Father and the Church their Mother fill their heads with knowledge of God learn them to love God and rejoyce in him and delight in his ways in some measure Motives hereunto 1. In respect of God First From Gods command Eph. 6.4 Deut. 6.7 take all good occasions dull them not a little and often will bring them on the water falling drop by drop hollows a Flint so by dropping now and then a little you will learn them the knowledge of God 2. From Gods acknowledgement of it and his Promise to reveal himselfe to such Parents Gen. 18.19 Secondly In respect of Children they are capable either to scoff as the Children that mockt Elisha 2 Kings 1. or to cry Hosannah Matth. 21.15 though they be not so easily brought on to that which is good yet they are not so corrupt then as when they are grown up to more years 3. In respect of Parents it is an irrecompensible injury you offer to your Children if you have begot them into the World sinfull and wicked as we are by nature and doe not seek by all means to redresse this evill they will cry out against you for Judgement therefore that they may not curse you at the last day let it be your care to bring them up in the knowledge and fear of the Lord. What course may we take thus to redresse young Infants 1. Teach them the Principles of Religion their Baptism that will teach them they are unclean by Nature and that they are cleansed by the Bloud of Christ they were Baptized into the name of God the Father Son and Holy Ghost therefore learn them to know God the Father God the Son and God the Holy Ghost and that will make them think of it when they see others baptized Prov. 22.6 Train up a Childe in his way wherein he should walk and he will keep it to the end nurture him or initiate him in the trade of his way in the original it is in the mouth of his way that is at the beginning of his way set him right at the first in his way and he will keep to the end if a Travellor be set right in his way at first it will help him the better to keep his way all his Journey so set a Childe in a good way learn him to cease from evill and to doe well and he will the better keep that way in his age as David teacheth Psal 34.11 to 15. 2. Learn them to read the Scriptures and be conversant therein 1 Tim. 1.4 5. 2 Tim. 3.15 reading brings much benefit to little Children 3. Bring them to Church and help them to remember something and tell them the meaning of it and take a little in good part and encourage them and that will make them delight in it 4. Give them a good example let them learn no wickednesse no disorder or miscarriage from you 1 Chro. 29.9 Know the Lord God of thy Fathers c. know him and serve him as I have served him 5. God hath sanctified seasonable and wise correction to Children Prov. 29.15 Prov. 22.15 it is a means to give wisdome which is the fear of the Lord and drive away folly and more to deliver his soul from Hell but if you use correction without instruction it is bâ—utish Prov. 6.23 therefore instruct them also and withall use Prayer and still wait on God for a blessing 1 JOHN 2.14 I have written unto you Fathers because you have known him which is from the beginning I have written unto you young men because you are strong and the Word of God abideth in you and ye have overcome the wicked one VErse Sixth the Apostle had exhorted all Christians to walk as Christ had walked and he amplifies this duty from the antiquity of it v 7. and from the newnesse of it v. 8. and then he instanceth in one speciall duty of loving one another v. 9 10 11. and v. 12. lays down a Motive because their sins were forgiven them and then v. 13. he distributes those to whom he writes into three sorts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now in this fourteenth verse he repeats the same words almost some think it a fault of the Copy it being a vaine tautology but this is not likely Sometimes repetitions in Scriptures imply certainty but I think this is not here intended chiefly but I think the Apostle being to presse them to another duty v. 15. namely Not to love the world he makes this a ground to urge them to it Why doth he not reckon Babes too here why because they were not so easily carried away with the world but he writes to old men and young men who seeing they knew God and had overcome the wicked one they should not love the world but to little children he writes v. 18. to beware of seducements of false Doctrins Doct. The saving knowledge of him that is from the beginning of the Ancient of dayes or of Jesus Christ is able to wean even old men from the love of the world To know Christ and his worth and our need of him is a sufficient motive to wean old men from the world Two things there were which made wise ancient cautelous men not to embrace Christ and his Gospel 1. The antiquity of the Heathenish Religion Jesus Christ seemed a new God but of two or three and thirty years hated of all men and Crucified now to commend such a God to them against their ancient Doctrin and that all must subject themselves to him seemed strange 2. The Authority of Heathen Emperours that gain-said it Now to remove these impediments the Apostle layes down this as a means Love not the world implying that it was love of the world that made them to embrace that ancient Religion and reject Christ therefore he writes unto them Love not the world and that they might doe this he tells them that they knew him that was from the beginning the Ancient of dayes and all other Religions are but novelties Vse It shews a preservative against deluding our souls against embracing false Religion either from grounds of antiquity or authority if old men follow it yet it is no good ground for St. John writes to them Love not the world which you may be kept from if you know him that was from the beginning and if the Authority and Laws of man should go that way yet if you rightly know Christ and him that was from the beginning you will be kept off from the love of the world and then no worldly things will keep you from embracing Christ and his Gospel I have written to you young men because you are strong and the Word of God dwelleth in you and you have overcome the wicked one Here are two Causes of their Victory over the wicked one that is their strength and the abiding of the Word in them For the first Doct. Spirituall strength in Young men it is a grace highly acknowledged of Gods servants Prov. 20.29
be strong indeed to let the Word abide in you thus Joseph though he was much tempted to uncleannesse yet he did not consent but lookt at it as a breach of Gods Word how can I do this wickednesse and sinne against God none so able to resist temptations as those that have the Word of God abiding in them therefore if you would overcome pride wantonnesse c. let the Word of God dwell in you receive it in your Judgements in your wills memories affections do not think it weaknesse for men to have the Word abiding in them they are strong hee that fears God fears not any Commandment or threatning in respect of Gods hee that is affected with Gods promises regards not all the flatteries of the World Doct. Such young men as have the word of God abiding in them they overcome the wicked one this is one reason of their victory the abiding of the Word in them There are three special temptations of Satan either against Repentance or Faith or Sanctification now the Word of God is mighty through God to repell all these 1 Against the temptation of repenting so soon there is a Word that binds him Eccl. 12.1 a Word that threatens the contrary Eccl. 11.9 there are promises Prov. 8.17 there are comfortable examples as Josiah Timothy and these resist this temptation 2 If a man do give up his heart to God and will set on a good course yet he will make him live in pensivenesse and fears and doubts now against this the Word is powerful there are Commands to believe 1 Joh. 3.23 1 Joh. 5.1 Mat. 11.28 there are Threatnings if a man believes not Joh. 3. ult and there are notable Promises to him that believes Joh. 3. ult many Examples Paul believed on God and he was pardoned so Mary Magdalen and others 3 If a mans heart be satified in the pardon of sin then Satan will tempt him with some base Lusts that may defile and wound his Conscience now against this the Word hath First Commands 1 Thes 4.3 1 Pet. 1. Be ye holy as I am holy Mat. 5. ult Secondly Promises Rom. 2.6 to 8. and Threatnings to discourage him and Examples to encourage him as Paul Act. 24.16 I exercise my self to keep a good Conscience Q But how comes the Word to be thus powerful to overcome all the enemies of Salvation A. 1 Because it is the sword of the Spirit to cut asunder all lusts and temptations Ephes 6.17 No man hath more need of a sword to defend himself or offend his enemy than young men have of the Word to defend themselves and resist Satan and it is not so much the Letter of the Word as the Spirit of the Word that doth this the Word cuts off all temptations there is no place for invasion Vse 1 To teach us as we desire to walk in the World as Masters of the Field so as not to be beaten out and kept off either from Repentance or Faith or Sanctification let this be our care to have the Word of God ingrafted in us this is all our strength against temptations Q. But how shall I get the Word of God to abide in me A. 1. Be sure you keep your hearts broken and clean and if it be broken and clean the Word will abide there and will have the rule and dominion for the Word of God dwells in a trembling heart Isa 66.2 if we receive it with fear and reverence this very reverence will over-rule us Psal 119.161 what is the reason why Princes could not prevaile against him because his heart stood in awe of Gods Word so that is an antidote against all temptations and persecutions What if Princes rise against you that Prince of Darknesse Satan and his Angels if the Word dwell in you it will help you to resist them what if evil company come against you if the Word dwell in you it will help you How shall I do this great wickednesse c. the Word of God dwells in broken vessels and withall keep the Vessel clean keep your hearts pure come to the Word resolved not to keep any Lust that is the reason why Herod came not on because he clave to his Lusts to his Herodias wherefore lay aside all filthinesse and superfluity and receive with meeknesse the ingrafted Word of God Jam. 2.1 if you come to the Word with a broken and clean heart it will abide you 2 Look at the Word as wonderful as very effectual to do great things and that will make thee keep the Word in thee thus saith David Psalm 119.129 the sence of the great efficacy of the Word to humble you and cleanse you c. will make you keep the Word 3 Another means is to look up to God to send his Spirit that may bring to minde those things which you have need of and fasten them to your hearts though you forget the Word for the present yet when you are tempred to any Lust the Spirit will bring it to your remembrance Isa 30.21 You shall hear a voyce behind you saying This is the way walk in it 4 Ponder the Word of God in your hearts which was Maries practice Luke 2.19 and this made her an eminent Christian 5 Confer of the Word it is a great help to make it abide in you teaching it to others searching the Scripture Act. 17.11 12. 6 If you would have the Word abide in you give up your souls to a conscionable obedience of whatsoever you hear if you resolve to keep it it will mightily keep you against the World against Satan against your Lusts he that would keep his heart in a good frame let his heart stick close to the Word and the Word to it let them be riveted together that you may love the Word and rejoyce in it this is the very way to have the Word abide in you as therefore you desire to be Conquerors Let the Word dwell richly in you Col. 3.16 Isa 11.9 that so you may grow up to abundance of knowledge look at it as a wonderfull Word and submit your souls to it ponder on it conferre about it and this will help you against all Temptations 1 JOH 2.15 Love not the world nor the things of the world c. THe Apostle having exhorted to many Duties as keeping the Commandments and walking as Christ walked here hee removes an impediment which might hinder all and that is Love of the world and he writes here to young men and old men chiefly to little Babes he writes verse 18. In this verse we have a prohibition of Love in respect of a double Object 1 The world 2 The things of the world This prohibition is grounded on a three-fold reason 1 From the removal of the love of the Father from such 2 Love not the things of the world because whosoever is in the world is either the lust of the flesh the lust of the eyes or the pride of life and is not of the Father vers
over-masters that temptation what made David fall but the lust of the flesh what made Peter deny his Master was it not fear of death what made Dâ—mas forsake Paul was it not love of the World so that there is no temptation but it is headed with the World if it be not pointed with the World it can doe little so that if the Prince of the World come and find nothing of the world in us or love to profit or pleasure or credit he can doe nothing as Christ when he saw he had no love to these things he had nothing to doe with him Vse 3 Of consolation to every soul who though he be busie in the World yet loves not the World it is not the having of the World nor the having of the lusts of the World that makes you enemies to God but the love of them so that you may have the World and the lusts thereof and yet have God too so that you love them not but desire to mortifie them and crucifie them let God see that your heart and strength and the vigour of your spirits be towards God not for your own lusts but for Gods service and then though a man have the World and many lusts in him against his will these doe not seperate him from the love of the Father 1 JOHN 2.16 For all that is in the World the lust of the flesh the lust of the eyes and the pride of life is not of the Father but is of the World IN the former ver the Apostle diswaded both old and young from the love of the World and the things of the World that is the lust of the flesh the lust of the eye and the pride of life And he diswades them from this from a threefold reason 1 Love not the World for it evacuates the love of God in us verse 13. latter end 2 The lusts of the World are not of God but of the World verse 16. 3 The third reason why we should not love the World and the lusts thereof is from their nature and original they are not permanent but passe away Doct. All the sinfull dispositions and courses of the World are of these three sorts either the lusts of the flesh the lusts of the eye or the pride of life This Text is a sufficient warrant though there be no other such division in Scripture for every Word of God is perfect therefore all the sinfull dispositions and wayes of the World are either the lusts of the flesh of the eye or pride of life Lusts of the flesh are such as are stirred up by the flesh which being obtained our bodies find comfort such pleasure as we find in meat and drink or women in intemperancy or incontinency Lusts of the eye are such as satisfie the sences and that is called covetousnesse and they are called lusts of the eye because the eye is only satisfied with them Pride of life is the affecting of a mans own carnall excellency when he looks only at himself and hath an high conceit of himself Reas 1 From the observation of what the heart is set upon when it is drawn aside to any concupiscence either credit leads a man or profit and pleasure leads him Jam. 1.14 every man is drawn aside of his own concupiscence if to credit that is pride of life if to Profits that is lust of the eye if to Pleasure that is lust of the flesh Reas 2 From the answer of such objections as might be made against this Obj. 1 You may say there are many sins which fall not under this division as when a man grows contentious it may be neither for profit nor pleasure nor pride Ans No contention but springs from pride Prov. 13.10 a carnal affecting of his own excellency makes him contend Object 2 Atheisme or superstition no profit or pleasure or credit in it so prophanesse what profit or pleasure or credit in swearing Ans All the sins against the first table fall either under Atheisme or Superstition or Prophanesse and all these proceed from disobedience which is want of feare and reverence of God which is nothing else but pride doe you see any Creature neglect Religion surely it is from pride of heart Psal 10.3 4. The wicked through the pride of his countenance will not seeke after God so superstition comes from pride though it seems to be done in humility and devotion Col. 2. ult Micah 6.6 7 8. doe not come before him with your own inventions and think to please him for it is nothing but pride so for prophanenesse as swearing or Sabbath-breaking it comes from pride so when Pharaoh said who is God I know him not it proceeded from pride Exod. 9.17 so whensoever men breake off the bonds of Gods service and will not be held in this springs from pride of heart that they will not be subject to the Lord. Obj. Indulgence to Children as in David and Eli when they cannot find in their hearts to give them a bad speech doth this spring from pride or profit or pleasure is it not rather meeknesse and mildnesse Ans Such indulgence alwayes proceeds from pride thou hast honoured thy children above me 1 Sam. 2.29 when a man should raâ—her see God dishonoured than his Children or his Children honoured than God this is a great measure of pride Object 4. What say you to timerousnesse when out of very fear a man neglects Religion as Peter denyed his Master for fear it was neither for pleasure or profit or pride or whence comes Cains or Judas his despaire comes this from pride Ans This springs from pride of heart when a man grows so timerous for was it not for his self confidence that God left Peter to such basenesse of spirit and when he preferred his own pleasure and safety was not this a lust of the eye so Pilate what made him afraid of Caesar was it not love of his own safety did he not honour himselfe before God and was not that pride and from whence came Cains despair was it not from his pride against his Brother he envied his Brother and what was that but pride and for Judas his despair it is from pride of heart in that God is not in a mans heart if he find not comfort in himselfe he will not seek it in God but seek it rather in an halter this is pride this is pride that he cannot brook such horrours of conscience as God inflicts had he had an humble soul he would have contented himself and looked up to Christ for pardon as well as many that crucified him all basenesse of spirit and timerousnesse proceeds from pride that makes a man afraid to offend such great men it is because they would not loose their credit and honour and is not this pride aut servit humiliter aut superbe dominatur ejusdem spiritus est basely to serve or proudly to domineer Let us survey the whole Law of God and all sins will fall
for Gods service 1 JOH 2.17 And the world passeth away and the lusts thereof but he that doth the Will of God abideth for ever TO disswade them from the love of the World and the Lusts of it the Apostle useth three Arguments 1 Vers 15. 2 Vers 16. 3 From the contrary disposition of them that love the World and them that keep the Word as if he should say That which is eternal ought not to addict it self to transitory things but you that have your sins forgiven c. are so Ergo. So then this third Argument is taken from the frailty and ficklenesse of all these outward things and the constancy and perpetuity of heavenly things therefore be weaned from the one and affect the other By the World is meant all the Creatures all the fashions and courses of the World the condition thereof Honour Credit Profit Pleasure all these passe away Doct. The World and all the Lusts thereof are of a transitory and fading condition So saith the text very inconstant now here presently gone the things of the World are transitory and transitory they are in three respects 1 The world passeth away 1 Cor 7.31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. the shape and fashion of the world passeth away the word is taken from the presentation of the world as upon a Stage a man seldom acts the same part a week together you shall never see the world or the Creatures in the same state long now in one state then in another come now and you shall see a man married come again and you shall finde him a Widower sometimes joyful sometimes doleful crying Have pity on me O my friends sometimes again in abundance of sorrow over-night and joyful in the morning 2 In respect of the fleeting and fading condition of the estate we do enjoy whilst we do enjoy it fleeting and passing away by little and little even while you rejoyce in it Isa 40.6 7. where hee compares them to flowers which whilst they flourish decay what are all the comforts of the world but a Nose-gay which for the present thou smellest sweetnesse and comfort in yet even as a Posie whilst thou smellest at it fades and dyes so are all the comforts of this World even fading and decaying whilst thou enjoyest them Again All the sorrows and vexations of the world passe away sorrow abides not ever nor cares yea in the midst thereof wee may finde some joy Psal 94.18 19. yet many times we adde sorrow to sorrow wee think wee shall go on in the bitternesses of our souls all the day but he was deceived Isa 38.15 3 In regard of the passing away and fading of all worldly things Eccles 1.4 one generation passes after another and so do all other comforts yea the World it self shall be consumed 2 Pet. 3.10 the individuals consumed the Elements changed Psal 102.6 7. Q. 2. How do the lusts of the World passe away A. The lusts of the flesh the lust of the eye and pride of life which are the sum of all the ways of the sons of men all his time is spent either in pleasure or profit or credit and now all these passe away 1 Because they are oft disappointed of those objects which they aime at a man pursues pleasure but he findes sorrow another Profit but it fades away another in ambition seeks Honour and Glory but Psal 112.8 9. The desire of the wicked shall perish it shall be as the house of the Spider 2 These passe away because when a man doth enjoy them they fade and wither away in it a man strongly desires a thing but as soon as hee hath it he is weary of it 2 Sam. 3. as David that desired the water of Bethlehem or as Children soon weary when they have that thing they desire so Gal. 4.15 16. see how their affections to him were dead Psal 26.2 139.23 24. when David lookt at the wayes of his own lusts he desired God to winnow him and see if there were any way of wickednesse in him implying though sometimes he had lusts in his heart yet now he found none 2 Sam. 13.15 Ammon had a strong lust to his Sister Tamar but when he had fulfill'd it he hated her more than he loved her so when we have fulfilled a lust we are not satisfied with it but say to it arise be gone as a Bee when it hath suckt something from one Flower goes to another and then to a third so we are soon weary of lusts there is an emptinesse in the Creature no way able to satisfie the desires of mans heart but they are soon weary and therefore desire variety 3 From the perpetuall destruction of these lusts and our selves with them when we dye all our lusts dye with us all our pride and wantonnesse yea in Hell there are none remaining but such as come from disappointment of hope as discontent and murmuring and obstinacy and Blasphemy and dispair but all other lusts gluttony incontinency ambition dye with us therefore well saith the Apostle the World passeth away and the lusts thereof they are all but for a season Vse 1. Is it so that they all passe away all the Creatures and all the lusts of the World are transitory then it may be a strong ground of exhortation to old men and young love not the World nor the things of the World this is the counsell of an aged Apostle when he was near a hundred years old he spake it out of experience of heavenly things and vanity of the World doe but consider the things themselves in their own estate love not the World nor the things of the World for they all passe away on this ground Solomon exhorts us not to set our hearts on the World Prov. 23.4 5 on riches which is the way to honour cease from thine own wisdome you think it wisdome to provide a large Estate but it is folly Wilt thou set thine eye on that which is not riches certainly make themselves wings and fly away like an Eagle suppose one of you should invite your friend to dinner and lead him to your Garden or Orchard where he finds a company of wâ—ld fowle and you tell him be of good chear yonder is good store of wild fowle we shall have but when you goe to take them they fly away how will his expectation bâ— frustrate so it may be thou hast thy fields well stockt thy houses well fil'd and thou sayest now soul eat drink thou restest refreshed in them and settest thy heart on them but God saith O fool this night thy soul shall be taken away and then whose shall all these things be or else sheep rot and Cattle dye casualties by Sea heavy losses take away a mans Estate suddainly never did wild fowle more deceive them that set their eyes upon them than riches doe the owners thereof Vse 2. May teach all that desire perpetuity and constancy in any condition trust not in riches honour
commit Adultery and slay Uriah and after that to number the people Ans He may erre through infirmity as a man in a Journey he propounds no other end but to goe on but yet he goes out of the way sometimes through ignorance and carelesnesse but then when he knows it he makes the more hast to get in again so a Christian he aims at a good course even wayes but sometimes through heedlesness or ignorance he falls into by wayes but when he knows it he makes hast to recover himselfe and the cause why he goes aside is because he doth not the Will of God but his own will Vse 1 Justifie the Doctrine of the perseverance of the Saints and confutes the contrary opinion of their Apostacy for every Christian doth the Will of God now he that doth the Will of God abides for ever such make Gods Will their meat and drink and so they lead an everlasting life they feed on everlasting food Joh. 6.26 they have neer union with Christ they are such as fulfill Gods Will and therefore he will fulfil their desire Vse 2. A ground of direction to all such as would find comfort in Life and Death if you follow the lusts of the World they will not last alwayes Conscience accuseth God will judge you Eccles 11.9 Rejoyce O young man in thy youth c. so Riches endure not always nor Honour therefore though a man now pride himselfe in his youth or riches or lusts why these will not hold time will come when you shall be weary of all these but would you abide for ever why this is the way doe Gods will and then thou chusest that part which shall never be taken from thee Luke 10. two last verses Psal 125.1 2. let a man be doing Gods Will he shall never dye there is no man but would have his Estate confirmed to perpetuity from age to age why all the lusts of the World continue but for a while but would you turne all to perpetuity be doing Gods Will and then you shall abide for ever so would you heal all the fleeting unstablenesse of our spirits sometimes you are much inlarged sometimes as much straitned sometimes you have vigour of Spirit and sometimes you are dull and quite out of frame what is the reason all this is because thou art out of the way and therefore the Star hath left thee as it did the Wise men when they went out of the way to Bethlehem to goe to Jerusalem even so when thou art in the way to Bethlehem to seek Châ—ist and give up thy selfe to such courses as leads to him why all this while the comfortable power of the Spirit shall goe with thee but when thou consultest with flesh and blood to satisfie any lust of the World the Star will leave thee till thou come into the way again so if you walke in the even wayes of God you shall find your selves always enlarged though sometimes more sometimes less yet alwayes so much as is sufficient for your present condition Vse 3 Of consolation to every obedient Christian that breaks off from his own will and sets himself with all his power to doe Gods Will and is grieved when he doth any thing against it why this is your comfort that is an everlasting way which leads to eternity He that doth the Will of God shall never see Death that is with fear or danger nay he shall stand as a Mountaine that shall not be shaken which is a great blessing for a poor Christian Obj. May not mountains be shaken and removed are they not shaken by Earthquakes so may not Christians be shaken and removed are they not tossed up and down in the World and never in a setled condition Ans Mountains may be shaken and removed Isa 54.10.11 and Christians may be tossed in their outward Estate but yet though Mountains remove and hills be shaken yet Gods loving kindnesse shall never depart from them Now from the scope the Apostle aims at observe thus much Doct. The disproportion that is betwixt the World and the lusts thereof and the Children of God that doe his Will ought to weane them all from the love of the World and the lusts thereof John 6.27 Labour not for the meat that perisheth as who should say this meat is corruptible and you corruptible but that meat I give you is eternall and will nourish eternall life in you Quest Wherein stands the disproportion between the World and the lusts thereof and those that doe Gods Will 1 The World and the lusts thereof are transitory and fading neither continue at a stay nor last long but all perish But he that doth Gods Will the more he doth it the more he is strengthned and confirmed and supported to everlasting life 2 The World it selfe and all the things thereof are ordinarily bodily and sensuall and not heavenly take all the frame of the Creatures they are bodily things and all the comforts of them tends to sensuall life What will it profit a man to win the whole World and loose his own soul implying a man may have all the World and yet loose his own soul it never feeds a spirituall heavenly life but there is a spirituall eternall bread that feeds to everlasting life it is not for a body to nourish a spirit nor earthly things heavenly not can a transitory thing feed everlasting life Q. 1. Why should this disproportion wean us from the love of the World and the lusts thereof what is the ground 1 From the vanity that is found in all these things they are bodily and transitory it is impossible they should nourish heavenly and permanent life therefore godly men should withdraw their affections from them inordinately Isa 55.2 why doe you lay out your money for that which satisfieth not and for that which is not bread why doe you spend cost and pains about that which is not bread which will never satisfie your souls but your souls in the midst of them may be as Pharaohs lean Kine hungry and empty of grace void of good things Reas 2. From the corruption these things will put upon our spirits if we set our love and lust on them it will be as a running Issue which will empty us of all goodnesse either they will draw us from comming to the Ordinances I have married a wife and cannot come or secondly they will fill our hearts with cares when we come Ezek. 33. ult or else after we are gone they will choak the Word of God so that they draw away our hearts from spirituall food 2 There is a power in them to assimilate us to themselves what we feed on we are like unto feed on wild meats you will be wild men feed on grosse meats your spirits will be more grosse and dull feed on light meats your spirits will be more quick and agill so if a man feed on the World glut himself with the World he can relish nothing but the
Brethren is a known and undoubted evidence that we are passed from death to life What is it to love our Brethren Love is an affection whereby we desire communion one with another and communication of good one to another A man in nature prizeth his Brethren and will do more for them then any other So it is in grace Acts 4. ult 2.42 44. Phil 1.2 We must affect to be of one heart Eph. 3.3 4. There must be brotherly equality if we be Brethren You are of the same Father Gal. 6.26 one Mother one Seed 1 Pet. 1.23 one Inheritance 1 Pet. 1.4 We will desire to communicate brotherly offices to the inward man Rom. 2.11 12. and to the outward man if need be Acts 2 44. Reas 1. From the naturall pronenesse which is in our nature to strangenesse envy c. We doe not naturally seek any mans good but our own or so far forth as reacheth our own ends 2 From the affection of every mans heart to liberty Now a man delights onely in such company as are like himselfe because otherwise he is restrained If Gods people be the men of your delight and counsell you were never so well as wirh them Psal 115.115 16.3 This is a sign we are passed from death to life 3. From a mans backwardnesse of communication of brotherly offices Gal. 6.10 4 From the great distance that is between us and the love of our Brethren and how many steps there are before we come to it Matth. 5 3. to 9. Vse 1 Of tryall of our own estates whether we are in a state of death or life It is one of the plainest notes in Scripture and most evident Gal. 6.10 If our love run in an equall channell to all men if we know not Gods people we know not Christ 1 John 3.1 2. If you know them how doe you affect them Do you think it were good if the Town were cleansed of them Gen. 49.4 5 Psal 101 we are not as yet born of God Obj. Doe not many love Gods children and honour them and yet are not the children of God Gen. 27.29 Acts 5.13 That they did not joyn with them was a signe that they were not born of God Gen. 39.1 2 3. 2 To convince the doctrine of doubting Papists who say a man cannot know himselfe to be in a state of grace Eccl. 9.1 2. No man can know it by outward things They say here by knowledge is meant conjecturall knowledg not certain knowledge Answ This is a contradiction A man lyes if he saith he knowes a thing and is not certain of it There is no peace of conscience in this Religion 3 To exhort such as know not yet that they are passed from life to death to labour to love the Brethren Prov. 13.20 4 Of consolation to every soul that hath nothing in this world but this they love the Brethren This is such a thing as upon which thou mayest build a certain knowledge that thou art passed from death to life and therefore thou mayst take comfort He that loveth not his Brother abideth in death The Apostle in the former words did imply the world was in death for want of love And left any should think that he did but imply it and not directly expresse it he sets it down expresly Here is a description of a man that loves not his Brother 1 He is in death 2 Abides in death By death is meant the same that was meant in the former part of the verse Abiding implyes not only a being in that estate but continuance and residence in it Doct. The want of love to any of our Brethren is a sign of abidance in the state of damnation or in an unregenerate and carnall estate And he saith not he that hates but he that loves not and he saith not brethren but brother any or every brother Mat. 18.6 Offend not one of these little ones Christs little ones are such as have but little grace and great corruption Reas From the want of love that is found in such a one towards God and that is an argument of being in a state of death If a man love God in obedience to his commandements he should love his brother by the same commandement That commandement which requires me to love one Brother requires me to love all Jam. 2.10 11. Breake one commandement break all for who gave one gave all whoso neglects offices of love to one performes none to any nor to God It is a note of sincerity that a man hates all sin as well as one Psal 119.101 104 For it is an argument of love when there is no Brother or Sister but we enlarge our affections towards them Gal. 3.28 So much want of love so much hypocrisie 2. From the bitter or deadly root of want of love to this or that Brother It springs from two occasions 1. Either from his infirmities in himselfe Or 2. From spirituall injuries to our selves True a man will say such Christians I would away with but they have such unsavoury corruptions The first root of this is the condemnation of the generation of Gods people If a man may condemn this or that man for this or that corruption he may come to condemn the best of Gods servants because the best of Gods servants may be in the same failings for which thou hatest such a Brother Prov. 30.12 The greatest of Gods servants have shamefully faln David Peter Lot Noah The second root is from the enmity against Gods free justification of sinners Take away this and you take away all Christian religion If you love not a Brother because of some infirmities you doe overthrow the free justification of Gods grace of a sinner For God that hath justified the greatest hath justified as well the least as freely and as fully and wilt thou justifie some and condemn others God condemns none Rom. 8.1.33 34. If Christians doe beleeve the free justification of sinners then let us imitate our Father which is in heaven justifie whom he justifies The third bitter and deadly root If there be the least sparke of grace in his heart all his corruptions are his enemies and he but a shrimp in grace and hath many enemies What good nature is this when a man would love a man if he had no enemies but when he hath enemies and such as are ready ever and anon to beat him down he cannot love him The fourth want of a member like spirit for the more naked unseemly or deformed any member is the body is the more carefull of it if it may be it shall be healed if not it shall be covered 1 Cor. 12.23 24. If we want this it flowes from want of a member like spirit 2 Somtimes neglect of our Brother springs from some personall injury done to our selves We cannot love them This springs from this root want of forgivenesse of our own sins for we pray for forgivenesse upon this ground Mat. 6.12 15. Our Saviour
