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
Spirit dwelling in you and that argues acquaintance with him Psal 19 11. in keeping of them there is great reward greater than any gold or silver a man may keep that and yet want a quiet Conscience but a man that keeps Gods Commandments shall not want peace of Conscience Psal 119.72 thousands of gold and silver will not keep a mans heart warm and comfortable but the keeping of Gods Commandments will and be it that you be about your calling no businesse of your calling will hinder your peace no Commandment of God hinders your Peace indeed if you go about things without warrant from a Commandment be it in the World in your callings if you look at your profit and pleasure c. and not at Gods Commandment to set you a work you lose your Peace and you will want your Peace in that dayes conversation but if you go about things in vertue of a Commandment never fear your calling will never hinder your Peace keep the Commandment and keep your Peace we hinder our Peace often because we go about businesses without an eye to the Commandment and so it is not acceptable to God he finds no savour of rest in it and therefore no wonder if we lose our Peace but if any work though never so mean be done in obedience to Gods Commandments we shall keep and maintain our Peace 1 JOHN 2.4 He that saith I know him and keepeth not his Commandments is a lyar and the truth is not in him IT is St. Johns usual course to propound the Truth Affirmatively and Negatively Vers 3. Affirmatively Vers 4. Negatively Vers 5. he amplifies the keeping of Christs Commandment by a double benefit 1 In him that doth so is the Love of God perfect 2 Hereby we know that we are in him From whence Verse 6. he passes this conclusion of conforming our lives to the life of Christ Verse 4 He that saith he knows him c. To say is either in Heart in Word or in outward Carriage He that saith I know him he speaks not of an active understanding of him but of an affectionate hearty knowledge Knowledge is either speculative or operative infused or acquired Historical or Experimental all come to one but this Knowledge here meant is acquaintance so then he that saith he hath acquaintance with God and keeps not his Commandments that is as his Way his Treasure his Ornaments his Eye his Life 1 He is a Lyer that is he not only speaks false but he knows he speaks falsly for that is the difference between an untruth and a lye 2 There is no truth in him not one true grace not one true act of Repentance Faith c. Doct. Opinion or profession of the Knowledge of Christ without keeping of his Commandments is an undoubted signe that he is a lyar and the best Grace on him is counterfeit he hath no true Grace in him To say in the heart is opinion to say in the tongue or carriage is profession and if he do thus he is a lyar the truth is not in him Tit. 1.15 16. they professe they know God but in their works they deny him ssch a one is abominable disobedient and to every good work reprobate that is he goes about it untowardly is unskilful in it hath no sincerity and his work is rejected of God as reprobate counterfeit silver Q How is such a man a lyar and no truth in him A man may be a lyar sometimes and yet have some truth in him but this man hath no truth in him but 1 He speaks falsly 2 Against Conscience 3 No truth is in him A. 1 He speaks falsly which appeareth from the Efficacy of all true knowledge of Christ which brings forth obedience if a man knows Christ he loves him and affects him and obeyes him Mat. 7.22 23. all saving Knowledge stirs us up to obedience to God to righteousnesse to man if a man be a Son of Beliac such a man knows not God those that obey him not never knew him 1 Chron. 29.9 Know thou the God of thy Father and serve him they that never served God never knew him Joh. 14.21 if any man love me he will keep my Commandments and further no man knows God but he hath known the depth and danger of sin he hath known his enstrangement and absence from God if a man know not himself he knows not God 2 After that he hath known sin he comes to know Christ and his mediation such a man is sensible of his former misery and knows the excellencie of Christ he hath been so bitten with sin that he looks at it as the most hainous fight and the keeping of Gods Commandments he looks at it as the sweetest thing in the World 2 Cor. 6.14 Gods Commandments are not grievous to him such Knowledge springs from experience of our former misery therefore they that never come to this never knew Christ 2 Why is such a man a lyar that saith he knows God and keeps not his Commandments 1 From the conviction of the Testimony of that light which shines in his heart Joh. 16 9. there is a Spirit of conviction in all those that live in the Church for others do not contend that they know Christ but those that thus professe are convinced of their sins of their unbelief and disobedience and of the wickednesse of their hearts and lives Obj. Are there not many that live carnally and wickedly and yet are not convinced of their sins It is true there are such but then living in such a course they do not trespass against their Consciences they think they keep the Law and so think well of themselves and they are at peace and secure He that walks thus civilly and conformably yet such a mans Conscience is at uncertainty about his Estate he is convinced that he wants something but he cannot tell what it is till he be throughly convinced by Gods Spirit thus it was Mark 10.19 Matth. 19.18 19 20. the young man told Christ all these have I kept from my youth what lack I yet his Conscience guided him to feel that he wanted something though he had kept the Law in the outward letter yet he saw he wanted something and his Conscience was not at rest so that such a man as saith he knows Christ and keeps not his Commandments speaks against the conviction of his Conscience and therefore is a lyar I speak not of such Christians who want Peace because they do not keep Gods Commandments but of such who when they have Peace think they keep his Commandments 3 Why is there no truth of grace in such a man as saith thus Reas From the necessary conjunction of all graces with obedience no true grace of God but is either the cause of obedience it breeds it or else is a companion of obedience or else an effect of obedience it sprang from obedience Faith worketh by love Gal. 5.6 and love is the fullfilling of the Law Rom.
