Grace: the truth and growth and different degrees thereof. The summe and substance of XV. sermons. Preached by that faithful and painful servant of Jesus Christ, Mr. Christopher Love, late minister of Lawrence Jury, London. They being his last sermons. To which is added a funerall sermon, being the very last sermon he ever preached.

Sermon I. At Law∣rence J••y, London. March 9. 1650/1. (Book 1)

1. KINGS 14. part of the 13. verse.

—Because in him there is found some good thing towards the Lord God of Israel in the house of Jeroboam.

THis Chapter conteins in it Ahi∣jahs Prophesie, foretelling what dismall judgements should befal Ieroboam and his posterity, for his Idolatry in worship, and de∣fection from the Government and house of David. For which sins God did destroy him and his posterity: and not only the bad,a 1.1 but the good were punished for their fathers guilt. For so it is intimated in this verse, out of which the Text is taken. Here was a young man, Ieroboam's son that should die for the fathers fault; and yet here was a mitigation of the punishment, that he should not die af∣ter the same manner that the rest did, he shall goe to his grave in peace, because in him there is found some good, &c. Behold the goodnesse of God! a little good in him, and yet the great God takes notice of the little good in him. God found as it were one pearle in a heap of pebbles, one good young man in Jeroboams houshold, that had some good

in him towards the Lord God of Israel.

In the whole verse, three parts.

I. A lamentation for the death of this son of Jeroboam; It is said, all Israel shall mourn for him, and so they did, v. 18.—which argued there was goodness in him; for if he had not been desired and prized while he lived, he would not have been so lamented at his death.

II. A limitation of his punishment, he only of Jeroboams family shall come to the grave, the rest of his posterity that died in the City, dogs should eat, and him that dieth in the field, should the fowles of the ayre devoure. vers. 11.

III. The commendation of his life, in him was found some good, &c. (of this I am now to treat.)

He is commended by the Holy Ghost; for his goodnesse is set forth.

1. By the quality of his goodnesse; it was a good thing, not a good word only, or a good purpose or inclination, with which too many content themselves, but it was a good action.

2. By the quantity of it; it was but some little good thing that was found in him, and yet that little good God did not despise or over-look.

3. By the sincerity of his goodnesse; there are two notable demonstrations of this young mans goodnesse.

1. It was towards the Lord God of Israel.

2. It was in Jeroboams house.

1. His goodnesse was towards the Lord God of Israel. This argued Pauls sincerity, that in hisb 1.2 speaking, writing and actions he could and did appeal to God.* 1.3 That Re∣ligion saith the Apostle, isc 1.4 pure and undefi∣led, that is, so before God and the Father. Many Hypocrites may be good towards men, who are not so towards God; to be rich indeed, is to bed 1.5 rich towards God. True repentance is e 1.6 repentance towards God; and he is unbla∣mable indeed that isf 1.7 void of offence to∣wards God, as well as towards men.

2. He was good in the house of Jeroboam. A wicked man may seeme good in a good place, but to be good in a bad place argues men to be good indeed. To be good in Da∣vids house, this was not so much; but for this young man to be good in the house of Jero∣boam his father, whom the Scripture brands for his Idolatry, that he made all Jsrael to sin and yet could not make his son to sin; this argued he was sincerely good: as it did argue Lots sincerity to be righteous in Sodom; for Job to be good in Chaldea; and to be Saints in Nero's Palace, and to feare God in Jero∣boams family, this is goodnesse indeed.

There is onely one difficulty in the Text, viz. What was that good thing that was found in Abijah.

For answer to this, 'tis true, the Scripture doth not particularly expresse what that good thing was which was found in him:

but Tostatus and P. Martyr affirme from the Hebrew Rabbins, that when the Jews of the ten Tribes did on their appointed times re∣pair to Ierusalem to worship according to the command of God, and Jerboam comman∣ded Souldiers to intercept them: this Abijah did hinder the souldiers to kill them, and gave them passes to go to Jerusalem to wor∣ship God, and incouraged them therein, not∣withstanding the rage of his father, who had forsaken the true worship of God, and set up Calves at Dan and Bethel.

Others think the goodnesse of this young Prince was in this, that he would not con∣sent to his father in taking away the govern∣ment from the house of David; but where the Scripture hath not a tongue to speak, we have not an eare to hear, and therefore we shall not undertake to determine what the Scripture hath not determined.

There are many collaterall observations which I shall deduce from the severall cir∣cumstances in the text, and but name some of them. From the consideration that this good Abijah died:

Good men, and usefull,* 1.8 and hopefull instru∣ments may be taken away by death, when wicked men may live long upon the earth.

