he gave him sicut promissus sic missus he was not more mercifully promised than faithfully sent It did not seem good to his wisdome to confer this jewel presently but in the mean space that the Church might have somewhat to support her he vouchsafed the promise of it divine promises are as sweet bits to stay our stomachs before the full meal of his actual performances the promise of Christs first coming was that which comforted the Iewes and the promise of his second coming is that which now reviveth the Christian Church and since we have found him making good his word in the one we may assure our selves he will fulfill it in the other since as he was so good as to give a word so he will be so good as his word and give the thing whatsoever it is that he is pleased to promise for so it was in that singular eminent promise of Christ who is therefore not unfitly called the word and so much for that 2. The other substantive yet remaineth to wit life which is in the place of an adjective and may be rendred as an Epithete the living word and look as Christ when he is compared to bread to a stone it is with this addition the bread of life a living stone to difference him from other stones from common bread so he is here called the word of life to distinguish him from and advance him above other words for whereas other words though spoken by living persons yet have no life in themselves this word is the living word personally subsisting or else as he is called the bread of life because he giveth and communicateth life to them that feed on him so here the word of life because he is the author of life to them that receive him but the discussion of this falleth more fitly in in the next part to which therefore I pass on namely The particular exemplification in which Christ is characterized as God-man as God as man as God-man he is stiled the life and the eternal life as God he is said to be the life which was with the Father as man he is the life which was manifested Of each of which with all possible brevity and perspicuity He is called the life that eternal life If you ask in what respect this agreeth to him the answer is already hinted but shall now be more largely prosecuted He is the life and that eternal two wayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 formaliter and efficienter in himself in respect of us as being both vivus and vivificus living giving life 1. Christ is the life and that eternal life because in himself he liveth for ever this is true of him primarily as God this being one of his choice attributes that he is the living God inasmuch as divine attributes are better expressed by the abstract than the concrete he is fitly said not onely to be living but life it self and this life is most properly said to be eternal because it is so both a parte ante a parte post from everlasting to everlasting Secondarily this is true of him as Mediator God-man since though there was a time when thus he began to live to wit at his assumption of our nature and likewise his life on earth did expire to wit at his passion yet now he dieth no more death hath no more dominion over him but he is alive for evermore and that to make intercession 2. But that which I conceive most suitable to the Apostles meaning is that Christ is said to be the life because he is the original of life to us in this respect the abstract fitly agreeth to him because life is in him as sap in the root water in the fountain to convey it to all that believe on him in this sense it is that Christ useth it concerning himself as appeareth by his own Commentary I am the life whosoever believeth in me though he were dead yet shall he live hence it is that he is called by the Apostle Paul expressely our life nor is he onely life but eternal life that life which as Mediator he vouchsafeth to believers being eternal indeed all creatures are beholding to him for their natural life in him we live move and have our being but the life which believers have by him is an eternal life according as he saith himself I give to them eternal life This is that life which as the learned Davenant observeth 1 Christus promisit Christ promised to his disciples and in them to all Christians where he saith it is my Fathers good pleasure to give you the Kingdome 2 promeruit by his own death he purchased for all believers in which respect eternal life is said to be the gift of God through Iesus Christ our Lord 3 praeparavit being now ascended into heaven he there maketh ready for us according as he saith himself I go to prepare a place for you and yet more 4 inchoat he begins by the work of grace in the hearts of all the faithful in which respect he that believeth on him is said to have everlasting life and finally 5 reddet he will at the last day consummate by glory Indeed then it is that our bodies being raised our persons shall be glorified and this eternall life actually conferred therfore our blessed Saviour joyneth these two together in that forementioned place I am the resurrection and the life thus as the oyntment ran down from Aarons head to his beard and thence to his skirt so that eternal life which Christ rising from the grave personally enjoyeth shall be communicated to all his members To sum it up Christ God-man Mediator is the life that eternal life in respect of his threefold offices of King Priest and Prophet as Prophet he is the life by way of Revelation discovering this eternal life to us as Priest by way of impetration procuring this eternal life for us as King by way of collation conferring this eternal life on us and as the fulness of water is dispensed by the Sea to the Earth and the fulness of light is communicated by the Sun to the Air and the fulness of Corn was divided by Ioseph among the people so the fulness of grace and glory of life even eternal life is conveyed by Christ to his Church and therefore very justly doth this character belong to him And now what should this consideration teach us But 1. To bewail our sad condition whilest we are without Christ for if Christ be the life all that know him not or believe not in him must needs be in a state of death and damnation It is observable that St. Paul speaking of the Ephesians whilest in the state of unregeneracy saith they were dead in sins and trespasses and a little after renders this as the reason because at that time they were without Christ indeed as
the body without the soul is corporally so the soul without Christ is spiritually dead and alas whilest we are in this estate we are without all hope of life being under the sentence not onely of the first but second death and therefore Iohn the Baptist saith expressely he that believeth not the Son shall not see life but the wrath of God abideth on him oh heavy load and unsupportable weight which upon whomsoever it abideth must needs crush him to peices and sink him to the depth of Hell Oh labour we then both in respect of our selves and others to be sensible of our natural estate and if we mourn over our friends dead bodies much more should we mourn over theirs and our dead soules 2. To seek after this life because it is eternal and to seek it by union with Christ who is the life Indeed this temporal life may be used but onely that eternal life is to be sought the life that now is is a fleeting shadow a vanishing vapour a day which though never so pleasant cannot be long but the life which is to come is a light ever shining a leaf never fading and such a day as shall know no evening and now tell me which is most rational to seek after that life which is lost almost as soon as it is found or after that life which being once found can never be lost to catch after that which being got we cannot hold or that which being once got we cannot lose and therefore that I may allude to our blessed Saviours expression labour not for that which perisheth but for that life which endureth to eternity To this end let it be our continued care to gain to assure our interest in and union with Christ the Shunamite went to the Prophet for raising her dead childe we must to Christ for the quickning our dead souls it is very observable what St. Peter saith to this purpose To whom coming as to a living stone we also are built up as lively stones so that if you know how we become living stones it is by coming to and being built upon Christ as our foundation the soul cannot enliven the body till infused into and united with it nor can we receive life from Christ but by an interest in him he that eateth my flesh and drinketh my blood saith Christ himself hath eternal life there is life eternal life in the flesh and blood of Christ but then we must eat and drink it that so this spiritual food may be incorporated into us and we made one with Christ. 