ministred to the Lord 1 Sam. 2. so John the Baptist was filled with the holy Ghost from his Mothers wombe Luke 1.15 and of Timothy it is said that he knew the Scripture from a childe 2 Tim. 3.15 2 Tim. 1.5 so that in this Family there were in degrees his grand-mother Lois an old woman his mother Eunice a young woman and Timothy almost a child Lois teacheth Eunice and both teach Timothy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from a very Babe he knew the Scripture But why will God have some of all sorts to be servants to him old men young men and children Reas 1. That the grace of Christ might be as largely extended to all sorts of men as the sin of Adam was extended to all degrees and ages Rom. 5.12 to 18. if Adam had defiled all sorts and Christ had restored but some sort of men only young men then Adams sin had been more powerful to destroy than Christs righteousnesse to save it was meet therefore that as Adam defiled all Ages all conditions so Christ should restore all Ages all conditions and sanctifie them as there are of all sorts that are defiled Jer. 7.17 18. all Ages wholly corrupted the Father kindles the Fire the Women kneads the Dough and the children gather sticks to make cakes to the Queen of Heaven now as there are of all sorts thus corrupted so it is meet there should be of all sorts sanctified why should not God have all sorts to serve him as well as the Queen of Heaven Reas 2. From the honour that is returned to God by the several ages 1 For old men they bring this honour to God whether they be called in old age or before and hold on 1 Herein God glorifies the truth of his promise that length of dayes is in the right hand of Wisdom by Wisdom is meant the fear of the Lord on this ground he encourageth his Son to Wisdom that it will be a means to lengthen his dayes Prov. 3.16 therefore that God might justifie this promise he will have some old men stand up before him it doth not make them so melancholly that they shorten their days Religion distempers no man godly sorrow never wasted our days but worldly sorrow Haman the Ezrahite was wonderfully addicted to godly sorrow yet he grew up to his old age Psal 88.8 Riches and honour and long life are the reward of godlinesse Prov. 22.4 Wealth and credit and length of dayes happen oft to them 2 When you see old men continue in their profession to their old age they put an honour on Religion if young men and children only should professe Religion you would take it as indiscretion and hotnesse of Spirit but doe you see any grave wise old man take up a Christian course none doe it but young Punies that know not what they doe this would be a great disparagement but that God may make it known that wisdom and discretion is to be found in the wayes of grace therefore he will have some old men walke in those ways Prov. 16.31 that grey hairs may honour Religion and Religion may be a crown to them Eighty six years said old Ignatius have I served God and yet never found him a hard master so when Christians can say so many years have I served God and if it had been such a wearisome course they would have shaken it off but when we see they hold out in it it implies they find some comfort and joy therein and if old men come on it will be said they now see by experience the vanity of all other courses they see it is best dying a christian and spending our last days in christianity old men would never fall into it unlesse they saw there is no way so comfortable and peaceable as that is 2 For young men it is a great bonour to Religion if they come on they make the power of Christs grace manifest that is able to overcome the heat and violence of youthful lusts no age so violent and boysterous in corruption so head-strong so indiscreet and rash so that what for unrulinesse stubbornesse vanity pleasure they are most indisposed to grace and will not hold on if God therefore take hold of their Spirits and stablish their Spirits when they by Gods Grace shall be able to rule their Spirits their lusts to rule their hearts this argues the strength of grace in that when neither wise counsel nor Magistrate can rule them yet the grace of Christ can rule them rule their passions so that they can put forth their strength against the enemy either against their own corruptions or abuses of others so that when the Elders sit still sometimes a young Phineas rises up and shews his zeal for Christ what an honour is this to Christs grace Psal 119.9 Eccles 11. ult Childehood and youth are vanity so that if Gods grace can lay hold on them and restrain them the power of Gods grace is hereby magnified Psal 110.2 3. 2 Cor. 12.7 youth is only strong in weakness if Gods grace therefore shall be so strong as to subdue all these and make them like unto Josiah who at sixteen years of age set himselfe to seek God and compelled the whole Land to do so 2 Chron. 