they are sent and end for which they are written but yet some of them may be moreful and useful then others such is this if compared with St. JOHNS other Epistles and therefore called first III. The last thing to be discussed in the Title is the Extent of the Epistle signified in that terme Catholick It is the appellation which is given to the seaven Epistles of James Peter Iohn and Iude an Epithet affixed to them as Pareus thinketh rather through inconsideratenesse then any just ground but I think him too rash in that censure Others have sought the reason of it in the number which being septenary is a number of perfection intimating the universal perfection of the Doctrine contained in them in which respect these Epistles have been resembled to wisdomes seven pillars by which her house is supported The Lambs seaven hornes by which Hereticks are pushed at the seven Golden Candlesticks by which the light of Evangelical Doctrine is set up and the seven loaves by which multitudes are nourished but this I conceave to be a fancy rather then a verity There are two reasons given of this Appellation which carrie in them most probability especially the latter 1. This Epistle may be called General according to Oecumenius his notion because it is not directed to one particular person as those to Timothy and Titus nor yet to particular Churches as those to the Romans Corinthians Galatians c. but to the converted Iewes in several parts and in this sence denominatio à majori parte petita the denomination is not from every Epistle since two at least one of St. Iohns Epistles is manifestly directed to a particular person but the greater part as for this first Epistle St. Austin indeed seemeth to assert it as directed to the Parthians but if with Iunius we understand that as an Hebrew word it signifieth as much as the scattered banished or if we take it in the vulgar notion we must know that Parthia was then a potent Kingdome containing under it many oriental Nations through which as Iosephus testifieth abundance of the Iewes were scattered to whom it is not improbable this Epistle might be directed and so this reason of Catholick fitly applied to it 2. But that which at least to me seemeth most rational is that this Title was given them upon their general reception in the Church in which respect they were called Canonical as well as Catholick To clear this you must know that at the first besides those Epistles which carry St. Pauls name in the front of them only the first Epistle of Peter and this of Iohn were universally received Indeed concerning this Epistle of St. Iohn St. Austin saith Per omnes gentes recitatur orbis terrae authoritate retinetur It was received by the whole Christian world from the beginning and to distinguish these from the rest they were then called Catholick and afterwards the other sive being received into the Canon had this name affixed to them for the distinguishing of them from those Epistles of Barnabas Ignatius and Policarpus which though ancient were not taken into the rule of our faith nor was this any diminution to the authority of St. Pauls Epistles but only an intimation that these were now added to those and whereas the other Epistles being written by one man might very well receive a single denomination from him and be called St. Pauls Epistles These being penned by several could not be mentioned joyntly without some such fit and venerable Title annexed to them The useful meditations we may hence take up are that since this Epistle is written generally to the Christians in several places we are to remember it is as well Catholick in respect of several ages Indeed there is no age of man but is herein instructed so he saith himself that he writes to children young men fathers nor is there any age of man since it was written to whom it doth not extend and therefore no lesse concerneth us then those who were then alive And surely as the epistle is generall so our application of it must be particular Every one bringing the lessons of it home to our owne hearts and yet once againe since it was so generally at first receaved therefore we to be the more confirmed in the verity of it and so induced the more strongly to beleeve the assertions and carefully to obey the directions contained in it And thus with what brevity I could I have unfolded the Title page time will not now give me leave to enter upon the Booke it selfe But I hope what hath been already said will prove a good preparative to my ensuing discourses both to give some light for the knowledge of and cause some heat of love towards this parcell of holy writ And my desire to you with which I shall conclude is that though I cannot begin to handle you would begin to read it and as in it selfe it is a familiar kinde of writing so by frequent perusing make it familiar to you and as the penman of it lay in Christs bosome so it may lie in your bosome to be both your comforter councellour till you come to rest in Abrahams bosome to all eternity Amen THE FIRST EPISTLE OF St. IOHN I. CHAP. ver 1 2 3 4. 1. That which we from the beginning which we have heard which we have seen with our eyes which we have looked upon and our hands have handled of the word of life 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 3. That which we have seen and heard declare we unto you that ye also may have fellowship with us and truly our fellowship is with the Father and with his Son Jesus Christ. 4. And these things write we unto you that your joy may be full THese words are as an head to the body a gate to the field a porch to the building of this epistle An introduction which very much speaketh the writer to be St. John because it is as it were antistrophe evangelii a resounding to the proaeme of his Gospel The gospel begins with In the beginning was the word and this with that which was from the beginning concerning the word of life there a little after The word was made flesh and we saw his glory here the life was manifested and we have seen it vide si non attestatur Epistola sua Evangelio suo saith the Father justly See how the one as it were ecchoeth and answereth to the other so that at the very threshold we may read the builder of this excellent fabrick And as this exordium speaketh the writer so it manifesteth him an Oratour since it fitly agreeth to those rules which Oratory giveth to be observed in praeambles There are three properties in every good exordium convenient length lest if excessive the Oration
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