Vse 2. To reprove those that are close-handed and close-hearted Though a man should doe something for company sake and out of vain glory yet if he give not out of love and compassion how dwells the love of God in such a man 3 Comfort to poor men that are in need God so far takes their parts as that he thinks there is no love to God in him that loves not and helps not his Brother not that people should be idle and sturdy worke a slack and beg with a sturdy hand 1 JOHN 3.18 19. My little children let us not love in word neither in tongue but in deed and truth And hereby we know that we are of the truth and shall assure our hearts before him THe Apostle exhorting to brotherly love useth divers arguments The third argument is taken from the security of such mens consciences that love in truth But a man say I may be decieved To this St. John answers If our own hearts condemne us not God will lesse condemne us Doct. That the love of christians one to another ought not to be verball or in world onely but in deed and in truth Not in tongue but in the truth of inward affection and deed and performance Psal 16 2 3. He confines not his love to them but that all is an universality of the Subject no part in him but expresseth love to them He loves them in his words thoughts carriages in his whole man Psal 122. two last verses 2 Sam. 1.26 His heart was dearly affected to David passing the love of women in affection action 1 Sam. 18.3 He loved him as his owne soul Reas 1 From the unprofitablenesse of lip love it will neither doe thee good nor thy Brother It is an empty love Let us not love with an empty love Jam. 2.15 16. This will doe our brother no good to pitty his nakednesse will doe him no good nor us either because as is our love to our Brother such is Gods love to us No man can assure himselfe of his hearty receiving Gods reall love unlesse he loves his brethren really and heartily 2. From the unsuitablenesse of this verball love to Gods love towards Christians Luke 1.78 Isa 55.3 It is an hearty love reall John 13.10 He loves his enemies Rom. 3.8 8.32 Vse 1. To reprove all such love as falls short of reality Some fall short of Lip-love cannot afford their Brother a good word or a good work when they know a word in season might be of such use for the maintaining of the innocency or honour of a man not a blossome of love grows upon the tongue 2. Such as give good words but their hands are withered and that ariseth from withered affections Prov. 23.7.8 He saith Eat and drinke but his heart is not with thee 2 Pet. 1.27 He shews every man wants ability to love his Brother if his heart be clogged with any base lust of envy coveteousnesse wantonnesse c. If there be any Kitchin lust it will not endure this heavenly fire Doct The sincerity of our love to our Brethren is the security of our consciences and estates before God Vse 1. To reprove the Popish doctrine That it is impossible to have a certainty of salvation The Apostle saith here We assure our hearts before God 2. Of exhortation unto brotherly love in sincerity and to grow up in it A man may give all that he hath and yet not know love Get your hearts purified from all lusts The Word of God will purifie you Psal 119.9 You shall finde a fresh spring of love bubling up and streaming forth and though your Brethren cannot recompence it to you yet you shall have peace 3. See here a means to seal confidence and beliefe of hearts Cleanse your hearts from sin that hinders brotherly love 4. Of comfort to those that love the Brethren heartily you may be assured of your good estates 1 JOHN 3.20 21. For if our heart condemn us God is greater then our heart and knoweth all things Beloved if our heart condemn us not then have we confidence towards God THese two Verses declare the good or evill estate of a man according to the good or evill report of our consciences Doct. According to the verdict or testimony of our consciences God will save us or condemn us at the last day If our hearts condemn us God knows more by us to condemn us By heart here is meant conscience For S. John here speaks an Hebraism The Old Testament hath not conscience onely the New Prov. 15.15 2 Sam. 24.10 If our conscience record we are innocent God in Heaven will record it Titus 3.10.11 Reas 1. From the office of coscience which hath a fivefold work 1 Conscience useth to be an observer and spyer of what a man is and what a man doth Prov. 14.10 Another knows not what a man is but himselfe doth Conscience is a good companion of the good the worst of the bad Prov. 15.15 A good conscience is a feast There is good company where a good conscience is No man knows so well as his conscience doth 2 Conscience is a regester of what we have done long ago 1 Kings 2.44 Whereto thy heart is privy He means his conscience Gen. 42.20 21. 3 Conscience is a witnesse and will either accuse or excuse Rom. 2.15 Excuse in well-doing accuse in ill-doing Heb. 13.18 Rom. 14.12 2 Cor. 1.12 4 Conscience is a Judge either to clear or condemn 1 Cor. 4.3 Gen. 20.5 5. It is an Executioner of what God gives judgement and sentence It goes before Gods judgement and witnesseth Mat. 27.4 5. But after Gods sentence and his word Conscience doth execute it Rom. 8.15 then Conscience poures upon us horrors and terrours which is a forerunner of hell onely differing in measure and durance Thus Conscience doth to good men upon some occasions So David when he had numbred the people 2 Sam. 24.10 I have done very foolishly he speaks with some bitternesse of heart Acts 2.37 This is called pricking of heart Prov. 18.14 A wounded spirit who can bear Why doth God put such a faculty into men 1. That God might manifest his being There is no stronger evidence of Gods being For to whom doth it witnesse Is it not to God Before whom doth it condemn or to whom is it an executioner if there were no God 2. His own providence And we must not think that God mindes not things below if he did not why is Conscience afraid and comforted if God did not look into Conscience 3 For Gods justice that he might magnifie it God proceeds in his Judicial course without any witnesse but Conscience If God have none to bear witnesse how shall he magnifie his justice in condemning secret sins 4. Gods mercy If God be angry with a man it is an advantage to a man that he knows it Acts 9.6 Heb. 9.14 As Conscience doth determine here so will God in another world Conscience is Gods Vicegerent set up
conscience nor shew how to lay hold of eternall life and to make their calling and election sure and if they speak of heavenly matters at any time they see such speak but with a cold affection and therefore they goe home and not affect them but when a godly Minister preaches in an heavenly manner he being moved by a godly principle his conversation is in Heaven Phil. 3.20 he talks of Heaven Mat. 12.35 A good man out of the good treasure of his heart bringeth forth good things Vse If Ministers would know their own spirits let them consider what doctrine they deliver what end they aime at and what are their hearers and so by this means they will easily discern their own spirits 1 JOHN 4.7 8. Beloved let us love one another for love is of God and every one that loveth is born of God and knoweth God c. IN the words and the verse following the Apostle exhorts his hearers and himselfe to mutuall love one of another the occasion is from what he had delivered verse 6. In the words First An exhortation to mutuall love between Ministers and people Secondly A reason to presse this on them 1 From the Originall of their love that is from God 2 From the Estate of such who love they are born of God and know God 3 From the evill estate of such as doe not love they know not God this is proved by an argument from Gods Nature for God is love Doct. That it is the part of godly Ministers to exhort themselves and their godly hearers to mutual love both the people to love their Ministers and the Ministers their people When our Saviour was about to leave the charge of the souls of his people to Peter he asked him three severall times whether he loved him John 21.15 16 17. that so out of his aboundant love to Christ he might feed his sheep 1 Thes 5.13 esteeming him they would love him for his work sake Heb. 10.24 the Apostle exhorts them to provoke one another to love Heb. 13.1 whatsoever happens he would have brotherly love to continue so St. Peter exhorts 1 Pet. 1.22 Reas 1. From the Covenant that stands between Ministers and people they are partakers of one baptisme members of one and the same body 1 Cor. 10.17 1 Cor. 12.27 therefore they should inlarge themselves one to another Eph. 4.16 they should love one another because God hath incorporated them into one body 2. Because they doe not receive mutuall edification except all be done in love for all edification is wrought by love Knowledge puffeth up but love edifieth therefore let all things be done in love mutuall love is both profitable and comfortable 3. Want of love is the sowring of a Ministers spirit 2 Cor. 12.20 it saddens him when he sees the people envying one another when the body is full of swellings and inflammations the medicines and plaisters laid on doe not heal a man must first allay the inflamations so when a Minister sees swelling amongst his people what he preacheth is spilt upon the ground 4. If people walk not in mutuall love the Minister shall lose his portion 1 Thes 5.13 from them he shall lose his estimation among them for they will not profiâ— by any Ordinance of God but wax cold Vse 1. This exhorts Ministers to make it their main and principall work to allaâ— swellings and to knit together all the Members of a Congregation in one spirit and mutuall love as God knits them together in one body as we desire to grow up together in the graces of Gods Spirit let us love one another where there is no love there is no edifying all graces fall short of edifying where love is wanting 1 Cor. 13.1 2. 2 To exhort the people of God to receive this exhortation of love not to suffer any dissention to be found among them Heb. 13.17 you cannot be inflamed with hatred but your Minister shall lose his portion of love Doct. That the springing of our love from God should move Ministers and people to mutual love Love is the chiefe lesson Christ gave to his Disciples when he went out of the world John 13.35 36. 2 Tim. 1.13 a man may assoon lose his inheritance in the Lord Jesus as lose his love to his brethren if God set love in my soule and man unset it I shall destroy the work of God in my soule Vse 1. Take heed of wrath if love be of God whence then is hatred that is from the enemy of God Eph. 4.26 27. if we keep leaven long it will sowre so this anger will degenerate into hatred Obj. You will say You will not hate your brother but yet you will have nothing to doe with him Answ When a man affects not Communion with his brother nor communication of good to him such a man doth hate his brother 2. If we would have any comfort in our hearts we must have a care that nothing that befalls betwixt us and our brethren should take away our love from them if we suffer a fire of wrath to kindle in us we doe as much as in us lies to destroy our own souls Cant. 7.7 8. Much water cannot quench love therefore love is an heavenly fire hatred a fire from hell Majus lumen extinguet minus Doct. That the love to our brethren is a pledge of our birth-right John 13.34 Reas 1. It is the nature of God and by this means thou partakest of the Dâ—vine Nature Rom. 5.5 2. Love is a fruit of faith by which we receive Christ Gal. 5.6 Vse 1. This condemns such of deep prodigality as suffer love to decay so much you lose of your love to your brethren so much you lose of your love to God and so much you lose of the evidence of your inheritance 2. Preserve your love to your brethren and you preserve your inheritance your brotherly love is a pledge of your inheritance 3. Of comfort to such souls as abound in their love to their brethren so much love so much grace so much hope of an everlasting inheritance if your love decays your faith and hope of salvation decays Obj. But a little thing frets my soul and I am not so soon healed being fretted some flesh is hard to heal so is it with some mens spirits What shall I doe to uphold my brotherly love Answ 1. Keep your love to God and so you shall preserve your love to your brethren forgive your brethren and God will forgive you Mat. 18. ult 2. Keep your hearts clean love will not long rest in an unclean heart 1 Pet. 1.22 because love is an heavenly fire 1 JOHN 4.8 He that loveth not knoweth not God for God is love Doct. THat according to our love or want of love to our brethren such is our knowledge or want of knowledge of God What is it to know God The Apostle bears witnesse of the Corinthians 1 Cor. 1.5 that they abound in knowledge so that they fall
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
call in question our hopes of eternal life because we love not our brethren 2 To exhort us to put this will of our heavenly Father in execution Christ did shew us an example in his life death urged it upon his Disciples God hath bequeathed a testimony of love from our hearts to our brethren Rom. 13.8 this is a due debt we must pay it out of our hearts and if we do not so no wonder if our wills be not executed As God loves us manifestly graciously bountifully so should we our brethren Prov. 27.5 1 Cor. 16.14 be bounteous in your love so shall you enjoy peace and comfort to your soules we shall keep the wrath of God from us procure good to others and our selves for many generations Since God hath loved and blessed his people let us love and blesse them and make it our happinesse to be doing his will 1 JOHN 4.12 No man hath seen God at any time If we love one another God dwelleth in us and his love is perfected in us IN these words the Apostle stirs us up to brotherly love and that from the benefit of it which is two-fold 1 Fellowship with God vers 13 14 15 16. 2 From the perfection of his love to the end both mentioned in the 12 Verse The fellowship we have with God is invisible No man hath seen God a any time How can we love God since we never saw him We never saw our own souls nor ever shall yet we know that such we have and without such we could not subsist No man hath seen God Doct. That our fellowship with God and Christ it is not outward and visible but inward and consists in love Joh. 1.18 No man hath seen God at any time no man hath had speech face to face with God the Father the onely begotten Son that lay in the bosome of the Father hath revealed him 1 Tim. 1.16 He dwels in that light that no eye can attain unto whom no man hath seen nor can see his light is so glorious that no man can behold it when Moses desired to see God face to face God answered None could ever see him and live Exod. 33.10 Obj. Jacob saw God when he wrestled with him Gen. 32.24 Jacob saw not God the Father but Jesus Christ he is called an Angel and Hosea cals him an Angel Chap. 12.4 2 No man hath seen the Son in his glorious presence in the presence of his Nature and Essence But Moses saw God face to face Exod. 33.11 Answ He did not see his glory vers 18. though in some sence he saw his face Moses saw Gods back parts but his face he could not see vers 23. What is meant by Gods back parts That is spoken of God according to the manner of men Numb 12.8 Quest What was it that Moses saw when he saw Gods glory Answ That he should see him in a glorious resemblance he should see him in his attributes which did wonderfully affect Moses that glorious similitude was such as that it was wonderful glorious so that it did make his face to shine vers 35. And as the out-side was glorious so was the in-side of Moses heart inlarged which made him go in and out before the people in this manner they saw Christ Matth. 17.1 to 5. they were so affected they knew not what they said Quest Why cannot we see Gods face and live Ans First from the frailty of flesh and blood The presence of God would swallow us up we are not capable of beholding God the Father Son or holy Ghost when we are in heaven we shall be changed 2 From the sinful corruption of humane nature his glorious presence which is a consuming fire would consume us When Isaiah saw God in a similitude but in a glimpse of his presence then said he Isa 1.5 Woe is me for I am undone because I am unclean he was afraid of his life though he saw God but in a similitude Vse 1. To teach us how to understand many places of Scripture that speak of Gods manifesting himself to any understand not God the Father but Jesus Christ assuming a humane body they saw him face to face or spake mouth to mouth or they saw a similitude of God his glorious attributes 2 Be willing to put off mortal infirmities so shall we see God face to face Phil. 1.23 2 Cor. 12.1 2 3 4 5. 3 Of tryal whether we have communion with God or no 1 You never heard God the Father nor the Son God hath now delivered all his counsell in his Word by his Son yet we may have familiar sensible affectionate communion with God Heb. 1.1 2 We may finde God revealing himselfe to our hearts and consciences Psal 73.24 25. That he is the chiefest joy other feares and cares take us not up Heb. 11.27 4 It stirs us up to the love of our brethren No man hath seene God at any time but have communion with him and communion of love God loves his people we have communion with God Psal 16.2 3. The Papists ask for Images can there be any better resemblance of the Father then the Son his Image and in loving and having communion with Gods Image that is like him they kill his living Images to honour dead Images It is the greatest love we can shew to God to love his Image Doct. Where love dwels God dwels for God is love Vers 16. What is it for God to dwell or abide in us God is said to dwell not where he is but where he loves to be and so doth a man Now God loves to be where love is God loves not to be where malice and discontent is God being a God of peace loves to dwell in a place of peace or else he dwels not God indeed is all the world over if we go to Hell he is there if to Heaven he is there but yet he doth not dwell every where Isa 57.15 If where the Devill dwels all that he possesseth is in peace much more God who is the God of peace loves to be where peace is keeps that peace which passeth understanding There is a two-fold peace that passeth understanding 1 The peace of that soule whose sins are pardoned Phil. 4.7 2 The peace of that soule whose sinnes are mortified now where God is where God keeps the soul there is peace that passeth understanding both pardoning sin and mortifying corruption When Jacob was with Laban and Joseph in Potiphars house all was well much more will all be well where God himself is Reas 1. From Gods nature for God is love where sparks flye out of the Chimney there is fire so where you see love in the lips carriage and heart of a man there is the presence of the blessed God 2 From Gods operations Where God dwels he pardons sin and purifies the conscience or prospers the outward man and there is a spirit of love in that mans heart where God freely pardons there is much forgiven
where is much forgiven there is much love Luk. 10.43.47 where we have a thousand forgiven we shall be ready to forgive an hundred Ephes 4. ult 2 He purges filth If our hearts be purified from uncleannesse and sinfull distempers there the heart runs clear in love and there dwels 1 Pet. 1.21 But if the heart be full of mud it will run foul in hatred 3 He works love If we love our brethren it must be from the love of God in us if there be love it is from God if there be hatred it is from the Devill Judg. 9.23 it is said That he sent an evill spirit between Abimilech and the men of Shechem Where Satan dwels he will set all on fire all hatred and wrath is from hell and it will so kindle that it will consume one another Fire from hell doth not warm it scorcheth Ephes 4.17 If we give way to sinful wrath we give place to the Devil Love cannot be from the Devil 2 This love is not from the world Jam. 4.4 3 This is not from our flesh Jam. 4.5 Therefore it must spring from God who makes peace pardoning our sins and mortifying our corruptions Quest But may there not be peace where Satan is Luk. 11.21 Answ He dwels in peace but a false peace for the wrath of God lyes on that soul as a mans house when it is on fire he being asleep he sleeps but not securely 2 This peace is a peace of a mans own conception Obj. There may be much peace and much love and I have known much true hearted love amongst men that have nothing but the light of Nature much more where is the light of Gods common grace shall we say God dwels not here Answ The Spirit speaks not of civill love but of such a love as wherein God dwels pardoning sin and mortifying sin which he never doth in natural men there may be found good nature in men but that love which evidences pardoning and healing of sin is not found in natural men this love differs from carnal love 1 This love reacheth not to the body onely but to the soul Lev. 19.16 17. If we love not the soul of our brother our love is not true love 2 Christian love reacheth to strangers and enemies as well as neighbours and friends good natured love may reach to strangers but not to enemies 3 Christian love will be stronger to our brethren then worldly love though Christian love may be damped yet it will over-flow good natured love that comes from a little fountain a little thing will stop it but Christian love springs from heaven and no man can make a dam to stop it Vse 1. Of tryal of Gods fellowship with us whether God dwell in our hearts or no where God once dwels he always dwels John 10.27.28 who shall put him out he is stronger then all Quest How shall I know whether God dwell in my heart or no Answ Ask thy soul whether God dwell in thee or no not good natured love but that love which desires peace of conscience and purity of thy owne heart and of thy brothers 2 Cor. 7.8 9 10. 2 This should teach us all to walk in a frame of brotherly love to abound in tenderness of spirit to one anothers souls not to provoke one another to wrath and seduce from ways of salvation but to be helpful one to another in our spiritual estate God loves to lye in a bed of love God will not dwell where love dwels not therefore keep open house for the spirit of love God is where he loves and he loves to be where love is wrath malice and hatred smoaks God out of doors a man performs no duty pleasing to God while wrath is in his heart Doct. That such as love in brotherly love the love of God is perfect in such vers 16 17. His love is perfect in us he doth not mean that love which God hath shed abroad in our hearts for there is no love of God but is perfect in every man but his love is perfect that is that love by which we love God If our love be not wanting to our brethren our love is perfect towards God What is meant by perfect Perfect is diversly taken sometimes it is taken for sound and unfaigned thus Amaziah did not that which was good in the sight of the Lord with a perfect heart 2 Chron. 15.2 But David and good King Hezekiah did that which was good in the sight of the Lord with a perfect heart 2 King 18.3 that is without hypocrisie and rottennesse Let a man professe love to God and not love to his brother his love is not true but hypocritical but if a man unfeignedly love his brother he doth soundly love God a man cannot finde God pardoning his sins healing his infirmities but he will love his brethren and do good offices to them 2 Perfect is all one with entire as a childe is then said to be perfect when he hath all the parts of a man this perfectnesse is opposed to that which is maimed so his love is perfect which is entire to God and man All our duty is to love God and to love our neighbour as our selves 1 John 4.21 He hath shewed thee O man what is good and what doth the Lord thy God require of thee but to walk humbly with thy God that is to expresse thy love to God and to do justice and love mercy that is to our brethren Mic. 6.8 This is perfection of spirit Rom. 13.10 Therefore saith the Apostle He that loves fulfills the Law the law of the first and second Table and God would have the chiefest part of our love to him expressed in our love to our brethren 1 Cor. 13.12 the chiefest of those is love we do God more honour by faith and hope but we edifie the Church more by love so that God requires as we see 1 Cor. 13.1 2 3. our love to him to be expressed by doing good to the sons of men Hence our Saviour will reason with the sons of men at the last day Come ye blessed of my Father Matth. 25.34 to the end so that all the love God expects we should shew to him should be poured out to our brethren if thou be righteous what dost thou then give to God Job 35.6 7 8. 1 Cor. 11.10 I have abounded more then they all saith St. Paul by the grace of God and that good was by doing many good offices to the Brethren hence God would have all the sons of men to serve him in their general callings with such graces 1 Cor. 16.14 as they may shew forth in their particular callings in doing all their duties in love when David was earnest with God for the pardoning of his sins Psal 51.8 vers 18. and 12.13 shewes you that as he would spend himself in Gods praise so he would labour to bring on others in the ways of grace 3 Perfection of degrees which he
is it 's not a 〈…〉 but love is essential and natural to him 〈…〉 and wisdome 2. It implyes the simplicity of Gods nature 〈…〉 but free without mixture he is without all causes 〈…〉 himself from himself and by himself and 〈…〉 compounded of causes so 〈…〉 not compounded 〈◊〉 subjec◠〈…〉 is one thing and his 〈…〉 wisedome are 〈…〉 is no reason of this 〈…〉 works but not of 〈…〉 Vse 1. This may exhort us all 〈…〉 forgot 〈…〉 the world for the love of God many 〈…〉 because they shall lose the 〈…〉 by 〈…〉 may be 〈…〉 for if a mans wayes please 〈…〉 make 〈…〉 be at 〈◊〉 with him and then much more 〈…〉 lose the love of all thy friend 〈…〉 more by Gods love then 〈…〉 of love is nothing to the God of 〈…〉 but God is love it selfe and in injoying of God 〈…〉 injoyâ—â—◠〈…〉 of love love passing knowledâ—◠〈…〉 you never met with love in the world but you might 〈…〉 but Gods love is like a bottomlesse depth without bounds or bottomâ— you can neither know the beginning nor end of therefore 〈…〉 in 〈…〉 say more truy then Medea did of Jason Non magna relinquam 〈…〉 I shall not lose great love but folloâ— great love Vse â— To teach all 〈…〉 is God is 〈◊〉 cannot be so 〈◊〉 as to be 〈…〉 strive to 〈…〉 love Let all 〈◊〉 he dont in love 〈…〉 and 〈…〉 Be yo◠〈…〉 your 〈…〉 Father is perfect Matth. 〈…〉 us be kin◠〈…〉 injurie upon 〈…〉 Luke 1â—â—3 4. 〈…〉 and 〈◊〉 would 〈…〉 be so As Christ argueâ—◠〈…〉 and 〈…〉 us reason God is love and â—â—â—â—fore they that worship 〈…〉 him in love Matth. 5.22 2◠〈…〉 any unkindnesse betwixt 〈…〉 in his 〈…〉 God 〈…〉 in your hearts 〈…〉 that we can perform righteously 〈…〉 14. let all dâ—â—â—â— be perâ—â—◠〈…〉 had power to save any but 〈…〉 3. If God be love then the 〈…〉 and therefore the more we live we hatred the more we walk in 〈…〉 our selves firebrands of all Doct. ◠〈…〉 entire and constant 〈…〉 Constancy 〈◊〉 abiding in 〈…〉 he not only dwels with God 〈…〉 which implyes intirenesse and 〈…〉 〈…〉 of God 〈…〉 Apostle infers it God is love 〈…〉 all the well placed love in that 〈…〉 Chariot of God whereby he convey 〈…〉 when he she is abroad his love in our hearts and 〈…〉 which extend as well to the soule as the 〈…〉 Carnall love is neither of God nor from Go◠〈…〉 love which is indeed called charity wheâ— that 〈◊〉 God comâ—â—â—â—cates himselfe to such a soule as the root to the 〈…〉 the grounâ—â— of it is from the immediate presence of God where 〈…〉 such a presence as whereby the holy Ghost lives in the 〈…〉 Gal. 5.22 Love 〈◊〉 a fruit of the Spirit John 1â— 34 〈…〉 〈…〉 and aptnesse that 〈…〉 such a sould to grow up by 〈…〉 Love is of an edifying nature 1 Cor. 〈…〉 admonish 〈…〉 it edifiers much especially if it be 〈…〉 there 〈…〉 on both sides both in speaker and 〈…〉 you 〈◊〉 savingly it 's love that puts life into 〈…〉 3. From the 〈…〉 to 〈…〉 his love there more aboundantly where he finds 〈◊〉 walking in love no creature partakes of the boundlesse love of God 〈…〉 are grounded 〈◊〉 love Eph. 3.17 18 19. Let but saith towards Christ 〈…〉 our brethren abound in us and we shall have a large 〈…〉 to us According to the capacity of the receiver so is the thing received 〈◊〉 no grace is of so inlarging a nature as love is so that if we abound in love then we become of a fathoming and comprehending nature so that we comprehend the height and breadth and length and depth of Gods love towards us Vse 1. It exhorts us all not only to the love but the constant love of our brethren this is the benefit of it you shall have constant and abiding fellowship with God we should not only grow in love but grow rooted in love let no grace be so eminent in you as love if God had said he dwels in wisedome how should it have provoked men to study for wisdome but God doth not say he dwels in knowledge for what then should the ignorant do He dwels not in honour and riches for what then should poor men do But he dwels in such an house as the poorest may build to God an house of love therefore above all indowments and gifts of soul or body have a speciall care to grow rooted in love a man may have a world of wit and yet God not dwell in that wit a man may have abundance of wealth honours and beauty and yet God not in them but if you ask where God dwels I answer God dwels in love There are four places wherein God is said to dwell 1 In the highest holy place 2 In an humble heart Isa 57.15 3 Christ dwels in our hearts by faith Ephes 3.17 4 God dwels in a loving heart so that if you would know where God dwels it 's one of these three graces humility in faith or love How should this provoke us as David saith never to give sleep to our eyes or slumber to our eye-lids till we have built God an habitation of love in our hearts Psal 132.3 4 5. Set up a loving heart and there will God dwell for ever whereas if your hearts be envious and hateful and bitter little doe you know what an evill spirit dwels there and instead of comfort you shall find such horrour and anguish that you may plainly discern surely God is not in this place Ephes 4.26 if you sleep in wrath the Devil rests with you Vse 2. Of consolation to every loving heart if God hath given you an heart to love our brethren with true spirituall love take God home with you God dwels in thy heart and more then that thou dwellest in Gods heart so that hadst thou testimony of no other grace yet canst thou find an hearty love in thee thou hast a Tabernacle for the most High to dwell in 1 JOHN 4.17 Herein is our love made perfect that we may have boldnesse in the day of judgement c. THese words depend on vers 12. where he promiseth a double benefit to them that love one another God dwels in such which he proved by four arguments before the second benefit now that if we love one another Gods love is perfected in us this he inlargeth in these following verses and shews wherein it 's perfect and how that it is perfect he proves from the boldnesse they have in the day of judgement and the argument stands thus They that may have boldnesse in the day of judgement in them is love perfected but loving Christians may have boldnesse in the day of judgement Therefore The assumption he proves thus They who are in the world as God himselfe is they may have boldnesse in the day of judgement but they who love one another are in the world as God himselfe is Doct. Those in whom is found
had loved us because we first loved him 2 In Scripture account that which comes after is not the cause of that which went before therefore our love coming after cannot be the cause of Gods love going before To Abraham and his seed were the promises made not by works or obedience to the Law for the Law was given four hundred years after Gal. 3.17 and therefore God had not respect to it as the Apostle argues So that which we have done four thousand years after the world was made cannot be the cause of Gods love before the world was Rom. 9.12 13 14. If the Apostle there had not excluded foreseen works his arguing had been of no effect for he speaks not onely of what was then but hee considered nothing that might be afterwards as the cause of his love Vse 1. To refute those that make Gods love to us depend upon our love to him they expresly blot out this Scripture to say that any one is beloved of God for his fore-seen faith is to say that God loved us because we first loved him which is expresly contrary to this Text so that if we enquire the cause of Gods love to us we must seek it in God not in our selves for he loved us because he loved us Vse 2. May teach us to love God betimes for you can never begin too soon but he hath prevented you you can never begin so early but he hath been up before you what a shame is it for men to deferre this till 30. 40. 50. yeares till their old age God was up betimes to manifest his love to you and will not you begin to love God till you are going out of the world Vse 3. To such as have already given their love to God let them learn to maintain their love and increase it a man is wont to make much of an old friend Thine own friend and thy Fathers friend forsake not Prov. 27.10 Why God is the ancientest that ever thou hadst he loved thee before thou wert before thou knewest what the world was or what love was therefore love him again Vse 4. Of consolation to such as have experience of Gods love towards them if God loved us before we loved him when we were strangers and enemies then surely he will not cast us off for our infirmities in our after loves it may be we may be loose and sinful but God loved us at first not for our goodnesse neither will he cast us off afterward for our wickednesse Yet this is no encouragement to licentiousnesse for God knows how to put us to anguishes and straights and crosses and yet reserve everlasting life for us There is never a servant of God but had he cast him off for his failings he had never been saved none but have failed in many things and abused Gods grace but God knows how to heal such distempers and yet reserve his mercy to us if he began to love us before we loved him then as he was first in love so he will be last Vse 5. May teach us to be free in our love to God and our brethren Mat. 10.8 Freely ye have received freely give God loved us when we loved not him So though men prevent you not with love yet prevent you them and if they provoke you be fast in your love be like God in your love begin first and continue last and so come off freely in your love to God be content to part with all for him for when shall we be able to give more to God then he hath given us If you ask In quo consistit efficacia gratiae What makes grace effectual to any soul the answer is the love of God to us Doct. 2. The preventing love of God to us is the effectual cause of our love to God The love he here speaks of is such a love as casts out feare of judgement and therefore must needs be a securing love 1. Objectivè By setting us a pattern of love but that 's not all for all have read and heard of the great love of God to us 2 Physicè by working something in us which makes us to love him Jer. 31.3 With loving kindnesse have I drawn thee and this is not onely a moral drawing by propounding some suitable object as an horse is drawn by a lock of Hay for that 's a leading rather then a drawing but Gods drawing us is not onely by propounding fit arguments but by a physical or rather hyper physical work of his Spirit he makes us of unwilling to be willing to follow him objects do not give us a new heart but God is said to give us a new heart Ezek. 36.26 this he works 1 By striking us with shame and horrour for our sins so that we are brought heartily to grieve for them and when he hath drawn us to the suburbs of hell then he shews us the glad tidings of salvation and withal gives us a believing heart to long after them to embrace them and to assure our selves of them Reas 1. From the efficacy of Gods gracious work there is no work of God in us but it works in our hearts the like suitable work If God choose us for himself then we choose him for our God we choose him his Word and favour and promises above all treasure Gods election of us stamps on us an election of him Hath God purchased us at a dear rate then we learn to purchase Christ at a dear rate though with the losse of all we have Doth God call any of us to be his sons then we learn to call him Father Hos 2.1 to 3. In what wayes he walks towards us we begin to walk towards him but ever God begins first Psal 27.8 When God saith to a soul Seek my face then it answers Thy face O Lord will I seek If God go on in a constant course of helpfulnesse by his Spirit to us then we go on in a constant frame of grace towards him Jer. 32.40 I will not turn away from them and then he will put his feare in our hearts that we shall not turn from him So that Gods work ever leaves some impression of the like frame in us if God first love us then we learn to love him Vse 1. To reprove the Papists and Pelagians that have attributed the efficacy of grace to other causes If you should ask the Pelagians of old their followers at this day what is the reason why Peter accepts Gods love Simon Magus refuseth it They would say the one was willing to accept the offer the other not Well then the efficacy of grace consists in our wils then we begin first Many of the Papists say the same but the more moderate amongst them ask them why Peter accepts grace Simon Magus refuseth it they say the grace offered was sufficient for them both but God offered it to Peter in a fit time and place when his heart was free from temptation but it was offered
