have the light to walk in it to walk worthy of it to walk as children of it by walking in this path of love And so much for that Exposition The other interpretation renders these words assertively is true in you and expounds the darkness and light of sinne and grace an Exposition which I incline to as most rational it being very probable that our Apostle as in the following verses he useth the same metaphors so here intends the same things and that there his primary scope is to describe by darkness and light mans corrupt and regenerate estate will appear in the handling For the better prosecution of these words in this sense be pleased to proceed with me by these steps and observe 1. What is the state of all men before conversion Namely a state of darkness darkness is in our minds the darkness of ignorance and infidelity we neither do nor can know aright either God or our selves The naturall man perceiveth not the things of the Spirit of God is St Pauls generall Doctrine asserting our ignorance of God and the particular charge against Laodicea That she knew not she was wretched and miserable poor blind and naked may justly be extended to all mankind in regard of self-ignorance Indeed there is so much light left in us as may render us inexcusable but not as can lead us to Heaven we neither of our selves can find out nor yet discern divine truths though they are set before us how quick sighted soever reason may be in naturals it is dimme yea blind in spirituals and as our blessed Saviour argueth If the eye be darkness the whole body must needs be darke the eyes of our understanding being darkned no marvell if our will and affections be clouded yea a darkness of sin overrun our whole man so that what St Paul saith to the Ephesians is true of all unregenerate persons they are not only in the concrete darke but abstract darkness it self 2. What the state of all regenerate persons is The darkness is past and the true light of saving knowledg and heavenly grace shineth in their hearts Regenerate Christians are called in the new Testament new Creatures and indeed not unfitly since as it was in the old so is it in this new Creation We read in the beginning of Genesis That darkness was upon the face of the deep and God said let there be light A fit Embleme of the Spirits work in a sinners Conversion Whereas darkness covereth the soul before a glorious light ariseth in and diffuseth it self through it To this no doubt the Apostle alludeth when he saith God who commanded the light to shine out of darkness hath shined in our hearts and for this reason it is that very often the turning of a sinner is set forth by this Metaphor so Pauls conversion of the Gentiles is called a turning them from darkness to light the converted Colossians are said to be delivered from the power of darkness and of the Ephesians it is said You who were sometimes darkness are now light in the Lord. Suitable to all which is this phrase in my Text The darkness is past and that true light now shineth Nor is it unworthy the observation how fitly these two clauses are ioyned together since the one cannot be without the other nay indeed one is the cause of the other In every convert there is not only a passing away of darkness but a shining of the true light yea the shining of the light is the cause of the passing away of the darkness in which respect Zanchy noteth that Conjunctio copulans pro causali posita videtur the Copulative Conjunction and is put for the Causall for This will the more appear if we consider what St Austin hath observed Namely That darkness is nothing else but the non residency of light and therefore that which expelleth darkness must needs be the presence of light thus the grace of the Spirit infused into the Soul is that which prevaileth to the expulsion of sin Look as the taking of an antidote driveth out the poyson the putting of a new Seal upon the Wax defaceth the old stampe and the return of the Sun causeth the darkness to vanish so is it the donation of the Spirit and his grace which dispossesseth Sin and Satan of the Soul Hence we may take notice what it is that maketh the difference between a Convert and a naturall Man namely the shining of the light of grace We that are converted were once involved in the same state of darkness with the rest of the world and as unable to deliver our selves from it had not Gods free grace caused the light to shine upon us which he denieth to others in which regard St Peter saith to the converted Christians to whom he wrote You are a chosen Generation a royall Priesthood an holy Nation a peculiar People that you should shew forth the praise of him who hath called you out of darkness into his marvellous light But yet it must withall be considered that the words in this sense are better read according to the Greek the darkness passeth away then that it is past since so long as we are here though our light be true yet it is not perfect but shineth more and more to the perfect day Now according to the increase of the light is the decrease of the darkness and therefore because it is not full noon perfect day whilst we are here the darkness cannot be said to be wholly past but rather is still passing if then we are sensible of the remainder of darkness in our hearts let it trouble but not too much dismay us light and darkness in remiss degrees may be together nor must we expect the darkness of sin to be wholly removed till we participate the light of Glory 3. In whomsoever the darkness passeth and the true light shineth this is true of which our Apostle here speaketh this grace and duty of love will shew it self in all regenerate persons it is a clear maxim where there is the cause there will be the effect such as is the root such will be the fruit now goodness which is a companion of love is called by the Apostle Paul A fruit of the Spirit or as some Greeke Copies read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fruit of light this light which here is said to shine which is no other then the grace of the Spirit no wonder if where this light shineth there this beam and fruit of it appear indeed glowe worm light and star light is such as hath no beat at all to accompany it but Sun light which is the true light expelling darkness wanteth not heat which is the Embleme of this grace of love whereby the soul is warmed yea enflamed Examine we then our selves by this Character if we be brought from darkness to light this is true in us who so experienceth this change will find
more there is in this word Brother implyed a modification of that love which we must express towards Christians to wit that it must be such as that which is between Brethren and that more properly in two things the instancy and the constancy the fervency and the permanency of it 1. Brotherly love is fervent it is a relation of the greatest indearment partly as its naturall not founded in choice as it is between Man and Wife and between Friends and partly as it is between Equals not like that between Parents and Children whose love towards their Parents hath more of neverence then sweetness in it hence it is that as no discord so neither is any love like to that which hath been found among Brethren such ought our love to be towards Christians a bright shining an hot flaming love That exhortation of St Paul is very observable to this purpose Be you kindly affected one to another with Brotherly Love where the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred by Tertullian affecâ—uosâ— both which note an eminent measure and degree of affection such is Brotherly such ought to be Christian love very affectionate Memorable in this respect was the example of the Primitive Christians of whom that forementioned Father saith they did love one another ad stuporem Gentilium to the astonishment of the Heathen so much that the Heathen cryed out with admiration Vide ut invicem se diligunt see how they love one another 2. Brotherly love is lasting it is naturall and therefore perpetuall it is a relation that ceaseth not till death and therefore the affection may well remain A Brother if not very unnaturall will own his Brother in rags and love him in his lowest estate such must Christian love be towards a Brother of low as well as high degree in persecution as well as prosperity when he wants us not we him nor must our love cease to act towards him till he cease to be amongst us This was that no doubt which the Apostle aimed at when he saith Let Brotherly love continue thereby minding what the love of Brethren is and what the love of Christians ought to be a continuing and enduring love And now what other use should we make of all this discourse upon the nature of this grace but hereby to examine our selves whether our love be of the right stampe to wit such a love as is ready to every good word and worke as extendeth it self to our very enemies as is chiefly fixed upon Christians and that because they are so and so much shall suffice to bespoken of the first part the Subject of the Thesis I