deceivers 3. Two doctrins clean contrary unto them 1. He that doth righteousnesse it righteous as God is 2. He that commits sin is of the Devill Which he proves 1. From the practice of the Devill 2. From the contrary end of Christs coming 3. From the conrary practice of those that are born of God Doct. It is the duty of all sorts of good people to take heed they be not deceived in judging who be righteous men The question was who were righteous The false Teachers said A man may be righteous and yet live in sin Be not deceived saith St. John Phil. 3.2 We must as much beware of conterfeit righteousnesse as of dogs they are not so apt to bite men as these to do the Church hurt Reas 1. From the easinesse of being deceived by the pretences of righteous men in all ages Gal. 2 4. Under the mask of righteous men may walk men unrighteous 2. From the necessity that lies upon our selves to have communion and fellowship with them Psal 16.3 Gal. 6.10 doing good offices to them 1 John 4. Yea we are commanded to walk in their steps Phil. 3.17 3. From the danger of walking with unrighteous men Prov. 17.15 4.14 15. This we may easily do unlesse we know them Vse 1. To reprove such as think all they live amongst are righteous wherefore was this exhortation how should a man be deceived if all were righteous Numb 16.2 3. 2. To teach us all to pray to God that we may grow up in a spirit of discerning There is an inflinct in the servants of God whereby they are able to relish the spirits one of another A dog will sent out his way with more dexterity then all men can reason it out A man can open the whole Law but when he comes to discerning he knowes not who is righteous and who not 2. Grow we righteous our selves and to a great measure so shall we the better discern of others A woman that hath conceived she will the more easily discern of another So when thou feelest the work of righteousnesse in thine owne heart how shalt thou comfort thy self that thou arâ— righteous because thou lovest Gods children How shall I know who is righteous A righteous man is known by his righteous wayes St. John speaks not here what makes a man righteous but what declares him to be righteous The Jesuites grant this 7.18 19.21 If a tree bring forth grapes it is a vine if figs a fig-tree What is it to do righteousnesse The contrary to what it is to commit sin He doth righteousnesse That walks in Gods commandements when his judgement and heart is for it 2. When Gods laws are his rule of righteousnesse 3. Whose end is righteousnesse Hallowed be thy name 4. When we doe unrighteousnesse it is a burthen and grief and we recover our selves Obj. But righeteousnesse doth not consist in the bulke of the work but in the heart and an hypocrite may have as fair an outside as a true righteous man Answ True But God hath given a spirit of discerning to a Christian that he shall discern the main sway of a mans heart 1. If thy affections worke as well as the outward man Psal 51.6 his griefs cares desires see with what affection they come off 1 Chr. 29.9.17 He saw such joy when they came to offer as if they would have offered more if they had had it 2. See whether they they come off with some facility forced things are not naturall John 4.34 3. Consider the evennesse and constancy of a mans way Violent things will not last unlesse there be a continuall supply sent Hos 6.4 If when we have done good workes we kisse our hands and sacrifice to our owne nets this is unrighteousnesse Obj. In times of religion Gods ends and ours may be levell how then shall we know a righteous man Answ Observe when those ends part which will be at one time or other When two men walk together a dog follows them you know not whose it is but let them part then the dog will follow his Master So it is here Vse 3. To avoid the Doctrin of the Papists of justification by works He saith not that good works make a man good but we may know a man is righteous by his righteousnesse lest they should run away with this that the habit of righteousnesse make us righteous We answer imperfect righteousnesse cannot make us perfecly righteous Isa 64.6 1 Cor. 13.8 to 12. This which you say will neither hold in covenant of works nor covenant of grace In the covenant of works not the habits of grace but works of righteousnesse do justifie And in the covenant of grace we are justified by faith without the works of the Law Now a signe of tryall of our owne righteousnesse and others is when in ordinary course we give God and man his due when we go about good duties in Gods name and for his glory Obj. It may be I do it for the stopping of conscience and that I may be well thought of Answ So may you do and yet be sincere I may please men and my own conscience What if you please men will you not still stick to God If you do good duties freely constantly and humbly though you do them to satisfie your conscience to please men yet are you righteous So may you judge of other men It is not enough to do good duties but to see with what affection they do them if they cleave to God though for their own ends they are righteous 1 JOHN 3.8 He that committeth sin is of the Devill for the Devill sinneth from the beginning for this purpose the Son of God was manifested that he might destpoy the works of the Devill AGainst the wicked principles of false Teachers the Apostle arms them wiâ—h these two principles of Christian religion 1. Who doth righteosnesse is righteous 2. Who doth commit sin is of the Devill He that makes sin his work makes himself the childe of the Devill So in the Originall Q. What is it to commit to work sin Answ Jam. 3.2 In many things we sin all Yet a man is said to sin whose ordinary course is not sin but a righteous and good way 1. When a man makes his course a trade of sin 2. He allows himself in sin justifies and excuseth himself doth not hate his sin nor himself for it In proper sense a man is said to commit sin 1. When he imagineth deviseth plotteth sin as a Poet his fictions 2. Acts it 1. By travelling in birth as a woman with child 2. By bringing it forth in due time Psal 7.14 He that doth not righteousnesse is