3. Lastly to set an high value upon Christ and give him the glory of this great mercy even eternal life of all the Titles that do express the personall excellencies of the Lord Christ that of the word is most glorious and of all those that do express the priviledges we have by him none so comprehensive as this of eternal life To you who believe saith the Apostle concerning this living stone he is pretious and well he may since he bestoweth so rare a Iewel and so invaluable a pearle as eternal life upon us indeed all our good and comfort is wrapt up in Christ he is the bread to nourish us the light to guide us the life to save us are then any beginnings of this life wrought in us any hopes of it assured to us let us look upon our selves as vessels filled by this fountain stars enlightned by this Sun carcases enlivened by this spirit acknowledging what we have and hope for to be onely and wholly from Christ that as we have life from him he may have thanks from us Now to him who is the life that eternal life be praise and glory in the Church throughout all ages Amen THE FIRST EPISTLE OF St. IOHN CHAP. I. Ver. 2. 2. For the life was manifested and we have seen it and bear witness and shew unto you that eternal life which was with the father and was manifested unto us AMong the mystical interpretations of those four living creatures mentioned in Ezekiel and the Apocalyps that of resembling by them the four Evangelists is the most usual among the Antients and St. Iohn is compared to the Eagle by them all except Iraeneus who likeneth him to the Lion St. Hieroms reason is from the Eagles wing which soareth highest of any bird St. Gregories from the Eagles eye which is able to look upon the Sun and both very apposite for so doth St. Iohn in his Gospel look upon the Sun of righteousnes and so are high in contemplation of his Divinity nor is this lesse observable in this Epistle than in his Gospel which both beginneth and closeth with the Deity of Christ Indeed we have here in this beginning both the God-head and Man-hood of the Messiah and the union of both in one person set before us when he saith That which was from the beginning c. The second Character here given and which now followeth to be handled is of Christ as God in those words which was with the Father It is the same no doubt in sense with that in the Gospel and the word was with God and to this purpose Theodoret applyeth that of the Psalmist With thee is the fountain of Life For the better explanation of it we must take notice of the Noun the Praeposition and the Veâ—â— â—ather with the Father was with the Father 1. By the Father we are here no doubt to understand the first person in the sacred Trinity Indeed it is a word that is taken in Scripture both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 essentially and personally essentially it is common to all the persons personally it is onely true of the first when it is used of God in respect to the Creatures it is to be understood essentially and our Apostle so intends it when he saith Behold what manner of love the Father hath showed that we should be called the Sons of God But when of God in order to the persons it is to be construâ—â— personally as here and in the next verse it is manifestly so used And the first person is called the Father say some because he is the original of the Trinity as connoting the relation he hath both to the Son and the Holy Ghost but â—hy others more properly the first person iâ— the Father onely in relation to the second who is his begotten after the most perfect way of Generation and so he only a Father in regard of him But further 2. The chief thing considerable is what this meaneth that Christ the life is said to be with the Father The answer to which I shall lay down both negatively and affirmatively 1. Negatively we must not strain the expression too far as noting either an inferiority or separability between those two persons of the Father and the Word 1. Not a separability as if Christ were so with that he were without the
make him a lyer and his word is not in us We learne how hainous a sinne Infidelity is in that it puts so high a dishonour upon God as to make him a lyer this clause His word is not in us manifestly is added as a confirmation of the former therefore we make him a lyar because His word is not in us and His word is not in us when it is not beleeved by us so that not to beleeve Gods word and to make him a lyer are all one Hence it is that our Apostle in his Gospell saith He that beleeveth sets to his seale that God is true and else where in this Epistle he that beleeveth not God maketh him a lyar because he beleeveth not look as among men if we tell a man we beleeve not what he saith we in effect tell him he is a lyer so when we doe not receive the truth of Gods word we put as it were the lye upon God and now tell me how in excusable nay abominable is the sin of infidelity in excusable because that which we are required to beleeve is no other then truth and abominable because by not beleeving we make God a lyer 3. Lastly put the beginning and the end of this verse together If we say we have not sinned his word is not in us every selfe Justitiary as St. Austins phrase is contrarius est divinae scripturae is so far from having Gods word in him that he is directly contrary to Gods word and so to say we have no sin appeareth to be no other then an odious and damnable errour If then we would not be infected with the poyson of this errour let us alwayes have by us nay in us that powerfull antidote of Gods word let us be carefull to study that we may understand it and by it our own sinfulnesse let us often behold our selves in it as in a glasse which knoweth not how to flatter so shall we no longer deceives our selve and dishonour God by saying we have no sin and so much shall suffice to be spoken of this confutation Let us every one make it our supplication that the Word which hath now been heard by us with our outward ears may through his grace be grafted inwardly in our hearts to bring forth the fruit of an holy life and withall of a lowly mind to his prayse and glory through Jesus Christ our LORD THE FIRST EPISTLE OF S. IOHN CHAP. I. Ver. 9. If we confesse our sins he is faithfull and just to forgive us our sins and to cleanse us from all unrighteousness THere are two sorts of persons among others observable in the Church namely glorioli and infirmi presumptuous hypocrites and weak Saints those are commonly lifted up with an opinion of their own righteousnesse these are usually cast â—down with an apprehension of their own sinfulness those boast themselves to be the best of Saints and these abhorre themselves as the worst of sinners Finally those think themselves to have no sin and these account themselves to be nothing but sin Hence it is that Gods Ministers though they must not be double tongued yet must speak in different language to the arrogant words of terrour to the penitent words of support must use both hands with the râ—ght hand lifting up them that are cast down and with the left hand casting down them that are lifted up of both these our Apostle sets us a pattern in the three last verses of this Chapter launcing the sores of proud Iustitiaries with the knife of reproof in the eighth and tenth verses and powring oylâ— of comfort into the wounds of humble confessours in the tenth verse If we confess our sins c. Not to trouble you with multiplicity of divisions be pleased to observe in the words three generals A duty conditionally required in those words If we confess our sins A mercy annexed to that duty in those To forgive us our sins and to cleanse us from all unrighteousness The certainty of that mercy demonstrated in those he is faithfull and just These are the three boughs of this tree of life out of each of which sprout so many branches and groweth so much fruit that it will ask many houres the gathering At this time I shall enter upon the 1. Duty conditionally required for the handling whereof be pleased to consider it two wayes as it is Materia praecepti the matter of a Commandement Condâ—tio promissi the condition of a promise In the former I shall unfold the nature and exercise of this duty wherein it consists how it is to be managed In the latter I shall discover the necessity and utility of it as being that whereof the absence excludes and the presence includes forgiveness The former will be as the directive part instructing you in and The latter as the perswasive part exciting you to the performance of it The dispatch of the first consideration will lye in answer to four questions What it is which we are to confess To whom this confession must be made How this confession must be performed Who they are that must thus confess Quest. 