now proceed more briefly to the 2. Praedicates Which are plainly two describing the benefit of this grace the one in regard of the condition and the other of conversation of such a person his condition is happy for he abideth in the light his conversation is sweet for there is no occasion of stumbling in him 1. He that loveth his Brether is said to abide in the light it is not unfitly here taken notice of by Zanchy that as in the Eighth Verse our Apostle argueth à causa ad effectum from the cause to the effect this thing is true in you namely the pracâ—ice of love because the darkness is past and the true light now shineth to wit of grace so in this Verse he reasons ab effecto ad causam from the effect to the cause He in whom this is true that he loves his Brother is brought out of that darkness and abides in the light Light is a Metaphor variously applied in Scripture we may here take it three waies 1. This Metaphor of light is sometimes attributed to Christ so by our Apostle in his Gospell when he calleth him the light of whom John the Baptist did beare witness by himself when he saith I am the light of the world and thus abiding in the light is the same with that of abiding in him Thus it is an undoubted truth He that loveth his Brother abideth in Christ that Branch which participateth of the juyce and sap of the root must needs abide in it Love is the sap that was in Christ and therefore he that partaketh of love from Christ must abide in him that Member which suffereth with the rest of the Body declareth it self to be in the Body he that by loving sympathizeth with his Brother manifesteth himself to be a Member of Christ 2. Sometimes by this Metaphor of light the Gospell together with the saving knowledge of it are represented Both these we meet with in one Chapter whilst St Paul expresly mentioneth first the light of the glorious Gospell of Christ and presently the light of the knowledg of the glory of God in the face of Jesus Christ Indeed in the one is the light without and the other is as the light within and he that loveth his Brother adideth in this light hereby declaring that he hath indeed learned and is rightly acquainted with Evangelicall Doctrine to this purpose is Justinians note Eo lumine dignum se ostendit qui luminis ductum sequitur by following the conduct of this light he sheweth himself in some measure worthy of it because answerable to it 3. But lastly This Metaphor of light is used to set forth grace and holiness in this sense no doubt St Peter is to be understood when he saith of Believers that they are called by God out of darkness into his marvelous light and thus the light in which he that loveth his Brother is said to abide is the same with that in the former Chapter where we have the phrase of walking in the light and the meaning of the word is briefly this He that loveth his Brother is in a state of grace Charity is an evident demonstration of sanctity St Paul reckoning up the fruits of the spirit placeth love in the front as if there were no clearer fruit of the spirits residence in us then the exercise of this duty of love Indeed there is a love which only argueth good nature such is that of a Kinsman a Friend but to love an enemy and that because it is an Evangelicall injunction and to love a Christian because he is a Christian is such a Flower as groweth not in natures garden but is a fruit of the Spirit and so a Testimony of grace But because I shall have more full occasion of discussing this in the next Chapter I pass on to the 2. Next benefit which attends upon Brotherly love as it is expressed in those words and there is none occasion of stumbling in him Not to insist on the severall acceptions of the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is used by the 70. in the Old Testament and by the sacred Writers in the new this being already done by the late learned Annotator It may suffice to know that here according to its derivation
his heart is strongly resolved to hold fast the Evangelical Doctrines and though hee cannot dispute yet hee will beleeve and though they bee things not seen by sense or reason yet his faith being built on a divine Testimony maketh them clear and evident so as hee dares venture his soul on them 2 Savoury and relishing Hee that hath this unction so knoweth as to taste a sweetnesse and excellency in divine things insomuch that with St. Paul hee accounts all other things as dung and losse in comparison of the excellency of this knowledge There is a great deal of difference between that knowledge a man hath of Countries by a map and that which he attaineth to by travels It is one thing for a man to hear a discourse of the beauty of Colours or the sweetnesse of honey and another for a man to see the one and taste the other Oh taste and see saith the Psalmist that the Lord is Good so doth every Christian his knowledge in Divine things is like the eye to colours and the taste to meats hee so seeth as to bee enamoured with the beauty hee so tasteth as to bee well pleased with the sweetnesse of them The needle which is touâ—hed with the loadstone doth not more naturally move towards the pole than a soul touched with the blessed Spirit moveth towards heavenly objects In one word this knowledge like the Light not of the Moon but Sun is ever attended with heat and so doth not onely inlighten the minde but inliven and inflame the affections 3 Operative and transforming Wee all saith the Apostle with open face beholding as in a glass the glory of the Lord are changed into the same image in other sciences a man may bee exact at the theory and unskilful in the practick but in Divinity that onely is the right knowledge which mouldeth a man into the frame of what hee knoweth We read of Jacob that upon the agreement between him and Laban Hee took rods of green poplar and the hasel and chesnut-tree and peeled white strakes in them and made the white appear that was in the rods and set them before the flocks in the gutter in the watering troughs when the flock came to drink and conceiving before the rods they brought forth ring-striked speckled and spotted the like efficacy hath a true sight and apprehension of Evangelical truths upon every Christian inabling him to turn words into works and show forth a conformity to them in his life hee knoweth God and Christ so as to trust in and become like to them the precepts so as to observe and obey them sin and heresies so as to abandon and abhor them for which cause perhaps it is that the Gospel is called a doctrin according to godliness not onely because it teacheth godliness but being rightly known it enableth men to live godly Eâ—napiâ—â— in the Life of Porphiry speaking of his master Longinus saith that hee was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a living library a walking study so is the annointed Christian having digested the sense of Scripture into vital blood and commenting upon Scriptural Doctrin by a practical conversation To shut up this first consideration in a double meditation 1 How glorious a priviledge is it to bee a Christian and partake of the Unction what is more valued by a rational creature than knowledge and by vertue of this unction wee attain the knowledge of all things I mean those all things which are the onely things and without which he that hath the tongue of men and Angels and hath the exactest insight into Arts and Sciences may yet be said to know nothing nothing of that which he ought chiefly to know and which every true Christian in some measure attaineth to How clear and quick-sighted is a spiritual inlightened eye it seeth not onely things that are neer but a far off present but future things below but above looking even within the veil into the Holy of Holies The Christian knoweth those things which others are meer strangers to hee knoweth those things hee did before after another and a better manner That blasphemous expression of the Familists that a Christian is Deified may in some sense receive a fair construction whilest every Christian hath a kinde of omnipotency and omnisciency the former is by St. Paul asserted of himself I can do all things to wit through Christ that strengtheneth me and the other is here affirmed by S. John of the Christians You know all things to wit having received the unction 2 How great will the capacity of our knowledge bee when we come to Heaven what a surpassing brightnesse shall then encompasse our souls when wee shall see all truth in him who is truth it self That phrase of St. Paul We know in part seemeth directly opposite to this of St. John You know all things but yet they are easiy reconciled by observing St. Pauls scope in that place which is to compare our knowledge for the present with that which we shall have hereafter in reference to which the largest measure of knowledge we attain here is but a narrow scantling the knowledge we have here is an integral knowledge extending it self to all things necessary as a childe is an integral man having all the faculties and members of a