Bad Jeroboam lived long, his good sonne died soon; so true is that of Solomon, A righ∣teous man may perish in his righteousnesse, when a wicked man may prolong his dayes in his wic∣kednesse; Briers and Thorns and Thistles wi∣ther

not so soon as Lilies and Roses, they may be taken out of the world, of whom the world is not worthy, and they remaine be∣hind, who are not worthy to live in the world.

2. From the consideration of the death of godly Abijah,g 1.9 when wicked Nadab the other son of Ieroboam lived,—Observe

That good children may be taken away by death from their parents,* 1.10 when ungodly children may live to be a shame and a curse to their parents

3. From the consideration of the cause why this gracious young man died so soon, it was for his fathers sins, as we may gather from vers. 9, 10, 11, 12.

That good children as well as bad may be out∣wardly punished,* 1.11 for the sins of their parents.

4. From all Israels lamenting the death of this hopefull young man; Observe

That good men who have been,* 1.12 and might be further usefull in their lives,* 1.13 should be much la∣mented at their death; they that have lived de∣sired, should die lamented.

5. From these words, he shall go to his grave in peace;

It is a great blessing to go to ones grave in peace in times of war and common calamity.* 1.14

He was good towards God;

He is good indeed,* 1.15 who is so to God, as well as unto men; many are good in mans sight, that are not so in the sight of God.—* 1.16

There are two other circumstances upon which I shall a little inlarge my selfe, before

I come to the main point I intend to handle

From the age of this son of Ieroboam, who is here commended for his goodnesse, it is said, he was a childe, vers. 12. Whence it may be observed,

It is very commendable to see goodnesse in young people: to see young men good men,* 1.17 is a very commendable thing.

There were many good men in that time but to be good so soon as Abijah was, when he was a child, the Scripture records this to his praise.

1. I shall shew you that it is a commenda∣ble thing to see young men good men. This I prove,

First, Because the Scripture makes very honourable mention of young men, when good men; as first of Obadiah,h 1.18 that he feared the Lord from his youth. And it is recorded to the honour ofi 1.19 Timothy that be knew the holy Scriptures from a child. Ierome conceives that Iohn was the mostk 1.20 beloved disciple, because he was the youngest of alll 1.21 God remembers the kindnesse of our youth. God takes more kindly the kindnesse of our youth then of our age. It was matter of joy unto Iohn, that he found m 1.22 children walking in the truth.

Secondly, Because God commends morall and common goodnesse in the young man n 1.23 in the Gospell, Christ is said to love him, for his moral goodnesse and naturall ingenuity

2. The reason why it is so commendable in a young man to be a good man, is this, be∣cause

their temptations are more, and their affections are stronger to carry them from God; youth hath a stronger aptitude and proclivity to sinne then any other age, their blood is sooner stirr'd up to choler, and their strength to lust. As every relation hath its speciall sin, so every age of a mans life; old age is peevish and covetous; middle age proud, malicious and revengful; young men are usually rash, lustful and voluptuous; and therefore Paul bidso 1.24 Timothy fly all youthfull lusts; and therefore seeing youth is exposed to so many temptations, and subject to so many corruptions,—it is rare to see young men good.

Oh then be exhorted you that are young, to become religious betimes;* 1.25 and to quicken you hereunto, Consider.

1. If you be not good in your youth, you can never use the Psalmists arguments, Cast me not off O Lord in the time of my old age, for sake me not when my strength faileth, v. 9.—and his argument he had before,* 1.26 v. 5. for thou art my hope, and h••st been my trust from my youth, and who would be without such an argument on his death-bed?

2. Consider, there are recorded in Scrip∣ture many young men that were good, of al sorts and conditions, and of all callings; and the Holy Ghost doth not only set down their goodnesse, but their age in which they were good: Solomon a young King, Obadiah a young Courtier, Daniel a young Prophet,

Iohn a young Apostle, Timothy a young preacher, and here Abijah a young Prince; and all these were good men, and are recor∣ded for our example and incouragement.

3. Consider, that God in the dispensations of his grace bestows it upon young men, and passeth by the elder. Thus Abel the younger was righteous, and Cain wicked: Iacob the younger brother loved, and Esau hated; Thus David the youngest of Iesses sons,* 1.27 and yet the best of them, and the chosen of the Lord.

God doth many times do as Iacob did when he blessed the children of Ioseph, he stretched out his right handp 1.28 & laid it upon the head of Ephraim the younger,—so doth God in the dispensation of his grace many times pitch on the youngest, God saith, as Ioseph, of all the rest, bring me Benjamin, and gives him a double portion.

