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
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
and remotus the proxime and immediate end is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sacred fellowship the remote end which is indeed the effect of the former is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a spiritual joy The first of these is set down in these words That you also may have fellowship with us and truly our fellowship is with the Father and with his Son Iesus Christ wherein this end of the Gospel and the declarers of it is propounded and expounded that in the former and this in the latter clause which is inclosed in a parenthesis 1. The proposition is That you also may have fellowship with us which that we may handle in its fullest latitude we shall consider it both absolutely as a benefit and relatively as an end 1. You have fellowshâ—p with us is a choice benefit and such as may be construed two wayes That you and we may have fellowship together That you may have the same fellowship which we have Zanchy expounds it of the former Gagnetus of the latter Marlorate taketh in both so shall I the one indeed following upon the other since being in fellowship with the Apostles they became partakers of the same priviledge that they had though this latter is that which I conceive the most genuine sence and therefore I shall especially insist upon 1. The benefit here understood may be the joyning of these converted Christians into one body with the Apostles whilest they by embracing the Apostles writings and acknowledging the truth of what they declare became members of the Church whereof the Apostles were the Planters And surely this is no small comfort that all believers how different soever in offices and degrees how distant soever in place and habitation have yet a spiritual fellowship with one another to wit in as much as they are fellow worshippers of the same God fellow Subjects of the same Lord fellow souldiers under one Captain fellow sheep in the same fold fellow servants under one Master fellow brethren of the same Parents fellow stones in the same building fellow members in the same body And look as in corporations and societies though the particular members are never so remote one from the other yet in as much as they all belong to the same society they are said to have fellowship each with other So is it in the Christian Church and this relation is that which as it carryeth in it dignity it being in Theodosius his opinion and not unjustly a greater honour to be membrum Ecclesiae then Caput Imperii a member of the Church then Head of an Empire so also manifold duties of mutual love and amity one towards another of earnest and devout prayer one for another of sympathy and fellow feeling one with another of imparting all manner of talents one to another because they are members one of another But 2. The more genuine construction of this benefit is to interpret it the intituling of them to whom he wrote to the same fellowship and partaking to wit of God and Christ as it followeth in the next words which he with the rest of the Apostles had as if he should say these priviledges which hitherto we enjoyed alone we now by writing the Gospel communicate to you we are the first members of the Church but not the whole body and therefore you as well as we are capable of the same benefits And it is a tacite prevention of an objection which might be made for whereas when the Apostle saith we write the things we have seen concerning Christ they might say or think what is this to us we have not cannot see or handle him it is a priviledge not possible for us to attain to this these words implicitly return an answer that by the Apostles writing what they saw they to wit believing the truth of what was written might have fellowship with them and thus it is true of all Christians who by faith have fellowship with Christ as well as the Apostles though they never saw him because the same interest in his person his merits and those good things which are purchased by him Excellently to this purpose St. Austin on this very place they saw and we do not and yet we are partakers of the same benefits with them because we believe in Christ as well as they It is very observable in this respect that our blessed Saviour himself as in one place he tells his disciples blessed are your eyes for you see so in another place he tells them blessed are they which have not seen and yet have believed we then who are there no doubt pointed at are as well happy as the disciples and as they had they not believed in Christ would have been miserable though they saw him so we believing in him are blessed though we cannot see him yea eo magis beati in credendo quo minus expediâ—i in videndo the want of sight evidenceth our faith so much the more amiable Oh let us set an high estimate upon this grace of faith which giveth us an interest in Christ as well as the Apostles it is very observable what the Apostle Peter saith of those to whom he wrote that they had obtained the like pretious faith with him and the rest of the Apostles indeed of all divine gifts faith is not of the least price and their faith which saw not Christ is a like pretious with them that did because it instateth them in the same fellowship and therefore how should we Christians value our faith But 2. That you may have fellowship argueth these words to be set down as the end which the Holy Ghost aimed at in declaring and writing to them not onely that they might know those things to be true but that they might reap the same benefit by them which the Apostles had thus as the Sun shineth that others may partake of the same light with it self and the fountain sends forth water that others may participate of it so do these Apostles write that the people might relish the same sweetness in Christ which they had tasted It is that which is observable in the Apostles considered under a double notion as Pastors as Christians 1. As Pastors we see in them what is the aim of a true Minister of the Gospel not so much his own as his peoples benefit St. Iohn doth not say we write that we may participate with you to wit in your temporals but that you may participate with us in our spirituals true this is the peoples duty to the Pastor according to that Apostolical precept let him that is taught communicate to him that teacheth in all good things but this is not that the Pastor aimeth at in declaring the Gospel to the people but rather that he may be an instrument to communicate those better things to them Indeed as St. Paul observeth false teachers suppose gain to be godliness minding nothing more than their own carnall
for them calls God to record how earnestly he longed after the Philippians in the bowels of Iesus Christ. Indeed to all to whom he wrote he still expresseth his intire affection one of those titles which the holy Apostles use in their Epistles is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the vulgar rendreth and not unfitly Charissimi and our translation dearly beloved nor are we to imagine this a verbal complement but a real expression as they called them so they accounted them their dearly beloved We read concerning Aaron that he was to bear the names of the children of Israel in the brest-plate of judgment upon his heart so did those holy Apostles in a mystical sence nay S. Paul saith of the Corinthians that they were an Epistle written in his heart Let the same mind be in all Ministers towards their people that was in St. Iohn and the other Apostles Non minus vos diligo quos genui ex Evangelio quam si suscepissem conjugâ—o said St. Ambrose I love you no lesse whom I have begotten by the Gospel then if I had begotten you in matrimonial conjunction pro officio sacerdotis omnes christianos filiorum loco diligimus saith St. Ierome we love all christians as our children and this we do by reason of our office which obligeth us to it and if all much more those over whom divine providence hath placed us and let our love shew it selfe to be a parental love by the purity vehemency and activity of it that as parents love their little children not for their own but the childrens sake with a great measure of affection not sparing any cost pains for their good so let us love our people not theirs but them not coldly but fervently not lazily but diligently watching fasting praying preaching and every way endeavouring their spiritual good To end this first particular It is not unworthy our observation and imitation that this holy Apostle being to presse upon them a duty first expresseth his affection and the better to make way for his counsels coucheth them as it were in sweet and pleasing language verbis non duris sed ad admodum blandis utitur ut eo facilius persuadeat he useth not harsh and rough but sweet and soft words he well knew that the Sun-beams have a greater influence then the boysterous winds and those whom sincecerity hardnesse meeknesse softneth He well knew that if he could perswade the people of his love to them he should the better gain their observance of his advice since that cannot but be be well taken which appeareth to be spoken in love For this reason it is that this and other such compellations as brethren and beloved are frequently made use of by the Apostle yea that we find them so often intreating beseeching perswading that by their gentle expressions they might win upon those to whom they wrote My doctrine said Moses shall drop as the rain my speech shall distill as the dew to wit in a mild and gentle manner and indeed so it did for like a tender nurse he sings to the froward child reproving Israels ingratitude in a song Thus you see how as God did once to Elijah so the men of God to the people have for the most part come in the still voyce and surely it becommeth well all Gods Ministers to write after these coppies and to endeavour that by affectionate expressions and alluring phrases they may prevaile with those to whom