doe him the best service we could so we should be carefull seeing God hath forgiven us so great a debt to take heed that we run not into further Arrerages that we dishonour not nor offend that God who hath so freely for his own sake forgiven us Vse 2. It must teach us all that have any comfortable experience of the forgivenesse of our sins to walke even as Christ hath walked for even upon this ground doth St. John here press it it should be our meat and drinke to doe his will to glorifie him in all our course as it was Christs care Joh. 17.4 and that is the end that God ayms at in forgiving our sins that we should walke as Christ walked Vse 3. For Consolation If our sins be forgiven for Christ name sake then we need not fear the continuance of them for had he forgiven us for our own sake we might justly have feared that he might yet afterwards through our defaults lay them again to our charge but he hath forgiven us for Christs sake he doth not forgive for thy Prayers sake but thy sins were pardoned before thou calledst on him Isa 65.24 God was answering before and your prayers grew so zealous because your sins were forgiven Isa 43.22 and therefore God will cancel our acquittance because he did it for his names sake for the glory of his own grace 1 JOHN 2.13 I write unto you Fathers because you have known him which is from the beginning c. VErse sixth he commended this duty to all Christians to walke even as Christ walked which duty and Commandement vers 7. he amplifies by the antiquity of it vers 8. from the newnesse of it Thirdly instanceth in one speciall duty of it that is love of our Brethren vers 9 10 11. vers 12. he amplifies it by a benefit or motive to walke as he hath walked and that is from the pardon of sin generally granted to all christians therefore walke as Christ hath walked because he hath forgiven you your sins now vers 13. these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or little children he distinguisheth into three sorts Fathers Young-men and Babes little children is the quality of all christians but Babes are newly born to Christ now all these should walke as Christ hath walked In the Verse we have these three parts 1 An Enumeration or distribution of the severall ages of christians to whom he commends this duty 2 A Ministerial duty of love he tenders to them that is he writes unto them 3 He propounds to every one of them a severall Reason why he urges this duty upon them I write unto you Fathers because ye have known him that is from the beginning I write unto you Young-men because you have overcome the wicked one I write unto you Babes because ye have known the Father What is meant here by Fathers Young-men and Babes some thinke it is meant of the severall statures of Grace that Christians grow to some are Fathers some Young-men some Babes but we never read these distinct but that an old man in Christ is a strong man in Christ for grace doth not grow weaker but stronger and the eldâ—r in Grace the more wise the more fruitfull the more gracious therefore I think by Fathers he means ancient Christians yet old men too he therefore hath respect to their natural age and by young-men he understands men young in years yet stronger in Grace By Babes such as are tender in years and so Babes in Christ too therefore it may well be understood of the naturall difference of ages and this interpretation may be confirmed from the reason he gives taken from the severall inclinations in Natural ages take old age that takes pleasure in study and rehearsal of old things that have been long past so you have known the ancient of dayes you have known how Christ hath been dispenced from the beginning so that your naturall desire of old things you have turned to the antiquity of Christ And for young-men they have naturall strength and strive to put it forth in Fightings or Combates why I write unto you young men because you have overcome the wicked one because you have turned your strength to fightings against Sin Satan and the World and have overcome them and for Babes though they know little yet they first discern their Parents and express their joy in them so I write unto you Bahes you that are very young in years and young in Christ because you have learned to know the Father First in that he writes to all sorts of Christians Fathers Young men and Babes and all well seasoned with Grace Obedience Knowledge c. observe thus much Doct. God hath his children among all sorts of Ages of men some of them are aged some young some Babes in Nature and in Grace He hath his Children out of old age Youth and Child-hood out of all he hath elected some to doe him service these old men he doth not tell you when they came on but whensoever they came they had strength of grace so Young men he tells you not when they came on whether in Child-hood or no but they had strength of grace sure they had overcome the wicked one and for Babes they came on in child-hood and yet had strength of grace and it may be some old men might in their old age come on to the knowledge of the ancient of days so that there is strong grace found in all sorts of men Wisdome in Old men Spiritual vigour in young men and he speaks of Babes as knowing their Father in heaven as well as their Parents on earth God hath a company of all ages calling on him justified and sanctified Amongst old men and women we read of Abraham and Sarah an old couple stricken in years of Isaac and Rebecca an old couple also and knowing the promises made of Christ Joh. 8.56 Your Father Abraham saw my day and rejoyced so did Sarah rejoyce in the promised Seed We have also the examples of Moses and David and Zachary and Elizabeth that continued till they were old both in age and grace there were some such among the Priests as Aharon and Hojadah 2 Cron. 24.15 some among the Souldiers there were some old Souldiers of Christ old Kings old Nobles c. which knew him which was from the beginning For young men famous is the example of Phineas Numb 25. in his youth he was full of zeal such was Josiah 2 Chron. 