16. 3 From the transitoriness of the World and the contrary permanency of the love of God v. 17. Q. 1. What is the World A. The World is taken Four ways and all incident to this place 1 For the frame and fabrick of Heaven and Earth and all the Creatures Act. 17.24 So love not the world that is not the Creature 2 The wicked of the world Joh. 15.19 and though he doth not here intend them yet we are to seperate our selves from them 3 The World is taken for the Fashions and Customs of the world Be not transformed after the world Rom. 12.2 4 The world is taken for those endowments and benefits the World affords as Riches Honours Profits and Pleasures c. Jam. 4.4 These three are chiefly aimed at Love not the Creature love not the Fashions and Customs of the world love not the Profits and Pleasures of the world Obj. May not we love the Creature are not all the Creatures very good Gen. 1. ult are we not exhorted to do good to all must we not then love all Gal. 6.10 what then is the love of the world which is here forbidden A. Love is such an affection of the heart whereby a man affects communion with the Creature and communion of good to it as the love of Money is when we love it for it self This love is double 1 Amor concupiscentiae when a man covets the thing for the thing it self for the gain of it 2 Amor amicitiae which is when I not only desire communion with it but communication of good to it The first is chiefly here forbidden when I affect the World or the things of the World for themselves for its own sake and not for Gods that it may be a furtherance to Gods service when we love the world rather than God when we desire it though we be without God and rejoyce in it for it self this is the love of the world here forbidden Q. What is meant by the things of the World A. 1. Not the Creatures for that is included in the world Act. 17.24 and it appears by verse 16. that by the things of the world he means the lusts of the world not only lusting after women but such an affection whereby we are carried after any Creature inordinately that is lust Rom. 7. Gal. 5.17 and again the Creatures are of the Father but he speaks of such things as are not of the Father Love not the World he writes to old men and young men such as are most subject to it Doct. The World is not to be beloved of young or old I write unto you Fathers love not you the World I write unto you young men love not you the World St. James is sharp in this p in t Jam. 4.3 4. where he reproves them as Adulterers that love the World those that are friends to the world are enemies to God Obj Are not all the Creatures of God good and ought we not to be merciful to our Beasts Ans Hee doth not forbid mercy or love to Beasts or Creatures but hee would not have your love terminated in them bounded in them he would not have you rejoyce or delight in the Creature before you have part in the Creator for if you affect these things for themselves the love of God is not in you Reas 1 From the enmity that is in the Creature it self against the Creator ever since the fall there lyes this vanity on the Creature that it emptyes our souls of Grace and love to the Creator and from all Gods ordinances 1 In hearing the word if it be possible the world will keep you back let God propound a Feast of fat things One makes an excuse he hath hyred a Farm and he must go see it another hath bought yoaks of Oxen and he must go try them a third hath married a Wife and he cannot come Luk. 14.19 20 2 If a man break through this and come to the ordinances hee shall find that the world is a great enemy to him there Ezek. 33 21 22. his heart is drawn after profits and pleasures it may be it will make you despise what you hear as the Pharisees did they scoffed at Christ as a poor man himselfe who had not felt the sweetnesse of the world and this is the enmity of the world 3 If you should hear the Word and attend to it and delight something in it yet the World will so damp you or choak you that all the seed will be smothered Mat. 13.22 while we busie our selves here and there in the World the Word is gone and Grace is gone this is the enmity of the World Vse 1 It may serve to teach all young and old to take up this exhortation love not the World no man is addicted to the World but he is in more slavery and bondage than any gally-slave whose hands may be bound and his feet shackled but his heart is free and he desires freedome from that slavery but a worldly man is imployed and busied in the World and his body is a slave to it and not only so but his very mind and heart is a captive to the World hee cannot be free to any good and spiritual imployment neither can he so much as desire freedome from this slavery what a miserable thing is it to see a man imployed altogether for his body and estate and have no heart at all to that which is good O! they may not be suffered to come to sermons they have other things to attend to for men to be thus inthralled it is a misery and if they come to the Word yet the World fills their heads that either they cannot attend to it or if they do after they are gone the World steals all away therefore I say again love not the World if riches increase set not your hearts upon them nor count them your chiefest good but be sure first to seek the Kingdom of God and if God bestow any worldly blessings upon you take it as a pledge of his love and be thankfull to him and acknowledge your own unworthinesse Gen. 32.10 as Jacob there did and make them a means to help you forward in Gods service as it is with Seamen the deeper and wider the Sea is the more free they are and lesse carefull so if you have abundance of wealth to swim and wallow in you must use more liberty in good courses and take no care for winds and storms you have Sea-room enough set not your hearts on them but go on in a more speedy course of Christianity Vse 2 A sign of trial whether thou love the world or no Dost thou love the world for it self Dost thou think it well with thee if thou hast the world and not well if thou hast not the world doth all thy content rest in the world like the rich man in the Gospel then thou lovest the world but if thou regard the world no further than it may help thee
on in a Christian course then it will never hinder thee in the ways of God and thou lovest not the world but the love of God is in thee Doct. There is in our corrupt nature not only a love to the world but also a love to our own lusts Love not the world nor the things of the world that is our own Lusts implying there is in us by nature a love to the world and the things of the world the lusts of the flesh the lusts of the eye and the pride of life The lust of the flesh is such a corrupt inclination whereby our bodies do affect sensual lusts and sensual objects as meat and drink that is intemperancy or women that is Incontinencie or Pastimes and Pleasures and that is Voluptuousnesse and they are called the Lusts of the flesh because our flesh sets us a work to them what are the lusts of the eye there is a good eye a bountiful eye but an evil eye is called a covetous eye Pro. 23.6 Deu. 15.7 so then the lusts of the eye is Covetousnesse and it is called the lust of the eye because the eye stirs us up to it and that is all he hath to behold them Eccles 5.10 11. the very beholding satisfies The pride of Life is the affecting of a mans own carnal excellency when as he doth look at himself only whether he doth it in heart by high conceit or worldly boastings or in outward carriage now all these we are ready to love we are ready to love our own wantonnesse our intemperancy or to be carried away with the lust of the Eye the profits of the World or else to be puft up with our own excellency whatsoever the heart lusts after it is either honour or profit or pleasure now love not the World nor the lusts of it why would you think a man should be so wicked as to love Voluptuousnesse or Profit or Honour Yes St. John else would not so carefully have forbidden it Reas 1 Now that this is so appears 1. From our aptnesse to take part with our own lusts when they are either discovered or reproved thus Herod loved his lust his Herodias which appears in that he took part with his lust against John Baptist and took it hainously that he should reprove him for it Matth. 14.3 he will rather restrain John than restrain his lust when a man would rather restrain the Ministers than his lust that is a sign of his love to his lust So Asa 2 Chron. 16.10 he not only affected his security but he loved his lust which is manifest in that he took it so hainously when the Prophet reproved him for it so for pride of life it was Jonahs greatest lust love of his own credit which appears in that hee was displeased exceedingly because he was crost in it that the City was not destroyed hee had Prophecied destruction to Niniveh and God upon their repentance spared them and he thought he should be counted a false Prophet and lose his credit and therefore he was much displeased yea he was displeased that God should reprove him for his frowardnesse Jon. 4. so that he loved this pride and anger in himself because he pleaded for it when God askt him Dost thou well to be angry Yea saith he I do well to be angry even to the death If a man plead for his Lust and stand out against reproof that is a sign he loves that lust Reas 2 From the slight regard we give to exhortations against our Lusts if Ministers exhort Love not the world nor the things of the world if we slight them and search not out our lusts and put them away and mortifie them if we favour our selves therein it plainly appears wee love them If a Prince should send to a City not to harbour such and such Traitors but to seeke them out and punish them if they never look after them never seek them out is it not a sign of their love to those Traitors so if we hear of sinfull lusts that we should not love them if yet notwithstanding we go home and never regard them it is a manifest sign that we love these lusts Vse 1 May shew us the wonderfull depth of the wickednesse that is in our hearts one would think it were wickednesse enough to have Voluptuousnesse and Covetousnesse and Pride and vanity in our hearts but this is nothing in respect of our love to them we not only have these lusts but wee love them therefore this should learn us to abhor our own carnal estate that we are not only full of pride and covetousnesse and intemperancie but that we should love these lusts that is a depth of wickednesse that a man should stand out against any friend or counsel or reproof or exhortation and take part with his lusts this is a sign that the heart is desperately wicked Jer. 17.9 therefore let no man have an high conceit of himself but labour to see the depth of the wickednesse of his heart by Nature in that he not only is filled with these lusts but loves them Vse 2 May serve to teach us whensoever we renew our repentance and finde out any covetousnesse or pride or intemperance go but a little lower and you shall finde a love of those lusts in your hearts and as God said to Ezekiel Ezek. 8.6 Turn thee and thou shalt see greater abominations than these so shall we finde in our own hearts whence else comes all extenuating and mincing and hiding of sin whence else comes disputing and pleading for our lusts it is made manifest that rather than we will be acccounted proud or wanton or covetous we will bid defiance to all alas what is this but to love the world and the the things of the world Doct. The Lusts of the world young and old are to be weaned from The love of Christians is not to be set on the lusts of the world The Holy Ghost dehorts from this by Scriptures that enforce restraint from these lusts 1 Pet. 2.11 2 Tim. 2.22 Fly youthful lusts and St. Peter wishes them to abstain from them as if they were some deadly poyson that would stain and infect our souls it implies some great danger Rom. 13.14 fly from them make no means to accomplish them 2 There are other words which shew more enmity as mortifying Col. 3.5 there he calls Lusts the members of the body implying there is a body of sin now this mortifying is a metaphor taken from Chirurgions who when they would cut off a Member they mortifie it by binding it and hindering the recourse of the bloud and and spirits and so benumb it Secondly They apply Corrosives to stupifie it and then cut it off lest it fret and kill the whole body so we ought to mortifie our lusts by restraining and binding our hearts from delight in any pleasure Psal 119.101 my feet that is the inclination of my heart he had bound up his spirit from them and
restrained it from any fellowship with them 2 As Chirurgions apply Corrosives so Christians to mortifie their lusts apply such Corrosives may subdue their lusts Rom. 8.13 If ye walk after the flesh ye shall dye but if ye through the Spirit mortifie the deeds of the body ye shall live either kill your lusts or else you will kill your souls therefore mortifie your lusts through the Spirit that you may live which is a notable Corrosive to mortifie them by the Spirit of God so another Corrosive is when a man applies the threatnings of God to his soul and against his Lusts if you shall lay to heart all the dangers of your lusts it will eat out the corruption of the flesh Another special Corrosive is the Death of Christ when we consider Christ dyed for us and we are dead in him how then should we live any longer to sin Rom. 6.1 to 6. 3 As Chirurgions cut off that Member that is thus mortified so Christians that they may not love their lusts must cut off those lusts and cast them away Matth. 18.8 9. were our lusts as near and precious to us as our right eye were they never so convenient or necessary even as our right hand though we should dis-inable our selves in our Callings yet cut them off it is better you should be lame in your businesse better you should goe with reproach and shame in the world than at length be cast body and soul into Hell fire cut off the members of sin which are as near and dear and necessary unto you as right eyes and hands in regard of your worldly employments yet away with them mortifie them Like to this phrase of Mortifying is the Crucifying of the flesh with the affections and lusts Gal. 5.24 they that are in Christ have crucified the flesh with the affections and lusts they have crucified the whole body of sin partly in the affections which are not sinful in themselves but as they are inordinate but they keep in their affections and passions in such order that they sinne not in anger or joy or love c. and partly their lusts of the flesh also covetousnesse pride vanity wantonnesse they are crucified they look at all their lusts as Crucifying Christ and they look up to Christ for the pardon of sin and so also for the healing of sin for pardoning and healing goes together Hos 14.3 4. 1 Joh. 1.7 8. they that are Christs looking up to the vertue of Christs Death they find their lusts not only pardoned but healed crucifying of our lusts hath some resemblance with Christs Death as 1 They attach Christ seek him out and are content to give money rather than to find him so will a Christian doe in regard of his lusts 2 He layes them open as enemies to Caesar to the great God and desires vengeance on them 3 He considers that Christ is dead for him and he is crucified with Christ therefore what hath he to doe to live to the world or the lusts thereof Reas 1. Why all should be weaned from lusts from the enmity which these lusts have against God which is a sufficient motive to weane us from the world Gal. 5.17 if they be enemies to God then a Christian hath reason to hate them as enemies to his best friend and indeed he cannot love God and those lusts too He that loveth the world the love of the Father is not in him he is not fit for any duty he that loves the world cannot accomplish the will of the Father every lust hinders spiritual duties hearing of the Word Prayer receiving of the Sacrament any one lust tolerated or lived in hinders all Spirituall duties Reas 2. From the enmity they have against our souls 1 Pet. 2.11 Dearly beloved as strangers and pilgrimes abstain from fleshly lusts which fight against your souls they fight against your souls and so fight that either you must kill them or they will kill your souls either mortifie them or they will mortifie your souls either captivate them or they will captivate your souls Therefore seeing they are so contrary to God and any Spiritual life and our own souls as we would not have our lusts hinder our peace with God and eat out our grace as we would maintain our communion with God and the life of our souls Love not the world nor the lusts of the world Vse 1. To teach us it is not enough for us to abstaine from outward gross sins but love not your lusts thou mayest refrain from the outward acts of sin but yet thy heart may be strongly affected towards sin and thou mayest delight therein if thou dost thou lovest the world and the things of the world therefore labour to cleanse your selves from secret lusts Circumcision was the cutting off the fore-skin of a secret member and yet God would have another Circumcision more secret and that is of the heart we must not content our selves with outward reformation but circumcise our hearts Levit. 3.3 4. God took speciall care that he might have all the Kidnies and Fat the Kidnies and Fat are our strongest desires and lusts why when we come to offer Sacrifice we must bring them before the Lord and burn them there is no savour so sweet in Gods nostrils as the burning of our strongest lusts the more our lusts stink in our nostrils the more sweet smelling savour it is to God so long as our lusts smel sweet in our nostrils so long we are loathsome to God Vse 2. It must teach us it is not enough to cut off some lusts but those that we love most a good husband that hates prodigality you shall not need to exhort him to frugality so prodigality cannot endure covetousnesse it hates basenesse and pinching he cannot abide it it is not his own lust so another he cares not for this pride and bravery so he may ly close at the pot or an Harlot why this is no great matter to cry out against those lusts that are not ours but it is a Christian duty not to love our own lusts covetousnesse is not thy lust but if prodigality be thy lust doe not thou cry out against covetousnesse and thou which art covetous doe not thou stand out against another mans prodigality but strive against thy own covetousnesse there are lusts which are to us as Eves apple fair to the eye such lusts as our souls lust after Rev. 18.14 look thou to these lusts which thy soul lusts after let them depart from thee Vse 3. This reproves our aptnesse to cherish and nourish our own lusts when we are commanded not to love them to mortifie them not to make provision for them if we then provide for them we are justly to be reproved Job 24.15 Prov. 7. Woe be to them that draw iniquity with the cords of vanity and sin as it were with Cart-roaps Isa 15.18 that take occasion to fulfill their sins that draw them on with Cart-roaps that give way to such
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
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
of them they will sway him So men think that learned men and wise God must needs accept and they cannot go wrong John 7.48 3. It is the conceit of men that God blesseth the good with prosperity and the wicked have want and adversity So did Job's friends 4. They measure Gods righteousnesse to reach no farther then the second Table 5. It any be so enlightned that they know God requires service to himselfe they content themselues with performance of duties without engaging of their hearts and lives Psal 51.6 6. Some that are of the best discerning they finde some desires after the Word some affections in prayer and fasting Rom. 10.3.4 They performe duties not onely to men but God and they doe God service zealously where is the defect They being ignorant of the righteousnesse of Christ go about to establish their own righteousnesse they know God requires righteousnesse with zeal and yet they know not the righteousnesse of Christ they think that the doing of good duties and that zelously will serve them at the day of judgement they never knew what need they had of Christ to cover their imperfections and to help them to perform good duties hence those did persecute Paul who knew the righteousnesse of Christ better then they Acts 21. c. Obj. But doth it not fall out oftentimes that evill men know good men Herod knew John Answ Sometimes a hypocrite may discern a righteous man but then they are more then meer worldly men 1 Cor. 12.1 2 3. There must be some works of the Holy Ghost 2. There is a defect in all such mens knowledge they cannot discern them of weak grace and many corruptions but eminent men they may Herod reverenced John and despised Christ Vse 1. Of refutation of two Popish opinions 1. They say that the Church of God is a visible Church alwayes to the world If we say that the Church is not visible to the world we say no more then St. Iohn speaks 2. They say none can know himself to be born of God St. John makes it the property of a worldling not to know the children of God much more not to know himself to be a child of God Gal. 6.10 If a man could not know one from another how should he make this difference Gods owne servants many times have but little discerning as an old man naturally hath a very bad discerning can hardly see his friends unlesse he be nigh them and look upon them Many times a man is able to give a fuller testimony of another then of himself Vse 1. It reproves all the uncertain walks of Gods servants or such as professe themselves so to be You shall have them many times to walk so unevenly between God and their own souls between themselves and men either you are worldly or your brethren else they would know you to be the children of God or of the world 1 Thes 1.4 Vse 3. It is a ground of tryall of a mans estate If thou knowest not that they which fear God are born of him thou art yet of the world and dost not know Christ if thou love them not nor affect them nor lend an helping hand unto them Vse 4. To teach us that Gods children are hidden and unknown to the world A man that is wealthy and carries things meanly we say such a man is an hidden man he is worth thousands Gods people are worth millions but they are hidden men the world knows them not If a pearl fall into the dirt you cannot discern it but wash away the dirt and you shall see it sparkle Vse 5. It should teach Gods children to moderate the affections of carnall excellency and acceptance in the world It is a leven of hypocrisie and pride that infects many times the hearts of Gods people they would be somewhat The world knows you not Be willing to go as unknown men in the world John 5.44 A Prince that comes among his subjects disguised he cares not though they justle him and take place of him and speak hardly of him a Prince would smile within himself he knows how they would respect him if they knew him Shal the hand or foot take it ill that it is not known when as the head was not known Vse 6. It should work in Gods children an inclination to forgive wrongs and injuries if they knew you better they would use you better Luke 23.34 Acts 3.17 Obj. They speak most unjustly and undeservedly Answ Pity their malice and envy them not Vse 7. It may teach the world not to flatter themselves in doing ill to Gods servants you think it is out of wisdome it is indeed out of ignorance and because they know not Christ and his righteousnesse 1 JOHN 3.2 Beloved now are we the Sons of God and it doth not yet appear what we shall be but we know that when he shall appear we shall be like him for we shall see him as he is IN the former verse the Apostle exhorts Christians to a serious consideration of the love of God which he hath shewed them in calling them his children Against which dignity he answers an objection The Objection is taken from the misprising of the world The world knows no such excellency in them To this he answers that this ignorance of theirs ariseth from the ignorance of Christ In this verse he answers a second Objection from the doubts that themselves have of their estates by reason of those sundry temptations and afflictions they meet withal in the world To this he answers Even now they are the Sons of God 2 Though now their estate be hid yet it shall appear 3. He confirmes this that they shall appear when Christ appears And that he confirmes from their own knowledge For they shall see him as he is 1. Consider we their estates Sons of God 2. The hiddennesse of their present and future estates 3. What they shall be like viz. Christ which is set out by the testimony of their own knowledge and he insinuates all by a sweet compellation Beloved Doct. That the Sons ef God ought to be the men of our love and delight 3 Epist Joh. 1.2 5. 1 Pet. 2.11 Phil. 4.1 Where we see his deep affection towards them he looks at them as born of God and therefore he stiles them Beloved and Dearly beloved In those things we love there is first an affection of desire to be united to them Secondly a communication of good unto them For the first Pfal 119.63 79 If he be to choose company he will make choyce of such as fear God And this is called amor concupiscentiae Secondly there is a love with desires to communicate good to the thing beloved And this is Amor amicitiae Psal 60.1 2 Pet. 1.7 Do good to all but specially to the houshold of faith Such as are born of God So that whether we desire union or communion of good company to any we should chiefly desire it to the company
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
to expresse and abound in love taken from the great love of God to us Doct. The death of Christ for us is the manifestation of his love to us Such a manifestation as makes it a certain and known truth that he loves us Rom. 5.10 1 Joh. 4 10. He gave his Son to be a propitiatory sacrifice Eph. 4.5 Gal. 2.20 Reas 1. From the greatnesse of Christs self-deniall That which commends love is this to bestow so great matters and to come off freely with it Joh. 15.12 Greater love then this can no man expresse then to lay down his life for his friend But Christ did it for his enemies 2 Cor. 3.8 2 It farther magnifies his love if we consider the great benefit we receive as reconciliation pardon of sins 1 Joh. 4.10 Secondly adoption of Sons Gal. 4.4 5. Such favour as to be accepted as his Sons and Daughters 2. Our corruptions are deaded and mortified Heb. 9.14 Gal. 1.14 Wc are crucified to the world to all objects that draw us to sin temptations and snares 4 Christian liberty that by virtue of Christs death we should be delivered from the curse of the Law Col. 2.13 from the enmity we stood in against the Church Eph. 2.14.15 16. from hell and feare of death Heb. 2.14 that we should have liberty to call God Father enter into his Sanctuary have confidence our prayers are heard have assurance when we dye that we shall enter into the holy place that we shall have right and liberty to the Creation Rrm. 5.1 2 3. Heb. 12.19 This benefit will appear if we consider how miserable our estate had been If Christ had not done this we had been in our sins under the guilt of them and in horror and anguish of spirit 5 How freely hath God done it We gratified God with no kindnesse Some will recompence a small kindnesse with a great reward Rom. 11.35 But all we have done hath been to abuse every mercy of God to his dishonor Col. 1.10.20 Vse 1. It reproves such weaknesse of Gods servants in time of temptations that can see no love of God because he doth not gratifie them with something in this life Gods servants many times doe want necessaries the world abounds withall therefore David hath cleansed his heart in vain Psal 73. But what though Gods servants never see good dayes Yet here is abundant rich and inestimable love that when you were enemies strangers children of wrath Christ dyed for you God hath shewed you more love then the Angels for he laid not down his life for the Angels Heb. 11.14 And if he had done so he had laid down his life for his friends who never displeased him 2 To teach such as abound in outward things not to content themselves therein Eccl. 4.2 We can perceive neither love nor hatred by those outward things Psal 17.14 Labour you to say that God hath laid down his life for you â—â—se you cannot say he loves you 3 It teacheth us that the death of Christ was not the cause of Gods love Gods love is more antient then the death of Christ Where shall we lay the foundation of Gods love but in eternity He hath loved me and given himself for me Gal. 2.20 Gal. 3.16 Obj But doth not God attribute his love to the death of Christ 1 John 4.10 Rom. 3.24 25. Eph. 2.14 15 Col. 2.21.27 Answ In a double respect Christs death is said to make this reconciliation Hereby he hath slain the enemy and hatred on our part that we might be no more enemies to him Obj. But Christ is sent not only to make reconciliation on our part but propition on Gods part Answ 'T is true Christ by his death hath made a way whereby God might shew his love to us whilest sin was in the way he could not shew it Many a Father bears a tender affection to a childe yet will not seem to regard him shuts him out of doores and though he be intreated yet he thinks it not meet for him to expresse his love he will have his childe humble himselfe acknowledge his faults and will send some body to perswade his Son to humble himselfe So God sends his Son out of love to take a course that he might shew us favour notwithstanding his justice 4 Of exhortation to take a view of Gods love that we may be able to say freely We perceive the love of God Rest not in any spirituall duty nor in any common gift till you know that Christ dyed for thee How shall I know this Some will say that Christ dyed for all and so all may know True the sufficiency of Christs death reacheth to all but none can say Christ dyed for him till he find in his soul some fruits of the death of Christ 5 To encourage Gods servants to expect offices of love from God to us and ours all his dayes He hath given his Son what would you have more Psal 84.11 Lay hold on this love of God and plead with him upon his love All blessings are wrapt up in his Son Gal. 4.4 As God in fulnesse of time sent his Son so will he every other mercy 6. To teach us to abound in love to God and to his children hatred against sin Give up all to God work for him suffer for him he loves us being strangers and enemies Doct. Christian men ought to be ready to lay downe their lives for their Brethren The exemplary love of Christ in laying down his life for us ought to provoke us in like sort to lay down our lives for our Brethren Rom. 10.3 4. The Apostle doth extoll the love of Aquila and Priscilla as if all the Church and himselfe were bound to them that were so ready to lay down their lives Phil. 2.17 If I be poured out as a drinke-offering Râ—as From the example of our blessed Saviour He laid down his life for us This is an imitable practice of Christ this is none of his miraculous works but one wherein he sets forth himself as a pattern to us 2. To this add Christs command which binds us to the imitation of this John 13 34. 3. From the neer fellowship of our brethren with Christ We fulfill the sufferings of Christ for his Body Col. 1.2 4. He calls them Christs sufferings Christ suffered in him and he for Christ in his Saints 4. From the subordination of Gods eminentest servants to the Church of God as Christ is for God so Paul and Cephas for the Church God hath subordinated the life of his servants to the Church and the Church to Christ and Christ to God Christ the head of the Church the Church the head of the Members Phil. 2.17 5. From the rule of love God hath given in ancient time Levit. 19.18 We must love our neighbour as our selves Many a christian will lay down his life for himselfe therefore must in some cases lay down his life for the Church A man will lay down his life for his
own salvation and for honour therefore how much more for God and for the honour of Religion In what cases is a man to lay down his life Answ The Apostle meanes we should be ready to doe it for the service of the Church if it cannot be otherwise 1. In heat of persecution to confirme the faith of the people of God who would be ready to think much if he shouâ—d withdraw himselfe though he might escape yet a minister or eminent person is bound to goe before in sufferings So Paul if he be poured out as a dr nke offering every drop of blood in his body poured out if it be for the strengthning of the faith of weak christians he rejoyceth Phil. 2.17 The stronger must lay down their lives for the confirmation of the faith of the weaker 2. There may be a case wherein the weaker are to lay down their lives for the stronger Aquila and Priscilla were ready to lay down their lives for Pauls life they thought it better to expose themselves to the utmost extremity then that Paul should be hurt I must not spare my own life if it may be serviceable to God and the Church Rom. 16 4 5. 2 Sam. 21.16 17. 18.3 3. When we perceive it would much advantage the glory of God that we should rather perish then our brethren Rom. 9.2 3. He could wish himselfe accursed for the Jewes even his soul for a sacrifice Thus Moses Exod. 32.33 4. When a man doth see that the wrath of God is kindled against others for his sin he must rather offer himselfe to death then that that evill should be upon them that converse with him Jonah 1.22 2 Sam. 24. in David Vse 1. Learn we from hence to justifie our selves and others If we should be called to lay down our lives to suffer for our Brethren here is a direction how to suffer Phil. 2.5 God hath given us a commandement to love our Brethren as our selves Also God hath subordinated the members of his Church to the body of it 2. To teach us that though it be lawfull to fly in time of persecution yet if it cannot be without weakning the Church wherein we live we must in heart live and dye together 3. To teach ministers when they are called by God for the service of any Congregation not to dispense with themselves for air or health fearing the cutting short of his dayes You must not live from your meanes Either never take such a charge or make account you must hazzard your lives for the people of God unlesse upon tryall it appears you may doe more good in some other place 4. It reproves such as are so far from laying down their lives as that they will not lay down their estates nor the superfluities of their estates for their Brethrens necessities 1 Sam. 25.11 How shall such ever perswade themselves that Christ dyed for them 5. A ground of such thankfulnesse that God should not only give Christ to dye for us but also would have christians to be fitted to lay down their lives for their Brethren 1 JOHN 3.17 But whoso hath this worlds good and seeth his Brother hath need and shutteth up his bowels of pitty and compassion from him how dwelleth the love of God in him Doct. THere dwells no love of God in such a mans heart as having this worlds goods stretcheth not out his hand to help the necessity of his Brother What is it to have the worlds good In the Originall it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the life of this world this worlds living whereof to live whereof to maintain his life Bowels of compassion Because compassion is an affection of griefe and love stirred up in us by the sight and sence of one anothers misery as if we suffered with them our compassion is stirred up as well as theirs Heb. 13 3. To shut up bowels is to withdraw the affections and the stirring of the entrails A man many times hath little means to help but if he have not bowels to worke for him how dwells the love of God in such a man This is a peremptory question utterly denying all Reas 1 From the nature of love Such is love that God dwells in it 1 Joh. 4.26 There is no affection wherein God reveales himselfe more then in love 1 Cor. 13.4 Love is bountifull ready to be doing good succouring others in their need 2 Consider the nature of Brethren 1 They are more worthy then our estate one of their souls cost more then all our estates yea more then all the world How dwels the love of God in us if we love the world more then our Brother 2 Look at our Brother as a member of Christ hungry thirsty naked harbourlesse We could not but love Christ wheresoever we did see him Mat. 25.40 and they are members of our own body 1 Cor. 12.25 26. Vse 1. Of instruction and rules to order our lives aright or any work of mercy 1 Who shall relieve his Brother Answ He that hath this worlds goods that can live he must open his heart and hand This therefore will reach not onely to mens superfluities but if we can but live if we have but what we labour and sweat for Ephes 4.28 We must not only labour for our selves but give to him that hath need 2 Cor. 8.3 4 5. Luke 21.34 8.3 Joh. 13.28 29 12.6 2. To whom must we be helpfull Answ He must 1 Be a Brother 2 Have need 3 Every Brother Gal. 6.10 Beggars that are unable to labour and would gladly labour they must be relieved Luke 16.20 21. or such as though they doe labour yet cannot get a living 2 Thess 3.10 2 A brother that hath need Eph. 8.18 1 Tim. 5.4 5 Such are poor indeed as have neither hands friends nor maintenance A man is said to be in need not onely when he is utterly cast downe but when he is falling 3 Every Brother one as well as another Eccl. 10.2 Job 31.19 4 Consider the matter out of which we must give out of this worlds good Eccl. 10.1 When we have unjustly gotten we must restore Prov. 5.16 17 5 The time when we must give when we see our Brother hath need that we may see it our s elves bestowed It is a vanity to leave almes after our death to be bestowed by others 1 Sam. 20.15 2 Sam. 16.4 19. If we give almes while we are alive we shall have the benefit of them the loynes of the poor shall blesse us and though they have no heart to pray for us yet the warmth of their loyns will blesse us When we are dead their prayers will do us no good Luke 16.8 9. 6 Give alms with compassion give from within as well as from without Isa 58.10 2 Cor. 9.7 Give heartily let your bowels work 7 Give almes out of love to God fetch your love deep even from the love of God who hath given thee a hand to give and him to receive