man and therefore truly saith our Apostle You know all things but yet with all it is a gradual knowledge rising by degrees as a childe groweth stronger and taller and is so imperfect that in comparison of that knowledge wee hope for justly said St. Paul We know in part indeed our present knowledge is but sciâ—tilla futurâ— lucis a spark to that flame a drop to that floud a beam to that splendor we shall then enjoy so that though in it self it be an extensive yet in this respect it is a defective knowledge which wee now attain Then and not till then it is that wee shall know all things which a rational creature is capable of wee shall swim in a vast Ocean of divine knowledge wee shall be surrounded with such a glorious Light whereby wee shall exactly perfectly know what ever may conduce to make us happy Oh! how few are the all things wee see now in respect of the all things wee shall behold then how many things are now hid from us which shall then bee discovered to us and surely that little taste wee have now of divine knowledge cannot but make us long for that state wherein wee shall have our full draught 2 Having dispatched the absolute pass we on to the relative consideration of this benefit as it is an effect of that unction mentioned in the former clause and that such an effect as can flow from no other cause so that the affirmation intendeth a negation and when it is said you have an unction and know all things it implyeth that without this unction you cannot know any thing to wit of those things and with that knowledge which is
ergo vult audita intelligere festinet ea quae jam audire potuit opere implere Whosoever therefore will understand let him first make hast to do what he heareth 2. Again Would we keep his Commandements let us know him These two Knowledg and Practice are necessary attendants the one upon the other Those two Sisters Leah and Rachell are fit Emblems of Contemplation and Action Contemplation like Rachell is Beautifull Action like Leah is Fruitfull And as those two sisters were Marryed to Jacob so are these two Graces concomitant in every Christian Those Cherubims which the Prophet Ezekiel speaketh of are described to have hands under their Wings The Wings saith St Gregory are an Embleme of Knowledg whereby we flye in our thoughts to Heaven the hands of Practice whereby we do good on Earth and all true Christians like these Cherubims have hands under their Wings That is Operation attending Meditation This that Father looketh upon as resembled by those two sisters of whom we read in the Gospell Martha and Mary whereof Vna intenta operâ— altera contemplatioâ—â— the one was intent upon doing the other upon hearing Indeed these two are not only as two sisters but as the Mother and the Daughter Divine Knowledg both engaging and inabling to Obedience so as it doth not only follow upon but flowe from it The true Knowledg of Divine things is not otiosa but officiosa a loyterer but a labourer As her principall Object Christ is Incarnate so is Shee having Eyes of Charity Bowels of Mercy Hands of Bounty and Feet of Obedience Indeed you may as well sever the Beams from the Sun heat from the fire motion from life as practice from a right Knowledg to which purpose is that note of Calvin upon the Text. He admonisheth us that Christian Knowledg is not idle but active by its efficacious vertue producing Obedience So that they who know him really will nay cannot but keep his Commandements To illustrate this Truth the more clearly I shall briefly resolve these two Queries what it is to know him and what it is to keep his Commandements whereby we shall learn both why a right Knowledg of Christ enableth to keep the Commandements and what keeping the Commandements floweth from this Knowledg 1. The full Explication of this Knowledg and its Influence upon keeping the Commandements will best appear by considering both the Object whereabout it is conversant and the Acts which it puts forth 1. The Object of this Knowledg is insinuated in that Pronoune Him and if you ask whom the answer is to be given from the first Verse where we read of the Father and Jesus Christ the Advocate According to this it is that our blessed Saviour maketh the Object of saving Knowledg to be the only true God and Jesus Christ whom he hath sent It is not then that Knowledg we have of God by his Works by his Law but by his Gospell whereof St John here speaketh So Beza upon the Text. Agitur hic de cognitione Dei in Evangelio The Apostle here speaketh of Evangelicall Knowledg which must needs engage to Obedience Inasmuch as it is a Knowledg of the Love of God and Christ towards us and those choise benefits he hath wrought for us and certainly he that knoweth how much Christ hath done for his Salvation cannot but be ready to do whatever Christ requireth for his Service Indeed that naturall knowledge we have of him as a Creator carrieth in it an Argument of Obedience It is the acknowledgment of the Elders Worthy art thou O Lord to receive glory and honour for thou hast created all things It being most equall that to him we should return service from whom we receive our being Yet further that legall knowledg we have of him as our Law-giver and Judge is an enducement to obedience Inasmuch as the breach of his Law cannot but provoke him to inflict the curs but still the knowledg we have of God as a Father of Christ as an Advocate and propitiation is both the sweetest and the strongest Obligation nothing being more rational then that our Father our Redeemer should be our Lord and that we should be wholly devoted to him who is so dearly affected to us Especially considering this is the very end of his delivering us out of the hands of our enemies that we should serve before him without fear in righteousness and holiness all the daies of our lives 2. The Acts of this knowledg will the better appear by observing that various acceptation of this word know which may fitly be accomodated to our present purpose Among others there are three constructions of this word 1. To know is sometimes as much as to acknowledg When we read of a Pharaoh risen in Aegypt which knew not Joseph Of God complaining concerning Israel that she did not know he gave her Corn and Wine and Oyl And again of Christs answer to many at the last day I know you not It is plainly manifest that to know is as much as to own acknowledg And in this sense that Latin word is used by the Poet Cognoscere for Agnoscere Dominum cognoscite vestrum This acceptation is here made use of by Tirinus and not unfitly If we know him that is acknowledg him as our Lord and Jesus and own him as our Prince and Saviour And thus knowing him we cannot but account our selves obliged to keep his Commandements It is very observeable to this purpose what Christ saith in St Johns Gospel concerning his Sheep They know my voice and they follow me True Believers acknowledging Christ to be their Shepherd and owning it to be his voice which they hear in the Scriptures follow him by an active conformity to his Precepts It is Gods own reasoning in the Prophecie of Malachy If I be a Father where is my honour If I be a Master where is my fear And therefore Christians acknowledging him to be their Father their Master cannot but give up themselves to the honour fear and service of him 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to know the same with to believe It were easie to multiply Instances of this kind but one may suffice instead of all where God saith concerning Christ By his knowledg shall my righteous servant justifie many Which is no doubt to be construed by Faith in him he shall justifie according to that of St Paul being justified by Faith And believing is called knowing upon a double account 1. Partly Because Knowledg is a necessary ingredient of Faith It is the Apostles assertion concerning himself I know whom I have believed and his question concerning the Heathen How shall they believe on him of whom they have not heard thereby asserting it impossible and the reason is because they cannot believe on him whom they have not known Indeed Faith formally considered is an assent