be like the little City of Mindas with a great gate suitable aptness fetched from the very bowels of the matter in hand and a profitable efficacy to render the auditory attentive docible and benevolous all of these meet in this preface The length you see consists but of 4. verses whereas the Epistle spreadeth it self into 5. Chapters in respect of its fitness it is taken from the matter it self about which he intended to write not staying the Reader in any needless circumlocutions yea which is almost peculiar to this Apostle not so much as in a salutation of those to whom he writeth Finally it is so fully and exactly composed that it cannot but attain with rational men the ends of a preface since the importance of what he was to speak of being no less than that of life that life eternal it could not but gain attention the perspicuity of it by reason of the manifestation of this life could not but render them docible and the end of the Apostle being their joy and profit and comfort might well command benevolence to him who declareth so much good will towards them And I hope this proaeme being so ample I shall need no other Preface to obtain the like from you than the rehearsing and unfolding this That which was c. The manner of composing these verses by reason of that figure which Rhetoritians call hyperbaton the transposition of words and likewise the interposition of a parenthesis is somewhat dark and obscure And the Greek Scholiast undertaketh to give several reasons of it such as are to let us know that our salvation consisteth not in words but things to prevent the casting of pearles before swine to avoid Heathenish loquacity to express much in a little and to exercise our diligence in finding out the sence and meaning of it And how involved a Labyrinth soever this period may seem I doubt not but by the clue of the spirit we shall extricate our selves out of it The Syriack version hath contributed some light to this dark sentence by placing the principal verb in the front we publish to you that which was from the beginning c. but the sence of these verses will I conceive appear the plainliest by digesting them into those several propositions by which as so many steps we shall orderly ascend to their genuine meaning 1. The word of eternal life which was with the Father was manifested to us 2. This word of life being manifested we have heard and seen with our eyes and looked upon and our hands have handled 3. That which we have thus seen heard and handled concerning this word of life was from the beginning 4. That which was from the beginning and which we have heard seen and handled concerning the word of life we bear witness shew declare and write to you 5. The end of our declaring and writing these things to you is that your joy may be full by having fellowship with us 6. That fellowship which we have and we would you should have together with us is with the Father and his Son Iesus Christ. That I may proceed both more distinctly and succinctly in discussing these words be pleased to observe in them these two Generals to wit Apostolicum praedicationis studium sublime Evangelii preconium here is The Apostles care of their duty in publishing the Gospel and this according to the English Translation in four but according to the Greek original in three expressions one of them being twice repeated we bear witness we shew we declare and unto you The Gospels excellency which they did publish and this delineated in four characters namely 1. The dignity of its object and that no other than the word of life even that eternal life which was with the Father and was manifested to them 2. The certainty of its tradition in as much as it was that which they had heard seen with their eyes looked upon and their hands handled 3. The Antiquity of its origination as being that which was from the beginning 4. The utility of the end which is the peoples communion with the Apostles yea with God and Christ in those words that you may have fellowship with us and truly our fellowship is with the Father and his Son Jesus Christ and by this means the completion of their comfort in those words that your joy may be full These are the several branches of this tree of life through each of which by Divine enablement I shall pass according to the proposed method gathering and distributing those sweet and wholsome fruits which grow upon them The Apostles care of publishing the Gospel is the first considerable and it is that which St. Iohn doth here assert in the behalf not onely of himself but his fellow Apostles for it is not the singular I but the plurall number We nor is this a term of State as sometimes Princes write in a magnificent stile but intended to comprehend the other Apostles together with himself that they might be accounted as faithful as he in this sacred work The expressions by which our Apostle sets forth the exercise of their care are very significant and such indeed as do superadde somewhat at least by way of explication to the other Take them briefly in their order as they lie in the verses 1. The first we meet with is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bear witness This was indeed the chief office to which the Apostles were designed by Christ to bear witness of him and that they might be inabled to the faithful discharge of it he promised he would and accordingly did after his ascension cause them to receive the power of the Holy Ghost coming upon them Not Beloved that Christ stood in need of any human testimony he saith himself I receive no witness from man to wit as wanting it or not having greater his own miraculous works which were done by him did testifie of him the Devils of Hell the Angels in heaven those out of envy these in duty gave witness to him Nay his Father by a wonderful voice from Heaven attested him to be his well-beloved Son it was not then in regard of himself that he ordained the Apostles to be his witnesses but in regard of them and the people of them that he might put this high honour upon them of being as it were Christs Iury. Look as Gods making use of instruments in his providential works is not ex defectu potestatis but abundantia bonitatis want of power but abundance of love whereby he would advance his creatures to that great dignity of being his Servants So Christs appointing his Apostles to be witnesses was not because he stood in need of testimony from them but that he might confer the honour upon them of giving testimony to him and as of them so of the people who having men like themselves to bear testimony to Christ might with the confidence cheerfulnes received it in