they preach Indeed since we are Messengers of the word of truth we must abhorre lying flattery but withall since we are Ambassadours of the Gospel of peace we must use perswading lenity and bespeak the people in the most loving insinuating phrases as here we see St. Iohn did calling them my little children And let this suffice to have been spoken of the friendly compellation which seemeth very fitly to make way for the Faithful admonition These things I write to you thâ—â— you sin not wherein there are two particulars further to be taken notice of The matter of the admonition in these words that you sin not The motive enforcing it as the end of what he wrote in those words these things I write unto you 1. Begin we with the matter of the admonition which is not to sin That I may the better illustrate what is the true full meaning of these words I shall intreat you to observe these ensuing particulars and those such as the comparing of this clause with the three last verses of the former Chapter manifestly prompts to 1. In the end of the preceding Chapter our Apostle tells those who say they have not sinned that they make God a lyar by which it appeares that this sin not is to be understood de futuro in reference to time to come as if he should say though you have sinned heretofore yet sin not that is abstain from sin hereafter and thus this admonition is the same with that of God by the Prophet Isay cease to do evill by the Prophet Ezechiel cast away all your transgressions and of Christ to the impotent man whom he had healed and to the woman which was charged with adultery sin no more It was one of the prohibitions given to the Nazarites that they should not drink vinegar but what need of this when as the sharpnesse of the liquor is enough to disswadâ— from drinking it the literal reason whereof was no doubt because it came of the wine and strong drink but Rabbanus maketh a moral application of it apt to our present purpose where he saith they drink vinegar who return to the oldnesse of their past sins of which every spiritual Nazarite must beware It is not unfitly observed to this purpose by Mendoza concerning Gods command of turning the rebels censers into broad plates which were fastened to the altar for a covering that this might he one reason that those censors might moreâ—e â—e imployed in that sacrilegious way for whereas had the censors remaâ—ned and not been beaten into plates or if beaten and not fastened on the Altar they might have been easily again abused now they remained as memorials of their sins and yet no way was left for misimploying them afterwards and surely what should this but teach us how solicitous and careful we should be though we have done iniquity to do so no more and though We have sinned yet not to sin hereafter 2. But further in the ninth verse of the former Chapter he adviseth confession of sin and here he addeth sin not as if he would say as you confesse your sins past so sin not for time to come indeed this is both the truest and the safest the most reall and the most comfortable part of repentance wash you make you clean saith God by the Prophet he washeth and is clean saith St. Austin qui praeterita plangit iterum non admittit who bewaileth sin committed and doth not commit sin bewayled Our
317. of the Godly how consistent with forgiveness 294. Purposes without performance unavailable 186. Propitiation See Reconciliation Christ is the propitiation 369 374 377. the severall causes of it 380. R. REeconciliation is of God to man as wel as man to God 370 371. merited onely by Christ. 378. attributed both to his sacrifice and Intercession 368. God being our Father very willing to it 357. Redemption in what sense universall 395 396. Religion Christian continually proposed 75. Reproofe must be plaine 147. gentle 149 150. with respect to the difference of sinners 148. how profitable 16 Resurrection of Christ how proved 97. S. SAcrament of the Lords Supper no corporal presence in it 69. Sacrifices all looked at Christ. 376. Saints may fall grssoely 347 348. Salvation only by Christ. 388 389. Satisfaction made by Christ to Gods justice 318 319. how consistent with remission 320 321. Scriptures their fulness sufficiency 8.116 they consist of three parts 1. The certanty of Apostolical writings 70 71. Gods mercy in giving them to us 13.28 Some parts more useful then others 145. fulnesse of joy afforded by them 141. to be read by the vulgar 116 117.118 Senses the velidâ—ty of a testimony from them 32. Shame when of confessing sin bad 265 Sin To sin how taker in Scripture 345. it is a wandring 287. why called unrighteousnesse 288 289. it maketh a man a debtor 292. it rendreth us filthy in Gods sight 296. the soules sicknesse 325. compared to darknesse 152 153. the great guilt of it 214. the onely makebate 369 370. God cannot be the authour of it 142. all men by nature sinners 226. The holiest not without it here 226 227 228 229. from grose sins they may be free 230. the sins of the godly no excuse for the wicked 233 234. Christ a propitiation for the greatest sins 387. Sonne how destinct from and one with the Father 51 52. to be worshipped as the Father 58. how inferior to the Father 356. T. TEstament the difference between the New and the Old 33.41 our happinesse who live in the times of the New 41 42. Trinity illustrated by the metaphor of light 136. Truth three fold 170. to do the truth what 171. W. WAlking what it imports 154. Watchfull we ought to be because prone to sin â—39 Wicked men delight in sin 155. make it their course 156. grow worse and worse ibid. their miserable estate 158 159. they cannot have communion with God 186. Witnesse how many wayes we beare it to Christ. 23. Word of God a great mercy that it is written 13 28. the rule of truth 259. as it is among us so it must be in uâ— 257 258 a preservative against sin and accordâ—ngâ—â— to be made use of 338 339. Words nothing without workes 18â— World made by Christ. 40. how 〈…〉 the whole world â—9â— â—99 Writing the advantage of it 26. ERRATA PAge 12. line 36. read 〈◊〉 p. 15. l. 17. 〈◊〉 r. 〈◊〉 p. 17. l. â— s. we r. was p. 22. l. â— bl the and. r. receive p. 23. l. 21. r. credit p. 24. l. 32. r. eâ—râ—and p. 39. l. 2â— r. â—â—struse and l. 30. r. Gospel p. 36 l. 35. f. their r. word p. 80 l 21. bl the and â— are it in l. 12. after have p. 86. l. 3. marg f. 〈…〉 de p. 108. l. 7. r. â—oyeâ— p. 109 l. 15. r. these p. 119. l. 35. r. here p. 120. l. 22. bl afterward p. 12â— l. â—7 r. hardly p. 127. l. 10 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1â— r. he before presently p. 129. l. 19. r. here 36. r. a before promissory p. 100. l. 10. marg r. mentâ—mur p. 168. l. 18. bl the p. 201. in the Tit. 〈…〉 l. 25. r. case p. 203 l. 27. r. it is it p. 204. l. 3. after clause r. 〈◊〉 p. 205. l. 34. after us r. as p. 207. l. 6. after to r· give l. 7. r. doubt p. 209. l. 11. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 211. l. 3. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 23. r. could not be l. 33. f. sure r. since p. 212. l. 25. aftâ—r upon r. those words p. 215. l. 32. r. sight p. 223. l. 10. r. according l. 13. bl so l. 35 set the figure 2. p. 224. l. 30. bl at and. p. 226. l. 35. r. scipsiâ— p. 227. l. 16. r. sense p. â—29 â—8 marg 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 246. l. 9. after and r. as p. 257. l. 26. f. a r. the p. 259. l. 22. after the r. truth p. 261. l. â— for his r. Gods p. 271. l. â—5 bl the after notorious p. 275 14. â— that r. 〈◊〉 p. 276. l. 24. after suâ— bl the p. 283. l. â—5 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 284. l. 1â— after sincere bl p. 287. l. 15. f. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f. sua r. suâ—m f. 〈…〉 p. 288. l. 15. m. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 289. l. 36. transfer the from affâ—ight to thee p. 293 l. 3. f. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 295. l. 34. r. cancelling p. 333. l. 24. bl ad 27.28 f. sincerity r. severity 28. f. hardneâ—s r. hardeneth p. 338. l. 23. r. as clear glasâ—e p. â—42 l 28. after excite bl the p. 345 l. 3. r. repentance p. 346. l. 7. r. it is p. 351. l. 6. f. this r. the. p. 355. marg r. lap p. 358. marg r. Mestrez p. 361. marg d. verum r. indicat p 362. l 9. bl 10. r. perverted p. 363. l. 6. r. plead p. 369. l. 10. f. the put a p. 370. l. 33. put a â—fter contentions bl the after Solomon p. 372. l. 8. r. carrying in it p. 374. l. 26 after native bl the p. 381. l. 25. bl a. p. 387 l. 20. r. and. 21. r. Christ. Books printed and are now to be sold by Nathanaell Web and William Grantham at the black Bear in S. Pauls Church-yard neer the little North-door Books in Quarto MAster Isaac Ambrose Prima media ultima First Middle and Last things in three Treatises of regeneration Sanctification and with Meditations on Life Death Hell and Judgement in 4. Mr. Nathanael Hardy 11. severall Sermons preached upon Solemn occasions collected into one Volume in 4. The first Ep. General of St. John unfolded and applied in 22. Sermons in 4. History survey'd in a brief Epitome or a Nursery for Gentry comprised in an intermixed discourse upon Historicall and Poetical Relations in 4. Mr. Nicolson's full and plain Exposition of the Church Catechisme in 4. Dr. Stoughton's 13. Sermons being an Introduction to the Body of Divinity in 4. Dr. John Preston The Golden Scepter with the Churches Marriage and the Churches Carriage in three Treatises in 4. A position delivered in Cambridge concerning the Irresistiblenesse of Converting Grace in 4. Mr. Thomas Cradock Gospel-Liberty in the Extention Limitation of it in 4 Mr. John Browning Concerning Publique Prayer and the Fasts of the Church six Sermons or Tracts in