I have kept the Faith he meaneth no doubt his constancy in the profession of the Faith and where Christ saith Because thou hast kept the Word of my patience he intends a perseverance in their Obedience to Christs Word notwithstanding persecution And thus to keep Christs Commandements as well by suffering as doing to lose any thing rather then not keep them and patiently to continue in well doing though we may suffer ill is that Obedience which a right Knowledg of Christ produceth I cannot leave this without annexing one Caution that this Universall Obedience is not to be understood in respect of an exact execution but a cordiall endeavour Indeed the punctuall observation of the Commandements is in this life impossible not absolutely and in it self for God doth not command such things as are in themselves impossible to be done but respectively and accidentally because we are by the fall disinabled and that ability we once had is not for the present perfectly restored The truth is in the best there is both defectus privans affectus obstans a defect of that measure of grace which should strengthen to full Obedience and besides a continuall lusting of the flesh against the spirit conflict between sin and grace whereby it is that grace cannot perfectly produce its acts Hence it is that as we cannot keep them collectively so neither distributively we cannot observe all no nor any so perfectly in every title as that there should be no deviation But still there may be a sincere purpose of heart inclining us to observe all whereby it is that as Hypocrites may be said to break the Commandements when they keep them because with the observance of the outward act there is no concurrence of the minds delight so that the good they do they would not do So true Christians may in a qualified sence be said to keep the Commandements when they break them because when they fail in the outward act they have an habituall purpose in their regenerate part to performe and so the evill they do they would not Nor is this kind of Obedience unfitly called universall because it hath respect to every Command nor doth it suffer a man willingly to allow himself in the breach of any of the Precepts To summe it up there is a knowledg of God and Christ which is true and perfect and there is a knowledg which is true but imperfect the perfect knowledge is that which we shall have in that other life which is said to be perfect not in respect of Comprehension since it is impossible that our finite understandings should fully comprehend an infinite Object but in regard of apprehension because it shall be the fullest degree of apprehensive knowledge which humane nature is capable of But the knowledg which we have in this life is imperfect according to that of the Apostle we know in part and according to this different knowledg so is our keeping the Commandements since the effect cannot exceed the energy of the cause when therefore our knowledg shall be perfect our obedience shall be compleat But in the meane time as our knowing Christ so our keeping his Commandements is defective though withall it is sincere and as to the intention illimited the soul that rightly knoweth Christ being ready to observe and resolved to do whatsoever Christ revealeth as his Will and imposeth as a command What now remaineth but that every one of us indeavour to expresse the truth of our knowledg of Christ by our Obedience We have all of us my brethren heard much and often of Christ but have we yet learned to know him We many of us are able to speak much of but have we any spirituall acquaintance with Christ If so where is our Obedience to his Commands True knowledg is such as may not only be heard but seen Sheep saith the morall Philosopher do not bring their fodder to their shepheards and shew them how much they have eaten but they inwardly digest and outwardly shew it by the goodnesse and quantity of the fleece upon their backs if we will shew the reality of knowledg in our hearts it must be by the fleece of holiness in our lives Indeed how can it be otherwise but that he who knoweth Christ the authority he hath over him the mercy he hath wrought for him and accordingly experienceth any Communion with him and dependeth for salvation on him should account himself infinitely obleiged to the observance of whatsoever is injoyned by him Lord what wilt thou have me to do is the voyce of Saul when Christ is pleased to discover himselfe to him They that know thy Name saith the Psalmist of God will put their trust in thee They that know thy Nature oh blessed Jesus will yield obedience to thee Indeed we many of us so know Christ as that we are willing to trust in him but yet not to serve him believe his promises of mercy we do observe his Commands of Duty we will not but in vain is that confidence which is not attended with obedience and therefore let our consciencious keeping the Precepts give evidence of our Faith in our knowledg of Christ so shall we be found reall Christians and if our knowledg of Christ here inable us to keep his Commandements our keeping the Commandements shall bring us to the knowledg of Christ hereafter when we shall behold him face to face in glory for ever Amen THE FIRST EPISTLE OF St JOHN CHAP. 2. VERS 4 and part of the 5. 4. He that saith I know him and keepeth not his Commandements is a lier and the truth is not in him 5. But who so keepeth his Word in him verily is the love of God perfected KNowledg is very amiable in the eyes of all rationall Men since as the Understanding is that faculty which ennobleth Man so Knowledg is that excellency which ennobleth the Vnderstanding Of all Knowledg none more precious then that of God and of Christ Other Knowledge may ennoble but this spiritualizeth the mind Other knowledg is needfull for us as Men but this concerneth us as Christians Indeed to use Lactantius his expression this is that Knowledg without which he that seeth is blind heareth is deafe speaketh is dumb and I adde liveth is dead So much our blessed Saviour implyeth when he saith This is life eternall to know thee the only true God and Jesus Christ whom thou hast sent But as all shining glasse is not Crystall nor all lightsome apparitions Stars so neither is all Knowledg of God and Christ that which intituleth to life eternall And therefore our Apostle is here pleased to prevent deceit by giving us its most genuine Character drawn from its inseperable attendent yea necessary effect to wit Obedience to the Commandements the willfull neglect whereof argueth the absence of this Knowledg for he that saith I know him and keepeth not c. The first principall Proposition as it is asserted hath been already
flesh and spirit a body and a soul in a tree cortex succus the rind or barke and the sap or juyce so is there in Christian knowledg He whose knowledg is onely litterall hath but the flesh the body the barke the rinde of knowledge only he whose knowledg is spirituall hath the spirit the soul the sap the juyce of knowledg These two knowledges though they agree in the Object whereabout they are conversant yet are they very much different 1. In their efficient For whereas a speculative knowledg of Christ may be in a great measure acquired by industry in reading and is at most but a fruit of common illumination the active knowledg is only obtained by Prayer and is a fruit of speciall Sanctification 2. In their Subject For whereas that is only seated in the understanding this hath an impression upon the will and is sapida scientia a knowledg with a savour and relish of the sweetness of Christ that only floateth in the brain but this sinketh down into the heart that spins fine Cobwebs in the head this maketh the heart beat with a true pulse towards Heaven Finally in their effect that puffeth up with self-conceit this abaseth a man in his own apprehension that only sits upon the lip but this is to be felt at the fingers end that indeed may be nay many times is alone but this is ever attended with obedience Now of this Knowledg it is that St John here speaketh and he that saith he thus knoweth Christ not keeping his commandements is a liar The truth is whereas this knowledg is licet vera tamen imperfecta though true yet defective that is nec vera nec perfecta not perfect nor yet true according to a Theologicall notion it is only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostles expression is a forme of knowledg not the power a shadow not the substance and is not the true because not the good knowledg of God since as the Psalmist saith A good understanding have they that do his Commandements Indeed as works without knowledg are no good works so knowledg without works is no good knowledg He that saith he believeth in Christ and liveth not accordingly believe him not he sheweth his Hypocrisie not his Faith who maketh shew of Faith without Obedience And as it is vain glory to boast of our keeping the Commandements so it is in vain to boast of knowledg without keeping the Commandements In which respect that of St Gregory is very apposite when there is time and place and ability of doing good Tantum quis operatur quantum Deum noverit tantum se nosse Deum indicat quantum pro Deo bona operatur Look how much knowledg so much doing and so much as a man doth for so much he knoweth of God and no more This will yet the more fully appear if we observe the Scripture Language which as it were defineth that knowledg of God by Obedience and denieth it to them who though they be not ignorant are disobedient That expression which the Prophet Jeremy bringeth in God speaking to Shallum concerning his Father is very observable to this purpose He judged the poor and the needy was not this to know me saith the Lord and why is righteous judgment a knowing the Lord but because it was a fulfilling of his command Upon this account it is that these words of the same Prophet they shall not teach one another saying know the Lord are