them on as well as an internal assistance enabling them to this holy work In this respect it is that St. Augustine saith expresly whatsoever God would have us know concerning his word and his works he gave in charge to those sacred amanuenses to write and therefore let none of us be wise above what is written but humbly and meekly confine our selves to that which his goodness and wisdom hath allotted for us to walk by the writings of his Prophets and Apostles beseeching him that as he hath caused his truths to be written that they may be read with our eyes so he would write them in our hearts and thereby we may have a comfortable evidence that our names are written in the book of life And thus I have given a dispatch to the first general part to wit the Apostles care of their duty pass now on to the other General which is the Gospels excellency and therein to the Eminency of its object in the close of the first and part of the second verses in those words the word of life the life that was manifested that eternal life which was with the Father and was manifested to us all which is spoken concerning Christ. But before I enter on the handling of these words in this which I conceive to be the most genuine interpretation there is another exposition which being neither improbable nor unprofitable I shall not pass by and it will be all I can discuss at this time It is of those who understand these words concerning the Gospel it self as if that were here called the word of life wherein this eternal lâ—fe is manifested though even according to this construction the encomium is of the Gospel with reference to its matter where about it is conversant This Exposition is that which is alleadged by Calvin asserted by Grotius and assevered by Vorstius nor is it dissonant to the analogy of faith according to it here are two things to be considered namely the appellation given to the Gospel it is the word of life and the reason of that appellation because in it the life eternal life is manifested to us 1. The appellation here affixed to the Gospel is choice and comfortable it is the word of life a title which is made use of by St. Paul when he required of the Philippians that they should shine as lights in the world holding forth the word of life and by the Angel when he commands the Apostles to speak in the ears of the people all the words of this life suitably hereunto it is that it is called else where the word of salvation and the Gospel of salvation and the Grace of God that bringeth salvation and the ingrafted word which is able to save our souls and yet once more that word of Gods Grace which is able to build us up and to give us an inheritance among them which are sanctified 2. The reason of this appellation is fit and pregnant because those words eternal life is manifested to us are such a confirmation that they ate withall an explication of the Title in both the branches of it For 1. Would we know what this life is whereof the Gospel is the word the answer is it is eternal life in which respect St. Peter saith to Christ thou hast the words of eternal life In these two expressions is contained a short description of felicity it is a life for since life is the highest of all created excellencies it is aptly used to set forth a state of happiness especially if we take vivere as comprehending in it valere and so denoting an hayle vigorous and prosperous life But that which crowneth life it self and maketh it an happiness is its eternity since as the Schools well true bliss must be able to give satisfaction to the appetite which it cannot do if there be any fear of losing or expiring the truth is neither of these two can be severed in an happy condition were it eternal if it were not life there could be no bliss since it is true of the damned that they shall exist eternally and were it life if it were not eternal it could not be happy since a transitory fading life is rather a death than a life and therefore that the Gospel may appear a means of happiness it is said to reveal to us eternal life And 2. Would we know in what respect the Gospel is the word of this life the answer is because this eternal life which was with the Father is by it manifested to us indeed we must here distinguish between data and manifestata the giving and the manifesting of this life nor is it mine but St. Pauls own distinction where he informeth us that salvation or life eternal was given us in Christ Iesus before the world began but is now made manifest by Christ who hath brought life and immortality to light through the Gospel The truth is eternal life before the time of the Gospel was with the Father that is did latere quodâ—mmodo apud patrem lie hid in the Fathers bosome unrevealed to the world As to the Gentiles it was altogether unknown who therefore are said to sit in darkness and the shadow of death as being wholly strangers to this life and as to the Iews it was hid as Learned Davenant hath observed ex parte comparativè the greatest part of the Iews looked no higher than an earthly Canaan and dreamt onely of a temporal happiness to be accomplished by the Messiah the discoveries of life were so dark that few could spell them and that manifestation which any of them had was very obscure in comparison of what is by the Gospel It is true eternal life was so far revealed in the old Testament that the believing Iews attained to some knowledge of it so as that they looked for it and no doubt are in their souls possessed of it upon this account St. Paul tells Timothy that the holy Scriptures to wit of Moses and the Prophets were able to make him wise to salvation and Christ bids the Iews to search the Scriptures because they thought which yet Christ reproveth not as a bare surmize in them to have eternal life but stil those discoveries were very imperfect in comparison of that knowledge which the Gospel imparts and therefore one observeth an Emphasis in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to us not to the Patriarchs not to the Prophets was this life to wit so clearly manifested as to us the Apostles of Christ and by us to the Saâ—nts throughout the world in which respect St. Paul writing both to the Ephesians and the Colossians stiles not onely the calling of the Gentiles which is as much spoken of by the Prophets as any other evangelical truth but the whole doctrine of life in the Gospel a mysterie which hath been hid from ages and generations nor was in other ages made known to the sons of
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