34.1 2 3. we read that at sixteen years of age he sought the Lord God of his Fathers and at twenty years he grew so strong that he wholly carried before him the whole State though they were then strongly corrupted and given to Idolatry yet being strong in the Spirit he carryed them on to Justice and reformation strongly he cleansed the Land from Dan to Beersheba a notable encouragement to youth to be vigorous in zeal and grace And for Children Samuel when he was but a child
he prayes God to be merciful to his people for the Lords sake that is for Christs sake Act. 15.11 there is no other way to be saved they saw Christ in all sacrifices and types there is no other name under heaven to be saved but by Christ Vse 3. It may be a ground of tryall whether we have God for our Father or no we say daily Our Father c. would we know whether he be so or no if we deny the Son we have not the Father if we confesse the Son we have the Father let us enquire therefore whether we acknowledge him in our hearts if we do we will deny our selves to entertain him you will deny your owne wisdome that his wisdome may take place your own honour that so his honour may take place so if you trust in him depend on him choose him cleave to him then you have the Father also if contrarily you choose the World and prize it above all things why the Foole hath said in his heart there is no God if it be thus with you you do not acknowledge Christ and so have not the Father so if you be ashamed to confesse him in your words for fear of disgrace or if you be afraid of danger Christ will be ashamed of you or if in your works you deny him you care not whether your wayes please him or no if you walk unholily or unrighteously you have neither the Father nor the Son and so lose your own souls but contrarily if you acknowledge him in your hearts trust and depend upon him choose him prize him then in thy heart thou dost professe Christ and so the Father so art thou not ashamed to be known to be a Christian are thou bold and constant to professe his name before wicked and cruel Tyrants and if in thy life thou walkest as one that expects the comming of Christ and dost all things by a call from him if thou walkest thus soberly righteously and holily thou hast the Father Vse 4 Of consolation to every such soul as knows and professes Christ there is no poor Christian but he confesses Christ and would professe him desires to live as may please him why if thou walk thus thou hast both the Son and the Father the Son for thy Saviour thy King Priest and Prophet and thou hast God for thy Father and if so he will provide for thee thou shalt want nothing Psal 23.1 to 4. therefore here is comfort in sicknesse you have the God of health Exod. 15.26 I am the Lord that healeth thee God is the life and length of our dayes Deut. 30.29 so that if you should bury your Children yet having the Father they shall have length of dayes God is no weak keeper none can pluck them out of his hands 1 Pet. 1.5 1 Pet. 5.10 if we have God we have life and health and peace and grace he is the God of all grace whatsoever we want therefore if we want any thing get Christ and with him we shall have all things Rom. 8.32 If a man gives himselfe to a woman he gives her the use of all things he hath so if we have God we have enough The Lord is my Shepheard I shall not want Vse 5 Reproves Christians who acknowledge Christ and so have the Son and having the Son have the Father yet they walk as if they had not received Christ walk scandalously and dully if we live thus we either never knew Christ or walk very unworthy of him Vse 1 Lastly it should stir up Christians to walk in a daily acknowledgement of Christ we have him and with him the Father and therefore have enough we shall have a supply of all our wants Now there are three graces whereby we walk in an acknowledgement of Christ all our dayes 1 Faith in Christ walk by Faith in him I live yet not I but the life I live in the flesh is by the Faith of the Son of God Gal. 2.19 20. this Faith is a grace much known more talkt of but very little practised so much as we live besides Faith so much we live besides Christ therefore live by Faith in Christ look at your selves as unable to do any thing without him depend on him walk as such as live not for your selves but for Christ do all by his strength and for his glory and so you shall acknowledge him 2 Mortification or self-denyall when a man denyes his own lusts his own honour profit and credit and is content to be all in Christ he looks at outward things as Talents he is to imploy to Gods service he looks at them in a crucified manner he is weaned from them regards not much how they go