read by the Caldee saying feare the Lord which the wise man joyneth with keeping his Commandements and those of the Prophet Hosea there is no knowledg of God in the land are rendred by the Caldee there is none that walketh in the feare of the Lord. Hence it is that the Sons of Eli though Priests are said to be sons of Belial which know not the Lord God where the one phrase is expounded by the other because Sons of Belial that would not stoop to the yoke of Obedience therefore branded as guilty of ignorance Yet more clearly God saith by his Prophet Jeremy they that handle the Law know me not And this is annexed as the reason because they transgress his Law a strange expression Handling the Law supposeth knowing it and yet not keeping they are said not to know even the Law which they handle and in the same prophesie God complaining of his people of Israel saith my people are foolish they have not known me they have no understanding and why thus but because to do good they have no knowledg Some know that they may know this is curiosity some know that they may be known this is vain glory but some know that they may do this is piety And because the Jews had not knowledg to do good they are said to have no knowledg by all which it appeareth an undeniable truth that for them who break this Commandement to say they know God and Christ is an odious lye To winde up this David acknowledgeth I said in mine haste all men are lyars but St John was not guilty of any such rashness in saying all Hypocrites are liars and therefore Credamus cedamus veritati nosque fateamu◠esse mendaces in a sence of our Hypocrisie let us assent to this verity acknowledging our selves to be liars nor let us any longer believe a lye and so cheat our selves into Hell Do not think a few barren notions drie sapless opinions airy frothy speculations to be a saving knowledg let not saith St Austin thy foolish heart deceive thee by imagining thy self to know God whilst thy Faith is a dead Faith without works Who would fraught his ship with such drossie Oare or stay for that gale which cannot waft him to Heaven Nay knowest thou not oh man that all such knowledg will only serve to make thy mittimus to Hell and aggravate as thy sin so thy torment in that day when all naked empty Knowledg shall vanish away Where will be the Scribes Where the Disputers Where the Wise Shalt thou not then have cause to cry out with the Poet Cur aliquid vidi or with Job Quare misero lux data est Woe is me that ever I knew any thing of God or Christ Oh that I had been born a Pagan an Ideot and never so much as heard the sound of the Gospell for then would my Condemnation have been less In a word what shame will at that day sit upon thy face when thou shalt be found before God Angels and Men a liar and he whom thou saist thou knowest shall say to thee I know thee not Be wise therefore in time and learn what it is to know Christ take heed there be not a worm of disobedience in the tree of thy Knowledg let it not suffice thee to have a great but labour for a good understanding ever remember that knowledg is as the means and Obedience as the end and therefore all knowledg is vain which
which truly belongs to thee though thou art a stripling yet thou art a Childe Why shouldest thou distrust thy Fathers clemency True thy weakness exposeth thee to oftner faylings but doth not debar thee from mercifull indulgence which as it is confined only so it is extended to all the Children of God 3. The efficiency of the benefit cometh last to be considered as it is expressed in those words for his names sake fâ—â— the better explication of which I shall briefly discuss it both Negatively and Affirmatively 1. Not for your own sakes Sin is not forgiven without our desiring God will have us aske and seek and knock for it it is one of the petitions our Saviour teacheth us to use in his Prayer Forgive us our trespasses but still it is without our deserving their being nothing that is or can be done by us in order to forgivness which is in the least degree meritorious of it Do we confess bemoane and forsake our sins these are no compensations of the wrong we have offered by them to the divine Majesty our sins deserve punishment but ouâ— sorrow cannot satisfie for the offence nay could we for the future performe exact unsinning obedience it is no more then what we are bound to observe and therefore no satisfaction for the former breaches of the Law It is not then any thing in us which induceth God by way of merit to confer a pardon on us when he forgiveth sin 2. For his names sake where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may have a double reference either to God or Christ nor is it much materiall to whom we refer it indeed insomuch as Christ is the Proxime antecedent and withall it is usuall with our Apostle to speak of Christ in the third person by one or other of these pronouns it is most probably refer'd to Christ but yet I shall take in both considerations as being neither improbable nor unprofitable 1. For his that is Gods names sake it is that which Allmighty God himself asserts in this very perticular by the Prophet Isaiah I even I am â—e that blotteth out your iniquities for my name sake and accordingly it is that argument by which David pleadeth with God for remission For thy names sake pardon my iniquities And according to this reference name may be taken in a double construction 1. It is a very usuall notion by name to understand honour and glory when God saith to David I have made thee a name like the name of men that are in the earth when the Church saith to God thou didst get thee a name as it is this day it is manifest that by name glory is intended Sutable to this it is that famous men are called by the Hebrews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by the Latins Virinominum Men of name in which sense the Poet adorneth it with these Epithets Magnum memorabile nomen of great and memorable Thus when God forgiveth sin he doth it for his names sake that is for his own honour and glory Indeed Gods own glory is the ultimate end of all his actions as he is the first so he is the last the efficient and the finall cause nor is any thing done by him which is not for him The end of our actions must be his glory because both our being and working is from him but the end of his work is his own glory because his being and acting is of and from himself Among all divine works there is none which more setteth forth his glory then this of remission sin by committing it brings God a great deale of dishonour and yet by forgiving it God raiseth to himself a great deale of honour it is the glory of a man and much more of God to pass by an offence as acts of power so acts of grace are exceeding honourable The attributes of Gods grace mercy goodness clemency shine forth in nothing so much as in pardoning sins St Paul speaketh of riches of goodness which attend Gods forbearance how much greater riches must there needs be in forgiveness nay indeed God hath so ordered the way of pardon that not only the glory of his mercy but justice yea of his wisdome in the wonderfull contemperation of both these is very illustrious Nomen quasi not a men quia notificat The name is that which maketh one known and by remission of sins God maketh known his choice and glorious attributes and for this end it is that he vouchsafeth it It is a consideration that may be our consolation Since God forgiveth sinnes for his names sake he will be ready to forgive many sins as well as few great as small indeed the more and greater our sins are the greater â—s the forgivness and consequently the greater is Gods glory and therefore David upon this consideration of Gods name and glory maketh the greatness of his iniquity a Motive of forgivness Indeed to run into gross sins that God may glorifie himself by forgiving them is an odious presumption but to hope that those gross sins we have run into may and will be forgiven by God to us being truly penitent for his names sake is a wellgrounded expectation and such as may support our spirits against the strongest temptations to dispaire 2. By Gods name in Scripture is sometimes understood his word when David saith I have remembred thy name oh Lord in the night and again Look upon me and be mercifull unto me as thou usest to do unto them that love thy name No doubt we are most congruously to understand by it Gods Word of which he discourseth throughout the Psalm And indeed so primarily doth this title of name agree to the word that the Psalmist saith to God Thou hast magnified thy word above all thy name and in this acceptation the sense is that God forgiveth sins for his words sake He hath been pleased to oblige himself by promise which he cannot falsifie to pardon the sins of his Children in which respect our Apostle saith in the former Chapter He is faithfull to forgive and indeed both these acceptions of name are involved are within the other since God forgiveth sins for his words sake because his glory is concerned in making good his word 2. For his that is Christs names sake and thus there is again a double construction of the word name to wit for person and â—or power 1. Name is sometimes taken for the person thus where it is said the number of the Christians was an hundred and twenty names and again Thou â—â—st ◠〈…〉 names in Sardis it is manifestly meant of persoâ—â— sutable to this is that of the Poet Nomina magna for great persons and often in Livie Nomen Latimum Romanum for a Latine a Romane and thus frequently in Scripture the name of the Lord and Christ is as much as God and Christ Calling upon the Lord is sometimes exprest by calling on the name of the