1. What it is we are to confess the answer to which is in these two words Our sins and there are three steps by which I shall proceed in the handling of it sin sins our sins must be confessed by us 1. Sin must be confessed Divines do not unfitly take notice of a threefold confession Fidei laudis peccati of faith of praise of sin a declaration of the truth we beleeve mercies we receive sins we commit the first is an act of courage the second of gratitude the last of repentance concerning all of these the word in the Text is used by S. Paul in reference to the confession of faith where he joyneth beleeving with the heart and making confession with the mouth together by the Authour to the Hebrewes in reference to thankefulness where this very word is rendred giving thanks and by S. John here in respect of sin If we confess our sins It is that indeed which both sin and the sinner very much shun sin is so ugly that it loveth not to appear and being a work of darkness cannot indure the light besides the sinner is so much in love with his sin that he is not willing to bring it forth that expression of the Prophet Hoseah You have ploughed wickedness is rendred by the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you have concealed wickedness and not unfitly because the end of ploughing is that the seed may be cast into and hid in the ground this is the practice of wicked men to keep close their sin they hide their talents in the napkin of idleness and their sins in the napkin of excuse indeed it is a disease our first parents were sick of no wonder if we be infected and therefore Jobs expression is If I have hid my sin as Adam if we are not so
word world God so loved the world God was in Chhist reconciling the world and again in this Epistle Him hath God sent to be the Saviour of the world and yet as if this were not large enough to this extensive substantive is here in the text annexed an universall adjective whilest he saith not onely the world but the whole world That this is so must be granted or else the Scripture must be denied which hath so frequently and plainly asserted it The onely thing to be inquired is in what sence this is to be understood and how it is verified I well know there is much dispute among learned and Godly men about the interpretation of this and such like Scriptures For my own part I have a reverend esteem of many of them who hold the severall opinions and I could heartily wish that such questions having much to be said either way both from Scripture and reason might be more calmely debated then they are by some and the assâ—rtâ—rs on either hand lesse censorious each of other That which I shall now indeavour is according to the measure â—f light I have received by prayer reading meditation and conference positively to acquaint you what I conceive to be truth and show you how far we may safely extend and so how we may genuinely expound this clause He is the propitiation for the sins of the whole world To this end Let your attention go along with me whilest I shall prsoecute two or three distinctions 1. This assertion Christ is the propitiation for the sins of the whole world may be understood either exclusively or inclusively and in both considerations it is in some respect or other true 1. To say Christ is the propitiation for the sins of the whole world exclusively imports thus much That there is no propitiation for the sins of the whole world but onely by Christ and thus we may take the whole world in its full latitude pro omnihus singulis and need not feare to assert that there never was nor will be any man from the first Adam to the end of the world who did shall or can obtain propitiation for his sins except through Christ. Indeed God according both to Moses and Pauls phrase is a consuming fire and all mankind being fallen in Adam is as stubble and straw to that fire which must needs be consumed by it if Christs blood did not prevent that consumption by quenching the fire of his displeasure Hence it is that S. Paul saith expressely God was in Christ reconciling the world to himselfe thereby intimating That were it not for Christ the world could not be reconciled to him To this purpose it is that the Apostle Peter speaking of Christ useth a negative proposition neither is there salvation in any other and inforceth it with a strong confirmation for there is none other name under Heaven given among men whereby we must be saved where that expression under Heaven is very observable as comprizing in it the whole earth which is under Heaven with all the inhabitants therein It is the promise of God to Abraham That in his seed should all the nations of the earth be blessed that seed St. Paul expounds mistically of Christ and Lyra's glosse is quia nullus consequitur salutem nisi per Christi benedictionen because none can attain eternal life but through Christs benediction and not much unlike is Bezas note on this place Christ is the propitiation for the whole world ut noverimus nusquam esse salutem extra Christum that we may know salvation is not to be had any where without Christ. From hence it is that may be inferred which elsewhere is expressed that since there is no propitiation but by Christ none can pertake of this propitiation but by faith in him and the strength of the inference is built upon this foundation Whosoever have propitiation by Christ must bee in Christ and therefore St. Paul saith of the Ephesians whilest Heathens they were without Christ and presently addeth in the same verse having no hope as if he would say There is no hope of Salvation for them that are without Christ. None but they who beleeve in Chirist are in Him and therefore the Apostle saith Christ dwelleth in our hearts by faith and those two phrases being in the faith and Christ being in us are used by him in one verse as one expository of the other The result of both which propositions is that seeing there is no propitiation without Christ and without being in Christ none can obtain that propitiation but they who beleeve in Him agreeable to which it is that St. Paul saith God hath set him forth a propitiation through faith in his bloud Indeed this must be rightly understood and to that end qualified with these distinctions of seminall and actuall of implicite and explicite faith and of faith in Christ as to come and as come Christ is no doubt a propitiation for all circumcised and baptised children dying in their infancy who yet cannot actually beleeve in him but they have after an extraordinary way the spirit of Chrâ—st conferred on them and so the seed of faith and all other graces in them Christ was no doubt a propitiation for those before his coming as well as us all of whom only beleeved in him as to come and many of whom had but only an implicite not a clear and distinct faith in the Messiah nor will I undertake to determine what degree of knowledge is necessary to that Faith in Christ which is necessary to an interest in this propitiation but still I say with the Authour to the Hebrewes without faith it is impossible to please God and that faith is not only to beleeve that God is but to beleeve that he is a rewarder of them that seek him which cannot be without some knowledge of Christ since it is onely in an Evangelical sense that he is a rewarder and as he is no rewarder of any that seek him but for Christs sake so none can rightly beleeve him a rewarder who is altogether ignorant of Christ. Indeed when our blessed Saviour saith This is life eternal to know thee the only true God and Iesus Christ Christ whom thou hast sent what doth he but as it were define eternal life by the knowledge of God and Iesus Christ this knowledge being both the way and the end that wherein it consists and that whereby it is obtained and more fully when he saith God so loved the world that he gave his only begotten Sonne that whosoever beleeveth in him should not perish what doth he but set down beleeving in Christ as the way whereby the whole world must escape perishing Finally when St. Paul speaking of Iew and Greek maketh calling on the name of the Lord Christ the means of salvation and annexeth beleeving in as necessary to the calling on him what doth he