give us grace for that little inch of our candle which is yet to burn so to let our light shine before men that they seeing our good works may glorify thee our Father which art in heaven To this end we pray thee enlighten our blind minds incline our crooked wills soften our hard hearts compose our distempered passions mortify our earthly members sanctify our whole man Spirit Soul and Body and preserve us blamelesse to the coming of our Lord Jesus Implant oh God and increase all the graces of thy holy Spirit in us confirm our faith stablish our hope strengthen our patience enlarge our love enflame our zeale quicken our obedience put thy fear into our hearts that we may never depart from thee and do thou never leave nor forsake us but be our God our Guard our Guide even to the death and after death receive us to thy self in that glory which is everlasting Not to us oh Lord not to us alone but to thy holy Catholick Church be thou propitious she is the Vine which thine own right hand hath planted let her be for ever preserved and suffer not Good God suffer not either the wild Boar out of the Forrest to pluck up her root or the many pestilent Foxes that are within her to pluck off her grapes Plant thy Gospel where yet it is not restore it where it is lost continue and enlarge it where it is especially in these Realmes Remit our crying sins Remove thy heavy judgements Restore our wonted blessings Settle all things once again amongst us upon their right and ancient Foundations that Glory may dwell in our Land Let the cry of the Fatherlesse and the Widow ascend into the eares of the Lord God of Hosts that he may give them beauty for ashes and the oyle of gladnesse for the spirit of heavinesse Blesse all sorts and degrees of men among us Let the Gold of our Nobility excell in Grace as they do in Honour purify the Silver of our Gentry from the drosse of vice Engrave upon the brasse of our Commonalty the fear of thy holy Name and preserve thine earthen vessels in whom is laid up and by whom is dispensed thy heavenly Treasure the Pastors and Ministers of thy Church Comfort all the sonnes and daughters of sorrow poure oyle into wounded consciences succour tempted souls settle distracted minds heale diseased bodies releeve impoverished families release imprisoned persons those especially who suffer for the Testimony of a good conscience Oh thou that hast a Salve for every sore a Cure for every crosse a Remedy for every malady apply thy self suitably to all the necessities of thy children And now in Blessing Blesse that Word of all thy Grace which goeth forth throughout all Congregations lawfully and duly assembled in thy fear this day this in particular Oh thou that standest at the door and knockest be pleased to open Open the Preachers lips that his mouth may shew forth thy praise and declare thy message with power and plainnesse open the peoples ears that they may hear thy Word with reverence and diligence open all our hearts that with faith and love we may receive with care and conscience we may obey thy sacred truth so as it may become the power of thee our God to the illumination of our judgements the renovation of our natures the reformation of our lives and the salvation of our soules through Jesus Christ our only Mediator and Redeemer for whom we bless thee To whom with thy self and blessed Spirit of Grace we give all praise and glory and in whose most absolute Form of Prayer we further call upon thee saying Our Father which in Heaven c. THE FIRST Epistle General OF St. IOHN HISTORY PROPHECY and DOCTRINE are the three Channels in which run the Streames of Sacred Writ from whence ariseth the division of its BOOKES into Historical Prophetical and Doctrinal Not but that all the Bookes of Scripture are Doctrinal in which respect the Apostle saith it is profitable for Doctrine but because some Books are chiefly concerned in narrations of things past others in the predictions of things to come and some are chiefly if not only conversant about Dogmatical Truths and Practical Precepts they are not unfitly thus distinguished Of this latter sort are the Epistolary Writings and therefore in this regard the fittest to be discussed among the people The Prophetical Books are most congruous to the Schooles but the Doctrinal most suitable to the Pulpit those for exercising the Learned these for feeding the Vulgar Upon this account I have made choice of an Epistle and in particular not without serious and mature deliberation nor yet I hope without the blessed Spirits instigation of this First Epistle General of S. JOHN to be the subject of my Postmeridian discourses If any shall be inquisitive to know why among all the Epistles of the Holy Apostles I have pitched my thoughts upon this I shall returne this threefold answer which as a threefold cord and that saith Solomon is not easily broken enduced me to this Work One though indeed the least is that I finde not any English Expositor upon it nor yet many among the Latine except those who have undertaken Comments upon all the Epistles whereas either in Latine or English or both I finde several excellent Interpreters upon each of the rest and truly I shall esteem it an high honour conferred upon me by my God if through his gracious enablement by a though imperfect dilucidation of this Epistle I may cast a Mite into the Churches-Treasury A second and more perswading reason is the congruency of it to the age wherein we now live since there is the same occasion as to general if not particular considerations now given to Ministers of handling which St. John had then of writing this Epistle To clear this you may be pleased to know that there were two sorts of men in St. Johns dayes to wit Antichristian-Hereticks and Carnal-Gospellers those expressely denied the fundamentalls of Christian Religion these whilest they had Divine phrases seraphical expressions flowing from their lips were sensual and diabolical in their lives talking of Communion with God dwelling in God knowing the truth and what not and yet practising envy malice hatred and all uncharitablenesse in their actions against both these this Boanerges for so he with his brother James are called by Christ thundereth and accordingly as appeareth by the several Chapters his Scope is double in this Epistle 1. To warne the Orthodox that they were not withdrawn from their Christian profession by the wiles of Hereticks this our Apostle himself expresseth to be one special end of his writing where he saith These things have I written unto you concerning them which seduce you Indeed wherein can the shepherd more expresse the care of his flock then in keeping off the wolves a Minister of his charge then in arming them against Hereticks And is there not as great
need in this age as ever of such a caution wherein such a multitude of deceivers swarme to the endangering of ignorant and unstable Christians 2. To perswade in general a practise agreeable to Christian profession in reference to which he saith These things I write to you that you sin not and in special the practise of that most truly Christian-grace Love which therefore he calleth the message from the beginning It is observed of precious stones that each of them hath a several and peculiar excellency the like is taken notice of in sacred Bookes and the splendour of this is that it is much conversant in describing and prescribing the grace of charity For this reason St. Gregory adviseth those who would be enflamed with this heavenly sire to read St. John whose words are altogether as it were colour'd with love And St. Augustine taking notice of this affirmeth that Charity is the chief thing commended by Saint John in this Epistle And can any admonition be more seasonable to this licentious and malicious Generation That prediction of our Saviour The love of many shall waxe cold was never more verified then in these dayes The best of us need this advice as oleum in flamma oyle to nourish and increase the flame and the most as flamma ad fomitem a coal fetched from the Altar to kindle or recover this fire in us Indeed canting-language affected formes of Religious-speech were never more in use but the reality of a Christian and charitable conversation was never lesse in fashion And if as without doubt that of Solomon be true a word spoken in due season how good is it The discussing of this Epistle which was written for these ends so neerly concerning us cannot but be profitable for and so acceptable to us But 3. Lastly the chief argument which incited me to this undertaking is the comprehensive excellency and utility of the matter contained in this Epistle St. Hierome speaking of all the Catholick Epistles calls them breves pariter longas breves verbis long as sententiis Short and yet long short in phrase but long in sence This is singularly true of this Epistle which as in situation it is the middle so for matter the fullest of them all at once enriched with weight of matter and elegancy of words in which respect Lorinus is bold to say no other Epistle is more divine then this of him who is by the Church called the Divine The truth is a world of heavenly matter is contained in this little Map which that it may the better appear give me leave in few words to delineate it before you The Globe of Divinity parts it self into two hemispheres to wit credenda agenda the things we are to know and believe and the things we are to do and performe both which are here described and therefore those two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the second ver of the first Chap. are by Justinian considered as referring to those two heads the bearing witnesse to matters of faith and the showing or declaring to matters of practise Out of this Epistle we may gather an abstract of the things to be known and that concerning God our selves and Christ. 