represented Glorious things are spoken of thee oh thou Son of God nor is there less verity than dignity in these sayings that as the one cannot but attract our love so the other may engage our faith this holy Apostle and the rest had good ground for clear evidence convincing proof of what they uttered for it was no more than what sensible experience did assure them of That which we have heard c. It is that part of the Text I am now to handle the commendation of the Gospel from certain tradition as being that which the Apostles had heard and had seen with their eyes and their hands had handled of the word of life Out of the mouth of two or three witnesses shall every word be established so runs St. Pauls maxime loe here no less than three witnesses to wit three sences hearing seeing handling produced by St. Iohn to assert the truth of what he writeth some Expositors restrain it particularly to the resurrection of which the Apostles first heard by Mary Magdalen afterwards they saw him themselves and one of them handled him putting his hand into his side yea Christ bids them all to see and handle him indeed the special work of the Apostles was to be witnesses of the resurrection and therefore it is not improbable that St. Iohn might have a singular eye to it but yet we shall do best to take Scripture in the fullest latitude and so refer this ad totam verbi incarnati oeconomiam to the whole oeconomy of the word incarnate thus according to the several wayes whereby Christ was pleased to manifest himself to them he was heard seen and handled by them he manifested himself in flesh and so was handled in his miracles and so was seen in his words and so was heard That we may the better understand both the intent and extent of these phrases let us consider them severally 1. That which we have heard of the word of life it is a clause which admits of several references To Moses and the Prophets that which we have heard out of their writings concerning the Messiah for it is mentioned of both that they were read in the Iewish synagogues every Sabbath-day whither the Apostles often repaired 2. To the Scribes and Pharisees that which we have heard from their mouths in their expositions upon Moses and the Prophets the Pharisees themselves preached those things concerning the Messiah that were fulfilled in him and so against their wills gave testimony to him whom they rejected 3. To Iohn the Baptist that which we heard from him who was Christs harbenger to go before him and pointed at him with an ecce Behold the Lamb of God 4. To the voyce from heaven that which we heard when we were with him in the holy mount This is my beloved Son in whom I am well pleased the Father himself by this extraordinary way testifying of him 5. Or lastly and as I conceive most suitably to the Apostles meaning to Christ himself that which we heard from his own mouth for so it seemeth to be expounded at the fifth verse the message that we heard of him not from others at second hand but immediately from his own lips we read in the Gospel that he opened his mouth and spake and as generally to the multitude so more especially to his disciples unfolding to them the mysteries of the Kingdom aperuit os suum qui prius aperuit or a prophetarum he that opened the mouthes of the Prophets at last openeth his own mouth and oracula quasi auracula those sacred oracles which like hony drop'd from his lips were distilled into their eares who continually sate at his feet to receive instruction from him nor was it a naked hearing which the Apostle here intends but an hearing so as to understand and believe for it is such an hearing as put them upon declaring which could not have been unless they had understood nor would have been except they had believed themselves this is that which perhaps the iteration of it at the third verse may insinuate they heard and heard to wit with the ear and with the heart and that is the right hearing when there is internus fidei assensus as well as externus auris auditus an inward assent accompanying our outward attention that which Christ spake to his disciples he many times spake to many others but as when the instrument sounds a multitude hear it yet only the musical eare understands and taketh delight in it so onely the Apostles heard with a divine religious ear by which means it affected their hearts and inclined them to declare and write that they had heard 2. That which we have seen with our eyes that which we have looked upon The next sense which is brought in as a witness is their sight and it is set forth with abundance of emphasis to unfold which observe the extensiveness of the object and intensiveness of the act 1. This that the object is of a large extent and may be taken in reference to both his natures to wit humane and divine 1. The Apostles saw his humanity beheld him a man altogether like to themselves sin onely excepted they saw him eating drinking walking and thereby expressing the actions of an humane body yea they saw him in weariness hunger thirst and so subject to the defects of our frail nature 2. They saw his divinity to wit in the effects of it those powerful miracles which were wrought by him such works may well challenge our aspect They saw him cleansing the Lepers curing the sick opening the eyes of the blind the eares of the deaf nay raising the dead and this Interpreters conceive St. Iohn especially to aime at expounding him by himself in the Gospel where he saith we saw his glory as the glory of the only begotten Son of the Father full of grace and truth yea besides those miracles which he wrought among men whilest on earth they saw his glorious transfiguration on the mount his raising himself from the grave and his wonderful ascending into heaven when from mount Olivet a cloud received him out of their sight all this and what ever else conduced to declaring either his manhood or his God-head may be very well comprehended in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which we have seen 2. The act is set forth with a great deal of advantage to express the intensiveness of it For 1. It is not barely that which we have seen but that which we have seen with our eyes an addition which may seem a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 since if we do see it must be with our eyes but is indeed an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 since as Chrysostome well observeth concerning the like phrase of hearing with our eares it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the usuall custome of men when they assert any thing whereof they are fully assured and that to those who
