Commentary on 1 John, Commentary · Chapter 2 · Verse 13
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 foreign, 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 eld…r in Grace the more wiſe, the more fruitfull; the more gracious; therefore I think by Fathers he means ancient Chriſtians, yet old men too; he therefore hath reſpect to their natural age, and by young-men he underſtands men young in years, yet ſtronger in Grace: By Babes, ſuch as are tender in years, and ſo Babes in Chriſt too; therefore it may well be underſtood of the naturall difference of ages, and this interpretation may be confirmed from the reaſon he gives, taken from the ſeverall inclinations in Natural ages: take old age, that takes pleaſure in ſtudy, and rehearſal of old things that have been long paſt; ſo, you have known the ancient of dayes, you have known how Chriſt hath been diſpenced from the beginning, ſo that your naturall deſire of old things you have turned to the antiquity of Chriſt.
And for young-men, they have naturall ſtrength, and ſtrive to put it forth in Fightings, or Combates: why, I write unto you young men, becauſe you have overcome the wicked one, becauſe you have turned your ſtrength to fightings againſt Sin, Satan, and the World, and have overcome them; and for Babes, though they know little, yet they firſt diſcern their Parents, and expreſs their joy in them; ſo, I write unto you Bahes, you that are very young in years and young in Chriſt, becauſe you have learned to know the Father; Firſt, in that he writes to all ſorts of Chriſtians, Fathers, Young men, and Babes, and all well ſeaſoned with Grace, Obedience, Knowledge, &c. obſerve thus much.
Doct. God hath his children among all ſorts of Ages of men, ſome of them are aged, ſome young, ſome Babes in Nature, and in Grace.
He hath his Children out of old age, Youth, and Child-hood, out of all he hath elected ſome to doe him ſervice: theſe old men, he doth not tell you when they came on, but whenſoever they came they had ſtrength of grace; ſo Young men, he tells you not when they came on, whether in Child-hood or no, but they had ſtrength of grace, ſure they had overcome the wicked one; and for Babes they came on in child-hood, and yet had ſtrength of grace, and it may be ſome old men might in their old age come on to the knowledge of the ancient of days, ſo that there is ſtrong grace found in all ſorts of men, Wiſdome in Old men, Spiritual vigour in young men; and he ſpeaks of Babes, as knowing their Father in heaven, as well as their Parents on earth; God hath a company of all ages calling on him, juſtified, and ſanctified: Amongſt old men and women we read of Abraham and Sarah, an old couple ſtricken in years, of Iſaac and Rebecca, an old couple alſo, and knowing the promiſes made of Chriſt, Joh. 8.56. Your Father Abraham ſaw my day and rejoyced; ſo did Sarah rejoyce in the promiſed Seed. We have alſo the examples of Moſes, and David, and Zachary, and Elizabeth, that continued till they were old both in age and grace; there were ſome ſuch among the Prieſts, as Aharon, and Hojadah 2 Cron. 24.15. ſome among the Souldiers, there were ſome old Souldiers of Chriſt, old Kings, old Nobles, &c. which knew him which was from the beginning.
For young men, famous is the example of Phineas, Numb. 25. in his youth he was full of zeal; ſuch was Joſiah, 2 Chron. 34.1, 2, 3. we read that at ſixteen years of age he ſought the Lord God of his Fathers, and at twenty years he grew ſo ſtrong that he wholly carried before him the whole State, though they were then ſtrongly corrupted, and given to Idolatry, yet being ſtrong in the Spirit, he carryed them on to Juſtice, and reformation ſtrongly, he cleanſed the Land from Dan to Beerſheba; a notable encouragement to youth, to be vigorous in zeal and grace.
And for Children, Samuel, when he was but a child miniſtred to the Lord, 1 Sam. 2. ſo John the Baptiſt was filled with the holy Ghoſt from his Mothers wombe, Luke 1.15. and of Timothy it is ſaid, that he knew the Scripture from a childe, 2 Tim. 3.15. & 2 Tim. 1.5. ſo that in this Family there duplicate page duplicate page duplicate page duplicate page 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, foreign 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.
Ʋſe 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 he…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. foreign, Paul did conſider that old age was an old crazy time; their he…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 al… 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.
Ʋſe 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.