34.33 he compelled them at least to outward Reformation it is a great glory to God when young men thus give up their young dayes to God 2 Another Honour they bring to God is by their boldnesse and courage in a good cause old men sometimes though wise yet are too cautelous and backward but young men what is wanting in experience they have in zeale they are forward in any service for God 3 And for Babes and Children if they be brought to grace God hereby casts shame on elder men Psal 8.7 when they see Bahes come off with more savoury words than old men sometimes God confounds the folly of ancient men by the wisdome and grace in Children when Christ came riding to Jerusalem the Children cried out Hosanna and praised him the High Priests disdained it but Mat. 21.16 17. Christ told them have ye not read that out of the mouthes of Babes and sucklings thou hast perfected thy praise This is to still the enemy and revenger they shame you that are Elders and Priests in regard of your backwardnesse Thus we see God will have of all sorts and ages of men stand up to doe him service Vse 1. May serve to teach all sorts of men 1 Old men If God hath his number among all ages and conditions of men then God looks to have his number amongst you that are old men say not I have now long lived in another course but come on to a Christian course or if you began before goe on I write unto you Fathers because you have known him that was from the beginning it may well beseem you to talke of the ancient Promises and Mercy of God God looks that you should take away the reproach of
Religion that they may not say none but young heâ—ds take up this course doe you this remember that Religion is no poynt of indiscretion no an hoary head is a crown of glory if it be found in a way of righteousnesse would you not think it a great misery if it should befall a Mariner after all Tempests to suffer Shipwrack in the very havens mouth so is it with old men when you have run on through all the difficulties of this Life in your last days when you should arrive at the Haven of Peace and Hope and eternall Happinesse if you should sink and faile what a misery were it Tit. 2.1 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paul did consider that old age was an old crazy time their heâ—ds unhealthfull their stomacks unhealthfull their hearts unhealthful how should old age get healthful hearts again why get an healthfull spirit a sound heart an upright spirit what a staffe would this be to weake age to have sound faith to be sound in love sound in meeknesse and patience what a support will it be to them to uphold all diseases and distempers how will they be able to bear alâ— the Sicknesses of this age when their spirits are lively and their hearts comfortable and Gods Spirit upholding them that will be the staffe and crown of old age as therefore you desire to honour God to support your old age as you desire to goe to the Grave with a Crown give up your selves to God that so the Apostles and Elders may acknowledge you as Fathers in Christ Vse 2. For young men think it not too soon for you to enter on a Christian course and if you have begun grow up in grace what an honour will it be As you have been strong in outward strength so now to be strong in Grace strong in the Spirit what an honour will it be to see you strong to subdue your corruptions what an honour will it be to see your zeale and courage stirring up old mens discretion so that what is wanting in them may be supplied by you how many strong temptations are incident to young men from evill company from beauty from pleasure c. what an honour will it be to Gods grace to see your strength turned against sin and lust to see you sober and temperate and chast to see you zealous and quickned in Grace I write unto you young men because you have overcome the wicked one Remember thy Creator in the dayes of thy youth Eccle. 12.1 God takes pleasure then in thy service if you remember him then he will be most ready to remember you in your old age Vse 3. And for little children if God have his number amongst Babes then you that are Parents say not it is too soon to learn them any thing they are too young they cannot understand why cannot you learn them to know their Father you learn them nothing till you learn them to know you and express joy in you but teach them to know what an happy thing it is to have God for their father tell them that he is able to doe more for them and give them better things than you can do Levit. 23.10 to 15. take no comfort in them till they take comfort in God train them up to know God to know his ways that they may be able to rejoyce and solace themselves in God and good things that the first fruits of their age may be consecrated to God and if you do so you consecrate the whole lumpe if the first fruits be holy so will the whole Vintage be if the root be holy so will the branches consider these Babes are flexible and easily bowed it is far more easie to train them up to good things now than in their youth and riper years therefore labour now to incline them unto God and good things take speciall care to train them up to know God their Father train them up to come to the ordinances with reverence and diligence and this will be their honour God will make them instruments to confound elder stronger men Thus we see God hath among all sorts and ages of men some that belong unto him whose sins are remitted whose spirits are sanctified 2 Now in that St. John applies himself to all their conditions and ages observe Doct. That Ministers of Jesus Christ are to apply themselves and their Doctrine to several sorts and ages of men that they have to deale with So St. John here carves out several portions for Fathers for young men and for Babes so Paul Tit. 2.1 to 10. so when John the Baptist had prest a necessity of Repentance first came the people and askt Master what shall we do and then the Publicans and Souldiers what shall we doe and he answered them according to their several conditions Luk. 3.10 to 14. Reas From those offices God hath put Ministers in he looks that they should be as Stewards to give every one his own portion Luk. 12.42 they are to be