so he can get Christ Contra if every profit or pleasure withdraw us from Christ we do not deny our selves Luke 9.23 Christians should make it appear that their profit and pleasure and honour is not of this World but in Christ they should deny all these as faith makes you acknowledge Christ as your Saviour so Self-denial as your Lord 3 Zeal when a man doth not only desire to do good duties but to do them with life and power walk in power and zeal which may shew in us the power of the Resurrection of Christ God requires that we should be zealous Tit. 2.11 12 13 14. zeale is the life and strength of grace 1 Cor. 15. ult if at any time you finde your selves streightned then think you want the might of the Father and if you want him then you want the Son therefore you must seek to Christ and then you shall finde a new spring of help therefore in all your wayes acknowledge him 1 JOHN 2.24 25. Let that therefore abide in you the fame which you have heard from the beginning c. WEe see the Apostle instructs them against Antichrists coming 1 By foretelling his coming 2 By describing him 3 By the means which is double First Their Unction Secondly The grossenesse of Antichrist Lyes Now we come to his Exhortation of them to use a special help against Antichrist and his exhortation is that that Doctrin which they heard from the beginning should abide in them he presses this exhortation from a double benefit 1 Continuance both in the Son and the Father 2 Obtaining the promise of Eternall Life Doct. Perseverance in the Doctrin of the Apostles is a certain pledge of perseverance in grace and attaining of glory Both these benefits are joyned together perseverance in the Doctrin of the Apostles is an undoubted pledge of our fellowship with the Father and the Son and of Eternal Life 2 Joh. 9. he that abides in the Doctrin of Christ abideth in the Father and the Son Acts 2.42 47. It is said of the Primitive Christians that they clave to and continued in the Doctrin of the Apostles and 47. he tells us they were such as should be saved That which ye have heard from the beginning that is the Doctrin that was preached
that make us more sufficient but we above all things are to desire and strive with God for the annointment of his Spirit mentioned 1 John 2.27 And Again the Apostles being such simple men were fitted to deliver it so as might be most for Gods glory not in excellency of words but in evidence of the Spirit 1 Cor. 4.5 and therefore Paul though otherwise a learned man imitated their simplicity 1 Cor. 2.12 13. And here Chemnitius his modesty is to be commended who when he cometh to speak of some points of Divinity carved out by the School-men too curiously is wont to say Hac non sapiunt Piscatoriam sapientiam Vse 1. Behold then the great and fearfull unthankfulnesse of the World who put most of these men to death who did declare unto them Eternall Life Vse 2. If the Apostles shew unto us Eternall Life it is easie to discern how far they be from Eternall Life who doe not receive their Witnesse alas how many poor souls through the greatest part of the World Jewes Turks all the rest of the Pagans and Infidells are by this means cut off from all hope of Eternal Life how true alas is that speech of our Saviour Mat. 7.13 14. many there be who go in the broad way to destruction Vse 3. Then how much to blame are the Wolves rather than Shepheards of the Church of Rome who shut and lock up from the people in a strange Tongue the Writings of the Prophets and Apostles is not this one way to barre them from Eternall Life how truly upon them is that verified Luke 11.32 Vse 4. Then we all of us are to be exhorted diligently to be conversant in the Writings of the Apostles John 5.39 where what our Saviour spake of the Writings of the Prophets my Text speaketh the very same of the Writings of the Apostles they bear witnesse of Christ and shew unto us Eternall Life and as the Apostle spake unto our Saviour so may we to them John 6.68 Ministers most of all are to be conversant in their Writings because they succeed the Apostles in bearing witnesse unto Christ and declaring of him so little differing from that of theirs else we bring a curse upon our own heads Gal. 1.8 which if the Church of Rome had remembred they would never have thrust out the Apostles from the Chairs of their Professors and brought in the Sentences of Peter Lombard but we are to follow Timothies example 2 Tim. 3.15 16 17. and all Christians are to imitate the forwardnesse of Christians in Chrysostoms time Vse 5. Then we are to praise the Lords goodnesse unto us who hath granted unto us their Writings Consider the like example Psal 147.12 19 20. It was a great preferment to the Jewes to have the Writings of the Prophets Rom. 3.1 2. but their witnesse of Christ is much more dark and obscure than this of the Apostles without their Writings we should but have groped after God Acts 17.27 and as for Christ this Eternall Life we should never have dreamed of him the Lord make us more thankfull and more carefull to walk more worthy of them lest he take them from us 1 JOHN 1.3 4. That I say which we have seen and heard declare we unto you c. IN these two Verses we have of the Apostles Doctrine 1. The subject repeated That which we have seen and heard 2. And declared 3. The end 1 Subordinate fellowship with the Apostles 2 Supream fulnesse of