in our estimation The three persons in the sacred Deity God the Father the Son and the Holy Ghost their Trinity in Unity and Unity in Trinity The three-fold state of man to wit deformed reformed and transformed corrupt regenerate and glorified The three-fold coming of Christ in the flesh by his Spirit and at the day of judgement Those three grand enemies of mans salvation the flesh world and the devil The three Theological graces Faith Hope and Charity The three principal duties of Religion Prayer Hearing and Almes are plainly set before us in this parcel of Holy Writ Nay yet once more Those three things which every Christian man ought to be acquainted with for his souls health to wit the Creed the Lords Prayer and the Ten Commandments are here at least summarily comprized Our blessed Saviour telleth us the whole Law is reducible to these two great Commandments the love of God and our neighbour both which are here amply taught us The Lords Prayer is intimated in that we must aske according to Gods will which cannot be unlesse according to that patterne yea in that we are called sonnes of God it teacheth us to cry Our Father and that chief Petition in it Forgive us our sins is once and again inculcated Finally if you please we may out of this Epistle compile a Creed not much unlike that of the Apostles no lesse justly then commonly heretofore received amongst us though now almost forgotten by us in these or the like words I believe in God the Father invisible just holy pure and faithful who knoweth all things and is no lesse Almighty to do all things who is love it self whereby he vouchsafed to make the heaven and earth And in Jesus Christ his only begotten Son who came in the flesh to wit by being conceived of the Holy Ghost and borne of the Virgin Mary and laid down his life for us being crucified dead and buried and having life in himselfe rose from the dead and ascended to heaven where he sitteth at Gods right hand is our Advocate with the Father and at that day of judgment shall come and appear again to wit to judge the quick and dead I believe in the Holy Ghost the fellowship or communion of Saints the forgiveness of sins and eternal life By this time you cannot but see beloved what a body of divinity what a treasury of spiritual knowledge this Epistle is well might Fâ—rus say Ipsam Evangelicae Doctrinae summam brevissimam complectitur the summe of Evangelical Doctrine is succinctly and yet distinctly comprehended in it and now me thinketh every one is ready to say with that Father Adoro plenitudinem sacrae Scriptura I adore and admire the fulnesse of Holy Scripture wherein every drop is as it were a rivulet every rivulet a great river and river an Ocean every branch a tree every tree an orchard an orchard a field I mean every Verse as it were a Chapter every Chapter an Epistle every Epistle a Volumne for the abundance of precious truths contained in them and yet more particularly by these considerations sufficient reason cannot but appear as for my discussion so your attention and thus this discourse serveth to make way for the following But before I begin I have one request to make to you and that from my very soule that as I hope you have not are not so you will not be wanting in your requests to God for me and what you should aske for me I shall not go out of this Epistle to tell you even that unction from the Holy One whereby we may know all things that anoynting which teacheth us all things and is truth and no lie Let this be the matter of your prayer both for me for your selves that it may teach me how to expound apply you how to hear receive both you me how to understand and obey the sacred saving truths which are delivered to us in this First General Epistle of St JOHN I shall not at this time enter upon the Epistle it self only in a few words take notice of the Title which is prefixed wherein we have two things considerable Namely The pâ—nman John and the writing which is set down for the nature of it to be an Epistle for the order the first and for the extent of it a general Epistle First The Epistle is asserted to be St. JOHNS Indeed we do not finde him setting down his Name in any part of the Epistle the other Apostles are express in this particular Iames and Peter and Iude and Paul in all Epistles except that to the Hebrewes but Saint IOHN in this Epistle is altogether silent in the other two he only giveth himself the common title of an Elder when he hath any occasion to mention himself in his Gospel and that in things much tending to his dignity it is done in a third person by way of circumlocution only in his Apocalypse he specifieth his Name but that without any addition of honour or dignity It lets us see in general the humility of this holy Apostle who thought so meanly of himself that he accounts himself not worth the naming Indeed on the one hand though it s often too true of many who arrogantly affect to blazon their own names and titles we are not to imagine that when the other Apostles prefixe their namâ—s and most of them their high calling that it is done out of vain glory But on the other hand we may justly conclude it a testimony of great humility in this Apostle that he suppresseth his Name his Office by silence Thus whilest he was high in Christs he became lowly in his own eyes whilest he was rich in grace his veâ—y Name carrying as it were grace as Benjamines sack did money in its mouâ—h he was poor in spirit scarce thinking himself worthy of a name Oh let us learn by his pattern not to affect our own praises nor speak high things of our selves ever remembring that as artis est celare artem it is an art to conceal our art so to neglect our own names and honour is the best way to true honour and a good name Besides this notion of humility it may further be conceived and not improbably that this concealment of his Name was an act of prudence especially considering the time when it is most rationally conjectured to be written to wit as the learned English Annotatour hath observed to my hand not long before the destruction of Ierusalem when as the Church was under a sharp persecution occasioned no doubt by those many Antichrists then arising in which S. IOHN was peculiarly involved yea of which he warneth those to whom he writeth and therefore wisely forbeareth to publish his Name which might have been prejudicial to him There is no doubt a policy consistent with piety which as all Christians so Ministers may use in persecuting times It was that our Saviour at least allowed his
Father as a cloak which a man holdeth in his hands is with him but yet without him in this sense with is opposed to in but that in this construction it cannot be verified of Christ is plain because he is said not onely to be with but in the Father 2. Not an inferiority as it is sometimes used when he that is said to be with doth after a sort depend upon the person with whom he is in a way of subordination and subjection in which respect the Son is said to be with his Father the servant with his Master and the like As for the eternal Son of God St. Paul saith he holdeth it no robbery to be equal with God and therefore his being with cannot infer a disparity indeed this expression is true reciprocally the Father with and in the Son as well as the Son in and with the Father the three persons being mutually with each other and none superiour to the other But 2. Affirmatively this exposition noteth 1. The secrecy of Christs subsistence before he came into the world he was with the Father to wit in his bosome and so hid from the world as things in the bosome are recluse from common view and the opposition of this with the Father to manifesting giveth some ground for this construction 2. The distinct personality of the Son from the Father with the Father that is subsisting with the Father and though not divided yet distinguished from him hence it is that St. Ambrose maketh use of this place to stop the mouth of Sabellius who would confound the persons the same person cannot be said to be with himself but with another person and therefore the life which is with the Father must be a distinct person from the Father 3. The essential unity between the Father and the Son He that is with another though he is distinct from yet he must be neer to or else he could not be said to be with him nor are we to imagine this with when spoken of the Divine persons to note a local as a man who is in the same place is said to be with another but an essential union whereby though they are personally distinguished yet they are essentially united and in this respect St. Ambrose maketh use of this phrase to confute Eudoxius and Eunomius This then is the Catholick faith the Father and the Son are alius and alius another and another person but not aliud and aliud another and another thing and this Praeposition with may serve fitly to connote both these 4. Lastly the Sons eternity may be insinuated in this Praeposition in as much as with stands in opposition to before and behinde as the Son could not be before so neither is he after the Father but with him and therefore as the Father is eternal so also is the Son Indeed in humane generation the Son is after but in Divine the Son is with the Father nor can any moment be assigned to the Father wherein the Son was not This will yet further appear by 3. The Verb which is set down in the Praeterimperfect tense and that we may comprize the full of it take it in a double opposition to the Present and the Praeterfect-tense 1. It is not said which is with the Father St. Iohn might have said so of him as man he being then ascended to heaven and set down at the right hand of his Father but here speaking of him as God he useth the past-time he was that is from all eternity with the Father