Paul where he saith that being or according to the force of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subsisting in the forme of God he took upon him the forme of a servant whence it plainly followeth that before he took upon him the forme of a servant he had a subsistence It is not unworthy our observation to this purpose that Christ when he was incarnate is said to come down from heaven and to come forth from the Father whereby is manifestly implyed that before his incarnation he was in heaven and in the bosome of his Father Thus when we read The Word was made flesh and God sent his Sonne into the world it is evident that he was the Word and the Sonne before else how could he be capable of assuming flesh and being sent into the world It is a clear maxime nothing can be predicated of nothing so that if he were not at all till he was made flesh and sent it could not be predicated of him that he was made flesh or that he was sent by the Father 2. But further That being which Jesus Christ had before his incarnation was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the begining which we cannot better expound then by that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the beginning which we meet with in the Gospel and so the sense is that when the world began to be Christ was and so consequently from eternity because before all time Express to this purpose is that prayer of our Saviour Father glorifie thou me with thine own self with the glory which I had with thee before the world was the genuine plain doctrine whereof is that Christ had a glory â—nd therefore a co-existence with his Father before the world was I am not ignorant how that Samosatenian and Socinian Hereticks interpret this only of Gods eternal purpose to glorifie his Sonne after he had finished his work upon earth And truly it is worth our noting how absurdly these pretended Masters of reason construe as others so this Scripture whilest they would have us to believe that when Christ positively saith he had this glory with his Father before the world was he only meaneth by it that his Father decreed before the world was he should have this glory and so that which is averred of actual possession must only signifie an intentional preparation when yet it had been as easie for Christ to have said if he had meant no more the glory which thou hast prepared for me before the world was yea whenas both Christ and his Apostles where they would express the decree of glory still use the phrases of prepared and layed up and such like No less doth it tend to the confirmation of this truth that the Evangelist saith concerning Christ All things are made by him and without him was not any thing made that was made and therefore St Paul having asserted that all things were created by him and for him presently addeth and he is before all things Indeed as Tertullian strongly argueth Non potuit câ—rere substantiâ quod tantas substantias feâ—it he that gave being to all things could not himself want a being and if all creatures receive their essence and existence from him he must needs be before them It would not be passed by to what a shift the forenamed Hereticks are put to for evading the force of these Texts whilest they would expound the making and creating all things to be the making of new men and the creating of a Christian Church for besides that the Apostle manifestly speaketh not only of persons to whom the new creation belongs but things yea all things whatsoever and therefore the Evangelist joyneth a negative to the affirmative without him nothing and St Paul maketh a distribution of the all into things visible and invisible in heaven and earth whereby it appeareth the first creation is intended It would yet further be considered that the Evangelist and Apostle speak of this making and creation as a thing already past yea as the context in the Gospel sheweth done in the beginning which compared with Moses his in the beginning God created the heaven and the earth appeareth to be the beginning of the world whereas the new creation was then nay is still but in fieri not in facto nor shall be finished till the end of the world To end this Let the meditation hereof confirme us in the faith of our Saviours Deity which must necessarily follow upon the preceding doctrine for if Christ is so from as that he was before the beginning of the world and so is eternall he can be no other then the true Jehovah the most high God eternity being one of those incommunicable Attributes of the Deity which cannot in its proper and adequate notion be predicated of any thing besides or below the Godhead And so much shall suffice to be spoken of the Character which is here given of Christ pass we on to the 2. Character by which the aged Christians to whom our Apostle writeth are described and that is that they know him which was from the begining What it is to know Christ I had occasion heretofore to discuss and therefore shall not insist upon it only be pleased in brief to take notice That there is a threefold knowledg of him who is from the begining Comprehensive Intuitive and Apprehensive 1. The Comprehensive knowledg is that which is peculiar to himself he who is from the begining can only know himself from the begining Indeed it is impossible for any finite Creature to comprehend the infinite eternity of Christ himself as man could not comprehensively know himself as God 2. The Intuitive knowledg of Christ in his person natures offices is reserved for Glory when we shall see him as he is so far as created nature is capable of 3. That which then is here meant is an Apprehensive knowledg whereby it is we are enlightned to discern the excellency of Christ together with the need we stand in of and benefit we receive by him That expression which we finde used by St Paul To know the Love of Christ which passeth knowledg is seemingly contradictory but easily reconciled by this distinction as Christ so his Love passeth knowledg because the infiniteness of it is incomprehensible and yet we both may and ought to know that is in some measure to apprehend the Love of Christ to us Now this Apprehensive knowledg is either nuda or conjuncta naked only scituate in the understanding when we know what Christ is and what he hath done or else such as is conjoyned with Faith Love Obedience So to know him as to trust him to prize him to imbrace him and to obey him This is that knowledg which as it is here the commendation so ought to be the endeavour of every Christian Indeed knowledge considered absolutely is a rare and precious endowment and that which a rationall nature cannot but set an high value upon and
clause and therefore in this notion I shall now handle it 1. It is that which is true of these things considered absolutely in themselves they are of a fading nature according that of St Paul The things that are seen are temporall Indeed as Gregory Nyssen well observeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is of slender substance must needs be of short durance in vaine is perpetuity expected from vanity and this all according to Solomons assertion is vanity yea vanity of vanities where the Hebrew word signifieth a breath yea the breath of an Infant which is scarce perceiveable It is very considerable to this purpose that the Wise man saith of riches they are not and our Saviour implicitely asserteth as much of honour where he saith to the sons of Zebedee Hitherto you have asked me nothing when yet they had petitioned the one to sit at his right hand and the other at his left hand upon which St Austin note is Solum bonum spirituale estimari debet aliquid only that which is spirituall is reall as for riches honour and all worldly things they are nothing because of no intrinsecall worth nor lasting continuance Heraclitus compareth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the running water which is still passing so that we cannot go twice into one and the same water St Gregory to those treasures of snow mentioned in Job which after a great deale of pains in gathering together melt away This world is not quercetum a thicket of Oakes which stand long but arundinetum a place of willows which soon bend The Garden of Eden which may well be called the Diamond of the worlds Ring was situated by the Land of Nod which signifieth instable thereby intimating the tottering condition of