our nature and impossibility to love God before we trust God and before we be perswaded that our sins are forgiven The end of the commandement is love Whence comes this love From faith unfained 1 Tim. 1.5 John 14.1 Christs disciples were much troubled because he was to leave the world but he labours to comfort them saying Believe in God believe also in me but verse 6. No man must think to believe in God before they believe in Christ Vse 1. This reproves a sinfull error of the Doctors of the Church of Rome who say that Faith may be severed from Love A man may believe in God and yet not love him Which is contrary to this great commandment We do no sooner believe in God but we love him 2. To exhort every soul as they would desire to do any thing pleasing to God to make this their greatest duty to believe in the Lord Jesus Faith and Love are correlatives Let no man flatter himself in this That he is born of good parents that he lives in the bosome of the Church and that he enjoyes Gods ordinances but trust thou on the name of the Lord Jesus Christ Psal 9.10 Now we cannot trust on God before we know him 3. It teacheth this That this believing on the Name of Jesus Christ is a divine thing For Christ Jesus is no creature but equall with the Father John 14.1 4. Of comfort to every soul that believes in the Name of the Lord Jesus He fulfils this great commandement Is not this a great comfort to a man when he knows there is little that he can either do or suffer but yet this he is perswaded of that he abides in Christ Jesus and trusts in God Doct. 2. The second great commandement is that we love one another When the scribe asked Christ What was the greatest commandement of the Law Mat. 22.36 Christ answers him And the second is like to it Thou shalt love thy neighbour as thy self John saith here to love one another Reas 1. From the large extent of it The is no duty or office of love which we perform to man but is comprehended in this Thou shalt love thy neighbour as thy self Love is the fulfilling of the Law Rom. 13.10 Love not your neighbour and you break all the commandements of God 2. Because whatsoever we do perform without love is unprofitable As without faith no duty profits Heb. 4.2 So without love we cannot profit our Brethren 1 Cor. 13.1 2 3. Neither can we profit our selves The Apostle exhorts that all be done in love 1 Cor. 16.14 Love edifieth Ib. 8.1 3. Love makes all other duties honourable to our Brethren They are best entertained of those for whom we do any office of love By love we should serve one another Gal 5 13 Love makes a Nurse very painfull about her childe you shall not have so much service from any servant you keep as that service a Nurse performs she doth it freely and readily love will make us serviceable without measure Vse 1 Let us all be stirred up to have great respect to this great cammandement If it be a worke of love it is that which God requires By love we perform all the commandement of God at once Love is the fulfilling of the Law Whatsoever a man doth without love it neither profits himself nor his brother Whatsoever duty you performe to any Brother if you do it not out of love you will soon be weary of it that is the truest hearted duty that is performed in love avoyd we therefore such occasions as hinder us from loving one another which is sometimes strangenesse sometimes enmity sometimes because of the wickednesse of others sometimes self-love For the first avoyd strangenesse one towards another God loved us when we were strangers to him Col. 2.1 So ought we Consider also we may be strangers It 's an ill quality in a dog to fly on strangers It is a Nabal-like nature to neglect any office of love to a stranger 1 Sam. 25. 2. We must love those that are our enemies Rom. 5.10 Thus did Christ whilest we were enemies he dyed for us Will a man hate such a member as is painfull to him No he will rather labour to heal it Shall we not be compassionate to those members that make us sick or disquiet us 3. We must in no wise hate those that do evill in Gods sight or ours but rather pity them 2 Thes 3.14 15. 4. The fourth enemy of love to our Brother is self-love We must love our selves but we must not determinate our love in our selves When men cannot love others but for themselves such men may have a forme of godlynesse but deny the power of it 2 Tim. 3 1 2 3 to 5. The greater any cammandement is the more ready we are to break it But as we desire our prayers should prosper in heaven so let us love one another and let us do all that we do in love This will do both our selves and others good 2. Love we our Brethren in obedience to Gods commandement this must be the rule of our love There are many cankers in love which this love in obedience to Gods commandment heals 1. All carnall love springs from our nature and so we love no farther then serves our owne ends but love in obedience to Gods cammandement is spirituall 2. If our love be not from a commandement it is faithlesse now whatsoever is not of faith is sin Therefore our love must be in obedience to Gods commandement 3. There is an immoderate love which is not out of conscience to God 4. There is a licentious love which is lawlesse but our love must be ruled by the commandement of God We must love where and because God hath commanded us 5 There is an inconstant love When men will love fervently for a time be ready to put me in their bosome but after a while their love grows cold These love according to their minde Gal. 4.14 to 17. This is not according to the rule 3 Let us love the Lord our God so much the more because he is carefull to lay this commandement on us though a stranger an enemy a wicked man God cannot endure the rank breath of hatred As he hath commanded us This is the rule of our love How is thar We ought to love our Brethren as Christ hath loved us Joh. 13.34 16.12 Doct. The rule of our love one to another is not now as we love our selves but as Christ hath loved us Indeed the rule in the Law was Thou shalt love thy neighbor as thy self Lev. 19 18. But now a new commandement so called because it is given by a new rule As he hath given commandement 1 Christ denyed his own case and pleasure that he might save us from pain 2 He denyed himself in his owne profit He laid downe his owne soule 2 Cor. 8.9 He laid down both earthly and heavenly profits that we through him might be
to send Christ Rom. 5.8 John 3.16 Christ saith God so loved the world that he gave hu only begotten Son into the world c. Reas He dyed for us to make an atonement for us Christ did not come unsent he was sent before he went Heb. 5.45 Quest How can this be seeing the death and blood of Christ is the Originall of our reconciliation Rom. 5.10 Rom 3.24 25. Answ 1. Christ by his blood wrought reconciliation because God loved us before yet we loved not him before for there must be a mutuall fellowship in reconciling us to God 2 Cor. 5.16 not so much in reconciling himselfe to the world in the 20. verse he saith we pray you in Christs stead which shewes you that Christs blood did not so much reconcile God to us as us unto God that we seeing the blood of Christ shed for us we might be stirred up to love God who out of the abundance of his compassion takes a course that we may be brought unto him 2 Because though he did bear love to us before yet his love was secret and he did not breake forth into a manifestation of his love to us untill he sent his Son into the world though God did love us with an everlasting love Jer. 31.3 yet God did not manifest it to our conscience neither could it stand with his Justice so to doe untill he had given his Son the Lord Jesus Christ to dye for us Quest What kind of love was it that God bare to the world in that he sent his Son Tit. 3.5 was it his love towards mankinde by which he did love the whole world or a peculiar love which he bare to the people of the Election of grace Joh. 3.16 The Arminians say that he bare a love to the World and this love was generall to all before the sending of Christ and therefore all may be saved The truth is that God bare a love to the world a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reaching to all but he bare an antient love to his owne people had he onely bore a generall love as they say all men might have perished for if God sent his Son that whosoever believed should be saved was it in the will to believe or not yes say they he gave them means but they might will or not if this was a generall love then there was a greater love then the sending of Christ which is contrary to Scripture Greater love then this hath no man Vse 1. Let us magnifie the love of God to us in Christ we esteeme much of ancient love it like wine is the best God loved us before he did send Christ before the foundation of the world was laid Jer. 31.3 This love was without reason on our parts for we were enemies to him 2 This exhorts us to accept this love shall God send his Embassadors 2 Cor. 5.20 and shall we still stand out with God 3 If God so loved the world we ought to love one another Doct. God sending his only begotten Son into the world is a manifest token of Gods love to us John 3.16 God so loved the world this love is manifest 1 If we consider that God doth not only send us bodily bread every day but the bread of eternall life not so much the gift as the giver himself 2 Consider upon what tearmes we stood with God when he sent us his on Even then when we provoked him to his face and were enemies to his Majesty Rom. 5.8 3 Consider we that God looked not at the Angels but the seed of man God passed over Angels left them in chains of darknesse Heb. 2.16 but of man he said shall he fall and not rise again Consider we were strangers and enemies to God dead in sins and trespasses and so we did neither desire nor deserve love yet us he hath reconciled Col. 1.21 Ephes 2.4 5. 4 Consider Christ who was sent had it been a morsell of dayly bread it had been a great mercy but in Christ he sent an horn of salvation Psal 89.19 Luke 1.69 Consider Christ not as a servant but a Son and a well-beloved Son in whom he was well pleased and such a Son as thought it no blasphemy to think and say he was equall with God Phil. 2.5 6. 5 Consider whither God sent his Son into the world our salvation could not be wrought in heaven it was no place for suffering no place for a man to be born in therefore needfull that Christ should come down Consider the world did not put on Christ that honour which was due unto him but rather dishonour a Crown of thorns Consider the more the world knew him the more they hated him in heaven they adore and honour him but you have known me and hated me saith he John 15.18 This is the heir come let us kill him Vse 1 Learn hence to acknowledge the Divinity of the nature of Christ he is called the only begotten Son of God therefore of the same nature with God Phil. 2.5 6. 2 This shewes you the love of the Father to us in that he sends his Son to be a ransom for us when all other signes fail you if God give you his only Son that is a true token of Gods love Eccles 9 1. 3 This shewes us the woeful misery that we naturally ly in when as Christ must come down from heaven or else we could not have heen saved no man nor Angel could doe it 4 This should stir us all up to accept of this love of God that God sends forth such a manifest token of his love to us and shall not we accept of it We should accept a small gift from a Prince 5 To perswade us all that if God gives Christ he will deny us nothing Rom. 8.32 we may goe boldly to the throne of grace and he will fill our mouthes 6 This should cause us to returne back again to God manifest pledges of our love to him let us give body and soul to God since he hath not been wanting in his love to us doth not love require love Psal 116.12 Train we up our children to know God and draw we as many as we can to know God there is no greater dishonour to God then to refuse this manifest love of God The end for which God sent his Son into the world was that we might live through him Doct. That our life was the end why God sent Christ Or thus God therefore sent Christ that we might live by him Joh. 1.10 11. Quest What is the life that Christ came to procure for us Answ 1. A life of Gods favour in poynts of Justification sanctification and consolation that is the chiefest life for the soul of a christian the manifestation of Gods love to his conscience though God loved us before he sent Christ yet we knew not so much there is a life of Justification Rom. 5.18 that is the pardon of our sins In his favour is life Psal 30.5
Obj. If a man be thus free to others he shall empty himself Answ Doe you think that ever any man served God for naught Did Jobs care over the poor draw him dry No he multiplied it abundantly 5 Comfort to all Gods servants that have tasted of this love he that loves you freely loves you for ever because his love stands not upon condition he that loved us when we were enemies will he hate us when we are acquainted with him and reconciled We shall not be worse then we were before and if he loved us because he would love us his love will for ever remain Doct. That the sending of Christ for our sakes was a fruit not only of his love but of his free love Rom. 5.8 4. Herein is love John 3.16 God so loved the world implying there was a love of God that moved him to send Christ before we did believe that believing on him we might have mercy and salvation Love is said to be free in two respects 1 When love is granted without nny desert on their parts to whom it is granted and then it is so much the greater when there is no fitnesse of the persons that receive it but rather the contrary if men shall deserve our love our love is not free Gods love is so free as that he sent his Son into the world to redeem us when we did not deserve it but rather wrath Col. 1.21 2 Love is said to be free when it is without condition so that nothing on our parts shall take away his love Jer. 31.34 He will not remember their sins any more Object But why then is faith required Joh. 3.16 verse 36. He that believes in the Son shall have everlasting life Answ True indeed there is a condition required but in what sort It is this That the same God that requires the condition doth promise likewise that he will work the condition and therefore the love of God is free Object But we did bring something to God that did make him deale thus graciously with us Answ Ezek. 36.32 33. the Lord doth shew mercy freely without any condition on our parts Be ashamed and confounded O house of Israel Object God requires faith on my part but faith is a supernaturall gift nature cannot reach to it he that believes shall be saved but he that believes not shall be damned The condemnation is unjust because it is not in my power to believe Answ He is condemned because light is come into the world and men love darknesse more then light Reas 1. Is taken from the estate in which we lay before Christ was sent into the world we were then strangers and enemies Col. 1.21 we were not fit to receive mercy much lesse to deserve any 2 This God did that the glory of his great name might appear Ephes 1.5 6 7. Deut. 7.8 God did not love us because we were many but because it pleased him to love us there is a great difference in the death of Christ in respect of his own and the wicked the benefit they have by Christs death is this that they partake of Gods patience and bounty for the same day that Adam sinned he and his posterity should have dyed Gen. 3.15 But the benefit that the godly have is that we might live and that we might all come to the knowledge of his grace 2 Pet. 3.9 Rom. 2.4 5. so that if they ask why God is patient to the world it is for Christs sake Exod. 33.1 to 5. 3 God sent Christ into the world that so he suffering his Elect might suffer he growing they might grow and he dying they might dye Col. 2.29 There is a difference between Christs dying for the world and for the elect He so dyed for the Elect as that he prayed that his death might be effectuall to them John 17.9.20 21. he prayes for all them that shall believe in him he prayes not for the world Vse 1. This refutes an errour of the Papists that Christ was equall in his love to all the world and that without difference God sent his Son for the one as well as for the other they say God doth not bestow his love without condition this we deny 2 This teacheth us that have pardon of sins to acknowledge Gods love in that he sent his Son freely Rom. 5.8 3 A ground of comfort if God so loved us when we loved not him then how much more being reconciled Rom. 5.8 9 10. 4 To teach those that have not found reconciliation with God what course to take to be reconciled 1 John 2.2 get the Lord Jesus Christ to be a Propitiatory Sacrifice Doct. That Christ 〈…〉 to be a 〈…〉 forâ—â—â— sâ—â—â— What is meant by Pâ—â—pipâ—â—â— This word signiâ—â—â— four thiâ—â—â— 1 It signifies a pledge satisfaction or â—â—â—emption 〈…〉 some 〈◊〉 35.31 32. Heb. 12.24 the blood of Christ being spilt for our sins speâ—â—â— better things then the blood of Abel his blood cryed for vengeance Christs that I might receive a ransome 2 It signifies a gift to appease wrath Gen. 32.20 3 It signifies 〈◊〉 surety to undergoe wrath for another 〈◊〉 Prâ—â—â— 21.18 Rev. 12.11 4 It signifies a covering not such a covering aâ— the gâ—â—â— to the 〈…〉 a covering is a playster for the word signifies of the 〈…〉 pitch Gâ—â—â— â—4 this keeps the Arâ— from the in jury of the water and to signifies sâ—â—â—nes to pitch as a man doth a wound this blood of Christ will 〈◊〉 are and purge away all our sins as a playster doth a sore God sent Christ in to playster us as to keep us from the wayes of his wrath and to purge away the filth of our souls Reas 1. Taken from the insufficiency of other thi◠〈◊〉 make away sin Heb. 10.1 to 10. Psal 40.11 the blâ—â—d of â—â—ls and Beasts could 〈◊〉 â—â—tisfie Gods wrath 1 Because they are but finite creatures and these things it cannot bâ—oâ— reason that such base creatures worse then men should be a propitiation for 〈◊〉 sins 2 Buls and Goats never dye willingly but by force and 〈…〉 most patient yet did they but know what evill 〈…〉 would 〈◊〉 they would be readyer to run away then come to the place of 〈◊〉 Reas 2. Because of the disproportion of all other things and the piâ—â—â— of atonement we by our sins have provoked God to infinite displeasures Now that gift which must appeale Gods wrath most be infinite and that is only Christ Jesus Vse 1. This holds forth unto us the wonderfull wisdome justice land grace of God that are met together it was Gods wisdome that he took sucâ— a course as would reconcile us to himselfe neither men nor Angels could have done it wherefore when no creature would serve the â—uâ—n God sends his Son to suffer for us Then see the grace of God that he would send his Son to be a Propitiation for us and to be a surety for us to drink up all the dreggs of his Fathers wrath for
of God shining in our hearts the mercy of God pacifying our souls so that now we do not onely believe the promises belonging to us but the feelings of Gods love is a manifestation of Gods grace John 14.21 22. If any man love me saith Christ and keep my Word my Father will love him and we will come in to him and make our abode with him As we grow in love so the comforts of Gods Spirit grow in us The ground of this reason is taken from Gods nature who is love God is not said to be faith or hope but love and the more any man hath received of love the nearer doth he come to God and the readier is he to be doing good offices and to be helpful Reas 2. From the cause of love we know God dwels in us and wee in him because we have received a Spirit of love We could not receive a spirit of love if we did not receive a spirit of faith Gal. 5.6 We could not love our brethren if we had not faith to believe in Christ Now where faith is there Christ dwels Ephes 3.17 This reason is from the cause of love Vse 1. Of consolation to loving Christians they have manifest experience and knowledge of Gods love Hereby we know that God dwells in us and we in him The benefit of a loving spirit is this that it keeps fellowship with God and that entire fellowship A loving man doth not onely believe that he hath fellowship with God but he knows it he hath evident reason for it 2 To teach such as want the goodnesse of the promises they are not sensisible of Gods favour they have no sensible experience of it they may be perswaded that God will shew them mercy at the end but yet they do not know it If thou wilt know the fellowship between God and thy soule then pray more that the Sprit of love may dwell in thee as thy love grows so shalt thou grow in sensible experience of Gods love to thee God crowns faith with trust and confidence and assurance but he crowns love with experience If you want experience of Gods love then think surely there is some weed of envy wrath and hatred from which if thou cleanse thy heart thou shalt not onely have assurance but experience 3 This refutes the Papists that say a man cannot know that God dwels in him this is an evident signe that they have neither faith nor love if they had faith they should have assurance if love they should have experience 1 JOHN 4.14 And we have seen and doe testifie that the Father sent the Sonne to be the Saviour of the world Doct. THat such as love one another they have seen and do beare witnesse of the Father sending his Son to be a Saviour of the world John 13.4.5 Reas This word sight is more then believing for the Apostle put a difference between them 2 Cor. 4.3 We believe that Christ sits at the right hand of God but we have not seen it when he saith They have seen he would have you know that they have had experimental knowledge all sight is an act of sense and riseth from some ground of reason reason is from sensible feeling which every loving soule hath found that God hath sent his Son to be a Saviour of the world a Christian knows that except his heart be warmed with the love of God he cannot love his brethren The woman in the Gospel of whom Christ asked a little water when she saw that Christ was the Messiah and had convinced her of her sins John 4. she left her water pots vers 20. and ran into the City and saith to the men Come see a man that hath told me all that ever I did is not this the Christ Vers 29. and vers 39 40. When the Samaritans were warmed with his words they besought him to stay amongst them and many of them believed in him so that so much sight of Christ so much love Reas 2. From the knowledg that such have of Gods love unto themselves the Lord hath sent his Son to save the world the Lord hath sent his Son into the world to save us from his own wrath and shall we bear wrath and malice towards those that are his a Christian will be ashamed that his heart should be wrathful and malicious he will be reconciled to his hrethren when a Christian walks in love he hath seen the Saviour of the world and hath known him for that makes him love them because God sent his Son to save them They bear witnesse If a man refuse the love of his brethren he denies that God sent his Sonne to be a Saviour of his brethren from his wrath God sent his Sonne to save us from hell death and the grave and from all evill we may meet with God hath promised to with hold no good thing from them that feare him but if death and sicknesse be good we shall have them Psal 84.11 Now if we with-hold any good from our brethren we bear witnesse that Christ came not into the world to save them Vse 1. This should teach us to lay down all wrath and hatred and to be discouraged from harbouring any such distempers in our souls for else you proclaim before God Angels and men that God did did not send his Son to be a Saviour for shall Christ come to save his people from the wrath of God and from the Devil and shall he not free his people from my wrath Either make Christ a whole Saviour else make him no Saviour at all If Christ save from any evill he will save from all Agrippa was a Christian in part but Christ was not a Saviour in part 2 To exhort every soule to be loving to their brethren the more you abound in love to your brethren the more you testifie that God sent his Sonne into the world to be a Saviour and the more love will God expresse to your soules 3 Of consolation to such as love all men but especially to such as are of the houshold of Faith such a man hath seen that God hath sent his Son to be a Saviour of the world As Gods will is they shou d be saved so for his part his will is they should be saved such a man may be perswaded that God hath forgiven him his sins 1 JOHN 4.15 Whosoever shall confesse that Jesus is the Son of God God dwelleth in him and he in God THe 14 and 15 verses contain an argument of Gods love dwelling in us the proposition is laid down vers 14. the assumption vers 15. Doct. The confession that Jesus Christ is the Son of God is a true note or pledge of our mutual entire and constant fellowship with God They have entire fellowship because they doe not onely dwell one with another but one in another as members in the body as branches in the root Whosoever shall confesse Jesus c. So that this is one mark of
unto Christ Doe you sanctifie him in your hearts Zach. 12.10 If you be obedient children unto God you shall injoy intire fellowship with God 3. Of comfort to such as have prevailed with their hearts and lives to make such a confession Doth any man desire everlasting life Let him look up to Christ there is none from whom you should look for salvation but Christ wrestle with God by prayer that you may find Christ in all the Ordinances you partake of so shall you be sure to have God dwelling in you and you in him so shall you not goe from home whither soever you goe 1 JOHN 4.16 And we have known and believed the love that God hath to us c. THese words contain a third argument to prove a proposition laid down vers 12. That they that love one another God dwels in them and the argument is taken from the knowledge and faith that such have of the love that God hath towards them and it stands thus they that have known and believed the love that God hath to them such dwell in God and God in them but they that love one another do know and believe the love that God hath to them Ergo Doct. That loving Christians doe discern the love that God hath to them as well by knowledge as by faith We have known and believe the love that God hath to us this love is wrapt up in the bosome of the Father and no man can discern either love or hatred by any outward thing but yet this love is manifested by faith and knowledge faith and knowledge are both acts of the judgement for both are Scientia axiomatis certi the knowledge of a certain truth for it is not divine Faith unlesse it be of such a truth Cui subesse falsum non potest Quest How thou doth faith and knowledge differ Answ Faith is the judgement of a certain truth but certain by divine testimony whether of the Spirit or of the Word the apprehension we have of a truth by the authority of a divine testimony is faith but knowledge is the judgement of a truth certain not only by a divine testimony but either by sense or experience or evident reason experience is but an observation of divers Sciences and so most of the rules of practicall Art are knowne by experience or by evident reason such are Mathematical rules gathered by certain principles of evident reason such therefore as love one another have a certain perswasion of Gods love to them by some divine 〈…〉 3 A loving 〈…〉 love of God to him by evidâ—â—â— reason by artificial argu◠〈…〉 judgement of Gods love to him First From 〈…〉 in a Christians heart when he is once be◠〈…〉 exhorts them to be loving and geâ— to a◠〈…〉 â—metimes foolish disobedient and 〈◊〉 one another Iames 〈◊〉 do you think the Scripture speaks in vain the 〈…〉 in us lusteth after envy the frame of our natural temper lusteth after envy emulation as the sparks flye upward 〈◊〉 therefore we find this temper subdued that we can think well and speak well and doe good meeâ— to our brethren way this is an evident argument that God hath shewed love to us or 〈◊〉 the could never have so freely loved others 2. From the knowledge 〈…〉 may have of 〈…〉 in Christ because they see us expressin◠〈…〉 Iohn 13. 〈…〉 this shall all men know that ye are the Disciples if 〈…〉 men forward and ready 〈◊〉 â—elpfulnesse to their 〈…〉 â—ill say surely he is 〈◊〉 that company iâ— therefoâ—◠〈…〉 to be Christ 〈…〉 may not 〈…〉 it our selves â—â—ay not 〈…〉 discern love to 〈…〉 all 〈◊〉 world knows it Vse 1. Of refutaâ—â—â— of â—â—â—e Popish 〈…〉 that faith is rather defined by 〈…〉 the evidence of things not seen but we 〈…〉 and 〈…〉 well stand together 〈◊〉 we 〈◊〉 know a 〈…〉 we can believe when Steven saw Christ 〈◊〉 at the right 〈…〉 what did he not then believe it For that place Heb 〈…〉 not a definition of faith but a description of 〈…〉 of the 〈…〉 that it makes things evident that we 〈…〉 as by faith 〈…〉 though we 〈…〉 his feeling 〈…〉 not his faith but helpeth it John 20.27 28. 2. Bellarmine and most of the 〈◊〉 say that 〈◊〉 iâ— spectalis misericorâ—â—â— is not 〈…〉 but praesumptiâ—â—â— certainly their errour is presumptuous for doth not the Apostle plainy say We 〈…〉 the love that God hath to as Vse 2. This may be a strong 〈…〉 to be abundant in love and tender heartednesse one to another little doth a man know how he disturbs the 〈◊〉 of 〈◊〉 own conscience that disturbs another mans peace true it is 〈…〉 wrong his brother in evill 〈…〉 hard speeches in doing evill 〈…〉 and he goes 〈…〉 other times and thinks all is right as 〈…〉 that the Lord is departed from him so that there is as 〈◊〉 difference betwixt himself now and himself at other times as betwixt a man found and a man fainting away with some evill disease or betwixt a Vine of September and December formerly full of sap and 〈…〉 now dead and 〈◊〉 Why what 's the matter the heart is so straight and heavy Why our bowels have been shut up towards our brethren and therefore God shuts up his favour and helpfulnesse from us therefore we hear much and profit little receive the Sacrament often and little good done as you desire therefore to keep Gods love fresh and springing up in you so let love to your brethren grow up and spring in you Many a soule is in feare and doubts of Gods love to him Why what must he doe Why stir up your love to God and your brethren and God will manifest his love to you 〈◊〉 2.13 Mercy rejoyceth against judgement If a man have an heart pitying the miseries of others whether in their bodies or in their souls at the day of judgement when others tremble and quake merciful men shall rejoyce Matth. 5.7 1 JOHN 4. â—â— God is love and he that 〈…〉 in 〈…〉 1. The 〈…〉 contain a 〈…〉 those 〈…〉 one 〈…〉 as he 〈◊〉 said down 〈…〉 and therâ—◠〈…〉 words 〈…〉 parts 〈…〉 1. The 〈…〉 2. The 〈…〉 constant 〈…〉 dwell 〈…〉 one an another 〈…〉 God observe 〈…〉 〈…〉 part of him whosely 〈…〉 it is called it that is the object 〈…〉 Christ 〈◊〉 the object of 〈…〉 Psalm 7â—â—â— In the 〈…〉 not but it 's 〈◊〉 to in 〈◊〉 there 〈…〉 lovely 2. God is love effect 〈◊〉 he is the 〈…〉 of love 1 〈…〉 Christ is called Wisdome because he gives 〈…〉 so God 〈…〉 if there be a 〈…〉 to 〈◊〉 1 John 4 â—â— and so if any shew love to 〈…〉 3 God is love 〈…〉 God full of love and mercy we 〈…〉 is wisdome it selfe or love it selfe without a 〈…〉 Acoâ—deus non predicatur de 〈…〉 man wisdome or a 〈…〉 but â—â—re God transcends all 〈…〉 abstracts God is love from where may be 〈…〉 it's of the divine Essence we may 〈…〉 God is a Spirit that
when the Loâ—◠〈…〉 shall come to be admiâ—◠〈…〉 you and glorified in all his 〈…〉 so 〈◊〉 perfect love so much 〈…〉 if your hearts be 〈…〉 and your love unsound all 〈◊〉 at 〈…〉 from the halting of your love Wâ—â—â— made Davâ—â— afraid 〈…〉 pit but that his 〈◊〉 was comâ— on he 〈…〉 Vrian 〈◊〉 Bathshebah Vse 4 〈…〉 loving hearted Christians that 〈◊〉 sincerely towards 〈…〉 brethren who thou walkest up and 〈◊〉 with a spirit of 〈…〉 as other call Death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most 〈…〉 all 〈…〉 thou shalt 〈◊〉 at it with confiâ—â—â—â— when others 〈…〉 be lifted up â— John 4.17 latter part Because as he is so are we in this world IN these words 〈…〉 whom love is perfect such â—â—y have boldnesse in 〈…〉 argument 〈…〉 who 〈◊〉 in this world 〈…〉 Doct. Such 〈…〉 this world at God himselfe For proof Eph. 〈…〉 1. Be kind one to another 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be usefull and 〈◊〉 one the another ready to doe 〈◊〉 â—ood tenderâ—â—â—◠〈…〉 you any wrongs and 〈…〉 them it their miseries 〈…〉 1. Be 〈◊〉 follower of Go◠〈◊〉 dear 〈◊〉 they that walk in 〈…〉 Christ himselfe did 〈…〉 sons 〈…〉 giving 〈…〉 and giving liberâ—â— to 〈…〉 is God in this world all his path 〈…〉 and truth in his love 〈…〉 in 〈◊〉 love 〈…〉 God in this world When Adam stood 〈…〉 be loved 〈…〉 and 〈◊〉 he fell he would not let him lie but in his love he sent his Son to redeem him so let men walk lovingly towards 〈…〉 love to thee decay yet stretch out 〈…〉 〈…〉 righteousnesse that is â—â—â—â—est in the 〈…〉 â—ercy wisdome goodnesse all proâ—â—â—â— from love in his love he 〈…〉 his love he preserves us in his love he 〈…〉 his love he 〈…〉 13.10 Love is the fulfilling of the 〈…〉 if it fulfill the law then if 〈…〉 falls all the righteousnesse 〈…〉 to God 〈…〉 Vse This is a notable 〈…〉 grow up in the grace of love If a man would know how in a 〈…〉 of performance he may be as God himselfe is why this is the 〈…〉 he who is perpect in love is in this world 〈◊〉 God himselfe is Many 〈…〉 the duties 〈…〉 â—â—â—â—gion hard and 〈◊〉 but to a loving 〈◊〉 all is 〈◊〉 let there be but love in the 〈…〉 to God and 〈◊〉 will come off easily 〈◊〉 many loving 〈…〉 god in resemblances Magistrates are called gods in 〈…〉 they bear the Image of his Soveraignty old men bear the Image 〈…〉 Eternity learned men of his Coâ—â—â—isciency but a man may have all these Images of God and yet perish The Divells are spirits of power and wisdome and yet bound in chains of darknesse but a poor Christian that walks in the spirit of love he is in this world as God himselfe is he goes beyond all other resemblances and they that are such may have boldnesse in the day of judgement which is more them either wisdome or wealth for honour can afford a man 〈◊〉 have all them and yet tremble at the thoâ—â—â—ts of death If you observe 〈…〉 she 〈◊〉 men in the world busie the 〈…〉 about some of those perfections to be perfect in wisdome learâ—â—â— or â—â—nours and these things they labour hard after why go 〈…〉 as hand after love strive to be as eminent in love and 〈◊〉 shalt get 〈…〉 purchase then they can get by 〈…〉 endeavours all their contents 〈…〉 them boldnesse against the day of judgments great men and learned 〈…〉 slept in the grave and have 〈…〉 nothing in the morning 〈◊〉 they 〈…〉 but a loving Christian what 〈…〉 in the dust 〈◊〉 the 〈◊〉 when he awakes shall be satisfied with the Image of God But if 〈…〉 are blest with Magistracy wisdome rich learning if you likewise bound with a spirit of love you and more like Go◠〈…〉 Christian that wants those other resemblances a rich 〈◊〉 and a loving Christian how much doe they set out the similitude and fulnesse of God himselfe God is royall and loving God is wise and loving withall he is Almighty and loving withall it s his love onely that doth good to us his Majesty Power and Eternity would be a terrour to us it s his love whereby he doth us good therefore to all endowments adde what good doe riches and honours and knowledge except thou have love withall Doct. They that are in this world us God himslfe is they may have boldnesse to the day of judgement Mat. 18.33 to the end The which shews that suppose a man should live in this world with a confidence that all his sins are forgiven him and in the mean time he grows straight hearted and bitter to his brethren why â—â—on his sick bed or some other tryall the Lord takes him by the throat and exacts the whole debt of his sins at his hands or if before he have had good assurance of the pardon of his sins yet he shall finde such horrour and anguish that he believe 〈◊〉 his sins still lie on the score If we want love we cannot have boldnesse 〈…〉 judgement Christ had so furnished his Disciples with love that thereby they abounded in much service to him and his and these being men of love they should not be afraid of Christs coming but then he bids them lift up their heads with comfort Luke 21.28 What is this boldnesse 1. Boldnesse is that which mortifies fear and shame which two things are contrary to boldnesse if a man be fearfull what boldnesse is there but this boldnesse makes a man look at death and judgement without fear 2. Boldnesse removes shames 1 John 2.28 when he shall appear we may have boldnesse and not be ashamed a man therefore that is like God in this world is neither afraid nor ashamed in the day of judgement Reas 1. Because that which might be matter of fear is removed for that which makes a man afraid at that day is because he is not like God God is of pure eyes and they are altogether unclean and then indeed Christ will command such to depart from him the workers of love a worker of mercy and righteousnesse and so God accepts of him 2. This spirit of love cloathes us with those duties and works which God most recompenseth at that day God will then crown men with glory not because they are wiser and richer then others but because they saw me hungry and gave me meat naked and cloathed me c. Mercy rejoyceth against judgement God will there be abundantly mercifull to recompence every work and office of mercy 3. There is no cause of shame for where there is a resemblance of God there is cause of joy God acknowledgeth his own Image and will perfect it at that day for love ceaseth not a man may have learning and riches and honours and be ashamed at that day but if we be cloathed with love we shall never be ashamed Vse Labour therefore above all graces to cloath yourselves with love a loving Christian is a couragious Christian