us 2 This shewes the exact justice of God though he be infinitely compassionate and gracious yet he will be satisfied and yet rather then the creature should perish in suffering God in his infinite wisdome devised a mean how all our sins should be done away 2 This sets forth the wonderfull miserable estate that we had plunged our selves into so great as that all the men in world and all the Angels in heaven because finite creatures could not have delivered us 3 This shewes us what course to take to have our sins pardoned If God have sent his Son to be a Propitiation for our sins we must take the same course that they did of old Levit. 4.4 we must confesse all our sins and offer up Christ and intreat God that Christs blood may speake better things then the blood of Abel 4 This may be a ground of tryall whether we have found Christ Jesus to be a Propitiation for our sins see whether his blood hath been sprinkled on thy soul so that now thou findest peace in thy soul But how shall I know whether I have found true peace for there is a peace when the strong man armed keeps the house Luk. 11. Answ Satans peace is not a peace which passeth understanding Phil. 4.7 Gods peace doth when a man hath peace which passeth understanding it is such a peace as is carefull to preserve it selfe and 〈◊〉 then a man will loos it he will loos all the world 5 This is a comfort to all such souls for whose sins Christ is a propitiation he makes now the Father to be reconciled to them and well pleased with them 1 JOHN 4.11 Beloved if God so loved us we ought also to love one another This is the conclusion of the argument stirring up to the love of one another here heaven and earth meet as it were in one exhortation Doct. Such love of God to us is a president and pattern of like love in us to our Brethren How did God so love us So as is described in the two former verses set forth to be 1. a manifest love vers 9. Gal. 4.4 2 A bountifull and large love he spared not his Son he sent him out of his bosome into the world a man will not send his Son into an ill air 3 When we loved not God when we were enemies and strangers he cast about how he might by sending his Son reconcile us to himselfe this is free gracious love so we should love one another in manifest bountifull gracious love see some Scripture pressing this president Ephes 5.1 2. if he hath so loved us as he hath given himselfe an offering of a sweet savour the more good offices should we doe to Gods people expose our selves to in jury for them Ephes 4.32 Reas 1. This argument is of great force as the Apostle applies it both to the subject and object of this love 1 In regard of us that are beloved of God children should be like the parents therefore the Apostle presseth the argument from our near conjunction with God Ephes 5 1. and the resemblance that ought to be between God and us Mat. 5.44 45. as we look to approve our selves as children of such a kind gracious tender hearted Father so to be to our Brethren 2 In regard of us as loved of God there is an equity required in our giving and receiving Mat. 10.8 as we have received love so give Mat. 18.33 34. Oughtest not thou to have forgiven c. ought we to be so rigorous to our brother when God is so gracious to us 3. From the just recompence of love we owe to God that hath loved us where we sow more seed we look for a more plentifull harvest Matth. 25.28 not to give God his own with advantage is a part of unjustice in us our love cannot much reach to God but as David Psal 16.2 3. 1 Cor. 12.7 the members of the body serve for the help of the body pour all Gods love upon his Saints David inquires if there be any left of Jonathans house that he might shew kindnesse to 2 Sam. 9.2 the kindnesse of the Lord as if David had been bound to it by the Lord. 2 Look at them that are to be loved since they have received such love we are to love them from the firmnesse of Gods love to them which we cannot reverse therefore to be beloved of men and Angels Numb 23.20 he hath blessed and I cannot reverse it my curses cannot pierce through Gods blessing towards them it 's a vain thing to hate there where God hath blessed we may say How can I hate where God hath not hated He hath loved and I cannot reverse it it is not for the creature to be so sawcy malepert to dare to bestow his hatred where God his love and blessing when Isaac had blessed Jacob the younger brother Gen. 27.33 34. though Esau did intreat him and fought it with tears though his own affection weâ—t that way yet he would not reverse it 3 From the danger that may befall our selves if we love not where God hath loved 2 Chron. 19.2 3. The wrath of God hath gone out against his children when they have loved where God hath hated So when we hate where God hath loved the wrath of God is gone out against us What displeasure did befall Jehosaphat was he not a prosperous Prince there were only some few ships broken in going to Tarshish he met with no great matter of wrath but yet because he joyned in league and affection with Ahab Gods enemy wrath was gone out and did not return in vain but fell foul upon his children his eldest son proved a persecutor As Jehosaphat put forth love to Gods enemies so his own bowels hated Gods children So if we shall be straight hearted where God hath loved Gods wrath is gone out against us and will finde either us out or our children Vse 1. Reproves all such strangenesse or enmity that is found in Gods people towards the brethren one would think they should love one another that have Gods love shed abroad in them yet this exhortation shews they are backward in this duty When Gods people are young beginners and new come on then they think they can never love Christ nor his servants enough so Mary Luke 7.47 when her sins were now forgiven her many debts forgiven her she loved the creditor much but St. John implies that his old age had need of this exhortation what through love of the world themselves and their lusts the people of God grow cold in their love to God and his servants This argument of love St. John doth presse in all this Epistle and the danger of the contrary is great you renounce the resemblance of your heavenly Father you are not like him you cannot love them so manifestly freely and largely as God hath loved us we expose our selves to the losse of the sense of our comfort This is one reason why we