4. The time of your youth is the freest age of your life to betake your selves to the exer∣cise of religion and duties of godlinesse. Young men that are servants, have more free∣dome and lesse cares then when they grow in yeers, and theq 1.29 cares & incumbrances of a family fill their hands and clog their hearts.

5. Consider, if thou art not gracious in youth, the fins of thy youth may trouble thy conscience in thy old age. Many young men who are active and venturous in the heat of their youth, get those bodily bruises and blows, that they feel the ache thereof to their dying day. Thou that givest a blow or

a bruise to thy conscience in thy youth, mayest feel this in thy old age.

Those sins which now thou feelest not, may be a trouble to thy conscience, and an aking to thy heart, when thou lyest on thy death bed. And though God do not remēber the sins of your youth to damne your souls; yet he may make you remember them so as to be a trouble to your consciences.r 1.30 These things which are the joyes of youth, may be the bitter burdens of old age. Take heed of laying a loade on thy conscience when thou art young, lest God write bitter things against thee when old, and make thee to possesse the sins of thy youth,* 1.31 and fill thy bones with the sins of thy youth.* 1.32

A second use of reproofe of two sorts of people.

First, Of those who instead of being good when young, are wicked when they are young, such as fill their youth with mani∣fold evils. Usually youth is subject to these evils:

1. Pride is the sin of youth, a Preacher must not be a young novice,* 1.33 lest he be lifted up with pride.

2 Rashnesse and indiscretion is usually the sin of a young head. Exhort young men (saith Paul to Titus) to be sober••minded,* 1.34 to be discreet or wise; how rash and heady was the counsell of the young men to Rehoboam, which made him lose his Kingdom? yeeres teach experience.

3. Lustfulnesse, which was the ground of Paul's caution to young Timothy.* 1.35 It Timothy, who was so abstemious a man, that Paul gave him advice to drink some wine with his water, had need of this caution, how much more have they that are not so exercised in duties of mortification? Which gave Solomon ground to give that counsel, Put away the e∣uils of thy flesh,* 1.36 for childhood and youth are va∣nity. He was a young man that followed the harlot to her house.* 1.37

4. Ficklenesse and unsetlednesse of judge∣ment; and therefore in times of errour, the younger sort are most subject to be seduced; Children are tossed to and fro with every winde of doctrine:* 1.38 the hebrew calls a young man 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which comes from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and signifies to tosse to and fro,* 1.39 intimating that they are unsetled and unstaied in their judgements and resolutions.* 1.40 How soon was the minde of that rich and forward young man chan∣ged,* 1.41 mentioned in the Gospel?

5. To scoffe and condemn the aged;* 1.42 they were children who did mock the aged Pro∣phet; the young men derided Job.

6 Sensual pleasures and pastimes,* 1.43—they do rejoyce and chear their hearts in the days of their youth;* 1.44 Sampson made a feast, for so used the young men to do.

Secondly,* 1.45 Reproof lights heavily on those who seem to be good in their youth, but in their old age cast off goodness; how many are like Joash, who seemed to be a good

young man whilst he seemed to be under the tuition of Jehojada, but when he was dead, how did he break out.

How many are there in the world, who have lost their affection and desires after God, which they had in their youth? It was a brand set upon Solomon, who, though when young, was well taught by his mother;* 1.46 yet when he grew old, his wives turned away his heart from God. So David had his first days which were better then his last. Even so a∣mongst us, we have too many, who when they were young did love Religion, and de∣light in Ordinances, and when they became old have abated exceedingly, which may make them to fear the sincerity of their goodness; for he that is truly good in youth will be so in his old age.

A second remarkable circumstance is this, that this young Abijah was good in the house of Jeroboam. Whence observe

That it is a great commendation for men to retein their goodness whilest they live in bad pla¦ces and families; That this is so, we may see by that commendable mention the Scri¦ptures make of such as were good in evill places. Thus God commends the Church of Pergamus, I know thy works, and where thou dwellest, even where Satans seat is,* 1.47 and thou holdest fast my name, and hast not denied my faith, even in those days wherein Antipas my faithful Martyr, who was slain amongst you, where Satan dwelleth. Pergamus was a City

more given to Idolatry then all the Cities of Asia, and yet there were some that held fast the name of Christ,* 1.48 and did not deny his faith: to be a Saint in Nero's family is very commend∣able.