Ʋſe 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.
Ʋſe 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.
Ʋſe 2 To teach all hearers, as to liſten to all, ſo eſpecially to liſten and attend to thoſe things, which more eſpecially concern them, and belong unto them, old men to what belongs to them, young men to what is their portion; it is true, no Doctrin but may fit every one preſent; as a young man may become an old man, and ſo have uſe of what belongs now to old men, but eſpecially attend to thoſe things which for the preſent belong unto you; and you muſt not think it too much, if Miniſters come to particularize, it is your Crowne to be particularized, you take it kindly when you are bidden to a Feaſt, and the maſter of the Feaſt, not only ſets on the whole lumpe before you, but carves out a particular piece for you, ſo you ought to take it kindly, and as a careful part in the Miniſter, if he diſpence a particular portion to you; yea, you ought to make known your eſtate unto him, or elſe you fall in your duty.
3 From the duty he tenders unto them, he writes unto them all, I write unto you Fathers, I write unto you young men, I write unto you Babes; from hence obſerve this poynt of Doctrin.
Doct. It is the duty of all ſorts, and ages of Chriſtians, to be converſant in reading of the Scripture.
To what end doth he write to old men, if old men do not read what he writes? and ſo young men and Babes, it was the charge put upon the very Kings of Iſrael, Deut. 17.19. that they ſhould read the book of the Law all the dayes of their lives, and when they have not opportunity to read, then let them meditate on the word, Pſal. 1.2.
Reaſ. There is great uſe of reading of the Scriptures.
1 It helps Knowledge much, 1 Tim. 3.15.
2 It helps to make a right uſe of what we hear; yea it ſets ſuch an edge on the Word heard, that though the preaching did not ſo throughly affect, yet by reading, they come to quicken Faith, Act. 17.11, 12. though the Word prepared their hearts, and made them attentive; yet till againe they read, and reviſed, and meditated on what they had heard, their Faith was in ſuſpence, but after they ſaw the agreement of his publick Doctrin with the word, then many of them beleeved, not that God doth ordinarily beget Faith by reading, without hearing; but when we have heard, reading exceedingly quickens our ſpirits and Faith.
3 There is a further benefit from reading the Word, Deut. 17.19.20. a man ſhall find himſelfe thereby framed to the fear of God, to humility, &c. that day a man neglects reading of the Word of God, he ſhall find his ſpirit more looſe and unbridled, leſſe conſcionable, he doth not ſtand in awe ſo much.
4 It is a means to confirm us, and eſtabliſh and help our memories, and ſtir us up to holy dutyes.
5 It makes the Word more ready in times of temptation, what a marvellous uſe our Saviour made of the Word, when Satan tempted him? Epheſ. 5.17. a man in temptation, will find need of many paſſages of Scripture.
6 Laſtly, another uſe of reading the Scriptures is, that our joy may be full, 1 John 1.4. reading doth fill our hearts with comfort and conſolation, not that reading is ſufficient to ſalvation, no ordinance roots out another, Rom. 10.17. Faith comes by hearing, but though that eſpecially begets faith, yet for ſundry other Graces, reading is of ſpeciall uſe, at leaſt to quicken and ſtir up grace; we do not read that God ever bleſſed reading alone to beget Faith, for God doth not uſually bleſſe it alone, but when it is joyned with hearing the Word preached; in any congregation where there is only reading of the Word, what one ſoul is begot to God, comes on to Faith, to Gods fear, to humility, to patience, &c. not but that in ſuch places be found good Chriſtians, but it is, becauſe they goe abroad, otherwiſe it fares with reading, as with the Eunuch, that knew not what he read, Act. 8.30, 31. till Philip declared the interpretation. But yet I ſay, you old men read, and you young men read, and you Children read, and it is a great fault to neglect it, and put it over wholly to little Children, as a petty childiſh exerciſe; but what, doth St. John write only to Babes? no, but he writes to young men, and therefore they are to read what he writes; and to old men, and therefore they are to read what he writes, when God laid the charge upon the Kings of Iſrael, Deu. 17.19. he did not impoſe it only upon Babes, but whatſoever their imployment be, whether they be in war, or ſitting in the ſeat of Judgment, they muſt let no day paſſe without reading the Law; no perſon, but let him read; we ſhall underſtand the Word better, and the better remember it, we ſhall be more ſtirred up to fear God, to keep his Law, we ſhall be the better furniſhed againſt many temptations, which otherwiſe will prevail againſt us; In a word, ſeeing he wrote to them that they might learn to walke as Chriſt walked, hence you may comfortably expect, by reading the Word, by laying it up, by praying for a bleſſing, you may be helped to walke even as Chriſt walked.