1. Concerning God we may hence be instructed in his nature attributes and persons as to his Nature that he is light and in him no darkness his Attributes that he is faithful just holy righteous pure invisible knowing all things and love it self The Persons that there are three which bear record in heaven the Father the Word the Holy Ghost and these three are one 2. Concerning our selves we may here learn what we are by nature namely lying in wickednesse what we are by grace to wit borne of God and what we shall be in glory like to him seeing him as he is 3. Concerning Christ we have him here characterized in his natures offices acts and benefits 1. In respect of his natures he is as to his Deity called true God and yet more distinctly with reference to his personallity the only begotten Son of God as to his humanity he is said to be sent into the world and so truly man that he was seen heard and handled by the Apostles 2. As to his offices he is here asserted in general to be the Christ and so annointed to those offices and in particular as Priest to take away sin to be the propitiation for our sins and our Advocate with the Father as Prophet by his Spirit to teach us all things and as a King to destroy the works of the devil 3. Most of his Mediatorial acts are here specified his Incarnation where he is said to come in the flesh Passion in that he layeth down his life for us his Resurrection in as much as eternal life is said to be in him and his Ascension and Intercession because he is affirmed to be an Advocate with the Father and his coming again in the day of judgement to appear as Judge of the world 4. Lastly we need not go further then this Epistle to meet with those benefits we obtaine by him in that he giveth his Spirit to us whereby we dwelling in him and he in us have fellowship with the Father and his Son Jesus Christ and by vertue of this forgivenesse of our sins for his Names sake adoption whereby we are called the sons of God Finally Justification by blood Sanctification by water and eternal life 2. Nor are only doctrines of faith but rules of practice deducible from this Epistle 1. Would we know what to avoid this Book teacheth us in general to eschew all sin both describing what it is a transgression of the Law and dehorting us from the commission of it in particular to expell the love of the world to abandon hatred malice and envy to keep our selves from Idols and especially to beware of the sin unto death 2. Would we be instructed what we are to put in practise in this Epistle we are called upon to believe in the Name of Jesus Christ to love God who hath begotten us and to love those who are begotten of him to have the hope of glory fixed in us to declare our repentance by confessing our sins and purifying our selves to overcome the wicked one and the world to conquer the lusts of the flesh to walk as Christ walked by imitation of him and to abide in him by perseverance to hear the Word preached by the Ministers of Christ to aske the things we want according to his will to open bowels of compassion and distribute our worldly goods to our needy brethren finally to do righteousnesse keep Gods commandments and do those things which are pleasing in his sight In few words there are many golden Threes in Theology which I finde scattered up and down in this Epistle and being put together must needs much ennoble it
this respect what Christ said concerning those words he uttered at the raising of Lazarus because of the people that stand by I said it and concerning that voyce from heaven it came not for me but for your sakes the same may be asserted concerning the Apostolical Testimony it was not as if Christ needed it but because we need it for our confirmation and consolation I end this with a double Item To the Ministers of the Gospel that we remember this is our duty as well as it was the Apostles to bear witness to Christ to be an eye witness of Christ risen was indeed peculiar to the Apostles and therefore that St. Paul might be an Apostle Christ was pleased to manifest himself visibly to him but to bear witness to Christ is that which all Ministers are obliged to and therefore to labour that we approve our selves true and faithful witnesses asserting only and wholly the truth of the Gospel It is required in a steward saith the Apostle that he be found faithful no less in a witness Ministers are both Gods stewards and Christs witnesses oh let them discharge their duty with fidelity To the people that they receive with faith what the Apostles and Ministers of Christ attest with truth that as there is fidelitas in teste so there may be fides in auditore these faithfull witnesses may finde believing cares What great reason there is of believing these witnesses wil afterwards appear let it suffice us to know for the present that he who hath appointed them to bear witness expecteth we should embrace it And so much the rather ought this duty to be performed by the people because as we do testari so likewise obtestari protestari for that sometimes is the notion of this word and is so construed here by Cassian we so bear witness to the truth as that we protest against all those who receive not our Testimony we testifie not only for the strengthning of faith in the weak but for the affrighting of them who are obstinate in their infidelity since as we now bear witnesse to you so we shall one day bear witnesse against such and that Testimony which cannot now prevaile for your conversion shall at last come in as an evidence to your condemnation and so much for the first terme 2. The next expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is twice repeated but Englished by two several words we shew and we declare it is that which intimateth what kind of bearing witness the Apostle here intended There are indeed several ways of bearing witnesse to Christ to wit by suffering especialâ—y death it self for to such the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 applied for Christs cause and the Gospels by leading lives answerable to the Christian profession by openly publishing the truth of Christ all of these waies the Apostles did bear witness to Christ the most of them suffering death actually except this Apostle who yet was banished no doubt was ready to have dyed had he been called to it for the name of Iesus nor were any of them wanting by the Holiness and uprightness of their conversations to attest and credi their doctrins but that way of bearing witnes which here is meant appeareth by the subjoyning of this phrase to be the promulging of the Evangelicall truths concerning the Messiah to which those other wayes are necessary appendixes that as we preach we should live and be ready to justifie the truth of what we preach with the losse even of our lives if the providence of God and malice of men put us upon it That then which we have here to take notice of is the readiness of these Apostles to shew and declare the misteries of salvation to the people indeed this was the chief part of their work being therefore compared to lights and Embassadours the nature of light is to discover the business of an Ambassadour is to impart his message and accordingly the work of an Apostle is to reveale the Gospel Indeed for this very end the life was manifested to them that they might manifest it to others Christ made knowne himselfe to them that they might make him knowne to others and it is that which is Gods ayme in what soever knowledge he bestoweth upon any of us He hath given light to the Sun that it should be communicated to the World water to the ocean that it should feed the rivers and talents to Ministers Christians not that they should hide them in a napkin but imploy them for the enriching of their brethâ—en and therefore if we heare a veni et vide come and see we must expect to heare another voyce abi et narra go and tell and declare it The truth is this is the temper of a religious heart Jeremy saith of himselfe I was weary with forbearing and David I have not hid thy righteousnesse nor concealed thy truth from the great congregation and the Apostles we cannot but speake Spirituall knowledge in the Christian soul is like new wine in the vessel which must have a vent or the oyntment in the right hand which cannot but bewray it self The zeale that is in a faithfull ministers nay in every godly man for the advancing of Gods glory edifying others propagating religion burneth so strongly that it cannot but flame forth in shewing what he knoweth to others oh let every one of us to whom any divine illumination is imparted fulfill Gods designe testify the truth of grace in our hearts by endeavouring to teach and instruct our brethren But this is not all we are to consider in this expression the Greeke word is a compound of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to bring a message 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is as much as from another so Beza glosseth upon the word here we declare as being sent by God to publish this erran and that which hereby is intimated to us is that these holy Apostles did not run before they were sent but had a mission and commission to show and declare the things of the Gospel Indeed St. Paul puts the question and by it no doubt intendeth a negation how shall they preach except they be sent and the Author to the Hebrews is express no man taketh this honour upon him except he be called of God as was Aaron These Apostles were in an immediate and extraordinary way sent by Christ himself the successors of the Apostles were separated and sent by them and all the true Ministers of Christ have been are and shall be sent by their successors until the end of the world to declare this message I would to God this were more seriously pondered on in this licentious age wherein so many presumptuously undertake to preach the Gospel without a call Gregory Nazianzen speaking in his own defence saith he came to this work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not of himself but being called