so that if any shall be so curious as to ask where this life was before it was manifested Christ was before incarnate the answer is he was with the Father by which the heresie of Elion and Cerinthus falls to the ground who deny him any being before he was born of his mother upon this account it is that Tertullian saith excellently The father was alone before he made the world and yet he was not alone because the eternal life was with him and in this respect wisdome saith the Lord not created according to the unhappy mistake of the Greek but possessed me according to the true meaning of the Hebrew to wit as a Father is said to possess his son and this in the beginning of his way before his works of old to wit as it followeth in the next verse from everlasting suitably hereunto Christ mentions a glory which he had with the Father before the world was from whence an Antient strongly argueth that he was with the Father from all eternity since he could not have had that glory if himself had not been Besides when we find these two words eternal and was here put together we have reason to conceive that eternity is to be taken in its most proper notion as it excludes not onely ending but beginning accoâ—ding to which it were a contradiction in terminis to say this eternall life was not with the Father from everlasting 2. It is not said which hath been but which was to note that his subsistence with the Father is not now at an end but this eternal life still remaineth with the Father for that Aquinas maketh the notion of this word was importing a thing so to have been as that it doth not cease to be and therefore when Christ is said to come forth from the Father it must not be taken in a rigid sense is best explain'd by this phrase of manifesting his making himself known to the world in our nature being all that is meant by his coming forth from the Father for the truth is he so was as that he still is and for ever shall be with the Father and in this respect it is not unworthy our observation that the Apostle doth not say which was with the Father and is now separated from him but onely is now manifested to us to wit so as that this life still is with him and that to eternity To end this let the meditation hereof 1. Comfort us in as much as it assureth us that Christ is very fit for the work he undertaketh and therefore will accomplish it The great designe of the Messiah is to reconcile us to the Father and who fitter to do this than he that was with the Father Indeed he that is here said to be with is elsewhere said to be in the bosome of the Father and who more fit to make our peace than he who lyeth in the Fathers bosome upon which ground is that expression of St. Paul He hath made us accepted in his beloved Christ and the Father are one by nature Let us not doubt but he hath prevailed to make us one with God by Grace now and by glory hereafter 2. Encourage us against that contempt and scorn which is cast upon Christian Religion as if we did place our trust in a meer man and therefore the Iews upbraid us with that curse in the Prophecy of Ieremy Cursed
salvation which is not to be found either in expresse termes or by evident consâ—quences in the holy Scriptures and that I may not wander we meet with a strong argument to this purpose in my text That which is able to give us full joy must not be deficient in any thing which conduceth to our happinesse but the holy Scriptures give fulness of joy and therefore the way to happiness is perfectly laid down in them the major of this syllogisme is so clear that it needs no probation for who can or will deny that full joy is only to be had in a state of blâ—sse the minor is plain from this Scripture and may thus be drawne forth That which the Apostles aimed at in may doubtlesse be attained to by their writings for they being inspired of God it is no other then the end that God purposed in inspiring which they had in writing and either God himself is wanting in the means which he hath designed for this end or these writings contain in them what will yeild fulness of joy and to that end bring us to a state of blessednesse 2. To the people whom they expressely forbid to read the holy Scriptures esteeming the permission of them to the vulgar eye to be the casting of pearls before swine and the giving holy things to dogs hence is it that in a seeming reverence to holy writ and withall a pretended care of the Laicks that they may not wrest the Scriptures to their own perdition they lay upon them a prohibition but the truth is as they are but false friends to the Scripture so in this they are manifest enemies to the people bereaving them of that comfort which they might have in the reading of those divine books Certainly the Apostles intended that their Epistles should be read both to and by them to whom they wrote them now these you to whom S. John wrote were ordinary Christians dispersed in several countries such whom in the second Chapt. he calls not only Fathers but young men and children and the other Apostles expressâ—ly direct their Epistles to all that are called to be Saints as well private persons in as publick officers of the Church nay yet further when we consider what singular benefit is to be gained by the reading of the holy Scriptures for correction â—nstruction and in particular consolation surely it is no small injury that the Church of Rome by this prohibition doth to her members even as great as if the mother should deny the dug to the tender infant 2. How odious is the prophanenesse of those Christians who neglect the holy Scriptures and give themselves to reading other books How many precious hours do many spend and that not only on workdays but holy-days in foolâ—sh Romances fabulous histories lascivious poems and why this but that they may be cheered and delighted when as full joy is onely to be had in these holy books Alas the joy you find in those writings is perhaps pernicious such as tickleth your lust and promoteth contemplative wickednesse at the best it is but vain such as onely pleaseth the fancie and affecteth the wit whereas these holy writings to use Davids expression are right rejoycing the heart Again are there not many who more set by Plutarchs Morals Seneca's Epistles and such like books then they do by the holy Scriptures it is true beloved there are excellent truths in those moral writings of the heathen but yet they are far short of these sacred books those may comfort against outward trouble but not against inward fears they may rejoyce the mind but cannot quiet the conscience they may kindle some flashy sparkles of joy but they cannot warm the soul with a lasting fire of solid consolation And truly brethren if ever God give you a spiritual ear to judge of things aright you will then acknowledge there are no bells like to those of Aarons no harp like to that of Davids no trumpet like to that of Isaiahs no pâ—pes like to those of the Apostles and you will confesse with Petrus Damianus that those writings of heathen Orators Philosophers Poets which formerly were so pleasing are now dull and harsh in comparison of the comfort of the Scriptures 3. Lastly let us so diligently read stedfastly beleive and obediently conform to these writings that our joy may be full by them It is very observable what the Prophet Ieremy saith concerning himself Thy words were found and I did eat them and thy word was to me the joy and rejoycing of my heart the word caused in Ieremy joy and rejoycing that is a full joy but by what means it was by eating it so must we get comfort in the Scriptures by eating that is reading meditating and applying them to our selves Let then that counsel which St. Ambrose giveth be acceptable to us Eat and eat daily of this heavenly manna that thy hunger may be satisfied and thy soul nourished to eternal life remember the advice which St. Hierom giveth Whatever joyes and pleasures others may take let our delights be in the law of the Lord. Finally hearken to the exhortation of Drogo hostiensis Let not the Law depart from thy heart read and ponder again and again that thou mayst find the savour of this manna with the Bee suck the sweetness of these heavenly flowers And yet more particularly when thou art cast into any danger labourest under any affliction make use of these writings for thy comfort which are as St. Ambrose truly styleth them the onely refuge in all temptations Excellently to this purpose is that even of a Roman Bishop in his exhortation to the Clergy Doth any one labour with ignorance these writings are a light to the feet and a lanthorn to his paths do we weep in this valley of tears here we may find that which will dry our eyes and revive our spirit doest thou thirst after righteousnesse here is a fountain of pure water art thou spiritually hungry here is the bread which came down from heaven indeed there is no condition that can befall a Christian to which these holy writings do not afford a sutable and proportioned consolation I end this therefore with allusion to that expression of the Prophet Esay With joy shall you draw water out of the wells of salvation These wells of salvation are Evangelical truths so St. Hierome spiritual sayings so Procoptus Oh let us by the bucket of faith draw the water of comfortable doctrine out of those wells to the joy and solace of our hearts I have now dispatched the first and most genuine reading of this pronoun the other which the Greek Scholiast taketh notice of would not be altogether passed by which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pronoun of the first person since not onely some Greek copies but the Syriack version also so renders it that our joy might be full And thus as venerable Bede observeth upon these words it lets us see