I write unto you Fathers, becauſe you have known him that was from the beginning. Who are theſe Fathers? they are ſuch as are oppoſed to young men and Babes; therefore he ſpeaks of old men, 1 Tim. 5.2, 3. why doth he call them Fathers? not that they were his Fathers to beget him to God: for before he had called them Brethren; neither is it meant of his natural Father, but he calls them ſo, even out of very reverence to their age.
Doct. It is the duty of all Chriſtians, yea even of Miniſters, to carry themſelves to old men as their Fathers.
For this duty belongs to all chriſtians, as well as Miniſters; God hath ſpeciall care to the reverence of old age, for he would have miniſters to rebuke with all authority, and yet he would not have them eaſily rebuke an Elder, Tit. 2, 15. much leſſe is a private perſon that hath leſſe authority and commiſſion, to deale roundly with elder years, Levit. 19.32. he gives ſpeciall Commandement to all men to riſe up before the hoary head, and reverence the perſon of the old-man, and dread thy God; implying, that the fear of God requires this duty, as who ſhould ſay, there is no fear of God in ſuch men as doe not reverence the perſons of old men.
Reaſ. God hath ſtampt on old men the image of his Eternity, as on Magiſtrates the image of his Soveraingty, God himſelfe is called the ancient of dayes, ſo that an old man bears a bluſh of the image of God; rich men carry the image of Gods Allſufficiency, Magiſtrates of his Soveraignty, old men of his Eternity.
Ʋſe 1. To teach us to honour old men as our Fathers.
2 It proves the rudeneſſe of ſome young men that look at old men as baſe and contemptible, he ſpeaks of it as a ſign of confuſion, (Iſa. 3.5.) to thoſe perſons, when they ſee the hoary head paſſe by, riſe not up, nor reverence him.
3 It may ſtirre up all young men to reverence old age, and that by a threefold reſpect.
1 In riſing up before them, Levit. 19.32.
2 You muſt ſhew them reverence in ſpeech, as St. John here calls them Fathers.
3 In ſilence, in their preſence not to put forth your ſelves, Job 32.6, 7. but to be ſilent, till at leaſt they have ſpoken.
Ʋſe 4. This ſhould teach old men, ſeeing God hath put ſuch honour and reſpect upon them, how much the more ſhould they think themſelves bound to God? Shall he be ſo reſpective to thy honour, and wilt not thou honour the ancient of dayes? would you have all to riſe up, and expreſſe reverence in ſpeech and carriage to you, and ought not you then to come before God with reverence, and ſpeake reverently of his name? would he have others be ſilent in your preſence, much more ſhould you ſubject your beſt gifts to God, and take heed that you put no diſhonour upon your ſelves, by any unſeemly carriage; old Noah had no ſooner committed that ſhamefull ſin of drunkenneſſe, but his own child mocked him, Gen. 19.17. Prov. 6.11.
Doct. It is the honour of aged men, of fathers, when they know him which was from the beginning.
When they know the Father of eternity, the Antient of dayes, this is that which is an honour to old men, both before God and man, viz. the knowledg of Chriſt diſpenſed from the beginning, as 1 Joh. 1.1.
From the beginning is not to be underſtood in relation to time, but Eternity, he doth not ſay, That was with the beginning, but from the beginning, before the beginning, Joh. 8. Before Abraham was, I am; he was before the World; now the knowledge of Chriſt is the honour of aged perſons.
There is a two-fold knowledge of Chriſt.
1 A Speculative Hiſtorical Knowledge, only of the underſtanding, Act. 9.15.
2 There is a practical ſaving Knowledg of Chriſt, and there is a threefold difference, between that knowledg that reſts in the underſtanding, and this practical and ſaving kno…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.
Ʋſe 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.
Ʋſe 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.