against the Lord by whom he is anointed and he that offereth any indignity unto them that have fellowship with the Father and his Son offereth it to the Father and the Son with whom these have fellowship and therefore must in due time expect the sure vengeance of the Almighty upon so great impiety 2. Great is the dignity of Beleivers who have fellowship not with Kings the best of men not with Angels the best of creatures but with God himself the Father and his Son Jesus Christ and therefore let them not debase this dignity dishonour this fellowship by conversing too much with creature-comforts When Augustus the Roman Emperour saw Saracen Ambassadours sporting with dogs he asketh them if there were no women in their countries when wicked men see Beleevers swallowed up of earthly contentments will they not question whether there be any such divine fellowship as is pretended since then we have a fountain of living waters why do we digge to our selves broken Cisterns and if we have fellowship with God let us scorne to be familiar with the world rather let us say with David Whom have I in heaven but thee and there is none on earth I desire in comparison of thee Oh blessed Trinity Father Son and Holy Ghost to converse with 3. How amiable and desireable must this fellowship needs be which is with the Father and his Son and therefore to be earnestly endeavoured after for this it was Christ prayed in the behalfe of his Church and not onely of them but all that should beleive in his name that they all may be one as thou Father art in me and I in thee that they also may be one in us and surely this we both may and ought to pray for in our own behalf 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that you may have was S. Johns desire for these to whom he wrote and it ought much more to be our desire and endeavour for our selves that we may have and if we have attained any degree already that we may have yet greater measure of this fellowship This is the note of Lapide upon the Text that you may have that is that you may continue to have and have more fully this communion because he writeth to Beleivers in whom this was already begun indeed this participation being qualitative doth Suscipere magis minus admit of degrees All have fellowship with God and Christ as well as the Apostles but not in the same degree Christ tells the Jewes I come that they may have life and that they might have it more abundantly So doth S. John write to these that they might have fellowship and have it more abundantly in the same fulnesse that the Apostles had If then as yet thou art a stranger now labour to acquaint thy self with God and be at peace and if thy acquaintance be begun endeavour that it may grow to an indeared intimacy indeed who would not hunger and thirst after who can be sufficiently satisfied with this fellowship Fellowship in it self is a thing very delectable the wise man much enlargeth in the commendation of it when he saith two is better then one and pronounceth a vae soli woe to him that is alone indeed as the Greek Proverb runs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one man is no man and as Euripides one hand can make but a weak defence in all undertakings society is helpful Fellowship is amiable to all creatures even the dove will mourn when she hath lost her Mate but especially to man who is therefore called by the Philosopher 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a creature born for society indeed for this reason banishment is accounted next to death because it depriveth of civil society it is observable how sadly this hath been bemoaned not onely by a Cain Thou hast this day driven me out from the face of the earth but by a Iob I am a companion to owles and a brother to Dragons and by a David I am as a Pelican in the wilderness and an owle in the desert I am as a sparrow alone upon the house top And if fellowship be so lovely to all men how much more religious fellowship to good men if fellowship with men be delightful how much more this fellowship with God himself the Father and the Son This this beloved is the only good fellowship There is indeed a fellowship called by that name which is the cover of many enormities the devourer of large patrimonies the bane of many hopeful wits yet is the darling of a great number in the world I mean the riotous fellowship of luxurious companions But alas how unlike are the thing the name how catachrestical an expression is it when drunkenness is stiled good fellowship Oh turn in hither behold that which truly deserveth this name this fellowship with God and Christ in which there is all good of honesty utility and of jucundity a fellowship in which all safety liberty pleasure and contentment is to be found no wonder if the Psalmist saith Blessed is the man whom thou choosest causest to approach unto thee that he may dwell in thy Courts he shall be satisfied with the goodnesse of thy house even of thy holy Temple This is that fellowship to which God calleth us in his Gospel and of which by Faith in the Gospel we participate Indeed as Beza well observeth upon the text This is the very scope of the Gospel to make God and us at one and as Naogorgeus appositely Faith is the key which opens the door and admits us into the presence-chamber of the King of Glory Oh therefore let us cordially embrace the Gospel and daily strenghen our faith in it so as we may have and that every day more and more of this heavenly fellowship till at last we come to heaven where our faith being turned into sight we shall have the greatest reason to say in the language of the Apostle truly our fellowship is now not onely with Saints and Angels with Patriarchs Prophets Apostles Martyrs but with the Father and his Son Iesus Christ. THE FIRST EPISTLE OF St. IOHN CHAP. I. Ver. 4. part last And these things write we unto you that your joy may be full I Am now come by divine assistance to the end of the beginning the conclusion of the Exordium of this Epistle namely the last clause of the fourth verse a close full of sweetness the subject whereof is that sweet Monosyllable joy the sound of which cannot but charm our eares and ravish our hearts indeed the thing which this word expresseth is the wheel upon which all mens projects and motions turn the mark at which all their designes and endeavours ayme Those various designâ—s of men in getting wealth grasping honour purchasing lands building houses planting vineyards do all meet in this one center of joy and contentment the truth is this is that prize for which all run and yet to which few attain