another thing to walk in the light of holinesse too many men as well as children are troubled with the rickets their heads are big full of speculation but their feet are unnable to walk in spiritual actions If you know these things happy are ye if ye do them having the light may help us with Moses to see the land of Canaan but it is walking in the light must bring us with Joshuah to enter into it though we have mouthes and speak well eyes and see well yet if we have feet that walk not hands that work not we are but idle idoll Christians 3. It is not barely not walking in darkness but walking in the light that is required of a Christian. The Pharisees religion in the Gospel consists chiefly of Negatives but our righteousness must exceed the righteousness of the Scribes and Pharisees so saith our great Lawgiver indeed it is good not to do evill but withall it is evill not to do good the unprofitable as well as the prodigal is an evill servant we must not only cast away our transgressions but make us new hearts cleanse from filthiness but perfect holiness cease to do evill but learn to do well not walk in the darkness but walk in the light 4. It is not a meer resolution but the reall execution of holiness that intituleth to happiness Oh how many are cast into utter darkness who here resolved to walk in the light in vain are those purposes which have a conception but no birth which only blossome but never bear ripe fruit The repenting prodigal as he said I will arise so he did arise and go to his Father holy David saith I have sworne and withall addeth I will perform it only this must be understood with one caution if God give time and place of performance otherwise that of St. Paul concerning almes is generally true if there be a willing mind it is accepted in which respect it is a very uncharitable opinion which excludeth all death-bed penitent resolutions from divine acceptation Indeed that death-bed promises of amendment are seldom reall is not to be denied yea that when they are reall it is very difficult if not impossible for themselves or others certainly to know it must needs be granted and therefore the case of such persons is doubtfull and dangerous but since Gods grace can speedily work a change in the will and affections and where such a change is wrought the resolutions must needs be cordiall and such as if life were afforded would undoubtedly be accomplished we have reason to beleeve that he who alwayes accepts the deed chiefly for the will will in such a case accept the will for the deed and therefore the condition of such an one is not altogether desperate But still beloved this stands in full force as to us who have as yet life and health continued to us our purposes will be to no purpose if they be not attended with practices nor is it if we will but if we do walk in the light And thus I have acquainted you with the matter go we on to The manner of the duty in those words as he is in the light wherein we shall consider two things What is here asserted concerning God he is in the light What is here required from us implyed in that particle as 1. God is said here to be in the light a very improper expression according to a strict acception When it is said of God at the fifth verse that he is light we must look upon the phrase as onely metaphorical since he is ten thousand times brighter then the Sun but when here he is said to be in the light it is a catacrestical expression since it is impossible either that the light should be in him who hath no accident or that he should be in light who is infinite and illimited nay indeed those two phrases he is light and he is in the light seem one to contradict the other since nothing can be said strictly to be in it self but both the phrases being allusive they may well stand together and this latter if construed according to its true intention will be found emphatically significant If you please to difference the meaning of these two phrases you may referre the one God is light to his nature and the other he is in the light to his works so Grotius giveth the sence of this phrase he is in the light that is he is conversant in most pure actions according to that of the Psalmist The Lord is righteous in all his wayes and holy in all his works to which agreeth that of the heathen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God could not be God if his actions were not exactly pure and holy But I rather conceave the intent of these phrases to be the same to wit a delineation of Gods pure and holy nature and there are two things which this expression of his being in the light intimateth concerning it namely the perfection and immutability of his holiness 1. There is a great deale of difference between these two expressions to have light in one and for one to be in the light the former noteth only some measure of participation but the latter a compleate fruition this may be cleare by an instance taken from the water a man that drinketh downe a small quantity of water may be said to have water in him but when a man is compassed and covered over head eares in water he is then most truly said to be in it To paralell it with an instance in scripture every man even the best by reason of the remainders of sin is said to have flesh in him but only the wicked man who is under the power of sin is said to be in the flesh Thus whereas wee at best have only some light of holinesse in us God is in the lâ—ght so that nothing of the light of holiness is a wanting to him but he is absolutely compleately holy 2. There is not unfitly observed by expositours a discrepancy betweene these two phrases of walking and being in the light walkâ—ng noteth a progressive motion being a fixed residence wee are still passing from one degree to another and according to the Apostles expression changed into the divine image of holiness from glory to glory but he is to wit eternally and unchangeably in the light in which respect that phrase of dwelling used by St. Paul answereth this of being used by St. John He is and dwelleth in that light as of majesty so purity to which no man can attaine and that from everlasting to everlasting By what hath been said you see what is asserted concerning God we must now consider what is required of us in the particle as namely a conformity to Gods patterne by walking in as he is in the light Upon the hearing of this message I beleeve many are ready to put forth the question how can this be
God with all his heart with all his soule with all his might and with all his strength ex hoc vitio noÌ„ est justus super terram by reason of this defect no man can be perfectly just upon earth for though a negative imperfection such as there was in Adam as created by if compared with God be no sin yet a privative imperfection such as is now in our best righteousnesse undoubtedly is It is no fault for a thing not to be so perfect as another is but it is a fault for a thing not to be so perfect as it ought to be and therefore because no grace existing in us ariseth to that degree no duty performed by us is exactly according to the manner which Gods law requireth it must needs be a sin where then it is said of any person by God himselfe that they are righteous as of Noah Job and others it is to be conceived saith the learned Chamer as a testimony given of them according to the indulgence of mercy not the rigour of justice and where the works of godly men are called good works though they are absolutely called good works yet they are not absolutely good since as St. Gregory saith of himself so may every Saint My â—vill actions are purely evill but not so my good actions indeed we must distinguish of sins per se per accidâ—ns the good actions of wicked men are not sins in themselves but as performed by them we must further distinguish between sinful actions and sin in an action the good works of the godly are not sinful works but yet they have sin in them so that to summe it up the best actions of bad men