And the reason thereof is,

1. Because many of Gods children have failed, and abated much of their goodnesse in bad places. How did Peter fall in the High Priests Hall; though when in good compa∣ny he was zealous, yet there he denied Christ. So Abraham when he was in Gerar, and Isaac also, denied their wives: so Joseph in Phara∣oh's Court, and learn't the Court Oath, to swear by the life of Pharaoh. Hence God com∣mands the children of Israel, not to mixe themselves with the Heathens, lest they learn their manners and customs. Bad places are like bad aire for zeale to breath in; as sheep a∣mongst brairs lose part of their fleece, so good men in bad company lose part of their goodnesse.* 1.49 As one scabbed sheep may infect a whole flock: so one root of bitterness may spring up and defile many.

2. Reas. Because it is a cleer evidence of the sincerity of a mans goodness, to be good in a bad place. This shews thy grace to be grace indeed, when thou hast discouragements to be good, and then art holy; this is a demon∣stration that thou art sincerely good, and that thy goodness is not counterfeit and ta∣ken up upon any sinister and hypocritical end. It is good to be good with the good; but

it is most excellent to be good amongst the bad, and to be best amongst the worst.

From hence learn the power and unloose∣ableness of saving grace;* 1.50 grace makes a man good in the worst times; let a man be cast into prison or bad company (which is the worst temptation) yet he shall not lose his grace: true grace is compared to oyle; now cast oyl into a vessel of water, and the oyl will not mix with the water, but will lie on the top; grace will swim upon the water of temptation▪ As all the water in the salt sea cannot make the fish salt: so all the wicked in the world cannot change the nature of grace; a good man like the fish retains his goodness in bad places; thus Joseph retained his goodnesse in the Court of wicked Phara∣oh, Nehemiah in the Court of Artaxerxes, O∣badiah in Ahab's Court, Daniel in Nebuchad∣nezzars, the Saints in Nero's houshold, and Abijah in wicked and idolatrous Ieroboam's house.

Though it be a commendable thing to be good in bad places;* 1.51 yet you ought to bewail your living in bad places: it is your misery, though not your sin; thus did Isaiah, Wo is me, I am undone;* 1.52 because I am a man of unclean lips,* 1.53 and I dwell in the midst of a people of un∣clean lips; so David, Wo is me that I dwell in Mesech, and have my habitation in the tents of Kedar, i. e. with the sinful, idolatrous and barbarous people, the posterity of Ishmael;* 1.54 thus Lots righteous soul was vexed from day to

day,* 1.55 while he dwelt in Sodom, and saw their unclean conversations.

Hence we may gather,* 1.56 that it is our duty, the more bad the place or family is where God hath cast your dwelling, the better and more blameless you should labour to be; you will by this adorn your Profession, stop the mouths of adversaries, allure and win others to imbrace Christianity.* 1.57—We must be blameless and harmless, the Sons of God without rebuke, in the midst of a crooked and perverse na∣tion, amongst whom ye shine as lights in the world. Stars shine brightest in a dark night, & fire burneth hottest in a cold and frosty day: so should thy star of profession shine bright∣est in darkest places, where thou livest, and the fire of thy zeal burn hottest in cold time, when the love of many waxes cold.

Then certainly it is a vain plea for men to excuse their wickedness,* 1.58 because they live in bad places; this was Abrahams fault to excuse his lie by being at Gerar. Seneca blames men* 1.59 of laying the fault of their badness on the place where they live:* 1.60 I am not ambitious by nature, but no man that lives at Rome can be otherwise. I am not given to costly and rich Ap∣parel, but I must do so when I am at Rome. It is the badnesse of thy heart, and not the place that makes thee bad; no place though ne∣ver so good, can exempt a man from sin; the Angels sinned in Heaven, Adam in Paradise, Judas in Christs family, and no place though never so bad can excuse a man from sin.

If it be so commendable to be good in bad places,* 1.61 then it is abominable to be bad in good places, to be dirty swine in a fair mea∣dow; Oh how many are bad in good fami∣lies, who despise good counsels, and hate the duties of Religion in religious families! If it was bad for Peter to be evil amongst the High-Priests servants, how abominable was it for Judas to be a Traitor amongst the A¦postles, and in the family of Christ himself!

Delight not to be in bad places and com∣panys;* 1.62 to delight in such, argues thou art bad thy self.* 1.63 We are to hate the garment spotted with the flesh; some expound this, To avoid the occasions of sin: but Mr. Perkins gives this sense,* 1.64 To hate bad company, and he saith, it al∣ludes unto the Ceremonial law, That if a man had a leprous garment,* 1.65 or a••ga••ment any o¦therwise made unclean, his company was to be a voided. God therefore gave that command,* 1.66 Not to plough with an Oxe and an Asse together the Asse was an unclean creature, and the Oxe was one of the clean beasts, and they must not be in the same yoke; To note, (say Divines) that Gods people and prophane persons must not be yoked together. Though they may occasionally meet together,* 1.67 yet they must not be yoked together; a man may trade with the wickedest man alive,* 1.68 commerce is not forbidden, but our joyning with wicked men in a needlesse familiarity.