all worldly excellencies It is storyed of Edward the first that after all his famous victories he died on the borders of Scotland at a place called Furbis Sands wherenote saith the Historian upon how sandy a foundation all worldly greaness is built No wonder if that which hath a weake and infirme foundation do not long continue 2. Besides whilst these things in themselves continue they pass away from their possessors and change their masters Nothing more usuall then for worldly things to pass like wild foule from one mans field or like the river from one mans banke to another The Apostle Paul calls them uncertain riches it is no less true of honours and pleasures because we have no certain tenure of them The utmost we can injoy them is Durante vitâ during life when the worldly lovers breath expireth these things to which he hath cleaved will leave him but alas we are not sure to enjoy them so long the marriage between the world and its lover is not like that between Husband and Wife to have and to bold till death part no nor yet is the possession of them certain Quam diu quis bene se gesserit so long as a man useth them well they pass away from good as well as bad so that the term of our tenure is only durante beneplacito so long as God pleaseth And if you look upon the dispensations of divine providence what frequent changes may you observe it to ring in the Steeple of this world soone turning plenty into scarcity wealth into want glory into ignominy and honour into contempt 3. Thus doe these things pass away and that as Zanchy well observeth upon the words instar rapidissimi fluminis like a swift running river or as St Austin allegorizeth that in the Psalmes he shall drink of the brook in the way a violent and impetuous torrent We read concerning the tempter that he showed Christ all the Kingdomes and glory of the world in a moment upon which St Ambrose excellently Non tam conspectus â—â—leritas indicatur quam caduca fragilitas potestatis exprimitur not so much the sodaineness of the sight as the transitorines of the things themselves is thereby intimated worldly power and honour passing away in a moment The wise man saith of riches they take them wings not feet only and flee away to wit speedily sodainly before we are aware Worldly wealth as St Gregory excellently Difficile habetur cito amittitur is hardly got and easily lost like the cobweb far longer in the spinning then it is in the sweeping down The Spaniard Proverbe saith of sickness It cometh on horse-back and goeth away on foot but wealth cometh on foot and goeth away on horse-back creepeth along like a Snaile but flyeth from us like an Eagle That similitude of the Psalmist concerning the grass Which in the morning groweth up and flourisheth but in the evening is cut down and withereth is a fit embleme of all worldly enjoyments and the vulgar Latines reading which is with a double transeat intimateth that it is passing from morning to evening and in that the condition of these things is so much the more represented which are continually in motion from first to last and as St Austin excellently Quò magis celeriter crescunt ut sint eò magis festinant ut non sint The longer they are enjoyed the neerer they are to decaying In one word what St Gregory observeth of secular glory is true of all the rest Dum nitet â—adit dum extollitur repentino interrupta fine terminatur whilest it glittereth and shineth gloriously on a sodaine it vanisheth away Like eares of corne which the higher they grow the sooner they hang down their heads Indeed to use Gregory Nazianzens comparison what is this world but a shew a scene a representation which having pleased our eyes for a few minutes is presently removed agreeing with that parallel place of St Paul The fashion of this world passeth away and thus I have given you a short view of the worlds passing which is the first branch of the position 2. The next followeth which is that The lust of or after the world and the things of it passeth away Indeed those who understand the world in the former clause largely for the whole visible Fabrick Expound this lust metonymically for the things of this world lusted after and so the sense is that as the whole world in generall so in particular the most desirable and amiable things in the world passe away not only the field but the flower of the field withereth But I know no reason to recede from the plaine meaning of the word and therefore I shall so discuss it The lust the desire after and delight in worldly things passeth away This is that which is true in a double consideration to wit whilst we live and when we die 1. Whilst men live their lusts pass away in a double sense 1. They pass away that is they are abortive as having no strength to bring forth it is the difference between Heavenly or Earthly spirituall and carnall desires those shall certainly be sasisfied but these are frequently disappointed these for
inlighten inliven and rejoyce it if that Philosopher when hee had gained a new notion in Astronomy was so ravished that he cryed out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have found it I have found it how much greater joy hath the Christian knowing supernatural truths In a word this knowledge is not onely that which leads to grace and joy but glory S. Paul hath put them together when he saith God would have all men come to the knowledge of the truth that they may bee saved no wonder if St. John account those Christians praise-worthy for this that they did know the truth And now I would to God that wee could say the same of all our hearers but I fear in regard of too many wee may instead of commending condemn of praising complain that they are not such as do know the truth but do not know it Our Language may not be this of S. Johns but that of S. Paul Some have not the knowledge of God I speak this to your shame indeed a shame it is that any among us should bee ignorant for to allude to the Apostles phrase Have they not heard yea the sound is gone throughout all the Land All means of knowledge Preaching Catechising writing are plentifully afforded God may say to us as he did to his People of Old Have I been a Wildernesse to the house of Israel a land of darknesse and yet how many remain destitute of saving knowledge It might have been said of this Land for these many years in regard of the Gospel what is said of Rhodes in regard of the Sun Semper in sole sita est Rhodos it is alwaies in the Sun-shine The light of truth hath shone gloriously among us And yet how many Owls fly up and down in this bright-firmament how many Beetles in this Goshen Land of Light Lactantius observeth that there was never lesse Wisdome in Greece than in the time of the seven wise men and they say of the Indians among whom all the Gold is that none are more meanly clad than they Oh that even in this Land which hath equallized if not excelled all other parts of the Christian world for perspicuous instruction there were not to bee found many grosly ignorant The truth is 1 Some though they bee strangely ignorant are highly conceited of than which no greater enemy to their knowledge The opinion of having attained knowledge as it is an argument that a man hath not attained and therefore saith St. Paul He that thinketh hee knoweth any thing knoweth nothing as hee ought to know so it keepeth a man from endeavouring to attain and therefore saith Solomon Seest thou a man wise in his own conceit there is more hope of a fool than of him 2 Some who are sensible of their ignorance are yet ashamed to discover it and therefore they seek it not at the Priests lips hence it is that whilest you frequently consult with the Lawyer to know the certainty of your evidences and with the Physician to be informed in the state of your body yet you seldome or never repair to the Minister to inquire of and be informed by him in the things that concern your souls 3 Too many look upon divine knowledge as a thing to which onely the Divine is obliged they need not trouble themselves about it If the Merchant can but know how to keep his accounts how to import and export his wares if the Trades-man can but skill how to buy and sell and get gain If the Husbandman can but learn how to mannure his ground it matters not for the mystery of godliness and knowledge of the truth 4 Nay I would to God there were not some who do not only neglect but reject this knowledge saying with those Prophane Atheists to God wee desire not the knowledge of thy waiss and that they may continue in their ignorance they either content themselves without any or with some blinde guide who instead of teaching others had need himself to be a catechumenist Suffer I beseech you the Word of Exhortation to answer the means with some measure of knowledge Philip rejoyced that Alexander was born in the daies of Aristotle Let us blesse God that wee are born in the times of light and since God is not awanting to us let not us bee awanting to our selves wait at the Posts of Wisdomes house sit at the feet of your Teachers