Physicians Jer. 8.22 now they must not dispence one salve to several sores so sometimes he calls them Shepheards now they are to dispence themselves according to the Estate of the sheep Vse 1. To teach Ministers in all their studies to provide a several portion for the several conditions of mens souls one thing may be fit for Fathers which will not be fit for young men and Babes they should therefore labour to provide every one a portion Ministers should look at their people not as if they were all of one mould and frame people come to the Congregation as men to a market they come not to buy all things that are good but what may be most for their use so Ministers may set down many good things before people but if they do not seem to belong to them they regard them not but in a special wise will retain that which particularly belongs to them therefore let Ministers be exhorted to cast such Precepts Exhortations Admonitions Reproofs before the people as may suit with their severall conditions Vse 2 To teach all hearers as to listen to all so especially to listen and attend to those things which more especially concern them and belong unto them old men to what belongs to them young men to what is their portion it is true no Doctrin but may fit every one present as a young man may become an old man and so have use of what belongs now to old men but especially attend to those things which for the present belong unto you and you must not think it too much if Ministers come to particularize it is your Crowne to be particularized you take it kindly when you are bidden to a Feast and the master of the Feast not only sets on the whole lumpe before you but carves out a particular piece for you so you ought to take it kindly and as a careful part in the Minister if he dispence a particular portion to you yea you ought to
reverently of his name would he have others be silent in your presence much more should you subject your best gifts to God and take heed that you put no dishonour upon your selves by any unseemly carriage old Noah had no sooner committed that shamefull sin of drunkennesse but his own child mocked him Gen. 19.17 Prov. 6.11 Doct. It is the honour of aged men of fathers when they know him which was from the beginning When they know the Father of eternity the Antient of dayes this is that which is an honour to old men both before God and man viz. the knowledg of Christ dispensed from the beginning as 1 Joh. 1.1 From the beginning is not to be understood in relation to time but Eternity he doth not say That was with the beginning but from the beginning before the beginning Joh. 8. Before Abraham was I am he was before the World now the knowledge of Christ is the honour of aged persons There is a two-fold knowledge of Christ 1 A Speculative Historical Knowledge only of the understanding Act. 9.15 2 There is a practical saving Knowledg of Christ and there is a threefold difference between that knowledg that rests in the understanding and this practical and saving knoâ—ledg of Christ 1 The knowledge that rests in the understanding is only by hearing or reading but the other is got by the Spirit of Christ infused into us 1 Cor. 2.9 partly by inlightning our minds partly by feeling the work of Grace in our hearts Phil. 3.10 hence it is that this experimentall knowledge excells the best knowledge that is got by reading or hearing he knows the worth and vertue of Christ 2 They differ in their effects that knowledge that rests in the understanding breeds pride and carnall confidence Isa 47.10 and scandall and offence to the weak 1 Cor 8.12 but this saving knowledge breeds 1 Prayer Joh. 4.10 2 Faith Psal 8.10 They that know thy name will trust in thee 3 Justification 1 Joh. 2.2 4 Obedience 5 Innocency towards our brethren Isa 11.6 to 9. 6 It works eternall life John 17.3 3 They differ in the adjuncts saving knowledge is joyned with an high esteeme of Christ Phil. 3.7 8. yea a man hath liberty to rejoyce in this knowledge which he may not in any other Jer. 9.24 25. There are two things in the knowledge of Christ which old men have more than other men Jacob expresses them both Gen. 48.6 7. he did now by much experience know the goodnesse of God that he had provided for him at home in Labans house in his journey he had supplyed him in all his wants and delivered him out of all his dangers a young man cannot say so much it seemes not so savoury in a young mans mouth but when an old man comes out with a recitall of Gods favour this is the honour of old age Vse 1. Of direction to old men to take notice of their own Estate whether they know him that was from the beginning hath Gods Spirit brought you to pray to humble your selves to obedience to innocency c. if it be so happy are you you are truly honourable Vse 2. Not to satisfie your selves with any knowledge till you know him that was from the beginning the study of antiquity is pleasing to many especially to old men no knowledge like this when you are able to speake of Gods old mercies to you that he hath fed you all your life when you are able to tell your children of their duty to God could you tell of all Antiquities it is nothing till you know him that was from the beginning 1 JOHN 1.13 The middle Part. I write unto you young men because you have overcome the Wicked one WHy doth he call them young men and not Brethren as before he called old men Fathers Ans Because then he had not distinguished them from others for all Christians are brethren one to another 1 Observe here First their