Keep company with the godly,* 1.69 and de∣light your selves with such as are good. It is

lawful to be in bad company when a just oc∣casion calls, but it is profitable to be in good company. He that walketh with wise men shall be wise,* 1.70 but he that is a companion of fools shall be destroyed. As a man that comes in a shop of persumes wil carry away the sent with him: so a man by conversing with the godly shall carry away some good with him. Labour to to chuse those for thy companions from whom thou mayest get some good; but if God should cast thee into a house like the family of Jeroboam, imitate good Abijah, of whom it is said, That in him was found some good to the Lord God of Israel, even in the house of Ieroboam.

Notes

• a 1.1

  1 Kings 15. 29.
• b 1.2

  2 Cor. 12 19.
• * 1.3

  Gal. 1. 20.
• c 1.4

  Jam. 2. 27
• d 1.5

  Luke 12. 21.
• e 1.6

  As 20. 21.
• f 1.7

  Act. 24. 16.
• * 1.8

  1. Obser∣vation.
• g 1.9

  1 Kings 16. 26.
• * 1.10

  2. Obser∣vation.
• * 1.11

  3. Obser∣vation.
• * 1.12

  4. Obser∣vation.
• * 1.13

  Isa. 57. 1. 1—
• * 1.14

  5. Obser∣vation.
• * 1.15

  6. Obser∣vation.
• * 1.16

  Rom. 2. 28.
• * 1.17

  1. Doct.
• h 1.18

  1 Kings 18. 12.
• i 1.19

  2 Tim. 3. 15.
• k 1.20

  Joh. 13.
• l 1.21

  Jer. 2. 2.
• m 1.22

  2 Epist. John 4.
• n 1.23

  Mar. 10. 21.
• o 1.24

  2 Tim. 2. 22.
• * 1.25

  1 Vse.
• * 1.26

  Ps. 71. 9. compared with v. 5.
• * 1.27

  1 Sam. 16. 11, 12.
• p 1.28

  Gen. 48. 14.
• q 1.29

  1 Cor. 7. 33.
• r 1.30

  Quae fue∣ru•••• inania juven••utis gaudia, haec sunt ac••rba senectutis gravamina.
• * 1.31

  Job 13. 26.
• * 1.32

  Job 29. 11.
• * 1.33

  1 Tim. ••. 6.
• * 1.34

  Tit. 2. 6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.35

  2 Tim. 2. 22
• * 1.36

  Eccl. 11. 10
• * 1.37

  Prov. 7. 7.
• * 1.38

  Eph. 4. 14.
• * 1.39

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 movit de loco in locum.
• * 1.40

  Mat. 19. 22.
• * 1.41

  2 King. 2. 23.
• * 1.42

  Job 30. 1, 12.
• * 1.43

  Eccl. 11. 9.
• * 1.44

  Judg. 14. 10.
• * 1.45

  Job 1. 4.
• * 1.46

  Prov. 31. 1.
• * 1.47

  Rev. 2. 13.
• * 1.48

  Phil. 4. 22.
• * 1.49

  Heb. 12. 15
• * 1.50

  Vse. 1.
• * 1.51

  2.
• * 1.52

  Isa. 6. 〈◊〉〈◊〉
• * 1.53

  Psal. 120 5
• * 1.54

  Gen. 25. 13
• * 1.55

  2 Pet. 2. 7, 8.
• * 1.56

  3
• * 1.57

  Phil. 2. 15.
• * 1.58

  4
• * 1.59

  Gen. 20. 11
• * 1.60

  Non ego s••m ambi∣tiosus, sed nemo Ro∣mae aliter vivere po∣test: non ego sum sumptuo∣sus, sed urbs ipsa magnas impensas exigit. Sen.
• * 1.61

  5
• * 1.62

  6
• * 1.63

  Bonus mali consortio fe∣cilè pej••ra∣tur.
• * 1.64

  Jude 23.
• * 1.65

  Lev. 15. 4.
• * 1.66

  Deut. 22. 10.
• * 1.67

  1 Cor. 5. 9, 10.
• * 1.68

  Psa. 26. 4, 5
• * 1.69

  7.
• * 1.70

  Pro. 13. 20