fear in love then if there be no fear there is no fear of falling away Vse 2. Of direction to poor souls against those 〈…〉 and fears of their hearts if we would be quitâ— of all those cares and grie◠〈…〉 gâ—â—p in love to God to your brethren for there is no fear in love 〈…〉 therefore from all hatred of God learn to take all Gods dâ—gâ— in good part as proceeding from his love to your souls Look at all thâ—se fears and anguishes he puts you to as wholsome for your spirits and the very apprehension of Gods love to you in these will quiet your consciences and scatter those fears Grow up likewise in love to your brethren lay aside all wrath and revenge be tender-hearted and merciful unto them and thus growing in love you shall grow in fearlesnesse Vse 3. Shews the fearful estate of a hateful heart as there is no fear in love so there is nothing but fear in hatred he that findes his heart estranged from God and 〈…〉 love to his brethren why when troubles comes fears increase What is 〈◊〉 reason natural men are so afraid of death and judgement Why because they have hateful spirits whereas a loving soule prays for the hastning of the day of judgement Come Lord Jesus come quickly But an hateful spirit knows the Lord Jesus comes to take vengeance on all his hateful carriages and hard speeches and therefore he trembles at judgement Yea this hatefull disposition is more dangerous to the soule then any sinne besides Let a godly man be defiled with many sins fall into divers weaknesses and frailties yet because he maintains a loving heart to God and his people they do not eclipse his boldnesse David confesseth That the iniquities of his heels compassed him about yet because he kept his heart sincere and upright to God he dares be confident wherefore should I be afraid whereas on the contrary let a man walk never so justly and honestly and do many good things yet if the heart be estranged from God have no fellowship with him nor his Saints let death and judgement come because his heart is not possest of Gods love therefore he is opprest with many fears and anguishes Vse 4. Of consolation to every loving heart if thou findest thy heart possest with love to God and his Saints that there is none in heaven or earth that thou desirest in comparison of him and for the Saints they are the â—ly men of thy delight if thou beest afraid thou art much too blame If thou discernest â—ods love in thy heart bid farewel to groundlesse fears Object But will a loving heart say Have not I just cause to fear do you not see how loosely I walke how often I trip and fall in my Christian course Answ There is no causes of fear Wherefore should I feare in the day of evill when the iniquities of my heels compasse me about These are causes to make me love love God the more that pardons these fallings and to hate sin the more but they ought to weaken thy confidence for there is no fear in love 1 JOHN 4.19 We love him because he first loved us THese words depend on the former words vers 17. he delivered this truth that those that are sound-hearted in love may have boldnesse against the day of judgement this he proves from the resemblance that is between God and a loving heart 2 from the contrariety betwixt fear and love there is no fear in love which he proves 1 From the effâ—â—â— of love perfect love casts out fear 2 From the â—nct of fear Fear hath torment therefore love that is a quiet peaceable grâ— cannot stand with it 3 From the â—oundnesse of fear he that fears is not perfect in love The fourth argument is taken from the cause of love which is Gods love to us if we love God because God loved us first then perfect love casts out fear but we do so Ergo. For this is the nature of love it makes us look at God as good and merciful to us and therefore love casts out all fear of evil from the hand of God In this 19 verse observe two parts 1 The freedom of Gods love to us he loved us not because we loved him but he first loved us 2 The root and spring of our love to God is Gods love first to us preventing us For the first part observe Doct. 1. The love of God to us is altogether free un-prevented and un-deserved on our part If the question be why God loved us it was not because we had done him any service of love but he loved us before we loved him 2 Tim. 1.9 He called us not according to our works but according to his free purpose and grace Deut. 7.7 8. The Lord did not set his love upon you because you were more in number then any people for ye were the fewest of all people but because the Lord loved you So Deut. 9.4 5. he loved them because he loved them and therefore surely without prevention or desert on our parts Reas 1. From the removal of such causes of love as might prevent God on our parts if there be any cause on our parts he loved us either out of foreseen faith or good works but from neither of these not from foreseen faith for it 's the love of God to us that produceth faith Acts 13.48 As many as were ordained to eternal life believed so that our faith springeth from Gods love choosing us to life nor for our good works for we are his workmanship created in Christ Jesus to good works so that good works did not cause Gods ordaining us to life but Gods ordaining us to life causeth good works so that faith and good works are not causes but fruits of Gods love to us Reas 2. From the eternity of Gods love to us Je. 31.3 I have loved you with an everlasting love Now if Gods love be eternal before the world was then it was not for our sakes who were made after Ephes 4.5 Nothing temporal can be the cause of that which is eternal our love and faith began in time his love was eternal Obj. Though our love and faith began but now yet he fore-saw it from eternity and therefore it might move him to set his love on us Answ It 's all one with God whether you have respect to that which is now or what he knows will be hereafter so a wise man serves a Prince not out of meer affection to the Prince but because he loved himselfe first for he fore-saw if he served him carefully he should have abundant recompence Now to the wise man it 's all one whether he have respect to the future foreseen recompence or to the present and therefore still his service is mercenary therefore when God loved us it was not for any thing we did or was foreseen to be done by us for then we had not loved him because he first loved us but he
hot contentions betwixt Christians they fall off from one another they discern no change for the present but when they begin to look back at former passages and see what wounds they have made both joyntly begin to be sensible of pains and cannot rest till they have taken some course to set the members in joynt again 4 For private Communion it calls for love this profession David made and so doth every true Christian I am a companion to all them that fear thee Psal 119.63 He doth not say only he is a well willer or favourer to such which yet is a great matter in our dayes but he was a companion to them he had sweet and comfortable familiarity with them if therefore we be so far from making them our companions that we can hardly be brought to be favourers of them we renounce subjection to the Ordinances of the Gospel 5 For discipline this is one of the main ends of discipline to see that no offence be given from one to another Matth. 8.15 to 20. if therefore a man offend his Brother and be not willing to be reconciled in this case a man renounceth subjection to a main Ordinance of the Gospel Vse 1. To teach Christian men if you would be honest true hearted men let there be no christian brother in the world but thou canst say that thou lovest him if there be any one that thou neglectest and canst not have fellowship with why there is no soundnesse in thee better it is thou shouldst love an hundred hypocrites then hate one christian brother he that professeth himself a christian and professeth subjection to the Gospel and yet wants love to his brethren he renounceth subjection to every Ocdinance of the Gospel and therefore his profession is but hypocrisie and he himselfe is a lyar è contra if God give thee an heart unfeignedly loving every brother if you make them your companions and the men of your delight why then If he that saith he loves God and hates his brother is a lyar then on the other side he that doubts whether he loves God and yet unfeignedly loves his brother he deceives himself if thou canst say thou lovest thy brother the text will tell thee thou lovest God if thou canst but find in thy heart true love to thy brethren though thy profession may be but weake and poor yet it is sound and sincere so much love so much sincerity so much want of love so much hypocrisie Doct. 2. The sight of our brother is a stronger inducement to the love of him then any that hates his â—rother can have to the love of God For some might say What though I love not my brother he is full of weaknesses and failings yet I can love God for 〈◊〉 more cause the Apostle tells you the sight of your brother is a greater ocâ—â—â—sâ—on to love him then any that hates his brother can have to love God 〈◊〉 a true indeed he that loves his Brother hath more cause to love God then his Brother but he that hates his brother shall find lesse cause to love God then his brethren By sight is meant not only viewing the face but to have familiarity and fellowship with him to have dayly intercourse and commerce with him now this much furthers love Reas 1. From the strength that is in dayly commerce together to procure love Our brother doth many things in our sight which might justly winn our love we see many good parts in them many good offices which they doe to us and we to them which much increases our love the more we see our brothers and communicate good one to another the more we love them Reas 2. From the little cause a man hath to love God that hates his brother take a man that is estranged from his brother he is much more estranged from God 1 Such a man hath no faith in God that wants love to his brother for faith works by love 2 He can have no sense of Gods love for God never reveals sensible love to such as have no love to these brethren and then how can we love God if we have no sense of his love to us 3 Much lesse can he have experience of Gods love to him for he never had it 4 You will say he may have reason to love God for many bounties of God towards him I but what reason can such have to think that God gives them these in love and therefore he will have little cause to love God if he find in his heart no reason to love his brother he will find lesse reason to love God Vse 1. To stirr us up to hasten out of this sinfull lust of hatred towards our brethren for though we may think we have more cause to love God then them yet truly we shall find if we be willing to part with our Brother we shall be more willing to part with God Object But this man hath done me much wrong but God never did me any Answ If he hath wronged thee and thou seest him daily pity him the more strive to heal it and redresse it if thou canst not doe it thou canst not look that God should ever pardon thee The second argument the Apostle layes down why we should love our brethren is from the equall cause we have of both and it is from Gods Commandement to love both Doct. 3. True and sincere profession of christian Religion doth as duely yeeld obedience to one commandement as to another He that loves God let him love his brethren also Why because God hath commanded the one as well as the other Psal 119.9 then shall I never be ashamed when I have respect to all thy commandements he doth not say when he keeps them all we all faile in that but I may have respect to all so a christian cannot keep all Gods Commandements but he may have respect to all so David professeth Psal â—â—â— 128 I hate every false way Reas 1. From the same Law-giver that gives all the Commandements Jam. 2.10 11. he that breaks one breaks all if in obedience to Gods Law thou love him theâ— in obedience to the same Law thou wilt love thy brother also 2 From the nâ—â—â—â—finity betwixt the Commandements they are like to the links in a chain breake one you breake all If a man love not his brother how can he love God or worship him or keep his Sabbaths He that hath not respect to all Gods Commandements hath respect to none Vse 1 Gives us a free tryall of our sincerity or hypocrisie If God give thee an heart to have respect to every Commandement and therefore to make conscience of them all why then thy profession is true and sincere though thou canst not say that thou keepest one of them aright yet if thou be conscionable unto them all and it grieves thee that thou canst not perform that indeed which in heart thou respectest thy heart is sound contrary if we shake off
Father loves all his children because they are his brethren of the same bloud of the same womb 2. If we look at God as our Father and love him accordingly then we look at his children as those that have the image of God stampt upon them and therefore we look at them as of the same temper with our selves as partakers of the divine nature with our selves 2 Pet. 1.4 3. If we look at God as our Father and so at every believer as the son of God then we cannot but conceive that they are beloved of God and that God pities them as a father doth his children Psal 103.13 Why then we cannot love God the Father but we must love his children for the loves sake that God bears them It 〈…〉 for 2 Chron. 19.2 Shouldest thou love 〈…〉 those whom the Lord loves 〈…〉 20 21. so 〈…〉 those 〈◊〉 loveâ—â—â— Lord 〈…〉 〈…〉 God 〈…〉 then 〈…〉 for 〈…〉 wâ—â—ked in 〈…〉 Lord spare◠〈◊〉 for David 〈…〉 1 Kings 〈…〉 of Abija◠〈…〉 God yet for David 〈◊〉 Fathers 〈…〉 â—hough God see the children o◠〈…〉 yet 〈◊〉 their â—thers sake 〈…〉 Israel So 〈◊〉 â—e if God thâ—â—â—ther â—e holy aâ—◠〈…〉 and 〈◊〉 though his children soâ—â—times walk 〈…〉 for their fathers like vnto mâ—st â—ave them a 〈…〉 â—amp 〈…〉 helpfull and loving to them for their â—ood fa◠〈◊〉 What 〈…〉 spoâ—â— be not the spâ—â—â— Gods childâ—â—â— Deâ—â— â— 5 〈…〉 â—not see those badges of holinesse and righteousnesse 〈◊〉 yet because God is holy and just we are to respect them 〈…〉 God beaâ—â— them and us It was observâ—â—e that speech 〈…〉 of God wheâ—â— came to Jezabel and commanâ—â—◠〈…〉 down out of a window and slain 〈◊〉 â—â—â—ds forth his 〈…〉 that cursed woman for she is a Kings dange◠〈…〉 34. What Kings â—â—ghter but an Idolatrous King and yet becauâ—◠〈…〉 daughter bury her Now if this speech of 〈…〉 by Go◠〈◊〉 it should thâ—â— the children of Kings and Princes 〈…〉 â—atiou◠〈◊〉 must be respected for their â—â—â—ds sake Why how much 〈…〉 â—ill God look you should put 〈◊〉 the 〈◊〉 and 〈…〉 any of his children be so far foâ—â—◠〈…〉 blaspheme 〈◊〉 them be respected no◠〈…〉 but becaâ—â—e the sons and daughters o◠〈◊〉 King 〈…〉 they 〈…〉 and sinfull passages 〈…〉 offices 〈…〉 sons and 〈…〉 of God they have 〈…〉 of theâ— Father in them though 〈…〉 degenerate and that 's greâ—â— then to be born of any earthly 〈◊〉 〈◊〉 1. Exâ—luâ—â— all such from the loveâ—â— God as their Father whoâ—e 〈◊〉 are 〈◊〉 up frâ—◠〈◊〉 as their brethren i◠〈◊〉 they come 〈◊〉 the stamp of Goâ—â—â—ildren upon them his 〈◊〉 stampt upon them 〈◊〉 they begin to sit 〈◊〉 â—trange themselves from them though formerly they loved them 〈◊〉 What a poor case is his blinde world 〈◊〉 that the more any 〈…〉 the nature of God the moâ—â—â—ey hate the◠〈◊〉 such know 〈…〉 â—ever look up to God as their Father and 〈…〉 and neglect their brethren weâ—â— the 〈◊〉 Prinâ—â— you wouâ—â—â—â—our and respect them for their Fathers 〈◊〉 why 〈…〉 God 's sake But know that if you estrangeâ— you 〈◊〉 from theâ— you plainâ—â— shew that for want of love to them that 〈◊〉 gotten you wâ—◠〈◊〉 to their father that begat them Vse 2. To exhort at all 〈◊〉 his brotherly love for if God use so many Exhortations and Arguments to stir us up to this duty â—t shewes that we are very backward 〈◊〉 and that our Spirit lusts to envy James 5.5 â— And to help us to this duty of love this is an especiall good means by looking at them as born of God and so partakers of the same faith partakers of the same divine nature by looking at them as our Brethren as the beloved of God 〈…〉 great King and though they walk in many â—â—ose 〈…〉 children of good parents and doth not easily break out 〈…〉 how much more ought we to love the children of 〈…〉 and Jehu could respect the Daughter 〈…〉 and enemy to the State 〈◊〉 though 〈…〉 â—od on theâ—◠〈…〉 love and 〈…〉 their â—â—nities they are King 〈◊〉 We use to say so to some 〈◊〉 I lov'd your 〈…〉 my good friend and as honest man the◠〈◊〉 I cannot 〈◊〉 love you 〈◊〉 your Fathers â—ake and therefore I am soâ—â—â—ou take course◠〈◊〉 your good Father 〈…〉 and desire you to break off 〈◊〉 such bad company Thus we dea◠〈…〉 whom we love and shall we not doe so much 〈◊〉 for 〈…〉 children that we see degenerate from him and 〈…〉 you should take such courses as no way beseech the children of such a good Father I beseech you carry your selfe like h◠〈◊〉 be holy as he is holy and this is a true act of love 1 JOHN 5.2 By this we know that we love thâ— children of God when we love God and 〈◊〉 〈◊〉 â—â—mmandements IN the fourth Chapter the Apostle had exhorted us to the unfained love of our Brethren now he proceeds to a word of direction ho◠〈◊〉 now whether we love them or no. Hereby we know c. It was the scope of this holy Apostle 〈◊〉 such things as by the knowledge whereof their joy might be full and with his exhortations he mingles divers marks and signes that so knowing the estate they might have fulnesse of â—y Now therefore because love of 〈◊〉 Brethren was a course of full Joy yet if we knew not whether we loved them 〈◊〉 no it would â—e mattâ—â—â—f little 〈◊〉 therefore he tells us how we 〈…〉 to satiâ—fie some weak Christians thâ—â— might be doubtfull 〈…〉 â—â—ny we knâ—w that 〈◊〉 love the children of 〈◊〉 when we love 〈…〉 his commandemeâ—â—s A right Preachers 〈◊〉 First he sayes down instructions and duties and then layes down 〈…〉 In the words two 〈◊〉 First The expediency of our knowledge of our love to our Brethren which is here implyed else he would not have laid down marks to know 〈◊〉 by Secondly The marks of discerning our love which are two 1. Love of God 2. Obedience to the commandements of God Doct. It is a behovefull point to a Christian â—â—s comfort not onely to love Gods children but to know that he loves The scope of his writing was to fulfill 〈…〉 was a means of thâ—â—â—e teacheth us this main duty to love our Brethâ—◠〈…〉 onely so but 〈◊〉 how to know it Isa 48.17 I am the Lord thy God the holy 〈…〉 teacheth thee to profit Why then surely if God teach us such a point 〈◊〉 â—his it s a way of profiting and therefore to walk in the knowledge of our love to Gods â—aints is a profitable way Reas 1. From the assurance it will give us of our good estate before God and of Gods protection of us in such an estate 〈◊〉 therefore if we know this we know we are in a good estate The love of our Brethren is an undoubted argument of our passage from death to life 1 John 3.14 Therefore the knowing of this must needs give us much comfort nay it not
onely gives me evidence but it manifests to others that our estate is good John 13.35 Now if we did not know out 〈…〉 courages a Christian that others 〈…〉 suspect himselfe thus 〈…〉 Further 〈◊〉 this 〈…〉 God will â—â—eive 〈…〉 God 〈…〉 God 〈…〉 â—on â— 10 〈…〉 Reas 2. From 〈…〉 they may 〈…〉 22.6 They 〈…〉 love her If therefore God 〈…〉 we 〈◊〉 him and his 〈◊〉 we know we fall under a covenant of 〈…〉 I will blessed â—â—m that blesse thee Gen. 22.3 〈◊〉 contraâ—â— Let them be 〈…〉 and turned back that have â—â— will to Zion let 〈◊〉 be to the câ—en on the 〈…〉 thereof the mâ—â—er filleth â—ot his lay neither 〈…〉 passe 〈◊〉 God 〈…〉 â—0 5 thâ— Implying that lives in an estate 〈◊〉 of 〈…〉 shall never prosper in the outward or inward man 〈◊〉 shall 〈◊〉 as the corn on the house top and as God 〈◊〉 him not 〈…〉 noâ— from him so man blesseth himâ—â—â— because he is turned from him â—od its 〈…〉 shall be turned bâ— If we â—oe not love our Brethren every thing 〈…〉 again 〈◊〉 A man that wants a spirit of love hath no ground 〈◊〉 for blessing he withers as the corn on the house 〈◊〉 hot weather 〈◊〉 no root If a man have not his heart softned 〈…〉 â—ove 〈◊〉 his Brother these is something within him which will not suffer 〈…〉 there want 〈◊〉 and moysture upon which he â—ight prospe◠〈…〉 grow◠〈…〉 bâ—de he yields no service enâ—â— to God â—â—an 〈…〉 hopes the spaâ—â—â—f love 〈…〉 blessings Reas 2. 〈…〉 and comfortablenesse of 〈…〉 dealing 〈…〉 is sincerely affected 〈…〉 2 Cor. 1.12 〈…〉 we 〈…〉 they and â—ad to 〈…〉 carefully and pai◠〈…〉 him Thy corn was not currant or 〈…〉 was not fully 〈…〉 â—oth he stands confidently out and it comforts him much So 〈…〉 when joy when others suspect his love to them which is his debt Roâ— 13.8 â—hy if he know he hath paâ—â— it theâ—â— to the full and in current duties of love 〈◊〉 satisfies 〈…〉 This is our reâ—â—â—cing the testimony 〈…〉 conscienâ—â— Vse 1. It reproves the 〈…〉 of men when they content themselves with the love of the 〈…〉 but are not solicitous to know whether that way be a way of 〈…〉 havâ— much selfe loâ—â— and false love 〈…〉 may easily 〈…〉 â—ves All this have I donâ— â—ith the young 〈…〉 9. â—◠〈…〉 â—onceiâ—ed of himselfe anâ— his is 〈…〉 are 〈◊〉 â—waded we doe such things in loâ—â— when iâ— nothing so 〈…〉 take 〈…〉 upon trust have not so much wisdome as those that 〈◊〉 they theâ—â—â—rely before they pay it Why everyday we that a 〈◊〉 of love to 〈◊〉 le◠〈◊〉 therefore we pay our debt in currant love God 〈◊〉 not onely thaâ— we â—ould love our a â—rethren but that we should know◠〈…〉 Vse 2. Of 〈…〉 not onely to 〈◊〉 down â—â—es to people But withall to lay 〈◊〉 theâ—of whereby 〈◊〉 may know it This was St. Johns practice and he doth 〈…〉 their joy 〈…〉 commandents is an undoubted 〈…〉 〈…〉 to God before we can 〈…〉 to â—ee 〈…〉 when 〈…〉 Prov. 6.21 as the apple of 〈…〉 Reas 〈…〉 not his life 〈…〉 against his Brother Herod 〈…〉 loose form 〈…〉 at 〈…〉 of God 's 〈…〉 our Brethâ—◠〈…〉 cannot 〈◊〉 from 〈…〉 from the other 〈…〉 love of God is an evidence that we love 〈◊〉 Brethren soâ—â— a 〈…〉 not God â—e so was not his Brother 〈…〉 be for selfe 〈…〉 on 〈…〉 grounds and its 〈◊〉 civill love not a 〈…〉 Brother love 2 〈◊〉 10. â—5 16. For Jeâ—â—◠〈◊〉 King so 〈◊〉 with 〈◊〉 a good man he would think it 〈…〉 but 〈◊〉 it was that he might 〈…〉 zeal for the Lord 〈…〉 and to wâ—â—k out 〈◊〉 â—ands So 〈…〉 no means part 〈◊〉 Jacob was not this great love No he 〈…〉 found it did advantage his estate Vse 1. A ground of tryall whether 〈◊〉 love to our Brethren â—e unfained or no such as we may be bold to say I know I love them 〈…〉 thou affected towards God Dost thou look 〈…〉 and wouldst thou 〈◊〉 his commandements as thy took precious 〈…〉 life that thou wouldst part with thy life sooner thou them 〈…〉 it thus 〈…〉 sincere and unfained Many 〈◊〉 their 〈◊〉 very good because they finde their hearts love Gods children and favour 〈◊〉 But exeeâ—â— you have 〈◊〉 â—eart feaâ—â— God making 〈…〉 â—ment 〈◊〉 not 〈◊〉 â—ouring â—â—ligion that will 〈…〉 the love of God and obedience to his commandement be 〈…〉 otherwise you may affect Gods children be 〈◊〉 you 〈…〉 harmlesse as Pilâ—to did Christ gave 〈…〉 â—â—ting◠〈…〉 the 〈◊〉 of Caesar waâ— a signe the fear of God 〈…〉 enemy to Christ onely out of conviction of conscience 〈…〉 he was a just man 〈…〉 respects may many times move a man 〈…〉 the very sence of 〈…〉 sings and helps by thâ—â—â— as Laâ—a◠〈…〉 But this is far from truâ—â— otherwise if we love them in obedience to God and his commandements it s an evidence of 〈◊〉 sincere 〈◊〉 Vse 2. For 〈◊〉 that desire to know that they love their Brethren 〈◊〉 constantly conscionable of your obedience 〈◊〉 commandements and love him and then you may be assured 〈…〉 to your Brethren is sincere Break your obedience to God 〈…〉 and your 〈◊〉 to him and then you will soon break off you◠〈…〉 Brethren a◠〈…〉 and 〈◊〉 did buâ—â—â—intain obedience to Go◠〈…〉 Brethren Vse 3. Of comfort to Gods servants 〈…〉 good evidence of their unfained love to their Brethren If God give that 〈…〉 to love God and keep his commandement It s our anâ—â—e if thy love hath this superscription on one side Love of God one the other side the â—â—â—ce to Gods commandements it â—â—ll prove currant before God 〈…〉 a sufficient breast plate against all â—isconstructions of the world â—â—y this we â—â—ew our love to our Brother if we love God and keep his commandements 1 JOHN 5.3 For this is the love of God that we keep his commandements and his commandements are not grievous VErse 2. he had given a double mark of our love to our Brethren which was if we love God and keep his commandement Now because a Christian might be inquisitive and doubtfull How shall I know that I love God and keep his commandements why v. 3. This is the love of God that we keep his commandements and they are not grievous Doct. The keeping of Gods commandements and the easinesse of that yoke is an undoubted signe of our unfained love to God that is If we be willing to bear the yoke of Christ and account it easie that evidently argues that the love of God in our hearts is sincere This Christ teacheth his Disciples John 15.14 Then are ye my friends if ye doe whatsoever I command you Now friendship argues integrity of love Now betwixt friends there passeth a mutuall covenant a mutuall communication of good one to another and of secrets so there is a certain community of all things all things are common among friends So he that keeps Gods commandements
promises and rewards Vse 4. For them that would have Gods commandements seem easie to them and not burthensome why grow up in the love of God meditate on his goodnesse and promises and mercies and so thou shalt grow up to love him and the more love the more willing and obedient A man never loseth his first works but he loseth his first love Let him renew his first love and he shall renew his first works Rev. 2.4 5. 1 JOHN 5.4 5. For whatsoever is born of God overcometh the world and this is the victory that overcometh the world even our faith Who is he that overcometh the world but he that believeth that Jesus is the Son of God VEers 1. the Apostle had made an evidence of the love of God to keep his commandements and to do them with ease This he proves vers 4. by an argument taken from the removall of the impediments of Gods love in such an heart and that is the overcoming of the world And the argument stands thus To them that overcome thy world Gods commandementâ— an easie yoke But they that are born of God have overcome the world Ergo It s the love of the world that hinders our obedience to Gods commandements This kept off the young man so every one that is kept off it 's for the love of some pleasure or profit which they wil not deny so Gods commandements seem burdensome Doct. 1. Every regenerate Christian is a victorious Christian a conquerour of the world Every Christian be he never so poor that hath but the least pittance or shred of true grace hath a mighty power in him to overcome the world It was a famous thing of old to be but conquerors of the world as the Babilonian and Romane Monarchies were But St. John testifies here that every Christian is Lord of the whole world 1 Cor. 3.22 23. He hath it there by gifts but here by conquest he overcomes the world viz. so far as it is an enemy to grace Indeed in themselves the comforts of the world are good and usefull but as far as they have a snare in them he overcomes them 1 John 4.4 The honours of the world have a snare in them to puffe up our hearts 2 Chron. 26.16 Profit of the world choak the good seed of the Word Mat. 13.22 23. So the pleasures of the world they make the Word unfruitfull Luk. 8.19 Now how doth a regenerate Christian overcome this 1 He abideth constant in his Christian course notwithstanding the flattering or threatning of the world so that he will not be seduced by any of these snares Eph. 6.11 13. Paul would not give place to such seducements no not for an hour Now that is a part of a mans victory to hold his owne and to keep his standing and not to flit such a man is never said to be overcome that keeps his standing 2 He not onely holds his own but he resists his enemies he musters up all the forces he hath to resist the temptations of the world Jam. 4.7 Resist the devill and he will fly from you Stand out against a temptation and you overcome it Joseph being tempted by his Mistris he takes into his hands for his weapons Gods commandements and his Masters kindnesse Gen. 39.7 8 9. That that would be a dishonour to God and an injury to his Master and so he overcame the temptation 3. To overcome a temptation is to make a good use of every temptation and to get ground by it that the more he is invited by a temptation the more earnest he is against it and the more forward in his Christian course When Michael reproved David for his unseemly dancing as she thought Why saith he I will be yet more vile Whereas her temptation was fetcht from his disgrace why he would bear more such disgrace So when Johns Disciples stirred him up to emulation against Christ that he carryed away all the applause of the people after him What saith John He must increase and I must decrease He is the Bridegroome and I but his friend And it is my joy and glory to see him glorious so that he made an advantage by that temptation and drew them on the more to honour Christ by how much the more they sought to debase him the more we are tempted to covetousnesse wantonnesse or emulation the more liberall chaste and â—umble let us grow This is to overcome a temptation to take a spoyl to enrich our selves by the spoyl of our enemies that is such a conquest as the Apostle calls more then a conquest Rom. 8.37 In all this we do more then conquer For a conqueror gets a victory sometimes but with much wounds and losse we sometimes with no losse 2 After victories they grow Inxurious As it was said of the Romans after their great conquests Luxuria incubuit victumque ulciscitur urbem But a godly man so overcomes and divides the spoyl that he spoyls not himself Worldly conquerors fall to ryot and excesse after their victories but a Christian conqueror grows more wary and humble and sober then before As it was said of John Baptist by Christ A Prophet yea more then a Prophet So a regenerate man is a conqueror yea more then a conqueror Reas From Christs victory over the world Rom. 8.37 It is through him that loved us Christ hath overcome the world John 16. ult Therefore I am to wrestle but with a wounded pimoned enemy Christ having led captivity captive I come but to contend with a captive world and so I overcome through Christ that hath loved me It 's the death of Christ that hath crucified the world to me Gal. 6.14 And therefore I am to fight but with a crucified enemy 2 From the mighty power of Gods Word abiding in a Christians heart 1 John 2.14 The commandements of God and his promises do so rule in his heart that no flatterings of the world no commandements of men can oversway him 3 From the Spirit of God dwelling in them which is greater then the spirit of the world 1 John 4.4 This Spirit doth so mortifie him to the world and so quicken him to grace that he overcomes the world Obj. Did not Demas a great professor forsake Paul and embrace this present world 2 Tim. 4.10 Have not many for the live of the world erred from the faith 1 Tim. 6.9 10. Was it not so with Ananias and Saphira and Judas The love of this world overcame them Hath not the love of the world overcome many of the Germane Christians to apostatize to Idolatry and yeeld themselves to the temptations thereof How is it true then that every poor Christian overcomes the world Answ 'T is true the world prevails with many professors but many of them were never truly born of God as Demas and Judas Ananias and Saphira Obj. Do you think that every one that is led away with the world hath no shred of true grace in him Answ No for
10. The Disproportion between worldly lusts and Gods Children should wean us from the love of the world 2. 17. E The Easinesse of Gods Commands a sure note of our Love to God 5. 3. Easie is the yoake of obedience to them that overcome the world 5. 4. The Epistles were written to Believers only 5. 13. A permanent Estate is their portion who doe the will of God 2. 17. Eternall life is the gift of God 5. 11. Is laid up for us in Christ Ib. Good example an effectuall motive to purge sin 3. 6. A Believer must Eye the sins of his Brethren 5. 16. and with what Eye Ib. We must be wean'd from the lusts of the Eye 2. 16. wherein this stands Ib. F How Christ was with the Father 1. 2. Faith is the great Commandement 3. 23. Faith in Christs Divinity helps to overcome the World 5. 4 5. Faith in God and in the Son of God goe together 5. 10. Difference between the three acts of Faith namely learning in Christ rouling towards Christ and coming to Christ 5. 10. Why Fathers may be suspected 2. 7. The Feast of Christs Nativity no command but a custom 2. 5. Fellowship with God is inward and consists in love 4. 12. G The future Glory of Gods Children is hid at present 3. 2. Till Christ appear Ib. Christ is God 1. 1. God is the Author of no sin 2. 16. Gods accidental work about sin Ib. Gods Children must be the men of our Love 3. 2. God knows us better then we know our selves 3. 20. Growth in Faith and Love effectuall in order to audience 3. 23. Is one end of writing the Scripture 5. 13. H He that Hates his Brother is and ever was in Darknesse 2. 9. Hatred of the Brethren in any should effectually move us to love them 3. 12. The world is given to Hate Gods Children 3. 13. At which Gods people marvaile Ib. but should not Ib. Hatred is murder 3 15. and such are devoyd of eternall life Ib. Hatred of our Brethren argues our Love to God to be Hypocriticall 4. 20. As we hear God so he hears us 3. 22. Every childe of God Hopes to be like Christ 3. 3. Every Hoper is a self-purger Ib. I Idlenesse is a lust of the flesh 2. 16. It s danger Ib. Ignorance of Christ and reigning sin are inseperable companions 3. 6. Imitation must accompany profession of Christ 2. 6. In judging who are righteous be not deceived 3. 7. K Gods Children Know they shall be like Christ 3. 2. Saving Knowledge is able to wean old men from the love of the world 2. 14. yea though backt with Antiquity and Authority Ib. Not ignorance Knowledge occasioned the Apostles writings 2. 21. How Knowledge and faith differ 4. 16. L The days of the New-Testament are the Last times 2. 18. Life Signs and means thereof 5. 12. Why Christ is called Life eternall 1. 2. Life eternall is given by promise 2. 25. Gods people have past from death to Life 3. 14. this is evidenced by Love Ib. How God is called Light 1. 5. Light how taken 1. 7. By seeing Christ we shall be Like him 3. 2. Little children must be acknowledged as Brethren 2. 7. He that Loves walks constantly and inoffensively in the state of grace 2. 10. Our love must be wean'd from that which is not of the Father Love must be reall and not only verball 3. 18. The sincerity of our Love is the security of our Estate 3. 19. Love is a great Commandement 3. 23. The rule of brotherly Love under the Gospel is not self Love but Christs Love Ib. We must exhort to mutuall love and why 4. 7. As is our Love so is our knowledge of God 4. 8. God doth both Love his people and manifests his Love to them 4. 9. God Loved his people before he sent his Son to make reconciliation for them Ib. Gods Love to us is free 4. 10. 19. and a president of our Love to our Brethren 4. 11. Where Love dwells God dwells 4. 12. By mutuall Love we see and testifie that the Father hath sent his Son 4. 14. Loving Christians doe not only believe but also know Gods Love to them 4. 16. God is so Loving that he is love it self Ib. Constant Love is a sure evidence that God dwells in us and we in him Ib. Such as Love each other are in this world as God himselfe is 4. 17. Those who love perfectly may have boldnesse in the day of judgement Ib. True hearted Love casts out all fear of evill from the hand of God 4. 18. An heart possessed of Love is dispossessed of fear Ib. Gods preventing Love to us is the effectuall cause of our love to him 4.19 It s behovefull for our comfort that we know we Love Gods Children 5. 1. The Love of God and keeping his Commandements is an undoubted evidence of our Love to our Brethren Ib. What makes a Lye 2. 21. M Christ true Man 1. 1. 1. 2. How Christ was manifested Causes of Marvaile 3. 13. What requisite to Merit 5. 11. The Gospel is a Message 1. 5. The doctrine of mutuall love is an ancient Message 3. 11. â—ry Minister is carried away with one Spirit or other 4. 1. Ministers are discovered by their confession about Christ 4. 2. As also by their holding forth Christ veyled under humane infirmities 4. 3. According to the descent or extraction of Ministers such are their severall doctrines and severall hearers 4. 5 6. In what cases people may leave their Ministers 4. 4. Playing for Money how far forth lawfull 2. 16. N Two Natures in Christ 1. 1. Neglect of a Christian course a manifest sign of a Childe of the Devill 3. 10. Newnesse of doctrine in what case commendable 2. 7. In what sense the Commandement is New 7. 8. Novelty in faith and manners must be avoyded 2. 7. O Obedience keeps a good conscience and Gods favour together 3. 22. Preserves fellowship with Christ Ib. Sincere Obedience a clear evidence of our fellowship with Christ 2. 3. and of our perfect love to God 2. 5. and of our being in Christ 2. 6. Old men must be honoured as Fathers by all yea even by Ministers 2. 13. It s the honour of Old men to know him that was from the beginning Ib. Opinion of perfect holinesse is pernicious 1. 8. yea a blasphemous errour v. 10. Opinion no sure signe of Piety 1. 6. Opinion of knowledge without obedience a sure sign of a Lyar and Hypocrite 2. 4. P God Pardon 's for his Names sake 2. 12. Pardon is the portion of all Gods Children Ib. Pardon and cleansing goe together 1. 9. Perfection what 2. 5. and 4. 12. The love of God is Perfect in such as act Brotherly love 4. 12. There are three Persons yet but one God that witnesse the Divinity of Christ 5. 7. Perseverance in the Apostles doctrine a sure pledge of Perseverance in grace and of attaining glory 2. 24. The promise