Adversary the wicked one 2 Their Victory They have overcome the wicked one This wicked one is Satan 1 Joh. 5.18 Mark 5.37 Mat. 13.19 Mar. 4.15 he is called Satan he being once one of the noblest creatures nobler than man Doct. The chiefest of the glorious Creatures of God may become the chiefest wicked one He is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that wicked one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it implies 1 That he excells in wickednesse his Understanding most blind his will most rebellious his affections most corrupt 2 It implies he is the Father of all sin Mat. 5.37 Joh. 13.2 Joh. 8.44 he is called the Father of Lyars 3 It implies That Satan takes pains to doe evill is industrious to doe evill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 labour he traverseth the World goes about continually doing evill 1 Pet. 5.8 Job 1.7 he is insigniter improbus But how comes it to passe that he that was a glorious Angel is now become that wicked one The causes of his deprivation were partly accidentall and outward partly inward accidental as 1 God did not elect him to stand as he did ordain some Angels 1 Tim. 5.21 so that he was left to a possibility of falling though not to a necessity 2 His condition being a creature gave occasion to his fall God being infinitely good his will is the rule of good now he being a creature Gods Will is his rule and he may not attend to the rule and then he doth evil 3 But thirdly There was an inward cause that led him to sin and that was the pride of his nature not made so but he exalted himself 1 Tim. 3.6 which implies that he saw man made after the Image of God and he was a glorious creature attending on God himself and was puft up with his glorious condition and despised man that was to live on the earth and dresse the Garden Vse 1. May teach young Scholars not to please themselves in any gifts of Nature though never so excellent for even an Angel that excelled in Wisdome hath fallen away and become that wicked one Vse 2. It may teach them to take heed how they enter into the calling of the Ministry in their young years especially before they be humbled it was the cause of Satans fall that he was puft up with his office it is a wonder to see when Scholars are admitted into the Ministery in their young times how they despise the people think themselves unmeet to condescend to Peasants but they will rather exercise their Gifts in the University and so fall into the condemnation of Satan 3. Hence you may see part of the Image of Satan why was he called that wicked one because he excells in wickednesse and is the Father of sin and takes pains to doe evill so do you see men excell in wickednesse lead on others to sin take pains in mischiefe such a one bears the Image of Satan upon him When Paul saw Elimas hardned in mischief leading on others
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
now is the last time and look to it there are many Antichrists come These words afford these Points 1 These times were the last times 2 That the Church was then warned before-hand of Antichrist 3 That many Antichrists were already come in that time 4 That the Prophecy of the Antichrist to come was partly fulfilled in the Antichrists that were then come 5. Such is the condition of the last ages of the church that the Church cannot be long without some Antichrist for so be makes the last Times reciprocal with Antichrists there are many Antichrist whereby we know that it is the last Time For the first Doct. 1. The dayes under the New Testament are the last Times The times one thousand six hundred years since have been called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the last seasons and this is no singular Phrase of St. Johns but common with other places of Scripture 1 Pet. 4 7. Acts 2.17 1 Cor. 10 11. as if he lookt at himself as living in the very last Age of the World Heb. 9.26 Jam. 5.8 9. Phil. 4.5 It may be wondred that the Spirit and inditer of the Scripture should give out that these were the very last dayes when there have been so many changes since the ten persecutions the flourishing of the church under Constantine and after it a great mist of Ignorance and since the light of the Gospel how then did he call them the last times since there have been so many changes since There is a double reason of this in regard of the Apostles sence and scope that they aimed at for they did not mean that the last judgment should presently come for whereas some Christians began to grow slack in their callings because they thought it would be in vain the last judgement being so near he seriously diswades them from such suddain expectation of it 2 Thes 2.1 2 3. so that though he had said that day is at hand yet he would not have them conceive that it should presently come upon them for first there must be an Apostacy therefore we see they were not deceived or spake uncertainly 1 Therefore they are called the last times because they are the last period of time before the last Judgment The first period was from Adam to Moses 2450 years Rom. 5.4 the second period of time was from Moset to Christ Luk. 16.16 Mat. 11.13 for in the first age the Church was not national nor any writings of the word only they delivered the law and promises from Family to Family many years after Moses time he collected a Nationall Church of the Jews and excluded the nations by a partition wall of cetemonies which the Gentiles would not conform to then did he give them the Law written and this continued