is Christ. 2. But further the speech of the lips is that to which most properly this term word belongs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coming from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dico to speak and truly there wants not a fit analogy in this metaphor it is true there are many things wherein this external word is unlike to Christ as its extrinsicalness to the person its temporary continuance and the like but there is one thing wherein it seemeth aptly to shadow forth Christ to us for as a man maketh known himself to others by his word so is the Father by Christ revealed unto the world some observing the various acceptance of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have taken hold of the signification of definitio and applied it to this present purpose for as the definition doth explicate the thing defined so doth Christ make known the Father but the common signification of the word seemeth sufficiently to illustrate the same truth and so accordingly is taken notice of by the Fathers Irenaeus and Augustine who tell us he is therefore called the Word because by him the Father is made known and through him we come to the saving knowledge of God in this respect it is that Christ is called by the Author to the Hebrews the brightness of his Fathers glory and express character of his person and again by St. Paul the image of God quia patrem suum nobis conspiciendum praebet because he manifesteth his Father to us And yet more particularly as that which a man maketh known of himself by his word is his will intent and purpose so hath the Father by Christ imparted to the world his eternal purpose and counsel concerning mans salvation It is observable that Christ is called the power of God and the wisdom of God and the word of God in Scripture and all fitly he is the wisdom of God because Gods decrees and counsels are as it were made by him the power of God because they are made good and accomplished by him and the word of God because they are made known and promulged by him this is Epiphanius his notion of word he is called saith he the word because he is the interpreter of his Fathers counsels and minde to men and that we may expound Scripture by Scripture me thinketh that of the Author to the Hebrews is a Comment upon this title when he saith God in these last dayes hath spoken to us by his Son who therefore is the word because God by him hath spoken and that most clearly to us It is a distinction not unusual nor irrational which is made between sonus vox and verbum a sound a voice a word a sound being any kinde of noise a voice an artiâ—ulate sound and a word a significant voice The application of it to this present business is very fit the Prophets of the Old Testament they were as a sound Iohn Baptist Christs immediate forerunner was as a voice he is called so the voice of one crying in the wilderness but it is Christ and he onely who is the word distinctly and fully signifying to us the will of God concerning our salvation How great is our happiness beloved who live in these last dayes and how great will be our misery if we be deaf to the word by which in these last dayes God speaketh to us and therefore let that Apostolical counsel be acceptable See that you refuse not him that speaketh rather let us hearken to him learn of him and seek from him divine knowledge The truth is brethren thus the case now stands Eternal life to wit the only way to it is to know the onely true God and Iesus Christ whom he hath sent no man knoweth the Son but the Father nor the Father but the Son and he to whom the Son will reveal him This onely begotten Son who is in the bosom of the Father he hath declared him Yea he counselleth us to buy of him that eye salve by which onely we may see and the voice from heaven chargeth us with This is my welbeloved Son in whom I am well pleased hear ye him and therefore as Peter said to Christ Lord to whom shall we go thou hast the words of eternal life So let us say Blessed Iesus whither shall we go whom should we hear but thee thou art the word of life 2. I have done with the metaphoricall a word of the metonymical construction and so Christ is called the Word in as much as he is the subject matter of the word and this we shall finde true both in a general and a speciall consideration 1. In general The whole word either mediately or immediately in a proxim or remote way points at Christ to him all the Prophets as well as the Apostles give witness the Scriptures are as the field and Christ is the treasure hid in this field they as the ring and Christ as the diamond of great price which giveth the lustre to it he is the center in which all the lines in holy writ do meet and this word of life is the very soul and life of the word oh let us in the reading of this sacred book break the bone that we may suck the marrow crack the shell that we may feed on the kernel open the Cabinet that we may finde the pearle search the Scriptures that we may meet with Christ in them since as that devout Antient said he found no relish in Tullies Oratorical writings because he could not read Iesus there So the very sweetnes and excellency of the Bible lyeth in this that we may read Iesus as it were in every line of it But 2. In special word is as much as promise when Synecdochically taken and thus as the spirit is sometimes called the promise so Christ is called the word quasi eum dicas de quo locâ—tus vel quem pollicitus est dominus to wit he of whom God speaketh or whom he promised should come into the world in this respect those words of St. Paul fitly explicate the phrase where he tells Agrippa I continue witnessing no other things than those which the Prophets and Moses did say should come Christ is therefore the word because it is he whom they say should come or to use Zachary his expression he is that horn of salvation which God raiseth up in the house of David as he spake by the mouth of all his holy Prophets which have been since the world began Moses his great Prophet Balaams star Esaiahs tender plant Jeremies branch Zacharies horn Malachie his Sun are all of them mystical Prophecies and promises of the Messiah It lets us see at once both the goodness and faithfulness of God his goodness in that before he gave his Son he gave the promise of him he was promissus priusquam missus first assured verbally then sent actually and his faithfulness in that as he promised so
hated of all men for Christs names sakes they forsook father mother friends they were exposed to hunger thirst cold nakedness tortures and most of them to death it self nemo gratis malus est no man will be wicked for nothing nay invent and maintain and stand in a lye when no benefit but a great injury redounds to him by it and therefore we may justly conceive that it was nothing but the force of truth that prevailed upon them and the Spirit of God burning as a fire in their bosomes which could not be concealed 2. As to the second These three things are very considerable 1. That where the object is sensible if there be a fit organ an apt medium and a convenient distance the sense is not cannot be deceived nor is there any demonstration more certain now these things of which the Apostles bear witness were things placed within the compass of sense as being concerning a man his birth death resurrection and the like all which are sensible objects and they who tell us they saw these things were the companions of this man alwayes neer to conversing with him nor did ever any deny them to be men of perfect sences and therefore there is no reason to suspect a deceit 2. That it was not one or two or a few but many who had this sensible experience there were twelve who did continually attend upon Christ after his resurrection he was seen of above five hundred Though one mans sense might be bad or fallible yet it is not imaginable that so many were deceived especially considering that all they who testifie to us what they saw agree for substance in one and the same testimony not varying from not jarring against one another 3. And yet once more it is plurium sensuum experimentum they had the proof of many senses and if one yet it is not likely that all should be deceived if the eare yet sure not the eye if the eare and eye yet not the hand if any yet not all of these and therefore it is very improbable nay impossible they should be deceived 3. As to the last the contrary will plainly appear if we consider these two things 1. The proving those prophecies which were made concerning the Messiah to be fulfilled in him is an evident proof that he was the Messiah but by their sences they might and did prove these things to be accomplished in him for they saw him borne and dying and rising according to the Scriptures the greatest part of those things which are foretold being within the reach of sense 2. The proving him to be a worker of glorious miracles such as never any before nor since did nor could do unless by his power and in his name proveth him to be the Messiah the great Prophet which should come into the world But by sence they were able to prove that such and such miracles were wrought by him and therefore it is very observable that when Iohn sent to Christ to know whether he was he or they must look for another the answer Christ returneth is an argument drawn from sense Go tell Iohn what things ye have seen and heard how that the blinde see the lame walk the lepers are cleansed the deaf hear the dead are raised and to the poor the Gospel is preached And therefore all these considerations being laid together it remaineth as a clear truth that Christian Religion is very reasonable and the sensible experience which the Apostles those first planters of Christianity had concerning the things they declared and wrote is a strong and undeniable reason why we should give credence and obedience to their writings 3. To draw to an end here is in the last place matter of Exhortation and that double 1. That before we declare things or truths to others we look that we be fully convinced of their verity our selves surely if he that doth any thing which he doubteth whether it be lawfull sinneth much more he that declareth any thing which he doubteth whether it be true and especially doth this concerne the Ministers of the Gospel who being to speak as the oracles of God must speak the word of truth