do declare a double comfort that betides all those that keep the Commandments of Christ Jesus 1 The perfection of Gods love in such In him is the love of God perfect 2 The knowledge of their fellowship or abode in Christ Hereby we know that we are in him So that he that keeps his Commandments if he look within him his love is perfect if he look without him he is in Christ yea and more he knows it too whence he concludes vers 16. that he that saith he is in Christ ought so to walk as Christ hath walked To keep his Word or his Commandments as I told you is a borrowed speech from many things which we keep with great care as our way our treasure our ornaments the apple of our eye our life What is such a mans benefit Why 1 The love of God is perfected in him 2 He knows he is in Christ The love here spoken of is not the love whereby God loves him but the love whereby he loves God and that is perfected in him Doct. The keeping of Gods Commandments is undoubtedly and truly the perfection of our love to God Q. What is here meant by perfection A. 1. There is a double perfection one compleat without all want or imperfection and that is denied to any man in this World Philp. 3.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is not exempt from all weaknesses our knowledge is imperfect and our love is imperfect there is a continual reluctance Gal. 3.17 2 There is a perfection without falshood hypocrisie dissimulation or guile and such a perfection is found in all true Believers that keep Gods Commandments the love of God is perfected in them that is without hypocrisie dissimulation or guile Gen. 6.9 Noah was a perfect man and Asa 1 King 15 his heart was perfect that is sincere though he had many and great failings 1 King 20 3. Remember saith Hezekiah how I have walked before thee with a perfect heart This phrase is usual in Scripture to call that perfect which is sincere and true Reas 1. Sincerity of obedience is called perfection because whatsoever is wanting is covered in the blood of Christ and if a mans sin be covered it is as if he had no sin Psal 32.1 2. Blessed is the man whose wickednesse is forgiven and whose sin is covered blessed is the man to whom the Lord imputeth not iniquity and in whose spirit there is no guile when there is so much uprightnesse in a mans heart that he walks without any guile to him the Lord imputes no sin Q. Is there any in whose heart there is no guile A. There is none that they tollerate or justifie none that they nourish or maintain if they have any they strive against it are not well till they be rid of it no guile but what their judgments disallow and their wills consent not to blessed are such to whom no sin is imputed in whose spirit there is no guile 2 Such are said to be perfect because they strive after perfection and if they have a willing mind the Lord accepts of it according to that a man hath and not according to that a man hath not 2 Cor. 8.12 See how Christ approved the two Mites of the poor Widow because she had an heart to give all her estate Christ saith She gave more than they all so if a man gives all his heart to God and if he had more he would give more why God accounts it as perfect 3 God accounts of any sincere truth of grace as perfect because in time it will be so and he looks at things to come as present he that hath begun a good work will also perfect it Phil. 1.6 1 Thes 5.23 24. Q. But how comes it to passe that such a keeping of the Commandments argues love to be perfect A. A thing is said to be perfect three ways 1 When there is Perfectio partium a perfection of all parts none wanting Gen. 2.1 2 A man is called perfect that is ready and skilful and nimble at any businesse 3 A thing is said to be perfect that will hold that is constant as wee call them perfect colours that will hold their hue in every weather now such a true perfection of love to God is in all keepers of Gods Commandments 1 There is a perfection of all the parts of love in all such men there is none of the parts wanting and the parts of love are 1 An affection unto fellowship with Christ 2 An affection to be doing good to him What we love compleatly First We desire communion with it Secondly We desire communication of good thereunto if we have it we rejoyce in it if we want it we earnestly desire it how doth a man know his love to his friend but by desire of communion with him and communication of good to him now such a man as keeps Christs Commandments thus loves Christ 1 He is broken off from the love of all other things and he hath an unfeigned affection to have fellowship with him and to get that he keeps his Commandments and so dwells in him and he in him Joh. 14.21 22. 2 For communication of good to him our works cannot profit God yet if we be willing to do God any service to be at his command at any time then the love of God is perfect in us when we desire fellowship with him and desire to do him the best service we can 2 Again in perfection there is a readinesse to a work so such a man as keeps Gods Commandments his love is ready he is forward to every good duty because it is a Commandment of God He is a willing person Psal 110.3 2 Cor. 8.12 you need not stand urging him he is willing to do Gods Will His tongue is the pen of a ready writer Psal 46.1 3 There is perfect love in him because it is constant and durable and will not change such a mans love is the same in health and sicknesse in the Church and at home in prosperity and adversity and if it be any way disturbed at any time yet it will return again to its former constant course Q. But how may I know wherein doth it appear that if I keep Gods Commandment my love is perfect A. 1. From the contrariety of our tempers naturally to any Commandment so thnt if you see any one willing and ready to be at Gods command you may say certainly the love of God hath overcome him the Commandments of God do crosse his will crosse his affections crosse hâ—s profit and pleasure so that if you see any one give himself up to keep Gods Commandments and crosse himself it is an undoubted sign that there is the love of God in him which constrains him to do what Nature would not do 2 You may know such a mans love to be perfect that keeps his Commandments because whatsoever weak beginnings of love you finde in such as keep Gods Commandments that mans love
grows perfecter every day such a man still grows in fruitfulnesse he grows ready to every good work Joh. 15.2 so that the love of God is perfected in him by obedience As a fruitfull Tree the more it sticks his root downward into the ground the faster it grows so a Christian the more he sticks his root on Christ the faster it grows And so the Husbandman will have more care of a fruitful Tree to prune it he hath no such care of a sower barren Tree but if a Tree be fruitful he cuts off all superfluous Boughs that hinder the increase of such a Tree so a man that is fruitful in Gods Commandments he doth not only stick his root his faith and hope deeper in Christ but the Lord himself is willing to cut down all those noysome Lusts that suck away the sap of grace if God see a man set himself fully to follow God and keep his Commandments the Lord will cut off all cumberances all corruptions all things that hinder the growth of grace Vse 1. For trial of our love to God whether it be perfect or no whether sincere or counterfeit how dost thou finde thy heart affected to Gods Commandments Dost thou look at them as thy way it grieves thee to be out dost thou look at them as thy treasure as most profitable to theee Dost thou look at them as thy ornaments as most honourable to thee Dost thou look at them as the apple of thine eye as thy life most near and dear and precious to thee If thou dost thou hast that love in thee that is perfect without guile perfect in every part of love and in regard of readinesse and constancie but if a man looks at Gods Commandments as a by-path as if he were out of the way if he looks at them as unprofitable and dishonourable if he can break them without any scruple if he would rather part with them all than his life verily the love of God is not perfect in such Vse 2. For direction to all such as desire perfection of love to Christ do any desire to love the Lord Jesus in perfection not only of truth but parts and degrees if he could Why this is the way keep his Commandments take heed of breaking any one of them What is the reason we deceive our selves in our love to Christ We think it is love to Christ if we keep a solemn Feast to him at this time of the year in memory of his Nativity but is there no better Argument nor furtherance of thy love to Christ than this Take heed of it if Christ hath commanded us to deck our bodies and houses if Christ hath commanded us to feast and be liberal you will finde that a great help to further your love to Christ and an evidence thereof but if you go on in any course without a Commandment if you keep such Feasts which end in all excesse and ryot and gaming and playing they begin it may be pretty well but we fall from Religion to civility from civility to intemperance and wantonnesse c. and what is the reason Because we have the custom of our Fathers for it not the Commandment of Christ the Apostle doth not say he that keeps customs his love is perfect but he that keeps Christs Commandments therefore if you would get your love to Christ perfected it must not be by keeping of old customs but by keeping his Commandments what is the reason why the most are so ready to keep such Feasts is it because it is Christs Commandment if it were the more you would find your love perfected you would be more forward to good your spirits grow from one grace to another but because men look at customs they begin in the Spirit and end in the Flesh Take a Christian at the beginning of the Sabbath he findes his heart unlifty to holy Dutie but before it be ended he is so enlarged that he is sorry it is done Why because he obeys a command but if we do any thing out of custom it grows from better to worse so that Christ hath not more dishonour the rest of the twelve Months than he hath these twelve days but would you have your love perfected then frame your lives and courses according to Gods Commandments and then the more you practise the more you may you shall finde your grace growing and your love perfected to every good work be doing Gods will and the Lord will be with you blessed is that soul whom the Lord shall finde doing his Commandments be doing and your doing shall multiply your strength and growth in grace Vse 3 Of Consolation to all such as apply themselves to be doing of Gods Commandments doth a man find himself ordering his ways according to a Commandment if you finde it delightful to you that you would still walk in it you look at it as your way your treasure your ornament c. why this is your comfort the love of God is perfect in you and will grow more perfect so perfect that God covers all your infirmities so perfect that it grows up high to perfection even to all the parts thereof so perfect that God sees you willing and ready to be doing his will so perfect that you resolve to hold on and be constant and if God see you thus moulded to a Commandment and not to customs God will uphold you and help you and strengthen you till he make you perfect which is no small comfort to a soul 1 JOH 2.5 6. Hereby we know that we are in him He that saith he abideth in him ought even so to walk as he hath walked IN Verse 5. you have an obedient Christian set out 1 By his practice he keeps Christs Commandments 2 By his priviledge which is double 1 His love is perfected 2 He knows that he is in Christ 3 Verse 6. here is a duty enjoyned to all men that would professe Fellowship with Christ namely imitation of Christ they ought to walk as he hath walked From the former part of the 5 Verse we have observed Doct. The observation of Christs Commandments is the perfection of our love to Christ Those next words shew the right honouring of Christ and your selves together so as we may honour God and he honour us that is by Knowledge of our Fellowship with Christ and by our duty so to walk as hee hath walked Hereby we know that we are in him By what By the love in us No by keeping his Commandments wee know that we have Fellowship with him though both be coincident so then here is a promise not only of their bâ—ing in Christ but their knowing that they are in Christ Doct. Sincere obedience to the Word of Christ is both a certain and evident sign of our blessed Estate in Christ Hereby that is by keeping his Commandments we know that we are in Christ Quest 1 What is it to be in Christ Ans We are said to be in Christ in
of any sins than the Sun is the cause of the stench of a Dunghil God forbids it hates it and punishes it was Absalom therefore innocent because God gave his Fathers Wives into his hands No God punishes his sin before all the people because be committed his sin openly before them all Vse 3 To teach every man and woman to abhor all these sins all Pride Gluttony Adultery Covetousnesse detest them why because they are not of the Father God takes no pleasure in high looks what pleasure takes he in unclean lusts in covetousnesse he detests them and abhors them therefore if they be not from God what should good men have to doe with them what should we meddle with that which we have no Word or Commandement for abhor these lusts therefore and detest them let those follow them whose chief good is in the World but live you as become Gods Servants Vse 4. May teach us to cloath our selves with the contrary Graces if those lusts be not from the Father then surely contrary Graces are therefore deck your seves with humility God resisteth the proud but gives grace to the humble Mat. 11.28 Learn of me for I am humble and meek Humility is of me but Pride that is not of the Father but of the world so for heavenly-mindednesse Col. 3.1 If ye be risen with Christ seek those things that are above heavenly mindednesse that is from Christ therefore be of an higher minde than the world Alas are these worldly things your highest things it is a sign you are not risen with Christ and so for the lusts of the flesh there is other meat than bodily food John 6.29 John 4.34 we may make use of our bellies but we may not make them our gods 1 Cor. 6.9 10. deck your selves with sobriety chastity temperance liberality humility thus walk and you shall finde rest to your souls Doct. That which is not of the Father the love of young men and old is to be weaned from The Syllogism stands thus Whatsoever is not of the Father the love of old and young must be weaned from But these lusts are not of the Father Ergo. All the comforts of this world if they come not from the Father our love must be weaned from them if honour come not from God and people affect it it hinders their Faith they cannot believe John 5.44 what kept Joseph from the lusts of the flesh but Gods providence in with-holding his Mistris from him if God with-hold a thing it is not for us to put forth a reaching desire to it this satisfied Jacob Gen. 30.2 If God with-hold such a blessing why should our desires be set upon it Shall we take it unkindly that Gods hand with-holds it so for profit this was the claim that Jephtah made when the King of Ammon contended with him Judg. 11.24 he told him What God gives us we will possesse if God had not given it he had usurped it as did the King of Ammon so if our God give us not a thing let us not reach after it and to this a promise is made to him that shakes his hand against any unjust thing Isa 33.15 vers 16 17. such though they have lesse yet they shall be confirmed in it it shall be like strong foundations Obj. What is there that any man receives but it is from Gods hand good and evill come from him 2 Sam. 12.7 8. I gave thee thy Masters house and thy Masters Wives into thy bosome and I gave them up to their hearts lusts so Zech. 11.16 Lo I will raise up a Shepheard in the Land which shall not visit those that be cut off c. So that we cannot be given to our lusts but it is from God Ans It is one thing when God gives us a blessing in his Providence another when he gives us a blessing in his Ordinances we may have many things by way of Gods providence and yet have little comfort in them it was his providence to give them up to their lusts it was Gods providence that sent Monarchs against Nations that they had no right to so Gods providence you will say sends a Bribe I never fought after it but we must not reason thus for these are but tryalls of our obedience and not for seduction so if a Bribe comes God tries whether you will shake your hands against it so if an Harlot presse on you God tries your chastity by this this is Gods providence but if God offer us a thing in an Ordinance that is either by his Command or our Calling that we may safely take Heb. 5.4 so that Gods Command and our Calling are Gods Ordinances whatsoever he calls us to receive he ordains and whatsoever he calls us not to receive he ordains not so that whatsoever is ordained by God in his Ordinance that we may take but what comes not thus let us shake it off Vse 1. To teach us to take heed of all unlawfull Honours and Riches for though they may comfort us a while yet they shall doe us no good if they come not from God all lawfull Honour and Riches come from God 1 Chr. 29.12 and that as a Father We need not be afraid to receive any lawfull Honour so for pleasures 2 Cor. 1.3 he is the God of all comfort if it be a lawfull comfort so that these we are not to be weaned from but from all the lusts of the World though we may receive Honour yet we must not be ambitious so Riches they are Gods gifts but let us not use ill means to come by them so for Pleasures if we cannot come by them but by violating Gods Command why let not your hearts reach to them and this should be a notable motive to mortifie all lusts because they come not from the Father of Lights but from the Prince of Darknesse if no Ambition or Pride or Covetousnesse be from God mortifie it so if there any love to pleasure and wantonnesse root it out for it is not of the Father therefore what should Christians have to doe with it Mens Children may lawfully take gifts from others besides their Fathers because they are not able to give us all kinde of blessings but Gods Children must take nothing that comes not from their Father whatsoever is not from him is a lust and our love must be weaned from it and the reason is from the amplitude of Gods bounty there is no good gift but comes from God and that in his Ordinance and God will bestow upon his Children whatsoever is good and needfull for them Vse 2. May quiet our hearts in the want of all such blessings as come not from God as God gives us not you see you cannot have such riches or such pleasures or profits but Gods Providence or Ordinance with-holds them why wean your hearts from them and be content without them it is the wisdome of men to follow an occasion when they see Gods providence leading them to
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
thou canst not know experimentally that those that doe Righteousnesse are born of God Vse 3. Here is a notable encouragement to all that are born of God to work Righteousnesse for if you work Righteousnesse not one Righteous man but shall know you are born of God and testifie it of you not that I would have men practice Righteousnesse for their credit that they may be known c. Object May not a man doe many works of Righteousnesse of Prayer and Alms and yet doe them out of his own ends so that others may be deceived in him Ans Though Christian Charity is apt to think the best yet none will say they know thou art born of God till thou deny thy selfe and thine own ends and thou dost things in vertue of Christ and walkest constantly in a Christian course therefore walk humbly before God doe things in the power of Christ and if it come that your ends and Christs ends cannot stand together if they see that you willingly leave your own way and take Christs though it cost you much why this will be your encouragement every one that doth Righteousnesse will know that you are born of God Vse 4. May discourage every man from evill wayes from doing unrighteousnesse for if Christians know that they that doe Righteousnesse are born of God then they will know that they that doe unrighteousnesse are born of the Serpent if they see that you work for your own ends and by your own gifts not by vertue of Christ they may wish you well but they know that you are not born of Christ as in nature the spirit of a noble man and a peasant will much differ though they should be educated both alike yet a noble mans spirit will be rising to higher matters so if you see a Christians spirit reach higher than the World he cannot confine himselfe within the limits of the World but he is lifted up to heavenly spirituall matters for Gods glory and he doth things from Christs vertue this makes it evident he is born of God a worldly man cannot rise higher than his own ends a thing riseth no higher than the originall it comes from therefore let it discourage you from working unrighteousnesse from looking at your own ends and gifts and abilities for if you doe you will be known to doe unrighteously and so are not born of God therefore walk 〈◊〉 as you would be known to be indeed you cannot be hid if you would be counted Righteous be doing Righteousnesse and then you shall be known to be born of God 1 JOHN Chap. III. Vers 1. Behold what manner of love the Father hath bestowed upon us that we should be called the Sons of God therefore ehe world knoweth us not because it knew him not THE Apostle having delivered this as a truth that they that work righteousnesse are born of God and knowing how apt we are to passe over such a mercy without serious and humble acknowledgement he stirs them up to consider of this mercy The Apostle removes a double objection Obj. 1. We meet with none that acknowledge us the Sons of God Answ To this John answers Not every one ackonwledgeth this but they that work righteousnesse not the world because they know not Christ Again from some doubts Gods Children make within themselves partly for corruption partly for affliction Obj. 2 What with corruptions and afflictions we have much adoe to be perswaded that we are the Sons of God Answ To this the Apostle answers now we are the Sons of God Take us in our strongest corruptions and afflictions we are Gods Sons but it doth not appear what we shall be when he appeareth we shall be like him free from corruption and affliction expressed by the reason we shall see him Then he informs them of their duty He that hath this hope c. 1. The manner of Gods love to us we are called his children 2. The exhortation to behold and look at this love 3. The removall of an objection Note It is a great and wonderfull love of God that we are accounted and called the Sons of Behold what manner of love such a love as cannot be said how much Matth. 8.27 Luke 1.29 Ephes 2.4 5. where speaking of quickening us to our new birth he saith it is a rich mercy great love Tit. 3.4 5. 1 Pet. 1.3 abundant mercy Reas From our wonderfull unworthinesse of such a favour We have a fourfold unworthinesse 1. Prodigall riotous waste of originall righteousnesse Luke 3. ult Adam was the Son of God by Creation but he sold it for an apple more profane then Esau because he sold it for necessity and hunger Adam not so now for God to give us a new stock to set us upon our legs again argues wonderful love and mercy Luke 15.21 The Prodigall his father had bestowed a portion upon him he spent it rioutously now he freely and rightly acknowledgeth I am unworthy c. Might not every Son of Adam say as much 2. Our estrangement from God and enmity against God before we be called the Sons of God Col. 1.21 If a man should adopt a child would he adopt a stranger or an enemy 3. There is no child of God but time was when he was as an enemy to God so an Harlot suppose a King should marry his first born to an Harlot that were his enemy and presse him to take her would not this seem strange We were Harlots running a whoring after our pleasures and profit What a depth of love is it for God to offer us his Christ his onely Son in marriage to us what manner of love is this 4. There is nothing that God could expect from us but what is naught many a man will match his daughter with one that hath not so much means but he is an understanding man able to manage his estate A man will say Had I such a man in hand I could set him in such a course that he should thrive and do well but how much shame and dishonour have we been to God 2 Sam. 12.12 13. Noah's drunkennesse Lot's incest Abrahams dissimulation which an heathen King could check him for What a discredit hath God by us Reas 2. From the little need God hath of us Men use not to adopt unlesse they have none of their owne God had a naturall Son Christ and the Angels are his Sons by Creation Christ was Gods Son in whom he had pleasure Men if they have children of their own and adopt others it is because they are unthrifty Reas 3. From the great difficulty ere we could be the Sons of God Christ came from heaven and must be humbled even to the death Gal. 4.4 5. God denyes his naturall Son abaseth him Reas 4. The excellent benefits we are called to hereby 1. We call God Father 1 Sam. 18.23 Is it a light matter for the God of Heaven and earth to be called your Father since you are but men 2. Christ is your
of beleevers This was Davids grief that he could not enjoy the company of good men Psal 120. Reas 1. For Gods singular love to them verse 1. What manner of love And if God love them so dearly we ought also to love them 1. From their love above all others back again to God when others sit loose in their affections Christians should love them that love God who hath loved them so dearly Psal 139.21 22. 3. From the truth that is in every Christian beleever 2 John 1.2 If a man loves Gold he loves to have true Gold so if we love any let us love them in whom is truth of other men not one of a thousand that hath truth in them you shall finde them no further loving then may be to their own ends in latter times men shall be lovers of themselves for in former times God did inlarge the worlds affections many brethren would have hazarded their lives for their friends but now no further love then they shall finde aliquid jucundum or utile But Christians love one another for the loves sake that is in them Many complain much that true friendshiip is gone it 's an hard thing to find a faithfull friend Prov. 20.6 This faithfullnesse in friendship is a proper badge of the Son of God John 13.35 15.19 Vse 1. This should teach Ministers with what affection they should speak to their people when they call them Beloved This ought not to be a word of complement but their hearts should go with it How can such call them Dearly beloved when they come at them but once a year how doe they love union with them or communication of good to them 2. This may be a direction to us all as we would approve the truth of our hearts before God to love all that are born of God as St. John he calls them Beloved Look at all beleevers as the Sons of God and look at them as beloved if they walk in the truth 3. This may be a reproof of all such as estrange themselves from Christians yea many there be that are glad of any advantage to trouble them that are born of God they are far from St. John's spirit There are some that will not maligne and oppose them but yet if they be such as are poor from whom they can get neither pleasure nor profit they estrange themselves from them But St. John calls any Beloved in whom he findes the truth of grace There is no Christian but hath something for which he ought to be beloved there is something in them worthy our imitation You shall finde more comfort in your love to poor weak Christians then if you fasten your love upon more eminent persons and greater in place Doct. 2. That the ignorance that the world hath of Gods children and our obscurity and weaknesse in the world doth not hinder our present good estate in the world Now we are the Sons of God now that we are afflicted in the world Isa 54.11 which shews you that though the children of God be afflicted and weather-beaten yet God hath promised such blessings to them as may make them blessed in the world vers 13.14 Isa 43.3 4. Though we be led through the water and fire of affliction yet in the midst of all our troubles when we are passing through the Lord promiseth that he will be with us and that he will be our comfort in the midst of persecution and temptation Thus you see how dear and precious Gods children are in his sight David when he saw the prosperity of the wicked that all went well with them then he began to think that he had cleansed his herat in vain but soon afrer when he went into the Sanctuary of the Lord then he saw that the Lord set them but in slippery places Therefore howsoever it seem in our eyes that it goes well with the wicked yet let us not despair God will guide his children by his counsell and afterward receive them to glory You may hear Job complaining of his poor and miserable estate Job 19.18 19 20. he had now no more comfort left him then he had skin on his teeth and therefore he cryes to his friends to pitty him vers 21 22. And what do you think was the rejoycing of his soul in the midst of the anguish of his spirit and affliction of body being all consumed away with misery he tells you vers 25. to v. 27. Yet I am sure my redeemer liveth So that what though his present estate be miserable and his future happy estate be obscure to the world yet he knows when Christ shall appear he shall be like him Col. 3.3 4. as the Apostle speaks Our life is hid with Christ in God Reas 1. Taken from our likenesse to the Son of God Christ Jesus who was in such a poor condition as that though the birds of the air had nests yet the Son of man had not where to lay his head yet all this while he was the Son of God in whom alone he was well pleased Mat. 3.17 And as it was with Christ our head so may we look it should be with us his members Rom. 8.29 If God did see it meet that his Son should be thus afflicted in the world and drinke of such a bitter portion of Gods wrath let us not think we shall go to heaven and partake of those heavenly mansions which Christ hath prepared for us but we also shall drink of the same cup that he drank of Let us account our selves happy that God will so esteem of us to make us his Sons Reas 2. From the freedome of Gods love to men And first that he doth not esteem of them according to their outward lustre 1 Sam. 16.7 God seeth not as man seeth Ps 22.6 This is meant of Christ So Isa 53.3 Secondly That he doth not esteem of them according to their inward estate Ezek. 16.16 Deut. 7.8 8. So that though there be much pride and stubbornnes of heart found in Gods children and oftentimes in a great measure against God yet all these inward corruptions do not hinder our future glorious estate Vse 1. This should teach the children of God to be content with their estates They are indeed apt to think that if the world do not esteem of them but are ready to put many injuries upon them and to persecute them with hatred that they are not Gods children or else they murmur and grieve within themselves And if the world do sometimes esteem of them yet if their health liberty and maintenance be taken away then they think surely they have cleansed their hearts in vain and washed their hands in innocency Psal 73.13 As for the men of the world they are in prosperity they suck water out of a full cup their eyes start out with fatnesse and they have more then they can wish But David can tell them when he went into the Sanctuary that he saw that God had set them
came to good And they that did not love Joseph for his goodnesse sake could not love Jacob nor Abraham A man may hate and distaste some injury offered but if once the corruption of any childe of God shall prevaile with me to hate him more then his goodnesse to love him it is a sign there is a distemper in my heart Vse 1 See a manifest difference between the children of God and of the Devil If there be any Brother thou lovest not from whom thy heart is girded up whom thou canst not affect thou art not born of God I know provocations may be such as may weaken affections and turn the streams as that it shall not run so fully nor strongly yet a childe of God dares not allow himselfe but he doth take a course to remove matters of enmity and he takes himselfe as much bound to hate himselfe for neglect of his Brother as he found cause to neglect his Brother A man may be angry towards those he loves without sin But this want of love will do more injury to your spirit then the injury that is done to you A man may be angry but when his passion is over his love returns again What is it not to love any brother There are two things in love 1. A Communion with them 2. A communication of good to them In some things a man desires communion with others other things there be wherein though a man desires not communion with them yet he desires communication of good to them Vse 1. This should exhort us to stretch our love universally to every soul You were better bestow your love upon some base hypocrite then restraine your love from some poor Christian You cannot neglect one Christian but it will hazard your whole generall estate In judgement of Charity if they abstain from grosse sins and do good duties we think well of them and we had better lose our love upon them then neglect a childe of God Psal 35.12 14. And indeed it is not lost for it shall return into his bosome It is a signe I love a man if I love his picture so though a man should be an hypocrite yet if we love the shew of grace it is a signe we love grace indeed Never say thou lovest a Christian unlesse thou lovest the picture of a Christian What a miserable thing is the want of this such a man is not born of God but of the Devill And what a poor case is a man in that makes his spirit the spirit of Satan 1 JOHN 3.11 For this is the message that ye heard from the beginning that we should love another THe Apostle in the former verse had given us two manifest differences between the children of God and of the Devill The latter mark the Apostle proves to be a manifest difference It is a message and an ancient one which we have received of God as who should say He that is born of God will hear the Word of God But this is a message The duty of brotherly love is set out by a message and that by its adjunct from the beginning Doct. That when we read or hear the Word of God we should look at it as a message sent from God This Phrase is no where used but in 1 John 1.5 And what saith Saint John of it shewing what Christ delivered at large The Apostle sets the stamp of message upon it Reas 1. From the scope of all the Scripture Whatsoever is written is written for our instruction Rom. 15.4 There is not in Scripture something for some men of parts and other things for meaner men but all things are for our comfort and instruction If we read the Magistrate to be called to such and such duties it is for our instruction for our comfort that we may know what care God hath of us no calling but redounds to our benefit Whether I read threatnings commandements promises they are all a message to me though every threatning belong not to me yet thus far it doth to keep me from such and such sins and terrifie others And so though promises belong not to thee because thou art not in the state of grace yet 't is good for thee to know them that those promises may break thy heart to see what mercies thou neglectest 2. From the office and calling of the Pen-men of Scripture Mal. 2.7 2 Cor. 5.10 Vse 1. Of direction to those that either hear or read the Word Deut. 17.14 God calls the King to read it once a day If thou takest up the Book of God thou takest a bundle of messages as if God should round thee in the ears Understandest thou what thou readest Thou shalt read it in vain if thou look not at it as a mess a ge We are wont to receive the message so much the better by how much it comes from great men or friends 2. In hearing or reading the Word of God we must be led on to a twofold duty 1. To receive all with reverence Judg. 3.20 Acts 10.33 2. Whensoever thou hearest the Word of God consider how far it pertains to thee though all Scripture be for my comfort to know yet I must apply it to my selfe so far as it concerns me receive it as bread of my portion chew upon it Heb 4.3 God requires of us that we doe mix the Word with faith Obj. The Minister doth not know the frame of my heart therefore how should he know what to say to me I am a stranger to him Answ It is true If he speak out of his own minde and fancy many times we think that things are spoken by suggestion from neighbours true oft-times it is so but God knows better how such a thing is useful to us then we do 2 Kings 9.5 3 This should teach us conscionably to obey the Word it is a message sent from God therefore take it not ill at the messengers hands nor cavil at it For a Prince is not so to doe though an Herald of Arms come and pronounce open Wars against him he comes and goes peaceably telling the message of his Prince The Lord makes this a cause of captivity 2 Chron. 36.15 16. 4. This should exhort all to get them Bibles if they have none and if they have them every day to read something There are two wayes of parley between God and our selves 1. When we speak to God in prayer 2. When God speaks to us in his Word It is a fearefull thing when there is such strangenesse between God and us that he should seldome hear of us and we seldome hear of him Doct. The love of another is an ancient message that God hath sent us and hath continued to send us from the beginning He saith not in the beginning but from the beginning which implyeth a continuance of it I Theff 4.9 Rom. 15.10 Writing a Law he wrote nothing else but a Law of God Gen. 4.6 Thus God complains of Cain why dost thou lowre