joy The subject is repeated 1. For Explication or plainness sake for the Parenthesis of the second verse would otherwise by interrupting the course of speech have obscured the sentence 2. For confirmation of what he had said before he thrice repeateth that which we have seen and doubleth that which we have heard to shew that he doubted not of what he spake but was most confident and resolute therein Obs Observe hence the certainty and undoubted truth of the Doctrine of the Apostles Reas 1. The Apostles taught nothing but what was manifest to their senses See 2 Pet. 1.16 Compare with him his Successor who seeing great sums of Money brought in by Indulgences Pardons c. said to one of his Cardinalls O quantum fabula ista de Christo nobis proficit Again sense took away doubting even from unbelieving Thomas John 20.25 27 28. 2. The Apostle again and again ingeminates here that what they taught was manifest to their sense now ingeminations are for confirmations Gen. 41.32 Gal. 1.8 9. Ezek. 7.6 this therefore doth shew again how confident he was of it himselfe i. e. therefore no marvell of that speech John 21. penult We know c. For 3. The efficacy of that Doctrin or the power of it argueth the certainty of it for that Doctrine which giveth us union with God communion with the Saints of God fulnesse of joy in our selves must needs be a most certaine Doctrin of heavenly truth there is no perswasion to settle a mans own Conscience answerable to this 4. And for a fourth Reason consider another Branch of the power of this Doctrine the Apostles that declared it were for the most part poor and simple men and unlearned men the Doctrine taught was but of a Crucified Saviour harsh to carnall ears 1 Cor. 1.23 the times were such wherein it was not onely every where spoken against Acts 28.22 but also grievously persecuted throughout the Roman Empire and that with exquisite Torments and yet it did so powerfully work Plut in Apop Pris Regum that in Tertullians time which was the next Age after Christ there were more Christians every where than of all other Professions besides Cyrus indeed allured many to be his followers but he sent out great men to make another kinde of Proclamation Whosoever will come and follow after me if he be a Foot-man I will make him a Hors-man if he be a Hors-man I will make him a Rider in a Coach if a Farmer a Gentleman if he posesse a Cottage I will give him a Village if he have a Village I will give him a City and if he be Lord of a City I will make him Prince of a Region or Country and as for Gold I will pour it out to him by weight and heaps and not by number But Christs Proclamation is contrary Luke 9.23 14.26 and yet had he infinitely more followers All other Reasons as the testimony of the Church c. are but like the woman of Samaria preparing us to believe John 4.29 this convinceth us so strongly that in comparison we reject other Reasons moving us to believe as they did John 4.41 42. How true is that of Picus in his Conclusions as Faith which is but a bare credulity is in a degree of perfection inferior to science so that Faith which is wrought in us by the work of the Holy Ghost is greater and more certain than any science gotten by demonstration Vse 1 If the Apostles Doctrin were so certain that
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
looks at Gods law so as he makes it of his counsell and delight and is ruled by it And again God communicates his attributes to him which is something more then a parent doth to his childe though he love him well yet he will not communicate to him whatsoever is his nor alwayes make him of his counsell nor yet shew familiarity towards him but God looks at Christians as his friends communicates his counsells to them grows in acquaintance with them Obj. It s not for friends to be at command but servants It s a point of service and not of friendship Answ To doe it as a duty of necessity is a servants condition but to do a thing for loves sake to his friend this is an act of friendship Further a man is not said to keep the Commandements when himself onely strives to keep them but when he draws others to the same conscionable obedience Friends have all things common and they doe not love that any that belong to them should be enemies to their friends So God looks at it as a part of Abrahams friendship that he would command his children and servants after him that they should keep the way of the Lord Gen. 18.17 19. Hence in Scripture it s a spirituall style give to Abraham Abraham the friend of God James 2.23 Isa 41.8 Now what eminent service did he above others There were others as zealous as he but this he had eminent in him I know he will teach his children and houshold to keep my wayes Look at Moses David Eli Jehosaphat all godly men yet they were all failing in this in instructing and bringing on their children and servants to the fear of God but this was Abrahams friendship that he was not onely carefull himselfe but he sought to bring on his whole family to Gods worship We see his care about Isaac that God would establish his covenant with him Gen. 17.18 And about Ishamael that he might live in thy sight and he brought on his whole family to be circumcised though a painfull thing Gen. 17. ult This was a fruit of true love So David professeth in his own person and Christs Psal 40.8 O Lord I delight in thy Law