Indeed there are two things every good Minister should be careful to do in respect of the things he declareth To work the goodness of them on his own affections To imprint the verity of them on his own understanding The truth is what we take onely upon hear-say or is only a fiction of our own brain and an invention of our own fancy we can never confidently maintain or however not solidly and the true reason why so many recant deny the truth they have declared is at least for the most part because they were never throughly stablished in the faith and sufficiently convinced of its verity 2. That so far as is imitable by us we follow these holy Apostles in hearing seeing looking on and handling the Word of life It is true we cannot now hear Christ speaking to us with his own mouth but we may hear him speaking to us by his faithfull messengers We pray you in Christs stead saith the Apostle and again it is Christ that speaketh in us Oh then let him that hath eares hear and let us all pray for that hearing-eare whereby we may attend to what Christs Ministers speak from as if it were spoken by him to wit with all humility and sincerity Again we cannot now see him in his person but we may see him in his Ordinances St. Paul saith that in the Gospel Iesus Christ is before our eyes evidently set forth crucified among us and that in the holy Sacrament we shew forth the Lords death till he come oh therefore let us in these holy ordinances see and so see as to look upon and rejoyce in him Finally we cannot handle him corporally in himself but we may handle him sacramentally in the pledges of his love the bread and wine we may handle him though not literally yet metaphorically by faith believing on him Indeed it is faith that can do all these acts hear and see and look on and handle Christ it is the Christians eare and eye and hand let us so make use of it by faith attending to him beholding and embracing him till at last the time come of his second manifestation when with these eyes and no other we shall see him coming in the glory of his Father and to the endless joy of our hearts hear him pronouncing the sweet sentence Come ye blessed of my Father inherit the Kingdom prepared for you from the beginning of the world THE FIRST EPISTLE OF St. IOHN CHAP. I. Ver. 1. part first That which was from the beginning Ver. 3. part middle That ye also may have fellowship with us CHRISTIAN RELIGION hath ever met with contradiction it is true as St. Paul saith without controversie it is a great mysterie but it is as true that because it
is a great mysterie therefore it hath never been without controversie nor hath the Devill been wanting to blow this slame raise these commotions At the very first he strove to strangle this Babe in the cradle nip this blossom in the bud and devour Christianity in its infancy whilest he stirred up the Iews and Pagans without various false teachers within the Church to oppugne true Religion for this reason no doubt it was that this holy Apostle endeavoured to confirm those to whom he wrote in the verity of Christian faith to which end he beginneth this Epistle with discovering both its antiquity and certainty in these words That which was from the beginning c. The antiquity of the Gospels origination is that part I am next to handle as it is expressed in the very beginning That which was from the beginning I am not ignorant that a great part of Expositors refer these words to the person of Christ as if St. Iohns meaning were thus to be construed The word of life which was from the beginning A special argument moving them to this interpretation is the fit correspondence between the Epistle and the Gospel which begins with those words In the beginning was the word and is no doubt to be understood of Christ signifying his eternal subsistence Indeed these words was from the beginning do very fitly and fully represent that divine truth to us For 1. The verb was being a verb substantive is peculiar to God and so belongs to Christ as God the being of all creatures is determined to some species as it is an Angel or it is a man and the like onely of God we say he is without any additament for that is the name God gave himself I am hath sent thee and Christ applyeth to himself before Abraham was I am Indeed the Tense is very improper since eternity admits not of prius or posterius nor knoweth any succession but yet as St. Austine observeth because of the mutability of time in which we subsist we best conceive of eternity by referring to those distinctions of time past present to come affirming of Christ as God that he was is and shall be since there was no time wherein he was not there shall be no time wherein he shall not be and there is no time wherein he is not in which respect he is said to be yesterday to day and the same for ever 2. These words from the beginning serve yet more clearly to express the eternity of his God-head whether we understand by beginning eternity it self or the beginning of the Creation some construe beginning by eternity for though it is true eternity hath no beginning yet in as much as it is no less true that there was nothing before eternity this word beginning may though improperly be applyed to it and so was from the beginning is was from eternity The most I conceive most rationally understand by beginning rerum omnium initium the beginning of all things that time when all creatures began to have a being and so this from is the same with the Gospels in and both as much as before the beginning in this respect it is that St. Austin observeth it is not said God made him in the beginning as it is of the heaven and the earth and the things in both but he was in the beginning even then when other things began to exist he had a personal subsistence and therefore eternal because whatsoever was before the beginning of time must be eternal And if in this sense we construe these words they are praefixed no doubt on purpose to prevent a mistake which might arise from the following words for whereas they might have been apt with some Hereticks to think that this word did not begin to be till he was heard seen handled he first acquaints them that he was from the beginning Indeed then it was he began to be man but not to be then he was made flesh but he was the word before even from all eternity the word of life which was from the beginning But when I observe the Grammar of the Text I must crave leave to receed from this Exposition for it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he which was or the word which was but that which was from the beginning concerning the word of life by which it appeareth that the most proper reference of these words is not to the person of Christ but to the doctrine which the Gospel revealeth concerning him and this exposition no less agrees with the Logick then the Grammar of the Text since in this sense as Oecumenius Theophilact and Athanasius have observed the words are an answer to that objection which was made against Christian doctrine by its enemies as if it were a new doctrine that therefore he might take off this aspersion which both Iewes and Greeks did cast upon Christianity he assureth us that it is no novell fancy but an ancient mysterie that which was from the beginning And now according to this Interpretation we are further to enquire in what respect this is verified of Christian Religion Evangelicall doctrine that it was from the beginning The answer to which will be dispatched in three considerations each of which exceedeth the other 1. That which was from the beginning that is which was preached from the very first that Christianity was published to the world That this phrase from the beginning is so to be understood in some places both of the Gospel and Epistle is not to be denyed and Vorstius is positive that it must be so understood here nor will I reject this sense though I shall not confine the words to it Take it then thus briefly soon after the Gospel was preached there arose up some who broached another Gospel and filled the Church with damnable heresies now St. Iohn in these words acquits his doctrine from partaking with heresies and lets them know that what he declared to them was not what some Hereticks had lately invented and privily brought into the Church but what was taught by Christ to his Apostles and by them to the world from the very beginning 2. But besides this we may very well carry the expression a great deal further and look backward as far as the fall of man which was in the beginning of the world and so that which was from the beginning that is the doctrine which soon after the world began was preached to man for indeed the promise made by God to Adam the seed of the woman shall break the serpents head what is it but an abridgement of the Gospel an epitomy of Christianity a summary of Evangelical truths nay this doctrine is that which stil along was umbris praefigurata vaticiniis praedicta praefigured in the types and foretold in the prophecies upon which ground St. Paul saith expressely of the Gospel of God it is that which he had