in him is no darkness at all If we say that we have fellowship with him and walk in darkness we lie and do not the truth But if we walk in the light as he is in the light we have fellowship one with another and the blood of Iesus Christ his Son cleanseth us from all sin HAppiness is the Center in which all mens desires meet and the mark at which all their intentions shoot this is that which every one seeketh after for himself and which Christs Apostles and Ministers labour after in regard of their people The safety of the flock is the shepheards care the health of the patient the Physitians work and the peoples salvation the hearty desire prayer and endeavour of every faithful Preacher Indeed for this end they are set as lights placed as stars in the firmament of the Church that they may guide mens feet into the way of peace and path of life True happiness principally nay wholly consists in communion and fellowshâ—p with God in Christ since he is that summum bonum chief and universal good the fruition of which alone can make us happy no wonder if St. Iohn with the rest of the Apostles desiring to bring the people to blessedness labour by their preaching and writing to make them partakers of this fellowship But as indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things of excellency are attended with difficulty so is in special this fellowship the truth is to be mistaken in it is very easie to partake of it is very dâ—fficult the attainment of it will undoubtedly make us happy but withall it is very hadly attained unto good reason then had St. Iohn having signified this fellowship as that which was the end of his writing to discuss in his writing at once the marks whereby we may know and the means whereby we may atain it with which he therefore begins in the words that I have now read This then is the message which we heard of him c. Having already passed through the Preface we are now to handle the Epistle it self I shall not stay to give you an exact and particular Analysis or as it were Anatomy of its body and that chiefly because our Apostle doth not tye himself to a strict and accurate method though I doubt not but in perusing the several Chapters and parcels of it we shall find a rational connexion and dependance of one upon the other and all upon the principal scope It may for the present suffice to know that the design of this discourse is to instruct all men professing Christianity how they may try the truth of their profâ—ssion To erect a partition wall discriminating between heretical and orthodox hypocritical and sincere Christians Finally To deliver us a Boxe of evidences by which we may clear our interest in communion with God and Christ and thereby our title to eternal life and indeed this is that which our Apostle implicitely insinuateth in the former verse since the fulness of our joy must needs arâ—se onely from an apprehension of our part in this partnershâ—p and expresly asserteth in the last Chapter where he saith These things have I written that you may have eternal life As for the words which I have now read our Apostle in them giveth us a breviate of what he intends to enlarge upon in the rest of the Epistle summarily proposing what he doth afterwards abundantly exemplifie for if you peruse the whole Epistle you shall find if not all yet the greatest part spent in one of these three things either in delineating the steps of the way whereby we walk in the light such as are faith obedience contempt of the world and especially love to God and our brethren or in declaring the choice priviledges of fellowship with God and Christ namely our justification adoption and glorification or in describing those Antichristian hereticks who pretend to have fellowship with Christ and walk in darkness so that in few words if you please we may call these three verses the Text and the rest of the Epistle a Commentary upon the Text. Begin we then now with the Text and in it for our more orderly proceeding be pleased to take a view of the porch and the house and in the house of the foundation and the superstructure and in the superstructure of the two rooms directly opposite one to the other the one as it were on the left the other on the right hand The porch is contained in those words This then is the message which we have heard of him declare to you the foundation of the house in those God is light and in him is no darkness at all and the rooms in the house are on the one hand the vain presumption abominable lye of those who pretend to have fellowship with God and walk in darknes on the other the assured fellowship with God and cleansing by Christ of those who walk in the light Of each of these in their order most humbly beseeching him who is the light to irradiate our minds with his heavenly beams that we may clearly discern and effectually embrace those truths which are here set before us 1. Enter we then into the porch a clause which for substance and in effect we have already handled as having met with it in the beginning of the third verse And truly were this only a repetition it would not be supervacaneous because no endeavour can be too much as for the informing our apprehensions aright of so for the confirming our faith in and assent to evangelical doctrines indeed it is the policy of the Devil and that which by many wayes he endeavoureth to cause in us both a misunderstanding of and hesitation about Gospel truths It was the stratagem he used with our first parents to beget in them a questioning and then a denial of the veritie of Gods saying and it is still his practice to make us either totally deny or causelesly doubt of divine writings no marvaile if the Apostle not once but again nay as Lorinus observeth thrice inculcates that what he was now to write was no other then what he had heard But as this is a repetition so with some addition it is such an iteration as admits of variation if you please to compare this with the precedent paralel clause you shall find a noun pronoun here added whereas before it is only that which here it is the message which and whereas there it is only that which we have heard here it is that which we have heard of him so that here are two things to be discussed de novo which is what it is that hearing they declared a message of whom they received it of him yet there is one thing more not touched before because it more fitly falls in now the persons who did hear of him and declare to us We 1. That which the Apostles heard is here called a message so our translation