till Christs time The third Period of time or third age is from Christs time to the end of the World Heb. 1.1 in these last dayes c. It is the last time of the Revelation of Gods Will and we must expect no further Revelation to the end for though the Church hath seen many differences yet there is but one uniform Doctrin that God hath set up for all that will be saved Heb. 9.16 17. now whilst Christ lived that is before he was crucified he might change the forme of the Testament but now there is no more opportunity of changing he hath delivered his last will which shall not be reversed if now there comes any and declares a new Doctrine let him be accursed he is an Antichrist 2 The Apostle had some respect to their particular Estate stirring them up to many duties on this ground because the end drew near 1 Pet. 4. and this would not be an argument of patience unlesse be had some respect of their particular Jam. 5.8 9. Phil. 4 5. Q. In what sence shall we understand that the coming of Christ was near in the Apostles times 1 In opposition to former ages which were far off 2 In Gods account a thousand years are but as one day 2 Pet 3.8 9. yet God will come so that when the day of accomplishment is come he will not stay a day longer for that were as much to him as a thousand years 3 Such is the Faith of many christians that what they see in a promise it is as much as if it were presently fulfilled Joh. 8.36 Vse 1. If this time of the Gospel he the last time then hence we may certainly conclude that not so much time by much shall passe from Christ to the end of the World as was from Adam to Christ for then how can they be called the last times and if it were the last time then what is it now Vse 2. If these be the last dayes we must not wonder if we meet with perilous times for such should they be 1 Tim. 3.1 now are the dreggs of the last times wonder not therefore if you see haters and scorners in these last times when men once grow aged they grow cold and distempered and if they have any spirit it is a spirit of morosity such is the spirit of these times froward against good teasty and malignant wonder not at it these are the last times Vse 3. If these be the last times then how vain is it to deliver or expect any new kind of revelation if any teach any other Doctrin than Christ hath already revealed he is Antichrist Vse 4. Of exhortation first to patience Jam. 5.7 8. on this ground for the coming of the Lord draweth nigh He exhorts to a double patience to be patient in bearing evill and patient in forbearing revenge be patient a while the Judge stands at the door that will right all Obj. This is a cold encouragement to patience to say The day of the Lord is at band how long hath that been promised and yet it is farre enough off A. When his Will is accomplished he will not stay a day and get you but faith and you shall look at it as present so that you dare doe no injury no more than if Christ were presently to come 3 There is another patience required on this ground and that is patience to expect the promises God hath made we have need of patience for this end Heb. 10.37 therefore Heb. 11.1 he saith Faith is the evidence of things not seen faith sees things afarre off and so did all the Patriarchs 2 It exhorts us to watchfulnesse 2 Pet. 4.7 and there is a double watchfulnesse required 1 Watchfulnesse against false Teachers that you may stand fast against all Errours be sober minded look narrowly to your wayes the last times are perilous and dangerous 2 Watch unto Prayer that is because the times are the last times and the dayes are perilous watch unto Prayer that is watch every occasion that you may stand fast in evill times and walk safely in dangerous dayes you will have need of Prayer in regard of many perils and evils in these dayes Doct. That the Church of
but the spirit of the old Adam the spirit of pride and malice and covetousnesse truly this is not the Spirit of Christ that makes us like him this is not that Spirit that Christ purchased for us by his Death and Ascension but suppose we had some of the Spirit of God the spirit of Wisdom as Achitophel the spirit of joy as Herod the spirit of Zeal as Jehu the spirit of fear as Felix had yet we have not this Unction of the Spirit unlesse it dwell in us What is it to be wrapt with a spirit of a Balaam or a Saul it was only for a fit and what comfort was it to them it was a shuttle spirit by starts and did not abide in them therefore let us try whether we have received the Spirit if we have received a dwelling spirit it is a true spirit Obj. But some may say Alas what then will become of me it may be now I pray but ere night wholly unabld now inlarged then straightned I have now a spirit of zeal and courage soon after all cold and weak and dead wonderfull was the zeal and courage of Elias in slaying four hundred of Baals Prophets openly 1 Kings 18.40 he went through it with such zeal and speed as if he had been sent from Heaven yet Cap. 19.1 2. when Jezabel sent to him he fled for his life and was so weary of his life that he wished death now his Spirit was cold and discontent aad weary of his life So David Psal 119.24 David said he had made the word his delight yet ver 25. he saith his soul cleaves to the dust and prays to God for quicking A. This Spirit that is so to abide doth not always abide in the same measure nor in the same measure of expression but we must know though there be several garments yet the Soul is never naked a man hath not always his Holy-day garments sweetly