advantage but the true Apostles esteem godliness gain and therefore chiefly aim at the peoples spiritual benefit and truly this is that which as Calvin noteth should be a singular means to gain your credence to our writing our declarings why will you not believe our report regard our message when our end is onely your good that you may partake the same benefit with us 2. As Christians we may in them behold the frame of a truly pious heart to desire that others may have fellowship with it self in the same spiritual enjoyments good Christians are no niggards of their heavenly dainties they love not to eat their morsels alone but invite others to the same participation hence that wish of Moses would all the Lords people were Prophets and of St. Paul that all were as he except his bonds upon this ground it was that Philip having found Christ called Nathanael and the woman of Samaria having met with the Messiah inviteth her friends to the sight and knowledge of him and if you desire the reason it is plain Because 1. The bringing others into the same fellowship with themselves is a means of inlarging the Kingdom of Christ and so of advancing the glory of God Religion teacheth every good man to pray hallowed be thy name and thy kingdome come and surely we cannot pray this cordially if we desire not endeavour not that which tends to both the winningmen to the faith of Christ. 2. The gaining others to their fellowship will be the means of making them for ever happy and therefore as in zeal for Gods glory so in charity to the soules of their brethren they cannot but desire it this is the different temper of envy and charity envy thinketh it a small matter to be happy it self unless another may be unhappy charity would not be happy alone but striveth to draw in company this Aretius giveth as the sence of these words here We love you as our selves and therefore wish you as well as our selves that you may have fellowship with us 3. The bringing in others is no diminution to themselves it is the manifest difference between spiritual and temporal riches those diminish by imparting but not these Godly men well know that if others have more they shall not therefore have the less and it were strange not to wish a courtesie to another when it may be no injury to our selves the musick is not the less harmonious to thee because others hear it nor doth the candle the less enlighten thee because others see by it as well as thy self nor is our participation of heavenly things the less because others have the same fellowship with us To end this let the same mind be in us that was in these holy Apostles and is in all good Christians Indeed it is that which in a bad way is usually the practice both of the Devil and wicked men the Devil being himself fallen never ceased till he drew Adam into the same pit with him ungodly men would have all partners in the same wickedness wretchedness with themselves they say Come with us cast in thy lot among us let us all have one purse and by these words they seek to intice and inveigle inconsiderate persons for this reason it was that that Epicure Heliogobalus took care for the training up of his Son in the same luxuriant courses wherein himself lived Now there is an oblique imitation even of wicked men which is commendable as sin is boundless so grace must be abounding as sin is infectious so grace must be communicative evill men decrease from bad to worse holy men must increase from good to better wicked men strive to make others as bad or worse than themselves good men must indeavour to make others as holy and as happy as themselves thus we may learn even of the worst of men but rather let Christs Apostles be our Tutors his Disciples our School-Master Thus let believing masters instruct their servants parents teach their children friends admonish their friends and godly Ministers exhort their hearers as here the Apostles did declare and write to the people for this very end that they might bring them into the same blessed fellowship with themselves THE FIRST EPISTLE OF St. IOHN CHAP. I. Ver. 3. part last And truly our fellowship is with the Father and his Son Iesus Christ. THe Person of Christ is of all others the most amiable and excellent hence the Psalmist saith mystically of him thou art fairer than the children of men as being indeed more than a meer Son of man and the Spouse in the Canticles being asked in contempt by the daughters of Ierusalem what is thy beloved more than another beloved returneth that high yet deserved encomium my beloved is the chiefest among ten thousand The doctrine of Christ is that then which none more certain and undoubted in which respect the main fundamental axiome of Christs coming into the world is called by St. Paul a faiâ—hfull saying and the whole Gosspel by St. Iames the word of truth there being infallible verity and fidelity in evangelical sayings The sincere professors of Christ are such as none else but they can be truly happy and blessed hence it is that they are dignified by the Apostle Peter with these honourable titles of a chosen generation a royall Priesthood an holy Nation and a peculiar people And now beloved if you look into this short exordium you shall finde each of these briefly and pithily handled The Gospels certainty as being most ancient and evident is evinced in the first verse Christs excellency as being the word of life that eternall life is insisted on in part of the first and the second verse finally the faelicity of a Christian as being one that hath fellowship with God and Christ and thereby fulness of joy is characterized in the third and fourth verses well may this golden three invite us once and again nay often to look into and peruse this choice preface That which was from the beginning c. We are now come according to our proposed method to the last branch of the second General the commendation of the Gospel from the utility of its end and having made entrance upon the first end as it is propounded in those words that you also may have fellowship with us we are now to handle the Exposition of it in the following and truly our fellowship is with the Father and his Son Iesus Christ. Which words are a plain assertion unfolding the dignity and excellency of that fellowship which the Apostles and all believers with them have inasmuch as it is a fellowship with the Father and his Son it is that which our translators set down with an asseveration truly conceiving this to be the emphasis of the pleonasm which is in the Greek The Greek word which is here rendred fellowship admits both in sacred and prophane Writs of a double construction as
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
because they miss the way that leadeth to it would you then beloved enjoy that joy you so earnestly desire and partake of the content you so industriously strive for turn in hither follow the Apostles dictates who wrote this Epistle that it may be subservient to this very end for so he telleth us himself These things we write that your joy may be full I find in the Greek Copies a double reading of the pronoun in this clause whilest in some it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in those a pronoun of the second person referring to them to whom the Apostles wrote to which accords our translation your joy in these a pronoun of the first person respecting the Apostles who did write and so may be rendered our joy both of these constructions are both agreeable to the analogy of Faith and sutable to the scope of the Apostle and therefore I shall omit neither 1. The most and the best Copies read it your and therefore on this I shall chiefly insist but before I enter upon the sence of this clause it would not be passed by that the phrase is such as our blessed Lord himself was pleased to use once and again If you cast your eyes upon that large and excellent valedictory Sermon of Christ to his Disciples in the Gospel of S. Iohn you shall find this expression twice mentioned These things I have spoken to you that my joy may remain in you and that your joy might be full and again ask and you shall receive that your joy may be full and now as Scholars use to imitate their Masters language and one freind affecteth those forms of speech which the other is frequent in so doth this beloved disciple in that stile in which Christ spake to his disciples He speaketh to his children indeed it is not only observable in this but those other phrases of keeping Christs Commandements of loving one another of abiding in Christ and the like which as you find them to be Christs in the Gospel so here they are used by S. Iohn in the Epistle thus lying in his Masters bosome he sucked in as it were the phrases which dropped from his lips and here mellifluously poureth them out To let go the phrase that we may take in the sence and scope of the words be pleased to look upon them in a double reference either to the end of the third or the beginning of the fourth verse 1. Refer this clause to the end of the former verse and then the choice truth here insinuated is that by fellowship with the Father and his Son Iesus Christ Beleivers have fulness of joy or if you please take it thus the joy which Beleevers have in fellowship with God and Christ is a full joy For the better explication of which assertion I shall demonstrate it to be true in a double notion to wit de praesenti de futuro both here and hereafter for of both I find Expositors interpreting these words 1. The joy which Beleevers have for the present in this fellowship is a full joy The truth of which will the better appear if we consider it not only positively but oppositively assertively but exclusively it being true of this joy and no other that it is a full joy What ever we have in fellowship with the creature is a false a vain an empty joy a shadow nay to use the Greek Poets phrase a dream of a shadow reall substantial solid full joy is onely to be found in fellowship with God in Christ more particularly to illustrate this truth be pleased to know that this joy and this alone is a full joy in respect of its adjuncts effects objects 1. There are two adjuncts peculiar to this joy which demonstrate its fulness to wit the sincerity and the permanency of it 1. This joy is a sincere cordial joy a full showre of rain is that which doth not onely wet the surface but sink into the ground be-dew the branches but go down to the root That is a full joy which doth not onely fill the face with laughter but the heart with comfort and such yea such alone is this joy Caeterae hilariâ—ates non implent pectus sed frontem remitâ—unt saith Seneca worldly joy smooth the countenance but have no influence upon the soul nay many times to use Guadulupensis his comparison as sweet juicy plumbs have stones with a bitter kernell within them so to give the reddition in Solomons words even in laughter the heart is