are turned into sin and the best actions of good men are accompanied with sin so that none can say no not in respect of their good duties We have not sinned And yet I do not hereby assert what some do too rigidly that a man sinneth in every action he doth there are some actions done by men that are not humane but natural and those cannot be said to have sin in them besides there may be in a renewed man some suddain emanations of the will as regenerate antecedencies to the conflicts and lustings of the will as corrupt and those may be conceived as sinlesse but still all deliberate actions must needs have some sin cleaving to them As for those doctrines therefore which assert a possibâ—lity of keeping the law of an unsinning estate in this life I say as Jeremy upon Hananiahs prophesie of the speedy deliverance to the Jews Amen the Lord do so Oh that we might be so perfect but still I must assert with St. Austin it is a state magis optandus quà m sperandus to be desired yea and endeavoured but not to be hoped for in this life and here with St. John If we say we have no sin if we say we have not sinned we deceive our selves To apply this doctrine It is worthy to be considered by three sorts of persons The wicked the weak the strong 1. Let wicked men take heed how they abuse this doctrine it is too usual a consectary which ungodly wretches draw from these prâ—mises If the best cannot say they have no sin no wonder if we commit sin and they think it a sufficient excuse for their flagitious wickedness every man hath his faults would you have us chaster then David soberer then Noah have not the godliest fallen into sin so that as we may say of many rich men It were happy for them if they did beleeve that errour of Pelagius to be true an impossibility of rich mens salvation since it would divert them from Earth to Heaven whereas because they may lawfully care for the things of the earth they care for nothing else the like we may say of many wicked men It were happy for them they did beleeve Pelagius his errour in this particular to be true That men might be without sin sure because they hear no man can be without sinne they think themselves safe enough though they live in sin But oh thou foolish sinner knowest thou not that though no man can be without moats yet good mâ—n are without beams they have infirmities but they are free from enormities knowest thou not that though no man can be altogether without sin yet he is best that hath the least and every good man striveth to his utmost against all sin and therefore take heed how thou cheat thy self with these false reasonings 2. Let weak Saints hence comfort themselves against the stirrings of their lusts the sense of their infirmities and their daily frailâ—ies which they find accompanying them it is too usuall with tender consciences to be too harsh to themselves and because they find much sin to conclude that they have no grace Indeed it is good to be jealous of our own hearts still to suspect our graces our duties lest they be counterfeit but withall we must take heed how we censure them to be counterfeit because they are imperfect There may be good gold where there is much drosse burning fire hid under many ashes and the truth of grace may be in that heart which is sensible of various and strong lusts indeed these burres of sinfull corruption as they cleave to us so they should prick us our manifold imperfections and infirmities should be the matter of our griefe but not of our despair we cannot be too bitter against our sins even the least yet we must not be too severe against our selves because of those lesser sins which we cannot be rid of if the holy Prophets Apostles Martyrs could not whilest on earth say they had no sinne no wonder if thou groan under the weight of many sins 3. Let strong Saints be hence admonished to be 1. Lowly in their own eyes That God will not have his Saints altogether free from sinne in this life is not opus impotentiae but sapientiae from want of power but abundance of wisdome and one special reason why the godly have sinne still adhering to them is to keep them humble and poor in spirit Indeed Pelagius scoffes at this as a great absurdity that sinne should be a meanes to prevent sinne as if fire could put out fire but St. Austin answereth him fully that it is no unusuall thing for a Chirurgion to cure a griefe by causing grief puting his patient to pain that he may remove his pain and we may answer him in his own instance That fire is the way to fetch out fire The truth is it is not the remainder of sin but the sence of those remainders which is a means to humble us and abate that spiritual pride which is too apt to arise even from our graces and look as grace accidentally causeth the sin of pride so our sins accidentally cause the grace of humility when therefore we are at any time apt to pride our selves in our gay feathers
but intimate that without beleeving in him there can be no salvation By all which we may see how miserable the condition of all those is who have no interest in Christ by faith if no interest in him no propitiation by him if no propitiation by him there can none be had elsewhere therefore Iohn the Baptist sath of every unbeleever The wrath of God abideth on him a burden so heavie that it must needs press down to hel And which followeth upon this we may see what great reason we have to pitty and pray for all Pagans and Infidels to whom Christ and propitiation by him is not so much as revealed Indeed that heathens who never heard of Christ shall be condemned for not beleeving in him I beleeve not the light of nature will be enough to render them inexcusable but how they not at all hearing and so not at all beleeving in him should be saved by him I cannot see by any light of Scripture that those among them whose lives have been eminent for morall vertues might have Christ by some extraordinary way made known unto them and so be brought to faith in him I am willing to hope however that Gods wrath is not so hot against them as others yea that it shall be more tolerable for them then many who are in name Christians I confidently assert but how without Christ and any knowledge of him they should obtain propitiation and so salvatâ—on I know not the onely charity which we can and ought to exercise towards them who are now alive is to commiserate theâ—r condition and poure out our supplications that God would cause the light of the knowledge of Christ to shâ—ne in upon them who at present sit in darknesse and the shadow of death and so much for this interpretation 2. The more generally received and indeed most genuine exposition of these words is by way of inclusion according to which the sense is that Christ is a propitiation not only for some but all even the whole world 2. To understand this aright be pleased to know further that this phrase the whole world may be taken either more strictly or largely according to a double consideration of this propitiation either in respect of its actual efficacy or virtual sufficiency 1. These words he is the propitiation may be thus construed he is actually and effectually the propitiation yea inasmuch as it is joyned with his advocateship it is very probable this is our Apostles meaning since Christ is effectually a propitiation to them for whom he is an advocate and if so this whole world must be construed in the same sense in which world is used by S. Paul where he saith the fall of the Iewes is the riches of the world that is as it followeth in the same verse the riches of the Gentiles and again the casting away of them the reconciling of the world so here he is the propitiation not for our sins only who are Iewes but for the whole world to wit the Gentiles in all parts and ages of the world who beleeve in him and it will appear so much the more rationall by the world here to understand the Gentiles if we consider that the our here spoken of most probably refers to the Iewes for St. Iohn who was a Iew would rather have said your then our had not they to whom he wrote bin Iews as well as he this is further evident by the 7th ver where he saith that they to whom he did write were such as had heard â—o wit what he wrote from the beginning and those were the Iews to whom Christ was first sent and preached According to this construction the sense of this Scripture will be best explained by parallelling it with those two texts in the Gospel the one concerning Cataphas of whom the Evangelist saith he prophesied that Iesus should dye for that nation and not for that nation only but that also he should gather together in one the children of God that were scattered abroad the other Christs own words in that excellent prayer wherein he saith neither pray I for these alone but for them also which shall beleeve on me through their word Thus Christ is the propitiation not only for us who are of