Ps 19.9 10. Thy commandements are more precious then gold yea then fine gold thy precepts are sweeter then honey and the honey-comb A signe they were not grievous to him Love makes us delight in the thing beloved What is the reason that this is such an undoubted argument of our love to God Reas 1. From the strictnesse and purity of Gods law and the crosnesse of it to our nature The weapons of our warfare are mighty to bring down every high thought 1 Cor. 10.4 Here two contraries meet together the prerogative of God he will have our thoughts brought into subjection and the liberty of the Creature We will not have our thoughts and tongues bound Psal 12.4 We are free born we are servants to none Now these being so crosse one to another for a man now not onely to doe Gods commandements but to doe them willingly and out of love why this is such a yoke that were it not for the mighty power of Gods love prevailing in our hearts which constrains us to doe it most willingly which nature is most unwilling unto it would never be wrought Hence Gods people are said to be a willing people Psal 110. The Spirit of God is a Spirit of liberty 2 Cor. 3.17 It s evident Gods Spirit is there where we doe Gods commandements with freedome and willingnesse 2. From the experience such have had of the burthen of sin to whom Gods commandements seem easie For this is certain the more welcome sin the more unwelcome Gods commandements the more we delight in sin the lesse we delight in Gods commandements but when once sin is wearisome to a soul to them Christs yoke is easie and his burthen light Mat. 11.28 29. 3. From the unsufficiency of any estate but an estate of love to reach to the obedience of Gods commandements much lesse to the easinesse thereof A man by nature is not subject to the Law of God neither indeed can be Rom. 8.7 8. And though by common gifts we may be brought to doe much as Jehu and Herod did yet unlesse there be soundnesse of love within you shall never prevail with Jehu to cast out the golden calves or with Herod to put away Herodias It must be the love of God within that must bring us to keep his commandements or at least to doe them willingly and heartily Vse 1. A ground of tryall of our estates whether we love God or no. If we would be assured of this as we all had need to be consider of this Dost thou keep Gods commandments as thy way thy jewels the apple of thy eye thy life And dost thou desire to bring all thy children and family to the like conscionable obedience that all thy family may be Gods friends This is an argument of thy unfained love to God And if withall this seem easie to thee thou delight in it and thinkest it thy happines that every thought in thee may be subject to Christ this is a sufficient testimony of the sincerity of thy love But è contra if we shake off Gods yoke and we will have our thoughts and tongues at liberty if it be a grief to us to see any of our friends conscionable of Gods worship or of religion why thou art none of Gods friend For if thou wert thou wouldst desire that both thy selfe and all thy friends were Christs friends If a man loved his Master and liked his service well and desired to stay with him he would have his ear bored that so all his Masters commandements might sink the better into him why this must needs argue great love to his Master This David alludes to Psal 40.6 Mine ears hast thou bored or as it is in the Originall digged He digged through all obstructions and made him willing to listen to Gods will a loving Servant becomes a friend So if we might have liberty to get loose from God yet if we had rather abide in his service let us give our ears to God to be bored and give up not onely our selves but our whole family to be Gods bond-servants Vse 2. To teach all such as love God to take heed that they be not drawn to break any of Gods commandements for love to others This is plain If love to man makes us break any of Gods commandements then we love him better then God Vse 3. Of encouragement to naturall men to give up their hearts to Gods commandements and not to think them burdensome and intolerable For if thou hadst but the love of God in thy heart Gods commandements would be sweeter then the honey or the honey-combe They are deceived much that look at Gods commandements as heavy and burdensome No his commandements are not grievous and if his commandements be pleasant what are his
every mans sin as belonging unto us and strive to heal them Vse 2. To teach us to have a due regard to the falls of our Brethren not to see them and take no notice of them but God requires we should observe them and help them and make use of them What use should we make of our Brethrens falls 1. Let their falls affect us with a holy fear and jealousie of our own hearts in that we have a deceitfull heart subject to the like This use Paul would have the Church of the Romanes to make of the fall of the Church of Israel Rom. 11.20 2. Look at them with such an eye as may move thee to pity thy Brother if he be gone astray bring him back if he lye under the burthen of sin help him up and if thou canst not have opportunity to speake to him yet pray heartily for him that is the frame of heart of every loving Christian to be compassionate of his Brothers misery Object Doth not the Holy Ghost say love covereth a multitude of sins 1 Pet. 4. v. 8. Answ True