and inquire what you know not from their mouths diligently peruse the holy Scriptures the rich cabinet in which this jewel the knowledge of the truth is to be found purge your hearts of arrogant self-conceit taste the sweetnesse of divine truths obediently practise what you know so shall you more and more know what to practise above all according to Solomons advice Cry after knowledge and lift up your voice for understanding what St. Paul praies for the Ephesians beg of God for thy self that the eies of thy understanding may be inlightened And when thou hast attained the knowledge of the truth bee not proud but humble still acknowledging thy need of further helps by the tongues and pens of Gods ministers as St. John here intimateth in that hee saith I have written unto you because you know which leads to the Anticipation of an objection which might arise in their mindes from that which is asserted in the preceding verse If wee have an Unction by which wee know all things to what end might they say or at least think is your writing which objection hee prevents by adding I have not written to you because you do not know the truth but because you know it Some Expositors conceive these words to bee an Apology for his writing so little alioqui largiore vobiscum usus sum sermone so Grotius If you had not known the truth I would have written more largely to you but verbum sapienti sat est a word is enough to the wise and doubtlesse it is a peece of prudence in a Minister to make a distinction between Auditories when they speak to the simple and ignorant to use more plain large and loose expressions but when to intelligent Christians more concise pithy and exact The Generality of Interpreters conceive this an Apology for his writing at all which might seem supervacaneous to those who by vertue of a Divine Unction knew so much already wherein our Apostle lets them know that notwithstanding the knowledge they had attained it was still needful to write to them and that because they had attained this knowledge In particular there might bee a threefold reason of St. Johns writing to those knowing Christians 1 In memoriam revocare to bring that truth to their memory which had been already imprinted in their understanding upon this account as St. John here so elsewhere the other Apostles expresly Apologize for themselves I will therefore put you in remembrance though you once knew this So St. Jude I will not
which you have heard from the beginning shall remain in you yee also shall continue in the Son and in the Father And this is the Promise which he hath promised eternal life Begin wee with the Duty which wee shall finde to bee in order the seventh step of that lightsome walk the delineating whereof I have once and again told you is the principal design of this Epistle The first word wee meet with in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seemeth here to be superfluous as also in the beginning of the seven and twentieth verse but whether wee look upon it as transposed or put absolutely it will bear a good construction By way of transposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus our Translators here read it Let that therefore which you have heard and also in the other verse The annointing which you have received Absolutely taken both here and there it is an Ellipsis and the sense is as much as As for you therefore as if hee should have said however others fallaway yet let that which you have heard abide in you These Antichrists with their followers forsake but do you continue in the Apostolical Doctrin nay therefore because they are fallen do you stand the more firmly In this sense the Apostles counsel is much like Joshuahs Resolution But as for me and my house wee will serve the Lord. Indeed it is the glory of a Christian like fish to keep fresh in salt waters to professe Christs name where Satans throne is and like stars in a dark night to shine in the midst of a crooked and perverse generation the truth is to bee Antichristian among Antichrists is usual to bee a Christian among Christians is laudable to bee Antichristian among Christians is abominable but to bee a Christian among Antichrists is admirable no such Tryall of Constancy as in times of Apostacy Vertue is never more amiable in Gods eies than when shee is out of fashion in the World It is said of Noah that hee found grace in the eies of the Lord and the next verse tells the reason He was perfect and upright in his Generation Grace though onely in the heart finds grace in Gods eies but especially in the life and more especially when like Noah it is in a degenerating generation had Peter done as hee said though all me◠should bee offended yet will not I hee might well have challenged the priviledge of being Christs beloved Disciple Oh let us fix in our mindes this holy purpose of cleaving to Christ and his Truth though others leave it yea let their defection by a kind of Antiperistasis corroborate our resolution of continuing in the Doctrin wee have received More particularly in the Exhortation wee shall take notice of the Object which it concerneth and the duty which it requireth the object proposed is that which they had heard from the beginning the duty required is that it abide in them 1 The matter spoken of is That which they had heard from the beginning By beginning in this place is to be understood the beginning of the Preaching of the Gospel to them ex quo institui coepistis so Beza glosseth since you began to bee instructed in Christianity for it is not said Let that abide in you which was from the beginning then the date might have been taken from the beginning of the World since so soon as Adam fell the Gospel was Preached but that which you have heard from the beginning and though at the seventh verse the phrase of an Old Commandement gave just occasion to refer that from the beginning to a further distance and so of interpreting there you by your Ancestors yet here there being no such reason enducing wee are not to recede from the most plain meaning of the letter especially when wee consider that the Exhortation Let that abide in you most rationally refers to what they themselves had heard and therefore in this place those words from the begnining refer to the time of their first reception of the faith If you ask what it was that they heard from the beginning the Answer is returned either particularly Primarium dogma de Christi divinitate So Justinian the fundamental verity of Christs Divinity or Generally The Whole Evangelical Doctrin of Salvation by Christ which had been Preached to them by the Apostles If you ` ask ' why it is thus phrased not let that which the Gospel revealeth but that which you have heard from the beginning I Answer upon a double account to let us see 1 What is the true Doctrin namely that which was delivered from the beginning for though it is possible for falshood to bee Ancient yet Truth is alwaies first The Envious man may sow his Tares in the field where the good seed was sown and possibly the tares may grow so fast as to hide the Wheat but still the good seed was first sown prime Antiquity is a sure note of verity The Primitive times and truths were of all other the purest like the clear water at the spring-head but of this I have spoken heretofore 2 By what means they received the Evangelical Doctrin namely by hearing Among those several senses with which God hath invested man I know not any more needful than that of hearing in what capacity soever you consider him especially as hee is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by nature a reasonable by converse a sociable and may be by grace a new a divine creature 1 Reason is the perfection of man and hearing is the improvement of Reason Auris say some quasi hauris ab hauriendo the ear being the sense by which wee suck in knowledge in which respect the Son of Syrach saith God hath given man ears and an heart to understand Knowledge is as the liquor the soul the vessel and as the tongue is the tap to let it out so the ear is the tunnel to let it in Whence it is that Learners are called Auditores Hearers Upon this account perhaps it is that whereas other parts have their shuts sometimes to close them up the eies lids like Curtains to draw over those Christaline windows and the Tongue encompassed with an Ivory wall of teeth only the nostrils and the ears be alwaies open those for breathing these for hearing that man which is ever learning might be ever hearing 2 Society is the delight of man and hearing is the sense of Society Auribus alienas sermones admittimus mente recondimus saith a Rabbin by hearing wee have converse each with other wee injoy the comfort one of anothers advice discourse conference A deaf man is as a dead man to others and liveth onely to himself as being unfit either for company or traffique or Magistracy and therefore the Ancients though they painted their Judges without eies because they should not respect persons and without hands because they should take no bribes yet not