short of no gift yet 1 Cor. 1.10 he complains that there is schism among them therefore there may be knowledge of God and yet want of love to our brethren Answ 1. The knowledge that is there spoken of is a knowledge that enlightens the understanding that puffes up and swims in the brain it sinks not into their hearts and affections 2. There is a knowledge that reacheth to the heart and life of a man a man is said not to know when he doth not acknowledge Psal 1.6 The Lord knows the way of the righteous the Lord approves affects and delights in their way when a man doth not regard he is said not to know Mat. 7.23 Known unto God are all his works Acts 15.18 3. There is a knowledge that doth expresse its selfe in action Know you the God of thy Fathers 1 Chron. 18.9 1 Sam. 2.12 the Sons of Eli they knew not God though Priests yet knew not the way of Religion because they were wicked children without yoak they are not acquainted with the wayes of the Lord. Reas 1. From the nature of God both in his attributes and works both expresse in abundance that those that know God cannot but love their brethren for no attribute doth so much expresse the nature of God as this of love 2 If we know God and be acquainted with God there will be some likenesse between God and us if we see God loving godly Ministers and hearers so will we Gal. 6.10 3. From the impression which the love of God makes in our hearts Rom. 5.5 our hearts are like to a stone-wall in a cold day the wall is cold always but warmed on a Sun-shine day 4. From our love to God What causeth you to love God if for this because he pardons your sins and saves your soules this a man may doe by a spirit of false love he that loves God truly will love him for his goodnesse not onely to us but to others Vse 1. This may be a ground of tryall of our love and fellowship with God if you find in your hearts an unfeigned love to godly Ministers if you make Gods servâ—nts the men of your delight you need no better evidence from Heaven that you are beloved of God Obj. I am acquainted with many godly Ministers and good men Answ Consider whether thou lovest them for thy own sake because they may be helpfull to thee this is from self-love but dost thou love a Minister or a Christian for his goodnesse sake for his likenesse to God for his graces and vertues this is a signe thou lovest him not for thy sake but Gods 2. This exhorts every such soule as desires fellowship with God to be acquainted with God to love their brethren you come to the Ordinances of God and you finde not Christ you come into Christian Communion and find little comfort know this that according to your love to your brethren such is Gods love to you if there be any strangenesse in you to any brethren this will make God strange to you all the affections we find in prayer in reading preaching or any Ordinance of God they will prove but delusions if we love not our brethren 1 JOHN 4.9 In this was manifested the love of God towards us because that God sent his only begotten Son into the world that we might live through him THe second Argument to move us to brotherly love is taken from the example of God the Fathers love to us ward A third argument is taken from the benefit which such receive which walke in love among themselves The benefit is twofold 1 They have fellowship with God they see the face of God and find God dwelling within them to verse 16. The second benefit is they grow up to perfection without love there is no growth of grace These words then contain an argument to move us to love our Brethren and it 's taken from Gods love Wherein we have 1 The manifestation of Gods love 2 The Object towards us 3 The evidence thereof because he sent his Son 4 The place whereto he sent his Son and that is into the world as also with the end that we might live through him In this was manifested the love of God towards us Doct. That God doth not only bestow love upon his people but it is his good pleasure to manifest it Rom. 5.8 Psal 98.2 3. Isa 52.10 There is the mighty power of God by which he overcomes all our sins by which he redeemeth us Luk. 3.6 All flesh shall see the salvation of our God yea more then all flesh for it is manifested 1 To the Angels Luke 2.13 14. 2 To mens consciences Rom. 5.8 Gal. 2.20 God commonly gives us no gifts but he is willing his Spirit should shew unto us his love 3 This love of God is manifested to the rest of mankind Rev. 3.9 Reas From Gods glory Luke 2.14 the high praises of God were in their mouthes Jerusalem shall be comforted because God will make bare his arm in the redemption of his people Isa 52.9 10. 2 If God did not reveal our salvation to us it would be no comfort to us but when it is manifested it is a ground of joy 3 It 's a means to draw on many men into the unfeigned love of God which otherwise might be left in darknesse Zech. 8.23 When the love of God is manifested to the children of men it doth raise them up to seek God Cant. 5.16 therefore the daughters of Jerusalem are provoked to seek Christ Jesus with the rest of his people when they discern what a gracious God he is to them that cleave to him in a conjugall affection Psal 106.45 this encourageth them that are coming on in the wayes of grace and discourageth them that doe not and convinceth them that are of the Synagogue of Satan who know that he is the Lord. Vse 1. This should teach the servants of God not only to bear an hidden love but also a manifest love to Christ now indeed are the time wherein men need not be ashamed to manifest their love but if times grow hard then men will come to Christ by night as Nicodemus did but God requires if he manifest his love to your conscience that you should make it known to the world and not to be like Joseph of Arimathea and Nicodemus Joh. 9.38 39. If we be ashamed of him in the world he will be ashamed of us before his Father Mark 8 38. when Christ hung on the Crosse Joseph came in boldly to Pilate and asked the body of Jesus Mark 15.43 which shewes you that where there is truth of grace though it be close at the first coming on yet when there is danger indeed every man will put forth himselfe to bear witnesse to the truth Doct. That God bare love to us before he sent his Son to reconcile us to himself The sending of Christ into the world was out of free love for his love moved him
when other mens hearts shall quail and tremble for fear and shake like the leafs of a tree Isa 7.2 then a loving Christian may lift up his head with joy because then he knows his love shall be consummate and when others are ashamed of their riches learning and honors he is not ashamed of his love a loving Christian is safe and bold both in life and death look at all the straights of a Christian if they be upon any ground it s for want of love he that neglects this duty of love God and his conscience will take him by the throat and exact the due debt because he walked with a private spirit in the publique world whereas if we doe but walk in a spirit of love and helpfulnesse to our brethren and learn to walk with a publique spirit neglecting private respects the Devill and thy conscience shall find nothing to accuse thee of but thou shalt meet death and judgement in the face without fear or shame 1 JOHN 4.18 There is no fear in love but perfect love casteth out fear because fear hath torment he that feareth is not made perfect in love VErse 17. he â—roved that such as love one another may have boldnesse in the day of judgement this he proved 1. From the likenesse to God v. 17. 2. He proves it from the contrariety that is betwixt fear and love There is no fear in love which he proves by an effect of love perfect love casteth out fear and therefore perfect love and fear cannot stand together this he proves by a double argument 〈◊〉 fear 1. Fear hath â—â—â—ments therefore love a peaceable grace casts out fear 2. Because he that feareth is not perfect in love therefore he that is perfect in love fears not In this 18. verse 1. Observe the estate of a soul troubled with fear and that is a state of torment 2. The unsound and uncomfortable condition of such a soul he is not perfect in love 3. The remedy of this estate perfect love casts out fear 4. The exemption of perfect love from all fear or the comfortable condition of a soul so healed by love There is no fear in love Doct. A fearfull conscience lies in torment Fear hath torment and he speaks of the fear of death but specially of judgement where that fear is there is torment the word translated torment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is elsewhere so translated Mat. 25. ult The torment here spoken of is such a kinde of torments as hell is not for measure but for kind For the handling of this we may see what the Scripture speaks of this torment in the severall descriptions and metaphors First This torment is sometimes called pricking of conscience Acts 2.37 they were pricked at their hearts with fear and shame for sin though but a little before they scoft at the Apostle v. 13. yet now they were struck with such torments as they knew not what to doe Secondly It s called a wounding of the spirit Prov. 18.14 which wounding is a larger gash then pricking and so implyes more anguish fear and shame Thirdly It is compared to the sting of a Scorpion Rev. 9.5 the Jesuites doe so sting men with torments of hell and horrour of conscience and God gave them not power to heal themselves again hence they thought every thing little enough to satisfie their conscience and so they suck out their estates in building Hospitalls and bestowing on their Cloysters Fourthly The wrath of God in the soul is compared to venomed arrows Job 6.4 Fifthly This torment is called the rending of the heart Joel 2.13 Rend your hearts and not your garments the heart and thoughts are so rent and distracted that one thing will not hang by another David calls this melting of spirit Psal 119.28 as if the heart were like wax and Gods wrath like burning fire therefore a man in this case is in a bitter estate Job 13.26 Thou writest bitter things against me Isa 38.15 I shall goe mourning in the bitternesse of my soul for this the soul is troubled Psal 77. and sorely vexed Psal 6.3 Why doth a soul lying in fear lye in torment Reas 1. Consider this fear in the effects of it this fear sometimes brings men into trembling of body so that all the spirits flie inward 2. If it continue it leads oft times to inward Consumptions of body or burning Agues Hab. 3.16 Psal 30.4 5. 3. Sometimes it causeth terrible dreams which doe amaze and affright us Job 13.14 4. It causeth wearinesse of life so that a soule long exercised with this kind of fear cryes out in bitternesse and heartily wisheth for death Job 7.15 My soul chooseth strangling rather then life if he might have his choyce he would rather choose strangling then life there are worse effects then those proceeding from this fear when Satan sets on withall against us 1. Sometimes Satan so follows us with fears and horrours that though a man be oâ— a large measure of patience yet he is able to bear no longer but breaks out in impatience Cursed be the day that ever I was born Job 3.1 2 3. and this is a sinfull effect 2. It breeds in some a flying from the presence of 〈◊〉 that they dare not read or pray they are afraid the earth should swallow 〈◊〉 up and God suddenly consume them so Cain when he was pursued witâ—â—orror of conscience he fled from the presence of God from Adams family from the Church 3. This fear sometimes brings destruction when the soule is so wearied with sence of horrours with cares and watchings that the brain growes frenzy so that you can be able to doe them no good till God puts in his help Psal 88.15 16. This was Hemans case through the terrours of God he was distracted yet when God healed his spirit he grows one of the wisest men upon the earth except Solomon 4. Sometimes upon this fear follows despaire the soul is perswaded it shall never see the light of Gods countenance again but that its utterly cast off Psal 3.6 7. Psal 77. but this was but for a time but sometimes this despair is finall as Judas his was 5. From hence followes sometimes selfe-murther as in Judas Mat. 27. Reas 2. From the properties of this fear its incomprehensible when Job would expresse it he could not tell how to set it forth but O that my afflictions were laid in the ballance Job 6.2 3. Lam. 1.12 13. Is there any sorrow like my sorrow 2. It s insupportable A wounded spirit who can bear Prov. 18.14 the stoutest heart is not able to stand under it 3. It s immoveable nothing in the world is able to remove it no balm can cure the conscience but the bloud of Christ Reas 3. From the causes of this fear which are two 1. The sence of Gods wrath here and the expectation of greater hereafter Psal 90.11 Who knows the power of thy wrath 2. A terrible expectation of violent fire to consume
loving spirits are full of fears and terrours as Joâ—â— 4 So Heman and Paul complaâ—â— 2 Cor. 7.5 that 〈…〉 without and terrours within if such glorious Saints may be feaâ—â—st will you say they were unfound Answ There may be found such fears even in Gods Saints that have â—â—perience of his love 〈◊〉 and the world experience of their love 〈◊〉 consider what kind 〈…〉 it is the fears differ much from 〈…〉 of unfound hearts First The fears of the godly spring not so 〈◊〉 from the expectation of death and hell as from some inwaâ—â— trouble for want of Gods favour Psal 80.3 4. Turn us again 〈…〉 thy 〈◊〉 to shine and we shall be saved it s for want of the 〈…〉 that they so grieve otherwise we read not of the fears 〈…〉 judgement now here is a great difference 〈…〉 of love mixt with 〈◊〉 fears 〈◊〉 it s the love of God they 〈…〉 the contrary 〈…〉 is not so much affected for the way 〈…〉 for the sence 〈…〉 and judgement and expectation 〈…〉 Secondly to the 〈…〉 there is 〈…〉 maâ—◠〈◊〉 support 〈…〉 thought within â—e 〈…〉 heart he hath no 〈…〉 wrath 〈◊〉 mixt with 〈…〉 but susâ—◠〈…〉 for 〈…〉 Thirdly â—â—here 〈…〉 the effect 〈…〉 from God as 〈…〉 from 〈…〉 other means 〈…〉 â—tresse sometimes 〈…〉 sometimes he 〈…〉 as run to an 〈…〉 science falls to 〈…〉 But the fear of 〈…〉 use 〈◊〉 right me 〈…〉 his 〈◊〉 came 〈…〉 exceedingly What 〈…〉 he to Wiches â—â—â—â—laters No 〈◊〉 himselfe to seek the Lord 〈…〉 him for help 2 Chron. 20.3 So 〈…〉 seem very 〈…〉 will throw themselves into his armes they run to the horns of 〈…〉 these if they 〈◊〉 â—â—erish will the 〈◊〉 and indeed the heart 〈…〉 found in love then when it 〈…〉 and it argues the 〈…〉 cleave to him when we see 〈…〉 Obj. May we not find many 〈…〉 defie death and judgeâ—◠〈…〉 no more afraid of hell then if it were a â—â—le Answ True there are such â—â—terous spirits theâ—â—either 〈…〉 man are not afraid of hell and ye◠〈◊〉 from any 〈…〉 differs from the boldnesse of Christians For 〈…〉 First It s without root Secondly Without fruit whereas the true 〈…〉 Christians proceeds from faith in Christ Eph. 3.12 Rom. 5.1 2 3. 〈…〉 from searednesse and benummednesse of conscience 〈…〉 such neither fear God nor 〈◊〉 whereas the boldnesse 〈…〉 them reverence God and fear sin the more Thirdly Their fearleâ—nesse is fruitlesse thâ—y are not more fruitfull by it but more licentious and such men ordinarily at death are desperately licentious then halter or dagger or any thing to rid them out of the horrour of conscience Vse â— May teach all them that will be possest with a spirit of boldnesse and confidence let them maintain sound hearted live to their brethren and indeed there is no 〈◊〉 that befalls Gods servants â—ut it proceeds either from bemudding themselves with the world or else for want of love to their brethren As a wiâ—â— when her husband hath been long abroad and her heart hath gone after her lovers his coming is the lesse welcome she could 〈◊〉 his comming defer'd so when we have let our hearts run loose from God and our brethren why then our hearts grow full of doubts and fears gladly could we desire that God would defer his coming and respite us a little that we might recover our selves before we go hence and be no more seen therefore as you will finde your hearts comfortable and unmoveable at death and judgement when the Mountain quake and the Seas roar would you then be chearfull grow up in love to God acquaint your selves with him let your desires be toward â— him and withall joyn the love of your brethren or else his coming will be uncomfortable Even as children when their Parents have been abroad and they have fallen out and fought and hurt one another 〈…〉 their Fathers coming which otherwise would have been 〈…〉 if you fall out with your brethren and stain their good names and wrong them you still finde your hearts afraid of Gods coming and would gladly have God to defer it a while It 's a direction therefore to all the sons of men how to be prepared for death and judgement it is not building Hospitals that will fit you for it but this is the best way love God and love your brethren and you cannot dye uncomfortably No man dies more fearfully then a contentious or covetous man a wrangling contentious man never dies with peace and comfort if therefore thou findest an heart afraid of death and judgement if thou wouldst help this labour to cleanse out all enmity and want of love Vse 2. Of consolation to such as finde their hearts fearful and uncomfortable and yet find their hearts sound in love to God and their brethren why consider if there be not an evill root of bitternesse in you and if thou findest thy heart free from envy and wrath and hatred then consider what good offices thou dost labour not only to be sincere but to 〈◊〉 up to fruitfulness and if God give you to see that your fear is rather for want of his favour then for hell and wrath this is not the fear of hypocrites Isa 33.14 but proceds from want of experience Vse 3. It is a ground of much comfort to those that are either fearlesse of death and judgement or sound in love if thou findest thy fearlesnesse arise from longing after God and making thee more fruitful Why it s an evidence that thou art sound-hearted in love And again if thou findest a loving heart why thou hast a just ground of fearlesse boldnesse soundnesse of love and boldnesse goe hand in hand And how should we labour for that grace that will help us against all fears and doubts Wee have formerly heard of the torment of feare and the hypocrisie of fear Now the third thing is the remedy of this feare But perfect love casteth out feare Doct. 3. True hearted love to God casteth out all feare of evill from the hand of God So that though at first the conscience of a young Christian be fearful of the wrath of God and judgement yet as love grows so feare is casting out Perfect love casts out feare he means not without imperfection For we know but in part and love but in part but he speaks of love without hypocrisie and dissimulation True-hearted love fears no evill from the hand of God Now this love casts out feare Not as soon as ever it comes into the soule but by little and little as a man that goes to cleanse a pit he cannot do it presently but he is casting it out till it be all cleansed Fear is a deep pit compared to the sinking into deep mire now love comes to cast out this fear but it 's not done the first hour but by little and little it will get rid of all fear it doth not cast out the fear of God for the more we love him the more we
to Simon Magus at such a time when his heart was carried away with the love of money But the true cause was Gods first love to Peter that made him love God again should God wait for times and opportunities why at the best time mens hearts will finde some evasions if God should stay for a fit time he should never find it for Christians can tell God took hold on them when their hearts were most undisposed to it How long is it before they can be convinced of their dangerous estate or will be brought on to seek for help till God awaken their hearts and open their eyes so that they would be glad to see one glimpse of favour why tell them of never so fair promises they cannot be brought to embrace them so that unlesse God mightily draws us to it we should never come on to accept of the offer of grace but we therefore love God because by his preventing love he brought us to that which of our selves we could never have been brought to Vse 2. Would a man know whether God love him or no a needful point to be known Why no man can know it by these outward things these fall alike to all Ecles 9.1 Why enquire you how thy heart stands affected to God if thou canst find in thy heart that thou lovest God the Text will tell thee that God loveth thee Object Love God who doth not God forbid that any should not love God Answ That thou mayest know this indeed dost thou find thy heart choosing God above all things in the world Why thou couldst not thus choose God unlesse he had first chosen thee if thou findest thou canst be content to purchase Christ at the losse of thy dearest comforts then make account that God hath loved thee and been willing to part with Christ for thee What made Abraham willing to offer up his Son but that he knew that God had given his Son to dye for him Canst thou look up to God as thy Father then he hath adopted thee for his Son dost thou find thy heart cleaving close to God as David did Psal 73. ult It 's good for me to draw near to God why it 's evident that Gods love is constant to thee because thine is so constant to him Vse 3 Of consolation to such as doe find in their hearts that they doe love God if thou findest thou couldst be willing to part with all for his sake why then surely God so loved thee first that he will rather part with any thing then thee Isa 43.4 O how this should stir us up to love God more then ever we did if thou lovest God dearly and prizest him above all things why this will seal up to thee that he loveth thee as dearly if you would know whether God love you with a love unto life why labour you to love him with a lively love 1 JOHN 4.20 21 If any man say I love God and hateth his Brother he is a lyar for he that loveth not his Brother whom he hath seen how can he love God whom he hath not seen c. THese words continue the discourse hegun verse 12 wherein he useth two motives to stir us up to love our Brethren 1 From the fellowship such have with God amplified from the 13. verse to 16. 2 From the soundnesse of Gods love to such from verse 17. to the end In these two verses he argues this truth by the contrary viz. that such as hate their Brethren their love is not perfect but unsound If any man say he loves God and hates his brother he is a lyar then he loves not God this he proves by a double argument 1 From the greater occasion he hath to love his Brothrr then God therefore if he love not his brother he loves not God and the occasion is the dayly sight of his brother 2 From the like and the same cause he hath to love his brother as well as God and that is from the equal commandement of God and therefore if we love God out of obedience to his law we should love our brother out of obedience to the same law Doct. 1. That the hatred of a Christian brother is an undoubted sign of hypocrisie of the profession of our love to God If any man say in heart tongue or practice that he loves God and yet hates his brother such a man is a lyar that is he expresseth not the truth 1 Joh. 3.9 to 11. this is part of the message of God that we love one another now the profession of a Christian is a profession of his subjection to the Gospel of Christ Now the Gospel holds out five principal Ordinances 1 Prayer 2 The Apostles Doctrines 3 Sacraments 4 Mutual Communion 5 Discipline Now if a man professe subjection to the Gospel he professeth subjection to these five Ordinances The Apostle delights in this word profession Heb. 3.1 and commends it in Timothy that he had made a good profession before many witnesses 1 Tim. 6.12 Now doe but consider what every one of these Ordinances expresse about brotherly love 1 In prayer we call God Our Father and if he be our Father then all his children are our brethren and if we doe not respect them as our brethren we renounce God for our Father 2 In the same prayer we desire God to forgive us no further then we have hearts to forgive our brethren if therefore we will not forgive our Brethren we are no true professors 2 In the hearing of the word we are to come like New born Babes desiring the sincere milk of the word and that is when we come free from all malice and emulation as babes be 2 Pet. 2.1 2. Therefore if a man come to the word with an heart full of envy and emulation he professeth himself a Christian but he deceives himselfe 2 It overthrows the Gospel because this is one of the great Commandements of the Gospel that we love one another Mat. 22.36 to 40. if a man therefore professe himself a hearer of the law and so of the Gospel for he that renounceth the law renounceth the Gospel for the Gospel establisheth obedience to the Law Rom. 3. ult Besides it is the Commandement of the Gospel for the whole Gospel is compact of two Faith and love 2 Tim. 1.13 Joh. 13.34 and doe not yeeld obedience to this particular Commandement of the Gospel he is a lyar 3 The Sacraments are seals of our love in Baptisme We are baptised into one body 1 Cor. 12 13. and in the Lords Supper We are all partakers of one bread and one spirit 1 Cor. 10.17 If therefore there be a different spirit in us we are not of the same spirit work not by the same Spirit In a naturall body if a member be cut off in a combate in our hot blood we misse it not nor feel the pain but in cold blood we find the misse of it and seek out for help so in
then I might condemne the generation of the righteous for it may easily fall out that sometimes the servants of God are so filled with the world that they have much ado to take pains about edifying themselves or keeping peace with God But yet though a true Christian be led captive by the world so as he hath little skill in any thing else but worldly matters full of dexterity in the world and but a bungler in grace yet if a man be born of God the Spirit of God at length will let him see his error and then be will mourn for it and oppose and resist to the death As a childe getting into a boat at length the wind riseth and carryeth the boat from the shoar and tosses him in the deep he is not able to use the oares to bring him to the shoar but after much toyling he is drowned and a puffe of wind or the return of the floud casts him on the shoar dead So many times a Christian falls a tampering with the world and it pleaseth him well till at length the world heaves and carries him up untill he be carryed into the main plunged so deep in the world that he sees he hath lost his love to God and then he strives to recover himselfe and labours and goes mourning to his grave but at his death he is cast up safely on the shoar the seed of God hath kept some life of grace in him Vse 1. Shews the hypocrisie of such as are carryed wholly captive with the world such were never truly born of God Stella cadens nunquam stella cometa fuit Some illumination may make them blaze a while but they vanish away at length Vse 2. Shews us the marvellous danger of the world We think it an happy thing to lade our selves with thick clay to have our treasuries full and our houses well furnished Why would a man think himselfe rich if his house were full of enemies Why truly such is the world it carries us into the deep and drowns us with many sinfull lusts Therefore the more we have of the world the more wary grow we of keeping the world shackled that it may not hinder us but help us to more freedome as a man the more Sea-room the better he sails So let Christians that have much of the world learn to be more free for God Doct. 2. It 's the faith of a Christian that helps him to overcome the world Moses his example is full Heb. 11.24 to 28. We see here 1 Honor might have tempted him He might have been called the Son of Pharoahs daughter this he refused by faith 2 There was much treasure to be got in the Court but by faith he esteemed the reproach of Christ greater riches then the treasures of Aegypt 3 He might have had many pleasures in the Court but by faith he esteemed the affliction of Gods people before the pleasures of sin 4 He might have incurred the Kings wrath but by faith he feared not the Kings wrath So that let the world flatter or threaten faith overcomes it Reas 1. Because faith inlightens the minde to see things in another manner then the world seeth them Faith lets us see things as they are Faith lets Moses see that to be called Gods Son is far greater honour then to be called the Son of Pharoah's daughter Faith lets him see that the afflictions of Gods servants are better then worldly pleasure Faith lets him see that Gods wrath is more to be feared then the Kings Faith is of a discerning nature Heb. 11.1 Faith makes that evident to a Christian which others see not 2 Faith estates us into Christ Now Christ dwelling in us by faith inables us to overcome the world 3 Faith hath a power to purifie our hearts Acts 15.9 2 Pet. 1.14 from the lusts of the world Faith looks at God as our portion and therefore regards not the profits of the world 2 Faith cleanseth us from voluptuousnesse Faith lets us see more joy and pleasure in Gods favour then in all the contents of the world 3 Faith establisheth our hearts in Gods fear Prov. 29.25 and therefore makes us not to be afraid of the wrath of men so that faith fenceth us on every side against the world 4. Faith layes hold on the promises 2 Pet. 1.5 Now Gods promises have a power to take off our minds from the world Faith beleeves the promises of Gods protection and provision and goodnesse and therefore makes us not to regard the world Vse 1. To teach a Christian never to go without the continual exercise of his faith The worâ—d will be still drawing us away either after pleasure or profit or else will discourage you with fears and dangers Why faith alone is able to overcome them therefore live continually by faith depend upon Christ look up to the promises and you shall be too hard for the world Vse 2. Of comfort to every faithfull believer in order to their perseverance If faith overcomes the world then it will overcome Satan and your owne lusts Doct. 3. To them that have overcome the world the yoke of Gods commandements is easie By the world we heard is not to be understood the creatures but there be somethings in the world that have a snare in them 2 There be many comforts in the world that are apt to draw our mindes from God Again there are many discomforts and dangers which are enemies to grace Now to him that hath overcome these the yoke of Gods commandements is easie Paul to whom the world was crucified Gal. 6.14 when he hears that bonds and afflictions attend him he cares for none of these things he can fulfill his course with joy for all these then surely his task is not a grievous yoke but joyfull Reas 1. From the weapons that the world lends Satan in every temptation Whatsoever temptation comes from Sotan or from our own corruptions they finde no argument to perswade us but only taken from the world so that if once you have overcome the world no temptation will lay hold on you There have been many that have been willing to partake of Christ but when Christ hath bid them part with all they went away sorrowful Mat. 10.22 Here was a losse of profit kept him off Some are kept off by profits some by pleasures Luke 14.18 19 20. The profits of the world made Ananias dissemble the love of the world made Demas forsake Paul What made Achitophel hang himself but disgrace of the world For ease sake Judas hanged himselfe So some mens credit and honors keep them off John 5.44 How can ye believe that receive honour one of another The seeking of worldly honour and glory hinders them from seeking Gods glory John 12.42 43. All the discouragements that hinder in our Christian course are either from the profits pleasures or honors of the world If therefore we have got victory over the world then no temptation shall make us think Gods
yoke grievous What made Herod and Demas and others think Gods commandements heavy but their profits and pleasures Vse 1. May serve to teach those that would walk on in a Christian course with freedome and liberty to wean their affections from the love of the world Bear a crucified affection to the contents of the world and then Gods yoke will not seem heavy 1 Though the commandements be great and heavy yet as a man is so is his strength When a man hath got victory over the world hee hath got Christ in his soul and so through the strength of Christ he is able to prevail 1 John 4.4 And withall there abides with him the mighty power of Gods Spirit and Gods Word which affords him mighty strength 2. There is a weakning of the enemy All the weapons that Satan useth are took away when a man hath once overcome the world were a man advanced to the stars he would see the stars to be huge immense things far above that they seem now and he would look at the earth as a small point But if we stand here below we look at the earth as a great thing We think worldly honors and preferments great dignities and the stars we think them small things because we stand below and are renewed from them but in case God lift us above the world and we might have our eyes enlightened to see the greatnesse of Gods favour and Christs blood and heavenly things why then those earthly things would seem small If we would therefore walk in an enlarged frame let us esteem earthly things as small matters worth little regard and account heavenly things as worthy your highest esteem and chiefly to be looked at 1 JOHN 5.5 Whâ— is he that overcometh the world but he that believeth that Jesus is the Son of God Doct. THe faith that overcomes the world is faith in the divinity and Sonship of Christ. Who is he that overcomes the world but he that believeth that Jesus is the Son of God When Peter had made that profession of his faith Thou art the Christ the Son of the living God what saith Christ to this Blessed art thou Simon c. Mat. 16.16 17 18. This confession made Simon to be a rock and upon this rock of Peters confession Christ built his Church So that if you ask upon what foundation the Church stands it was upon this faith and against this faith the gates of hell and all the judiciall power thereof shall not prevail What is it then to believe that Jesus is the Son of God 1 He that believes that that Jesus whom Judas betrayed and the Jews crucified is the Son of God 2 He that believes that he is the Son of God in whom he is well pleased Mat. 3.17 So that he is that mighty power and wisdome of God in whom his Father is well pleased This faith overcomes the world 1 Because this kind of faith cannot be attained by any humane means but by an heavenly revelation from God the Father Mat. 16.16 And in that age when St. John wrote this there was no humane reason to induce us to believe it 1 All antiquity of the Gentiles was against it They had heard of Jupiter Apollo and Hercules but Christ seemed a new God to them Acts 17.18 2 All authority was against it 2 Cor. 2.8 None of the Princes of the world knew of it 3 The universall consent of all the habitable world was against it save onely a smal handful of people that believed him to be the Christ the Son of God 4 There was something in reason founded against it for a man to look for salvation from a poor Carpenters Son from a despised man one that was excommunicated and crucified and could not save himself for a man to look for salvation from him was more then flesh and blood could reach for the poor thief upon the Crosse to see him on the Crosse and yet to beg of him a Kingdome and after death too this was such a faith as overcame the world This flesh revealed not to take a man at the worst and then to believe on him for salvation Object But now who is there that believes not Jesus to be the Son of God Answ 'T is true We have now all those arguments to prove him to be the Son of God which they wanted We have the antiquity of many hundred years we have authority on our parts and the universall consent of the whole Christian world hath now taken up such a principle and for reasons we have reason enough seeing so many ages so many wise and great men consent to this truth And therefore it 's now lesse wonder to believe Jesus to be the Son of God What then Is St. Johns argument of no force now Yes certainly therefore 2 we say It 's no great matter to believe Jesus to be the Son of God upon humane credulity of antiquity universality or humane reason That 's not the faith that overcomes the world but it must be such a faith as is wrought in our hearts by God himselfe and this faith far differs from humane credulity 1 No man that believes Christ to be the Son of God by this divine faith but looks up to him for salvation Look unto me and be saved all ye ends of the earth Isa 45.22 2 If we look at Christ as the Son of God this faith hath an efficacy in it to work in us contrition and mourning for our sins whereby we have crucified the Lord of life Acts. 2.37 When they heard that was the Christ whom they had câ—ucified they were pricked in their hearts Zach. 12.10 To such as be-believe thus Christ is made the author of eternall salvation Heb. 5.8 3 From the mighty power and virtue a faithfull soul derives from Christ to overcome the world when you look at all the world and all the comforts thereof and compare them with Christ you shall find them so vain and empty that there is no comparison Psalm 73.25 Mat. 16.24 What is there in the world that would be equal with Christ Did not Moses on this ground despise all the treasures and pleasures of Aegypt because he had seen him that was in the bush Heb. 11.27 That was the Lord Christ The transcendent worth a Christian findes in Christ far outswayes all worldly dignities Vse 1. Of encouragement to a Christian soul against all temptation For if this faith overcome the world then it will overcome Satan and the corrupt lusts of thine owne heart and therefore this faith cannot be overcome but is secure against all enemies If it were possible that our faith could be extinguished then this were not true that Faith overcomes the world If a man therefore lose his faith such faith was never true 2 It teacheth us the exceeding danger of the love of the world How many are there that rise early and sit up late that spend their whole care and pains to get worldly wealth