it covers them but how 1. With a mantle of wisdome not so cover them as to skinne over their wounds but so cover them as that they may be covered before God and men Jam. 5.19 20. This is a right covering when a man takes such a course as that his Brothers sins may be covered from Gods eyes and from the conscience of the sinner that it may not be overwhelmed with them Psal 32.1 2. God would have us cover them not with a mantle of flattery but with a healing plaister that may cure them 2. We must cover these sins with a mantle of faithfulnesse that is not to blaze them abroad to their defaming but as if our Brothers beast lay under his burden and we were notable to help him up alone we get the help of others this is faithfulnesse no further to reveale their infirmities then to such as may help them Prov. 11.13 And yet we may so â—eveile them in this kind to others as may be sinfull if it be done in as insulting sootâ—â— manner Gen. 9.22 23. C ham told his Brethren of their Fathers nakednesse but he did it in a scornfull manner beside he might have covered him himself and never told them and therefore Noah made him a curse This God requires of us if we be able to heal an infirmity our selves then to let it goe no further if not then to get the help of others but not in a scornfull manner but in a spirit of grief and holy fear 3. Cover them with a mantle of compassion that if they shall turn again and say It repents them be ready to forgive them even as God for Christs sake forgave you Luk. 17.13 14. Eph. 4.2 last vers Obj. 2. If a man be thus willing to observe other mens sins we shall be counted busie bodies and medlers in other mens diâ—cesses Answ True we shall be buisie but yet not where we have nothing to doe God layes the charge upon us to have regard of our Brethrens carriages if we keep the true bounds of observing them named before we doe not goe beyond our commission Obj. 3. But I shall be more busie then I shall have thank for I shall be worse and he never the better Answ True for a while it may be so but yet remember what Solomon saith Prov. 28.28 He that rebuketh a man afterward shall find more favour then he that flattereth with the tongue but suppose thou shouldst loose his favour yet thou shalt have favour with God Doct. 2. Vpon the sight of our Brothers sins a faithfull man is to pray for him So Moses did pray for the people when they had sinned Exod 32.30 31. Either pardon them or let me have no mercy Thus God would have Job pray for his friends Job 42.7 8. So did Jeremiah ch 13.17 14.17.18 Our Saviours example is a full pattern Luk. 23.24 Father forgive them they know not what they doe So Stephen the first Martyr with a loud voyce prayed for his adversaries Act. 7.60 Lord lay not this sin to their charge Reas 1. From the compassion we owe to our Brethren we are bound to pray for them in sicknesse Psal 35.13 or in any other calamity Ps 141.5 How much more in the calamity of sin which is the greatest calamity that can be 2. We are bound to exhort and reprove them now neither will doe good without prayer 1 Tim. 4.4 5. 3. From the desperate condition of sin which is such that none alone is able to help them except God doe it It 's the work of an Almighty power to redeem us from any sin Psal 130. ult Sin is of a poysen some nature some poysons take away our eyes and some benumme us so sin takes away our eyes that we cannot see our condition and so hardens us that not any thing can help us but God and therefore God must be prayed to for help 4. From the displeasure of God against men if he see none to stand up and intercede for their Brethren Isa 56.16 17. 5. From the benefit that befalls Gods servants if he see them praying for their Brethren Job's prayer for his friends was the rise of his deliverance Job 42 8 9. Isa 57.18 If ever God restore comfort to those we pray for we shall be sharers in their comforts God will restore comfort to them and their mourners Doct. 3. A faithfull Christian praying for his Brother faln into any sin shall obtain life and peace for him If any man 〈◊〉 his Brother sin a sin not unto death he shall pray for him and shall give him life He that prayes for him shall be an instrument to convey life unto him or God himselfe moved by his prayer shall give him life it 's all one he shall give him life of justification sanctification and consolation This is evident by other examples when the Israelites had committed a great sin so that God in his displeasure had threatned to destroy them yet at Moses earnest request he spared them and Aaron Deut. 9.15 to 21. Job prayed for his friends and the Lord accepted him Our Saviours prayer for his enemies is thought to be the cause why Peters Sermon was effectuall to the conversion of three thousand at once Stephens prayer made way for the conversion of Paul Reas 1. From the pleasure God takes to knit the members of his body together now no better means to knit them then to make them useful one to another 1 Cor. 12.21 22. So Jobs friends should not prevail by their own prayers but they should all be beholding to Job whom they had wronged 2. From the oyntment of Christ that is poured on the head of every believer This honour have all his Saints that they shall become intercessors for others What is said of Christ Rom. 8.34 the same word is used of our prayers 2 Tim. 4.1 James 5.15 Vse It s a ground