perfumed but sometimes homely mean garments so Elias when he slew Baals Prophets was cloathed with zeal and Holy-day garments afterwards he remitted of it and yet had he the Spirit of God on him he was not naked though he was not cloathed with the Spirit in such a measure even so sometimes we have even poor ragged homely garments and much of our nakednesse appears and sometimes again may be when God hath greater businesse for us to do cloathes us with better richer garments a greater measure of the Spirit but yet consider though we have not the same measure yet always some garment of the Spirit rests on us be it but the spirit of love to our Brethren or grief for the want of it yet we are not left naked Vse 2 May exhort su if we have this Spirit dwelling in us then let us use him honourably and courteously as an in-dweller he is come from farre even from Heaven sent from our Father and he brings joy and comfort with him therefore let us give him honourable entertainment he is sent to guide us in all our ways to be a pledge of our eternall inheritance therefore let us not entertain him like some guest that we are weary of in two or three days you must know this guest came not for a day but to dwell with us for ever John 14.16 therefore take heed of grieving him Eph. 4.13 he comes for your good and benefit for your redemption When a man keeps a Ward and for keeping him keeps a great estate a Kingdome he would be very carefull so the Spirit is such a Guest that if you keep him you keep Life and Salvation you keep an eternall Kingdom by him therefore take part with Gods Spirit joyne with the Spirit of God quench it not what an heavie complaint made Stephen Acts 7.51 Isa 63.10 the Spirit may be so grieved and vexed by men that he will depart from them Q. How shall we keep our selves from grieving the Spirit A. As God hath given him to guide you so look that you be guided by him if you entertain him kindly he will comfort you if you grieve him he will grieve your spirits 2 Be carefull to nourish him do not strave this Guest neglect not the Word and Ordinances which are the food of the Spirit Quench not the Spirit despise not Prophecie 1 Thes 5. as if the despising of Prophecy were the quenching of the Spirit therefore feed the Spirit of God with-draw not food from it prefer not outward things before it it is a wonder how leane our souls will grow if we do not nourish the Spirit 3 Take heed especially of living in any known Sin for that damps and deads the Spirit therefore David wofully camplains Psal 51.8 to 12. Restore c. as if it were quite gone his very bones were broaken that is not of his body but his soul i. e. the strength and staff of his spirit the Spirit is like fire every grosse sin is like water cast on it it quencheth it Vse 3 A ground of much consolation to Gods servants you can never say you dwell alone and want company you cannot want good company if the holy Spirit dwell in you I am not alone saith Christ but the Father is with me so may a Christian say I am never alone the Spirit of God dwells in me he is an in-dwelling and abiding Spirit Doct. 3 The annoynting of the Spirit teacheth us all things of which you heard verse 20. It teacheth all things needfull to salvation needfull to life and godlinesse 2 Pet. 1.3 and not only so but needfull to our places and callings and ages Doct. 4. The anonytment of the Spirit is so plentifull and sufficient that we need not be taught better things nor in a better manner than the Spirit teacheth Jerem. 31.32 not that we need not Magistracy or Ministry but he speaks comparatively you shall not be so helped by any Instuctions without the Spirit as with the Spirit the Spirit shall declare the Truth in Jesus For Explication 1 The Holy Ghost teacheth fully 1 Cor. 3.9 10 11. the spirit of a Christian is inquisitive concerning all things now the Spirit helps him to search even into the deep things of God so that the Spirit is a full teacher 2 The instruction of the Spirit is plain and clear 1 Tim. 4.1 Joh. 16.25 Christ spake in parables but after his ascension the Spirit revealed things clearly Three things go to clear discerning the object must be clear the medium clear and the eye clear and then we may clearly discern now the Holy Ghost plainly reveals the Counsells of God and then opens our judgements to discern it and then cleares all the mediums so that a Christian may plainly discern so that the Tpirit is a clear Instructor no men need be taught more clearly 1 Cor. 2.4 5. 3 The Instruction of the Spirit is a certain Instruction scarce any truth but a Christian can tell it by experience as a woman that is breeding a Child feels such qualmes and
the fruits of his mediation 2. In our hearts and wills we have Christ when we look at him as our chiefest good that there is nothing in heaven or earth that we desire in comparison of him this is an act of the will and affections Psal 73.25 Psal 42.1 2. this is called hungering and thirsting after Christ No hunger is satisfied without eating of that we hunger after so when a soul hungers and thirsts after Christ give him pleasures and profits yet they satisfie not except you give him Christ and this is an high point of worship Gal. 6.14 when our hearts are set on him that our chiefest care is to get him our greatest griefe to lose him our chiefest delight in him why if we be thus affected to Christ we have him Object The Church earnestly desired and sought after Christ yet found him not Cant. 3. 