Why do you think this a safe condition Would you not think him an infidel that would not believe that Jesus is the Son of God If a man be overcome of the world truly he believes it not that Jesus is the Son of God and can such a man be a Christian Obj. What say you Were there never any good men overcome of the world What say you to those that recanted in Q. Mary's dayes for fear and after repented and were burnt for their profession What say you to Peter Answ A godly man in a combate may be overthrown yet not overcome as it is in wrestling a man may get the foyl and yet afterwards rise up and get the victory so oft-times a foyled Souldier gets the day So Peter though he were foyled at that day and yet when he got up again and afterward was charged not to preach in the Name of Jesus he overcame all Whether it be meet to obey God or man judge ye Acts 4.19 Indeed if a man be thrown down and there he lyes and takes no care to get up again look at him as no true believer therefore look not at these as things that may stand together to serve God and man and the world too So respect the world as that you ever look at Christ to have incomparably more worth then all the world and let your chiefest love and endeavour be towards him Vse 3. Of consolation to them that maintain this principle that Jesus is the Son of God Why you may assure your selves that the world shall never overcome you Look up to him as your Saviour for your salvation Look so on him as to mourn for your sins and obey him as the eternal Son of God Keep this faith in exercise and you shall not be overthrowne or if you be it will so raise you up and recover you that you shall overcome at the last 1 JOHN 5.6 This is he that came by water and blood even Jesus Christ not by water onely but by water and blood and it is the Spirit that beareth witnesse because the Spirit is truth IN the former vers he had shewed that faith overcoming the world is faith in the divinity and Sonship of Christ Now in these words he describes Christ the object of our faith 1 By his manner of coming This is he that came by water and blood 2 By the witnesse that is born of him 1 In generall the Spirit v. 6. Then 2 In heaven and 3 On earth v. 7 8. 1 For the furniture of his coming He came fully addressed for the works of our redemption he came by water and blood By water is not meant their legal oblations for he speaks of such a water as bears witnesse that Christ is the Son of God to this day which they do not By this water therefore is meant the clear water of sanctification spoken of Ezek. 36.25 26. wherewith our Saviour Christ came abundantly furnished fit to be our redeemer By blood is meant the blood of his sufferings Doct. That Jesus Christ came to execute his office by the water of sanctification and by the blood of redemption It is he that came to overcome the world to redeem us How By water and blood Why by water and blood both 1 From the end of his coming that he might fulfill the types of the Law In the old Law no Priest might enter upon his office upon pain of death but he must first wash his hands and feet Exod. 30.19 20. Which shews how carefull we should be to come with clean hearts and hands to Gods service and it typed out that when the Lord Christ should take upon him his Priestly office he should come free and spotlesse from all sin and he did so so that â— guile was found in his mouth Pilate himselfe testified of him I finde no evill in him 2 As they came by water so they might dot enter into the holyest place except they were first sprinkled with blood Which signified that it was needfull that Christ should come by his own blood to expâ—ate our sins Heb. 9.7 to 12. More particularly Q. 2. Why shoald he come by water that is throughly watred from all sin Answ 1. It was fit he should be such a one that he might not expiate for his own sins Heb. 2.25 to 29. Had there been found the least sin in Christ all the blood he spilt would have been little enough for himselfe 2 That his sacrifice might be available for us Had he been unjust himself he could not have redeemed us 1 Pet. 3.18 But being just himselfe there was no need he should dye for himselfe but for us Q Why was it needfull he should come by blood Answ Had he come never so purely sanctified yet this would never have made attonement for without shedding of blood is no remission Heb. 9.22 He came by blood therefore 1 That by his blood and sufferings he might purchase out of his Fathers wrath a Church unto himself Acts 20 28. And by that blood not onely the elect but all the creatures are purchased at least to be serviceable to the Church Christ bath bought all things quick and dead either for his Churches comfort or affliction 2 Cor. 3.22 23. All power in heaven and earth is given into his hand Psal 2.8 2 That he might make at onement for our souls It was impossible that the blood of Buls and Goats should expiate for our sins but as they look at Christ his blood is given to be an atonement for our sins Heb. 9.12 13. And it makes an atonement not only between God and us but also between Jews and Gentiles Eph. 2.17 18 19. Whereas before the Gentiles would not become Jews by reason of their hard ordinances now Christ took away that wall of separation 3 That he might procure not only Gods favour but this fruit of it the remission of our sins Mat. 26.28 4 That by the price of his blood he might purchase the inhabitation of his Spirit to us that he might procure it for us that our consciences might be purified Heb. 9.14 This blood purifieth our consciences The blood of Christ cleanseth us from all sin 1 John 1.9 And that is done by putting in us a a Spirit of grace which purgeth us from all uncleannesse and sin and adorning us with the contrary graces of piety humility patience Christ by his cursed death for us hath procured a Spirit of â—race for us which purifies our consciences from the guilt and from the stain of sin Heb. 9.14 5 That he might confirm his new covenant the New Testament to us Mat. 26.28 This is the blood of the New Testament which is shed for many for the remission of sins Now without the death of the Testator no Testament is in force Heb. 9 1â— to 21. It 's accounted a sacrilegious thing to violate the Testament of the dead So it is with Christ for a man to call any of his promises into
lusts that keep us off from Christ Isa 55 7. v. 1. having bidden us buy without money he tells us then what it is that we must lay out for Christ why Let the wicked forsake his wayes and the unrighteous man his thoughts let him forgâ—e his secret and open sins and let him return unto the Lord and he will abundantly pardon upon this poynt sundry have broken off from Christ Jehu was carried with ambition to rule and when he saw it would hazard his Kingdome to forsake his golden Calves he would rather part with God then with his Kingdome 2 Kings 10.29 30. and therefore he is said Not to regard the Commandements of the Lord and therefore because he cut short his reformation and did it not fully therefore v. 33. the Lord began to cut short Israel in his dayes so thaâ— Hazael cut off many of the out parts of his Kingdome if we cut short with God God will cut short with us so Herod heard John Baptist gladly and did many things but when he would not cut off his lust of uncleanesse but rather cut off Johns head that reproved him it 's said he added this above all his other evils that he shut up John in Prison they that will not be cut off from their sinful lusts they cut themselves short of mercy Demas a forward Christian yet the love of the world so prevailed with him that he fell off from the Lord and embraced this present world if we would have Christ our lusts must be parted with Judg. 10.10 to 16. the people were in great distresse by their enemies they come and cry unto God for help God bids them go to the gods that they had chosen to see if they would help them I will deliver you no more upon this they put away all their gods and then the soul of the Lord was grieved for them and he raised up a deliverer for them when he saw they were willing to part with their gods for him then God had compassion on them so when men are willing to forgoe their honourable and profitable sins which stick as close to a man as his very heart if God see men willing to rend out their dearest lusts for him why then Gods soul is grieved for them Hos 14.23 then the Church cryes unto God Take away our iniquities and receive us graciously and that 's not all but they goe about to reform their ways Ashur shall not save us neither will we ride upon Horses Why then v. 4. I will heal their back-slidings and love them freely the like means Ephraim useth v. 8. Ephraim shall say What have I to doe any more with Idols What saith God to this I have heard him and observed him When we begin to protest a solemn abandoning of all our corruptions then God hears such a soul many a soul cryes hard for mercy Take away all our iniquities and receive us graciously and God regards them not but when we not onely cry to God but set to in earnest to turn from all our evill ways and say What have I to doe any more with Idols Why then God hears and observes us when we abandon all our lusts then Christ shall suddenly come into his holy Temple 2. We must purchase Christ sometimes by parting with all confidence in his Ordinances we may soon lose Christ if we look for life in them and not in Christ not that we are to reject the Ordinances of God but account them a great blessing and earnestly desire them Psal 27.4 Psal 84.10 but yet we should not put our trust in the Temple of the Lord Jer. 7.3 4. Part not with your fellowship in them but yet trust not in them Mat. 3.9 Rest not in the outward letter of any Ordinances count all your best priviledges as drosse and dung that you may win Christ Phil. 3.8 Many that have lived under great means shall say at the last day Lord thou hast eaten and drunken in our presence and we have heard thee preach in our streets but Christ shall say Depart from me I know you not ye workers of iniquities trust not therefore in often hearing or in the great means you enjoy for what is Paul or Apollo they are nothing but it is God that giveth the increase 1 Cor. 3.6 7 8. 2. Sometimes we must be content to part with the very Ordinances themselves if we cannot enjoy the Ordinances of God in purity without sin let us part with them all so when the Priests could not enjoy the liberty of their places in Jeroboams dayes except they would offer sacrifice in their course to the golden Calves which were the Image of the Cherubims they left all and came up to Jerusalem 2 Chron. 11.14 where they might enjoy Gods Ordinances in purity and as the Priests did so did the people vers 16. as Christ wisheth them Cant. 2.7 8. which is spoken of Jeroboams dayes and so in case we cannot have the liberty of the Ordinances without some impurity which may defile the conscience in this case part with all for we come not to the Ordinance for the Ordinance sake but for Christs sake therefore if we cannot have them without sin in this case part with them 4. We must part with all our good parts and good gifts and good natures for Christ 1 Cor. 3.18 If any man seem wise in this world let him become a fool that he may be wise we must lay aside all carnall wisdome and reasonings and be content to be counted fools that we may win Christ 2. We must part with all common graces which commonly choake all hypocrites who having received some common gifts and graces they think they have part in Christ or else he would not have vouchsafed them such graces Matth. 7.21 22. We see there they not only plead their priviledges but their gifts and graces that they had prophesied in his Name c. and so trusting in them they fell short of saving grace And it is a wonder to think what a strange change a Spirit of Prophesie works 1 Sam. 10.10 1 Sam. 19.20 As in a Scholar when a man hath been given to loose vain courses yet when God begins to enlighten his mind and to enlarge his affection and comfort his soul 't is a wonder to think what a change it will work in a Scholar so that now he will leave his old vain courses and compose himselfe to more edification and spiritualnesse in his teachings why such a change works such a confidence in him that he thinks all the Congregation may sooner perish then he and if Ministers may be deceived upon those common gifts and graces how much more may people be deceived Herods joy and Jehues zeal all these you may have and yet want Christ a man may have these and yet not prize Christ not give up himselfe to him he may still reserve some lust which he favours therefore if thou hast such common graces observe in the midst
of those whether thou cleavest not to some lusts for so Christ shall tell such at the last day Depart from me ye workers of iniquities if thou beest a worker of iniquity all thy good gifts and parts will deceive thee in the end but if in the midst of such gifts and graces thou hast a care to keep thy heart clean and doest favour no lust and dost not place any confidence in these but in Christ thy case is safe for this is a true rule hypocrites though they have many good common gifts and graces yet they are given up to some sinfull way by which the world shall know what they are by their fruits shall you know them 3. We must part with all confidence even in the saving graces of God Spirit trust not to them for justification look not to be justified by them if you think to be justified by your own works or graces Christ shall profit you nothing only by faith in Christ stands our justification Rom. 4.5 8. 1 Cor. 4.4 I know nothing by my selfe that is wherein I have failed yet am I not thereby justified and this is the errour of the Romish Church if God give them any common graces they look to be justified by them 2 Trust not on them for the life of your sanctification for though they be true parts of sanctification and we may look at them as precious talents yet if you shall trust your graces and goe about your performances in the strength of grace received you will want Christ the life and power of Sanctification you may have Christ and he lye like a dead Christ in your hearts though you have saving graces yet know that the life of a Christian is not a life of graces but a life of faith in Christ Gal. 2.20 If you would have Christ live in you you must live by your faith fetch all your grace and strength from him Isa 40.30 3â— If we goe about any duty in our own strength we shall utterly saint but if we wait dayly upon Christ we shall renew our strength as Eagles we shall mount above all straights and difficulties our graces are too weake to carry us through in our Christian course and therefore live upon Christ dayly 3. We are said to have Christ by way of Covenant Isa 49.8 Psal 50.5.7 Gather my Saints together to me those that have made a Covenant with me by Sacrifice and then vers 7. I am God even thy God and so the tenure of the Covenant runs Gen. 17.17 Deut. 29.10 to 13. Deut. 26.17 18. This day thou hast avouched God to be thy God Sponsionem stipulatus es Junius reads it When Gods people give up themselves to the Lord and yeeld themselves to what God requires the God is their God and they his people 2 Cor. 6.17 18. This Covenant is made by Sacrifice Psal 50.5 and he means that solemn Sacrifice then offered before the Lord Exod. 24.7 8. wherein they promised before the Lord to be obedient to all the Lord would command them and on the other side Moses sprinkled the people and said Behold the bloud of the Covenant which the Lord hath made with you which implyes when we come to make a Covenant with God we confesse before God that death is our just portion and therefore we look up to Christ that his bloud being sprinkled on us he might impart life to us this is to make a Covenant with God for burnt offerings typed out Christ the meat offerings typed out the people giving up themselves to God and when we doe thus God for his part promiseth to be our God Gen. 17.7 I will be thy God that is not only a good Father a good Mother a good King a good friend but whatsoever is good in the creature that he promiseth to be to us he will be a good Father and Ruler and Friend and Husband to us partly in his own person that if all those fail he will be all these unto us or else he will dispense himself so in those instruments that we shall see Gods goodnesse in every creature when therefore we desire God to be our God we desire him to doe all that good for us that our estate in this life or another world requires 2 We on our parts offer our selves to be obedient to every command and to expect from him all that goodnesse that he hath promised and as we offer up our selves to God so must we offer up all our children and servants and friends all that are under our reach we promise before God that as much as in us lyes we and our household will serve the Lord. Josh 24.15 and when we give up our selves and ours to the Lord God promiseth that he will be a God to us and ours There is a threefold Covenant that passeth between men in civil society in this world 1 There is a Covenant between Prince and people 2 Chron. 23.16 2. Between man and wife Matth. 2.14 3 Between friend and friend thus David and Jonathan made a Covenant together 1 Sam. 20.16 Now in all these respects God makes a covenant with his people 1. He makes the covenant of a Kingdome with them that as a King he will rule us and defend us and we for our part promise to be at his command and to be obedient subjects to him 2. There is a covenant of marriage between God and his people Jer. 3.14 Turn O back sliding children for I am marryed to you that as a wife promiseth to be for her husband alone and he for her only so doth the church promise that she will be for Christ alone and he for her Hos 3.3 3. There is a covenant of friendship betwixt God and his people 2 Chron 13.5 Ought you not to know that the Lord gave the Kingdome to David and his sons for ever by a Covenant of salt that is a covenant of friendship such a covenant as friends that eat salt together make and its a perpetuaâ—l covenant 2 Chron. 34.31 32. and this covenant implyes not only subjection and affection but communication of secrets and counsells one to another and to doe all things out of friendship and love heartily and readily thus God said of Abraham I know that Abraham wil command his family to keep the way of the Lord therefore saith God shall I hide from Abraham what I am about to doe If God be our friend he will communicate many secrets to us which the world shall not know of Psal 25.14 And 2. he will counsel us for the best Psal 25.22 so that in a doubtfull case he will still tell us what way to take he will guid us by his eye Psal 32.8 2. We on our parts shall communicate all our counsells to him that we shall doe nothing but we shall acquaint him with it we shall acknowledge Lord we know not what to doe but our eyes are towards thee and withall we are ready to doe whatsoever God commands us
keeps nothing but what it converts to its own nourishment so a Christian cuts away every superfluity if it be a thing of no purpose or no use to his calling though it may to others this he abandons James 1.21 But that knowledge which may be either necessary or expedient for him that a Christian retains a Christian casts out that chiefly which is contrary to grace 1. Doubtings for that is contrary to the life of grace 2. It casts away all presumption and selfe-dependance perfect love casts out fear and patience strives against frowardnesse and every grace against its contrary so that he may grow up to full holinesse the life of grace casts out the life of the world so much of the world as is cumbersome to his spirit so much a Christian lays down A fifth act of life is the begetting of his kind nature grows up to this ability though at first it be but weak so grace no sooner moves or grows or feeds in any measure but it hath a minde to beget others as soon as ever the woman of Samaria began to be acquainted with Christ she ran to all her neighbors and tells them she had met with one that told her all that ever she had done Is not this the Christ John 4.29 This is the nature of spirituall life as soon as they are well begot themselves they are ready to beget others Indeed a Christian may hide himselfe a while but as soon as he is assured of life himselfe he propagates the same to others John 1.41 to 46. When one Disciple was called he goes and calls another to come and see Psal 51.10 11 12 13. David professeth that if God will but assure him of mercy and establish him therein then he will teach others Gods ways and sinners shall be converted unto him he that is once converted himselfe his care is to convert others to God Try your selves by these signes Doe you finde your selves moving a life of grace growing up therein feeding upon Christ expelling the enemies of life and drawing on others to the same life these are evident signes of life if you finde it not thus there is no true signe of the life of grace in you 3. This life may be discerned by the properties of it by finding of which we may discern of our spirituall life And there are three principall properties of life 1. Where ever life is there is some warmth When Elisha had stretched himselfe over the dead childe the flesh of the dead childe began to wax warm a signe of life 2 Kings 4.34 So the presence of the Spirit united to the soul of man is the cause of all spiritual heat Rom. 12.11 Fervent in spirit Therefore the Spirit is compared to fire Mat. 3.11 1 Thes 5.19 Quench not the Spirit A signe that the Spirit is of a fervent nature So 2 Tim. 1.6 I put thee in remembrance to blow up the graces of Gods Spirit A Metaphor taken from blowing up the fire with bellows all which imply that the Spirit of Christ communicated to Christians is a fervent spirit Where there is no warmth there is no life If our spirit begin to wax warm it s a signe of spirituall life as the two Disciples that went to Emaus said Luke 22.32 Did not our hearts burn within us whilest he spake those things Implying the Word hath a power to quicken and warm and heat the spirit of a Christian This same warmth and heat is exprest divers wayes 1. The very knowledge of a Christian is warm whereas in all others the knowledge is cold and meerly speculative without any life or power There is a zeal according to knowledge and there is a knowledge according to zeal The zeal that is not according to knowledge is a rash vaine zeal Rom. 10.2 So it is a cold empty knowledge that hath not zeal with it John was a burning and a shining light shewing every severall condition what they should doe but he burnt up the hypocrisie and lusts of the body and inflamed their affections with zeal and warmth as Herod heard him gladly Where there is truth of light and knowledge there is burning The knowledge of a Christian makes him fruitfull in a Christian course 2 Pet. 1.8 So that whatever he knows either necessary or expedient for him to doe he will doe it and he will cause others to doe their duties that belong unto him such is the heat of his spirit that he will not suffer his Brother to lie in sin Lev. 19.17 Now another man knows many things but doth them not nor thinks he is bound to doe them but a Christians knowledge is of that nature that it will not suffer him or his Brother to lie in any sin True Christians are thought oft-times to be more busie then needs 2. There is warmth in our breath as long as there is life in us there is breath and that breath is warm so if there be any spirituall life there is alwayes some warm breathing some warmth in his breathing towards God there is alwayes some warmth in his prayers the prayers of hypocrites are but cold and empty and vanish away but there is alwayes some breath of life in a good mans prayers even then when we know not what to pray for or how to pray yet then there is alwayes something in him that expresseth warmth his very sighings and groans come from some kinde of heat and life Rom. 8.16 2. As their breathing towards God is warm so they breath warmth one towards another so that in their conference if they speak of the things of the Word they doe not speak slightly and overly without any affection but they speak of them with reverence and fear and love and affection 3. There is that kinde of warmth in him as that thereby he doth not onely affect the Word but he is able to digest it in some measure there is no life but there is some power to digest something if not strong meat Psal 119.20 My soul breaketh for the longing it hath to thy judgements So Psal 42. My soul panteth after thee This very panting and breathing of the soul after God so unites the soul unto God that thereby he digests something that inables him to walk before God in the land of the living whereas an hypocrite is hopelesse to any good 4. If things be warm the more they lye together the more warmth and heat cold logs laid together heat not one another but two or three brands put together are enough to kindle an heap of wood so take a Christian that is very cold and almost benummed yet put him to two or three more and one word kindles another and their spirits are more and more inflamed more fit to pray and fitter to admonish and comfort and help forward one another 1 Pet. 4.8 Fervent love among Brethren so kindles one another that they are inflamed to any good offices but when Christians are disjoynted they lose all
both sensible and experimentall knowledge of Gods favour and breeds certain knowledge of the hearing and having our petitions granted hearing that is of Gods accepting them Verba sensus cum affectu effectu sunt intelligenda and having that is of the performing and fulfilling of our desires chiefly of the ends and aims of our prayers Vse 1. Serves to take off our hearts from confidence in any worldly thing and incourages them to believe on the name of Jesus Christ why because hence you shall not only be assured of salvation which yet is more then all the travails and p lgrimages and devotions of our Fore-fathers could reach unto but by believing on the Name of Christ you shall have confidence that all your prayers are heard Vse 2. For them that doe believe in Christ here is a method whereby they may be assured of the granting their petitions 1. Make sure your adoption for that breeds much assurance in prayer 2. Meditate much on Christ that Christ is your Advocate and atonement for your sins 3. Labour for a Spirit of faith and hope and fear and obedience and so you shall grow up to confidence and knowledge that your prayers are granted Many a Christian falls short of this confidence because he considers not who helps him to make his prayers who makes intercession for him or else he is wanting in some of those graces and so his prayers are full of doubtings Vse 3. Of consolation to all that believe on Christ why This is our confidence that whatsoever we ask according to Gods will he heareth us How comfortable then is the condition of a beleever Be his estate never so miserable his wants never so great if he can but pray well he may goe on comfortably 1 JOHN 5.16 16. If any man see his Brother sin a sin which is not unto death he shall ask and he shall give him life for them that sin not unto death There is a sin unto death I do not say that he shall pray for it All unrighteousnesse is sin and there is a sin not unto death THese words contain a third motive to stir us up to believe on Christ and that is from another benefit we shall thereby be enabled to bestow on our Brethren and that is our prayer for him shall give him life Observe in them 1. A promise to such as shall pray for their Brother that sins a sin not unto death he shall give him life 2. An exception or restraining a mans prayer There is a sin unto death I do not say he shall pray for it 3. The prevention of an objection vers 17. All unrighteousnesse is sin and the wages of all sin is death Kom 6. ult And therefore this promise is of none efect for every sin is unto death Unto this St. John answers vers 17. 1. By granting all unrighteousnesse is sin yet there is a sin not unto death not but that every sin deserves death but every sin doth not cut off all hope of recovery but as Christ said of Lazarus his sicknesse Joh. 11.4 it was not unto death yet he dyed but he means it was not irrecoverable because he was raised to life again so every sin is unto death but every sin is not irrecoverable but that a man may be raised up out of it into life Doct. A beleeving Christian is not to hide his eyes from beholding and observing the sins of his Brethren If any man see his Brother sin he may see it and ought to see it Gal. 2.14 St. Paul did not turn away his eyes from seeing Peters dissembling but took notice of it and reproved him Heb. 3.12 13. Take heed lest there be in any of you an evill heart of unbeliefe He speaks not only of a mans selfe but of his Brother that ye have not an evill heart and therefore he propounds a means to help them and that is exhorting one another This the Apostle exhorts us to Heb. 10.24 Reas 1. From the love we owe to our Brethren God requires larger love towards our Brethren then towards our Oxe or Asse and yet God requires that if we see them lying under their burthen we should help them up Deut. 22.4 Now if God require so much help to their beast much more to our Brethrens souls that if we see them going astray or sinking under the burden of sin we should raise them up again 2. From the love we owe to our selves this benefit we shall reap by it we shall learn to keep better watch our selves when we see our Brethren fall Rom. 11.20 We must not by their falls grow high-minded and pride our selves that we are not so bad as they but their falls must be our fears Q. With what eyes should we look at the falls of our Brethren Answ 1. Look not at them wirh a partial or hypocriticall eye Mat. 7.3 4 5. But we must so look at the mote in their eye as to see a beam in our own we should see as great sins in our selves or greater if God did not restrain us for we all have the same root of evill and should break out into as bad distempers as any if God did not hold us back 2. We must not observe them with a curious and censorious eye for that is an imbred curiosity in us that we love to be prying into other mens sins not to heal them but to censure them This St. James reproves ch 3.1 2 3. Be not many M sters that is be not of a Master-like spirit be not busie in every mans matters and censorious of them 3 Look not at them with an envious malicious eye This Jeremiah complains of ch 20.10 All my familiars watched for my haltings That 's an envious eye when a man watches for an advantage to undermine his Brother 4. There is a wanton eye 1. When a man is not humbled at the sight of his Brothers sins but puft up by it like the proud Pharisee Luk. 18.9 10. he built his comfort on the falls of others This the Apostle reprehends in the Church of Corinth 1 Cor. 5.2 That there was fornication among them and yet they were not humbled but puft up they magnified themselves that they were honester men 2. A man sees his Brothers sin with a wanton eye when he thereby grows to imitate him if such a man venture into such a course I hope I need not stick at it This God gtievously complains of in the Church of Judah that though she saw what her treacherous Sister Israel had done and that God had therefore cast her off yet she feared not but went and played the Harlot also Jer. 3.7 8. Now all those heads of seeing our Brothers sins ought to be far from us Vse 1. Hence learn not to neglect the falls of our Brethren as if they belonged not to us and we would neither meddle nor make with them This was Cains spirit Am I my Brothers keeper Gen. 4.9 We should look at
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
whose consciences are tormented what course to take for comfort 1 Look at Gods good providence to thee in trying thee and proving thee that he may do thee good in the latter end 2 As you have cause to take all in good part so learn to seek him carefully Again take heed of sin and be doing what good you may strive to be more fruitful in good services to God and offices of love to your brethren and certainly this unfeigned love will lead to peace Vse 5. Hence see the estrangement of wicked men from the wayes of peace Rom. 3.17 The way of peace they have not known 1 They cannot think that torment and fear should be the way of peace if they see a man in this case 2 They would put off such fears with 〈◊〉 company but if they see such a man seeking God earnestly praying and hearing the World carefully they cannot think this is the way of peace will you blesse God and dye when he is ready to swallow you up The way of peace they have not known salvation is far from them Psal 118.155 Vers 18. There is no fear in love c. We come to the fourth thing the exemption of perfect love from all fear Doct. 4. An heart possest with the love of God is dispossest of feare of evill from God He speaks of the fear of death and judgment so much love as is in our hearts so much freedome and boldnesse against the day of judgement a loving heart feares not wrath nor jugement nor hell Psal 23.4 When once I look at God as my Shepheard and love him and follow him Why then though I walke through the vale of the shadow of death I will feare none evill though I walk in neer danger of death for if the shadow follow me the body is not farre off yet I will fear no evill Psal 49 4 5. David makes open proclamation to all men to hear and hearken there is the solemnity of the audience the matter is It 's a parable and dark mystery and yet a word of wisdome and understanding Why what is this parable that all the world should take notice of Why this is it Wherefore should I be afraid when the iniquity of my heels do compasse me about that is the iniquity of my foot-steps the tripping of my steps or the iniquity of my heels that is the fears and dangers that follow him at the heels yet wherefore should I feare An heart possest with the love of God is dispossest of fear of evill from God Psal 3.6 I will not be afraid of ten thousand of people that shall compasse me about Why what makes him so confident Because the Lord is my shield and lifter up of my head vers 3. So that we see that a Christian possest of the love of God stands not in the feare of judgement or hell nay more not of his sinfull failings Psal 49.5 Reas 1. From the nature of fear and the 〈◊〉 oval of it fear is a troblesome affection in the expectation o◠〈◊〉 evill Now 〈◊〉 the removal of feare two things must be done 1 There must 〈◊〉 evill towards him 2 He must 〈…〉 this Now to him that feareth God no evill is towards such a one Psal 〈…〉 There shall no evill befal thee Now to whom is this promise made 〈…〉 Because he hath set his love upon me therefore I will deliver him I will set him on high far above all dangers and evils indeed sicknesses may befall him and 〈…〉 and imprisonments but what ever befals under the nature of evill that shall not come nigh him As no evill is towards him 〈◊〉 â—e must know this that no evill shall befal him Now a Christian that loves God he knows that no evill shall befal him Psal 56.3.9 What time I am afraid I will trust on thee When I cry unto thee thou shalt cause mine enemies to 〈◊〉 their backs this I know for God is for me So that a Christian not onely finds security from danger but knowledge of it too Nay further the childe of God is so farre from fearing any evill to come nigh him that he knows all those things that are counted evill shall turn to his advantage Rom. 8 28. So Phil â— 1â— where he tels you what wrong false Apostles did him on purpose to adde afflictions to his bonds Well saith he I know this shall turn to my salvation through your prayers upon a double ground he comforts himself against all their malignities 1 He knows the more they afflict him the more will the Church pray for him 2 That the more he is tempted the more will God supply by his Spirit Quest How do they know that no evill shall befal them Answ 1. From the love of God shed abroad in their hearts Rom. 5.1 to 6. 2 From the presence of God for him in his worst times And if God be for him who can be against him Rom. 8.31 3 From the interest he hath in the blood of Christ which hath cleansed him from all his sins so that he doth know that God will follow him as a deliverer from his sins so that the soule though burthened with many sins yet fears not Psal 44.5 4 From a knowledge he hath of all the promises as belonging to him which are a stay and support to his soul Psal 56.3 4 10 11. Psal 84.11 he knows God will be a Sun and a shield to him 5 From the knowledge that he hath from the integrity of his conscience which is as a brazen wall against all evils 2 Cor. 1.12 For our rejoycing is this the testimony of our conscience 6 The prayers both of his own soule and other Christians are for him so that through them he is confident no evill shall befal him Psal 56.9 Phil. 1.19 7 He is imboldned against dangers from the supportance of Gods Spirit in his worst times Phil. 1.19 Psal 5. So Psal 46. God is a present help in the time of trouble when trouble is near at hand yet God is nearer as it was sometimes with Elisha he saw the Mountain full of Chariots and Horse-men 2 King 6.17 Though there were not such a multitude constantly about him yet when an Army of the enemies come an Army of Angels come as soon It hath been an ancient opinion that every true Christian hath a particular Angel to deliver him why this is certain when dangers come there never want Angels without nor Gods Spirit within nor the prayers of his servants for us and therefore we have no cause to fear Vse 1. This is a notable ground upon which that heavenly truth is built of the perseverance of Saints and a bulwark against Apostasie if a loving heart be without fear of the day of judgement he is without fear of falling away Obj. True as long as he keeps perfect to his love but may he not fall off from his love and so from his good estate Answ The Apostle â—ith there is no