the Iewish nation and live in this present age but for them also of the Gentiles who now do or hereafter to the end of the world shall beleeve in him And however the number of them that beleeve and have Christ effectually a propitiation to them is still but small comparatively in which respect it may seem strange they should be called the whole world yet considering that whereas before Christ came the beleevers of the Old Testament were only to be found in Iury some few very few Proseyltes of the Gentiles excepted now since Christs death the beleevers of the New Testament are to be found as St. Austin speaketh among all sorts of persons in all nations at some time or other and so dispersed through the whole world as they congruously are called in our Creed the Catholick Church so here by S. Iohn the whole world to which purpose is that excellent speech of St. Ambrose The people of God hath its fulness and there is as it were a particular generality whilest all men are taken out of all men and a whole world is chosen and saved out of the whole world This exposition of these words as it appeareth not to be irrational so it wants not the consent of many Interpreters not only modern but ancient The design of St. Iohn saith Calvin in these words is no other then to assert this benefit of propitiation common to the whole Church Least he should be thought by saying our to restrain Christs propitiation only to the Jewes he addeth the whole world so Beza Besides these Neotericks we find this to be St. Austins interpretation speaking occasionally in one of his Epistles upon this Text As saith he the whole world is said to lye in wickednesse because of the tares so Christ is said to be the propitiation for the sins of the whole world because of the wheat which groweth throughout the whole world Yea the Greek Fathers render this very sense of these words so Oecumenius upon the Text it self This he saith either because he wrote to the Jewes that he might extend this benefit to the Gentiles or because the promise was not only made to those in that time but all that shall come after them So St. Cyril comparing this Scripture with that of Christs in the Gospel I pray not for the world reconcileth them by affirming that where St. John saith the whole world he meaneâ—h them that should be called of all nations through faith to righteousnesse and holinesse That which according to this construction we are to take notice of is the largenesse of Gods grace to the times of the New above that to
God is so in the light that in him is no darkness and our lives like the Israelites cloud have a darke side as well as a light Gods holinesse is perfect and unspotted ours is imperfect and defective so that if this be the condition this supposition can never be a position and not only few but none shall be saved But how harsh so ever this which is here mentioned may seeme yet it is no more then what is necessary indeed when we finde St. John not once but againe not only in Metaphoricall but plaine terms calling on us to be pure and righteous as God is yea Christ himselfe requiring us to be perfect as his Father is perfect and God himselfe to be holy as he is holy we have reason to looke upon this addition as of waighty needfull concernment and therefore to remove this objection and cleare the genuine sence of this as be pleased to observe this threefold solution 1. There is a double as to wit of likeness and of a quality the one respects the kinde the other the degree that the nature this the measure of the thing our light in which we are to walke must be like to that in which God is though the light in which God is be infinitely brighter then ours looke as it is between the streame and the fountaine the branch and the root the aire and the sun so it is between God and a Christian the same water is in the streame that is in the fountaine the same sap in the branch that is in the roote the same light in the aire that is in the sun though the water and the sap and the light are primarily most plenarily in the fountaine the root the sun indeed to speak Exactly we cannot call the holiness of a Saint the same with Gods holinesse because this as all his attributes is his essence which is in communicable to any creature besides his holinesse is infinite and ours finite and infinite and finite must needs toto genere distare differ generically but the holinesse in us is the image of that holiness in God and as it were the stampe and impression of Gods holiness upon us in which regard holiness is one of those attributes of God which the schooles call communicable because God is pleased to communicate the likeness of it to his Saints and therefore they are truly said by the author to the Hebrews to partake of his holinesse and here by the Apostle John to walke in the light as he is in the light 2. We must distinguish inter effectum affectum actum conatum between an effectuall performance and an affectionate endeavour as for the walking in the light you have already heard it must not be only in affection but action But so to walke as God is in the light is that which because we cannot fully attaine to it will suffice to desire and endeavour after To this purpose is that glosse upon the text he is said to walke as God is in the light who striveth to imitate divine purity When a Master sets his schollar an exact coppy and bids him write as that is written his meanâ—ng is not that he should cut all his letters with the same dexterity and transcribe the lines with the same evenness that he hath done but that he should endeavour to come as neere it as may be the same no doubt is the intention of the Holy Ghost in this and the like scriptures to put us upon a cordiall study of following God in the footsteps of his purity and holiness 3. Besides these no lesse true then apt solutions there seemeth to me yet a plainer answer in the words themselves by observing the difference between these two expressions of walking and being in the light it is not said we must be in the light as he is in the light but we must walke as he is looke as he is in the light so that there is not the least darkness of sin in him so we must walk in the light and not indulge our selves in any sinful work of darkness so that to walk in the light as God is in the light is so to walk in the light as that we do not walk in though we be not wholly free from darkness he then that liveth not in a course of known sin that leadeth a conversation without any raigning iniquity as God is without any sin at all he walketh in the light as he is in the light and who will not acknowledge but this is that which every one not only may but must attain to who expects these glorious priviledges And now to what should the meditation of this clause serve but to 1. Humble us for our spiritual pride How usual is it with most of us to have overweening conceits of our own worth to think our selves better then indeed we are and by reason of self-sufficiency to make a stop in our proficiency one special cause whereof is that we measure our holiness by a false standard and do not weigh our selves in the ballance of the sanctuary we look upon the prophane rabble of the world and presently judge our selves holy enough and because we wander not in their Cimmerian AEgyptian darkness conclude our selves to walk in the light but tell me thou that pleasest thy self as if thou wert holy enough art thou as holy as Paul who calls to the Philippians and in them to all Christians be ye followers of me nay art thou as holy as the Angels when yet thy prayer is that thou mayest do Gods will on earth as they do in heaven nay once more art thou as holy as Christ as God whom here the Apostle sets before thee as a pattern Alas thou that lookest on thy left hand them that are worse then thy self with scorn didst thou look on thy right hand those examples that so farre excell thee hast more reason to tremble thou that castest thine eyes onely behind thee and standest still didst thou look before thee couldest not choose but haste forward starres are glorious things in comparison of candles but alas how is their splendor obscured when the Sun ariseth compare thy light with that of the Apostles Angels God himself and be not high minded but fear 2. Enflame us with a spiritual ambition though our minds must be lowly yet our aimes should be high only with this caution not to be great but good It was indeed the haynous crime of the fallen Angels as is probably supposed of our first parents as is clearly manifest that they desired to be as Gods but it was in point of knowledge of Majesty not of holiness and truly we their unhappy progeny are too much of the same mind we would walk in the light of knowledg and glory as he is in the light but far be those thoughts and desires from sincere Christians let us make him our pattern for walking in the light