1 to 4. Answ 1. She could neither have sought after him nor desired him except she had had him 2. When she sought him and said She found him not she means I found him not in that measure of peace and comfort and fellowship I desired but yet she had him for she said She sought him whom her soul loved Secondly Such a soul as it thus highly prizeth and desireth and hungers after Christ so it debased it selfe the more we esteem him the more we debase our sâ—lves the more we love him the lesse we love our selves when Christ once revealed himselfe to Jâ—b Job 40.3 What laid he Behold Lord I am vile see Job 42.4 5. No soul that highly prizeth and affâ—cteth Christ but the more he dâ—saffects and loaths himselfe as unmeet to come into the presence of Christ Isa 6.4 5. Then said I woe is me for I am undone because I am a man of unclean lips for mine eyes have seen the King the Lord of Hosts the more he sees Christ the more he abhors himselfe as an unclean and abominable thing that if he could he would goe out of himselfe this selfe-denyall is the first principle in Christianity Luke 9.23 3. We worship Christ in our lives by our obedience in doing his will and by patience in suffering for him Our obedience is a true worship of Christ 1. When a man hath such respect to all Gods Commandements in his heart that there is not one of them but he hath respect unto and submits his heart to it this is a principall part of Gods worship Psal 119.6 2. When he hath respect to them all in his conversation 2 Cor. 10.4 5. The Gospel of Christ brings every thought into subjection now this is a marvellous worship of Christ when a man hath not a thought in him but it is subjected to Christ 4. We worship Christ in our lives by our patience in suffering if the Lord call us to suffer for him when we can sit down quietly and rest well contented to endure his good pleasure with patience this is a principall part of Gods worship 1 Sam. 3.18 It was a good testimony of Elies sincerity when he heard of a wofull judgement denounced against him It is the Lord let him doe what seemeth good in his eyes we have the Lord for our Lord when we give him leave to rule us as he pleaseth and patiently submit our selves unto him in every thing Job 1.21 an argument we have God for our God otherwise how should we complain and murmur at the instruments Psal 39.9 Lam. 3.29 The Church complaining of her misery tells us the frame of her Spirit in such a time it is good to bear the yoak in our youth she sits alone and keeps silence Psal 62.1 2. Micah 7.7 8. This is a solemn worship of Christ if God call a man to suffer for his Name divers evills he is so far from being ashamed of it that it is his glory and rejoycing if any man suffer as a Christian let him rejoyce in that behalfe when a man is thus framed to obedience in doing and patience in suffering the will of God such a soul is a true worshipper of Christ and by worshipping him we have him if contrary we look at Christ as no such excellent thing but are ashamed of him if we can look at our selves as great men in the world and scorn to seek and mourn after Christ when we will not be under Christs yoak but scorn to stoop to him in every thing and by no means we will endure any hardship for him why then we doe not worship Christ and if we doe not worship him we have him not and not having him we have no life 5. We are said to have Christ by purchase this is exprest partly in that parable Mat. 13.46 One way to have this Pearl is to buy it see Isa 55.1 2. Come and buy yea without money why without money Cant. 8.7 If a man should give all the treasure of his house for Christ they would be greatly dispised Acts 8.19 when Simon Magus offered money for the gift of the holy Ghost Peter tells him Thy money perish with thee yet many times without parting with money we cannot have him the holding fast of money oft-times looseth Christ upon this ground the young man went without him Mat. 19. 21 to 25. Upon the poynt of money Christ parted with the Pharisees Luke 16.14 In three cases money must be parted with else you shall not purchase Christ First When the Lord upon some speciall command requires it as he did the young man expressely now for him to stick for money for want of parting with it he lost Christ upon the same point Ananias and Saphira lost Christ because they kept back some of the price Acts 5.1 2 3 4. a fearfull judgement felt on them to shew how dangerous it is to stand upon tearms with Christ in this case money must be parted withall Secondly When in times of persecution a man cannot have Christ with peace and purity unlesse he be willing to part with all for him as sometimes the mâ—rket goes higher sometimes lower but at what rate soever it goes a Christian is resolved to take Christ at the highest rate sometimes unlesse a man be content to be spoyled of all his goods he cannot have liberty of conscie ce in this case set money and goods and lands and all goe and suffer joyfully the spoyling of your goods Heb. 10.34 Thirdly When sometimes by laying out money we may win Christ as in case we want a good Ministry among us and cannot have it unlesse we be williâ—g to lay out money for obtaining the Gospel and this he calls sowing to the spirit Gal. 6.8 As a man by laying out money provides things needfull for him so when a man layes out for spirituall uses he shall of the Spirit reap life everlasting In these three case money must be parted with and yet if you think money can purchase Christ you are not worthy of him 1. Christ must be purchased by parting with all those strong