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
confessions our prayers our tears our purposes may be hypocritical it is our actuall forsaking of sin which evidenceth the truth of all the rest True repentance doth not only decline the Accusative case by acknowledging sin and the Vocative by calling upon God for pardon but the Ablative by putting sin away and thus according to Origens phrase as it healeth those wounds that have been made so it taketh care that the soul be not wounded again Indeed this is the great mistake of very many they content themselves with a generall confessing sin and formal asking of pardon and still they add sin unto sin but alas this is only fingere not agere poenitentiam to pretend not practice penitence optima poenitentia vita nova the repentance of the life by dying to sin is the very lâ—fe of repentance 3. Lastly In the eighth verse of the former Chapter our Apostle saith if we in which number he includeâ— himself and consequently the holyest men say we have no sin we deceive our selves and yet here he writeth to them not to sin two clauses which seem irreconcileable but may be solved up by a double answer Either thus sin not that is indevour that you may not sin at all hereafter though this cannot be the event let it be your intent the successe let it be your design in execution let it be in intention sin not saith Bede that is let us take heed how we adde to the frailty of our flesh by our neglect and therefore let us strive to the utmost we can that we may be free from all sin and to this purpose is Calvins glâ—sse when he saith by not sinning he meaneth that as far as humane weaknesse will permit we should abstaine from all sin 2. Or thus sin not that is be sure you sin not de futuro again as you did de preterito in the dayes of your unregeneracy as if he would say though you cannot but sinne still yet sinne not so as you did before To inlarge this in a double reference 1. Quoad genus not in the same kind Sin not that is beware of those grosse sins scarlet iniquities in which before you lived And thus though it is possible a regenerate person may commit some great sin in which he formerly wallowed yet it is not impossible for him wholly to avoid sins of that nature nay this is that which God expects and requireth of us that though our garment will be spotted yet it may not be rent in pieces and though we cannot be without failings yet that we should be without scandalous falls 2. Quoad modum not in the same manner as before you did not with that fulness of deliberation freenesse of consent strength of resolution frequency of action which you sinned with in times past We cannot but sin but we must not delight in give up accustome our selves to the commission of sin it was Davids prayer keep back thy servant from presumptuous sin and it is every good mans practice to keep himself by Gods grace from sinning presumptuously And thus much shall serve to be spoken of the matter Proceed we now to the motive enforcing this admonition and that is because this was the end of his writing these things The prosecution of this lieth in the various reference of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these things here spoken of Indeed we may very well understand it both in a general and a particular reference 1 It may have a general respect to the whole Epistle and so we are to take notice of one principal end why he wrote this Epistle that he might take them off from their sinnes And thus here is intimated both finis scribentis and finis Scripturae the end of the writer and the end of the writing and that one and the same their not sinning 1. I write these things that you sin not that was his ayme and scope in his writing nor was it only his but that which all the men of God in all their writings and preachings aymed at and therefore you still find them harping upon that string repent and shooting their forked arrowes at sin Indeed the false Prophets as God complaineth by Jeremy did strengthen the hands of evill doers but the true Prophets endevour was to restrain them the false Prophets as Ezechiels phrase is did sow pillowes under their arm-holes but the true plucked them away Go up and prosper was the voyce of the lying Prophets to Ahab If thou return in peace the Lord hath not spoken by me saith Micaiah flattering Ministers lull the people asleep but faithfull ones awaken them out of their sins oh let us herein approve our selves sincere by striking at and labouring to beat down sin in all our discourses 2. These things I write unto you that you sin not this was the end of all that he wrote nor is it only the end of his but all the writings of the Apostles and Prophets so that the whole Scripture is given us among others for this end that we might not sin If we look into holy writ we shall find precepts reproofs threatnings promises hystories and sin not is that to which they all tend The precepts are clear as glasses to discover sin The reproofs as faithful monitors to mind us of sin The Threats as strong cords to bind us from sin The promises as gentle antidotes against sin and The Histories as memorable monuments of the sad effects of sin To this purpose it is that Gods word is compared to a fire which purgeth away the drosse to water which cleanseth away the filth and to a sword with a double edge the one whereof is to cut the heart of a sinner for sinne and the other to cut sin in the heart of a sinner Oh my brethren as these things are written by those sacred penmen so let them be read heard pondered and observed by us for this end that we may not sinne These things are written in Gods book that we may not and if these things be written in our hearts we shall not erre The Psalmist proposeth it to young men and in them to all men as an excellent help against sin wherewith shall a young man cleanse his wayes by taking heed thereto according to thy word and presently after he sets down a probatum est from his own practice and experience I have hid thy word in my heart that I might not sin against thee When therefore we are to encounter with any sin let us go to the brook of holy writ and thence choose out five smooth stones a precept a reproof a threat a promise an history put we them in the scrip of our hearts Let us throw them with the sling of faith against the forehead of Goliah our lust whatsoever it be so shall we be enabled to overcome for these things are written that we sinne not Besides thls general there may be a more particular
he is an advocate for us with the Father let us be advocates for him with the world let us plead his cause vindicate his honour speak for his Gospel intercede for his members it is but that to which gratitude obligeth to do for him as far as we may what he doth for us and so return like for like indeed he can and will plead his own cause nor doth he stand in need of our help but he taketh it kindly when we expresse our thankefulnesse by becoming advocates for him 3. That when we sin Christ may be our advocate let us be sure to arraign and accuse our selves it is St. Austins advice continually censure and condemn thy self so mayest thou come boldly in confidence of thine advocate Indeed I may here fitly make use of those words towards the end of the former Chapter if we confesse our sinnes he is our advocate to plead for pardon in one word Let us with penitent hearts on all occasions go to him and humbly intreat him that he would intreat for us he desireth no more then to be desired prayer is the only fee this advocate expects Let us therefore confesse and confessing pray to the Father in his name yea to himself that he would pray to the Father and let us not doubt but he will perform what we desire and obtain what we expect the forgivenesse of our sins and not only so but in the end that which is the end of our faith the salvation of our souls THE FIRST EPISTLE OF St. IOHN CHAP. II. Ver. 2. And he is the propitiation for our sins and not for ours onely but also for the sins of the whole world IT is one of those excellencies which are common both to Law and Gospel that they require purity of heart and holinesse of life sin not is the voyce both of Moses and Christ Prophets and Apostles Indeed since they were holy men who wrote and that as moved by the Holy Ghost it was impossible but that all their writings should tend to the advancing of holinesse It is one of those excellencies which are peculiar to the Gospel that it provideth an Anchor in case of a storme a rock of succour in shipwrack a refuge whether to flye when we are in danger indeed the Law doometh the transgressour to the curse and there leaveth him hopelesse helplesse remedilesse Accursed is every one that continueth not in all things which are written in the book of the Law to do them so runs the comminatory sentence in which the sinner being involved hath no way left by the Law of escaping but must inevitably perish whence it is that the legal ministration is called by the Apostle the ministration of death but by the Gospel cometh glad tidings of pardon and propitiation to disconsolate sinners and whilest we are sitting in the darknesse of despaire by reason of our sin breaketh in upon us with beams of comfort from the Sun of righteousnesse thus as it saith sin not so withall if we fall into sin it saith despair not a careful endeavour against sin it requireth yet when we have sinned it leaveth us not without hope but directeth us to Christ as an intercessor and reconciler for so we find St. John here in those words which may therefore be truly called the Epitome and summe of the Gospel My little children these things I write unto you c We are now come to the second Ingredient in this Remedy to wit the reconciliation wrought by Christ and this in the second verse and he is the propitiation for our sins and not for ours only but for the sins of the whole world concerning which choice and amiable benefit we have two things set before us The nature of it wherein it consists in those words and he is the propitiation for our sins The extent of it how far it reacheth in those words and not for ours only but for the sins of the whole world each of which may well take up an whole discourse At this time only of the former expressed in those words and he is the propitiation for our sins Before I enter upon the matter it will be needful to take a little notice of the connexion of the clause implied in the particle And. A word which may be considered either meerly as conjunctive or as causal 1. If we read it only as a conjunctive particle it lets us see that Christ being an advocate becometh a propitiation indeed the work of reconciliation according to a different notion belongs both to Christs sacrifice and his intercession the meritorious purchase of our peace belongs to his sacrifice the effectual application of it to us belongs to his intercession the shedding of his blood upon the crosse was that which wrought reconciliation for all that should beleeve in him the presenting his blood in heaven is that which obtaineth the actual collation of this benefit upon them who do beleeve in him This was excellently tipified under the Law by the blood and the incense which the Priest made use of in the attonement the former prefiguring Christs suffering and the latter his advocateship by both which the propitiation is made It is that which we have reason to take notice of for our comfort that Christ is such an advocate as hath not only affectum but effectum a desire to do us good but accomplisheth it as doth not only satagere but efficere undertake but perform as he intercedeth for us when we sin so he finds acceptance and he propitiatâ—th God for our sins oh let it be our wisdom to addresse our selves to him as our advocate when we have offended let us not doubt of being reconciled 2. We may yet further look upon this and as a causal particle signifying after the Hebrew use for and so it lets us see what giveth the efficacy to Christs intercession to wit his propitiation this will the better appear if we consider that 1. This propitiation for our sins was merited by Christs blood and therefore God is said to set him forth a propitiation through faith in his blood and Christ is said to make peace through the blood of his crosse indeed there can be no propitiation of wrath without satisfaction of justice and there can be no satisfaction of justice without shedding of blood whereby the punishment was suffered which justice required 2. Christ maketh intercession in the vertue of his blood our salvation is obtained first pretio and then prece by laying down a price and then pleadâ—ng the payment before God so that what was once offered is continually presented 3. Christ being a propitiation and so our advocate must needs speed whilest a man is angry it is in vain to move him for a favour but his anger being appeased there is hopes of successe especially when he pleads who was the means to pacifie him thus stands the case between God and Christ and us God being â—ncensed
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