sorrowful wicked worldly men for the most part do but counterfeit a mirth like a Commander in a desperate battel to borrow Seneca his similitude who lest his Souldiers should run away sets a good face on it speaks cheerfully whilest yet his heart akes but this joy is such that it doth not onely with oyle cause the face to shine but with wine make the heart glad the blessed Virgins expression is my spirit rejoyceth in God my Saviour and David saith thou hast put gladness in my heart Indeed Hilaris cum pondere virtus The Ioy of Religion is not a lâ—ght joy which onely swimmeth at the top but weighty and sinks down to the bottom of the heart so as it exhilarateth the inmost parts it maketh the minde like the upper region of the air without any clouds of sorrow or if you will like heaven it self where there is nothing but light of joy in a word this spiritual fellowship maketh the heart merry which as the Wise man saith is a continual feast 2. This joy is a permanent lasting joy that is most truly said to be full which doth not fail and such onely is this Divine joy other joyes are such as before they come we make great account of but when they are come we cannot keep nay we quickly grow weary of and as the flower often sheds before the leaf fade so the joy vanisheth whilest yet the thing remaineth in this respect we may say of worldly joy it is satiating but not satisfying glutting and yet not filling like some meats which nauseat the stomack and do not fill the belly but Christian joy is that which we can never have enough of of this society and the joy in it there is no satiety and though it be a full joy yet we are never so full of it here but we desire more whilest both the desire obtaineth fruition and the fruition increaseth the desire indeed this water quencheth our thirst as to any thing else all other joyes seeming vain worthless to him that hath this but in respect of it self it is still kindling new flames of love excellently hath St. Gregory to this purpose observed the difference between corporal and spiritual delights those when we want them are coveted when we have them are loathed those are onely loathed by those who want them but still coveted by those who taste them Besides
we shall drink deep of the river of pleasure Now we have onely the first fruits hereafter our joy shall be as the joy of harvest Finally now the joy of the Lord enters into us but then it is we shall enter into the joy of the Lord and be as it were swallowed up in the boundless ocean of that joy the truth is according to this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our exultation answereth our participation because this fellowship cannot be perfect till we come to heaven where we shall fully enjoy sanctity and immortality with God and Christ for ever therefore then and not till then shall this be verified our joy shall be filled And now to tell you how full that joy shall be I want words St. Peter speaking of our joy which we have in believing calls it unspeakable and full of glory indeed sentire est cordis dicere non est oris the heart feeleth what the tongue cannot express but oh then how glorious and not onely unspeakable but unconceivable shall that joy be in seeing Surely as when Christ miraculated wine he filled the vessels to the brim so shall he fill the vessels of our souls in that day with the water of joy to the very brim so as there shall not be the least deficiency but an abundance yea a superabundance both over and everflowing to make glad the inhabitants of that heavenly City to all eternity What then is the inference which we are to draw from hence but that we learn what joy to seek after namely that which is full and wherein to that end to place it namely in fellowship with God and Christ. Beloved it is a false slander an odious calumny which by black mouths is belched forth against Christianity as if it were an enemy to all joy whereas it doth not extirpate but ordinate our joy teaching us to place it on the right object you are mistaken when you think that we would rob you of your comfort and spoile your mirth no brethren our aim in indeavouring to bring you to God and Christ is to use Seneca's phrase upon better grounds that you might never want mirth or according to St. Pauls expression that you may rejoyce evermore Indeed this is our scope to confine your carnall joy or rather refine it that it may be pure spirituall and heavenly Oh that you would at last be wise and fix your joy in the right center by elevating it to the things above how should you say with that penitent Father Far be it Lord far be it from the heart of thy servant that I should account my self happy by any earthly joy that is the joy which is not given to the wicked but onely to them who serve thee whose joy thou thy self art and that is the blessed life to rejoyce of thee in thee for thee that is it and no other or in words not much unlike those of St. Paul God forbid that we should rejoyce in any thing save in fellowship with the Father and his Son Iesus Christ. 2. Refer this clause to the former part of this verse and then the truth which is manifestly implyed is that those things which the holy men of God did write are able to give fulness of joy This is the doctrine which I shall endeavour to illustrate both generally of all the holy writings and particularly of the Apostolical writings 1. There is fulness of joy to be had in the holy Scriptures this was that which David experienced and therefore affirmeth concerning himself that the words of God were sweet to his taste and he rejoyced in them as one that found a great spoyle and that holy man Ambrose upon those words breaketh forth into these expressions I have great cause to rejoyce for I have found the spoyles for which I have not laboured I have found the Pentateuch of Moses the writings of the Prophets I have found Christ the wonderfull Counseller and Paul the prudent builder for this reason no doubt it is that the word of God contained in the Scripture is compared to light and wine and honey and milk all which are of a pleasing and exhilarating nature indeed the holy Scriptures are a tree of life whereof every leaf is healing or according to St. Chrysostom a pleasant garden wherein every flower yields a fragrant smell or to use St. Ambrose his comparison a feast in which every book is a dainty dish affording both sweet and wholesome nutriment No wonder if St. Paul speaking of the Scriptures maketh mention of the patienâ—e and hope and comfort of the Scriptures there being no such ground of hope and patience and therefore no such comfort to be found elsewhere as in these sacred books 2. As this is true in general of all parcels of holy writ so more especially of the Apostolical writings to this purpose St. Cyril mystically interpreting those words of the Prophet Micah that every man should sit under his vine and under his figtree observeth that wine is an embleme of joy the figtree of sweetness and by both is shadowed that joy whâ—ch the Evangelâ—cal doctrine should produce in those who sit under the preaching of it indeed those doctrines which reveal God and Christ satisfaction to God by Christ reconciliation to God in Christ can only give solid comfort to the soule since God out of Christ is a consuming sire onely in Christ he is a reviving Sun out of Christ he is a sin-revenging onely in Christ a sin-forgiving God now these doctrines are no where made known but in holy writ and they are most clearly delivered in the Apostolical writings what Moses and Esay and Ieremy spake obscurely that Paul and Peter and Iohn declare plainly and therefore though we find joy in those yet by these our joy is filled It is not unworthy our obsetvation in the Text that this clause These things we write stands in the middle between our fellowspip is with the Father and his Son Iesus Christ and that your joy might be full as having indeed an influence on both and by effecting the one it produceth the other these things which the Apostles write reveale God and Christ and the way of fellowship with them and by bringing us to this fellowship they convey unto us this fulnesse of joy and comfort To apply this in some short confectaries 1. How injurious is the superstition of the Papists and that both to the Scriptures themselves and to the people 1. To the Scriptures in that they deny to them a perfect sufficiency containing all things necessary to salvation and that for this reason that thâ—y might advance the esteem of their unwritten Traditions indeed such traditions as are not fictitious but real not particular but universal and clearly appear to be sâ— we reject not but withall we assert there are no such traditions delivering any thing necessary to
renders it as also Beza and the vulgar Latine version according to which Grotius tells us in one manuscript it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Socinus would have us beleive a mistake in the scribe of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the noun of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the verb our Apostle useth here for declaring But the usuall reading in the Greek Copie is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that in its most known acception signifieth a promise nor though I confesse I am almost alone in it do I see any reason why we should decline the word or its usual signification nay indeed at least to me it seemeth very congruous and sutable For 1. It is the word which out Apostle afterwards useth when he speaketh of the same thing that which they had heard from the beginning presently addes this is the promise which he hath promised and so we have heard 2. But chiefly it is that which very aptly agreeth with the context whether you look backward or forward 1. In the former verse the Apostle acquaints the people that his end in writing these things was that their joy might be full and here he tells us what those things were that would bring this fulnesse of joy to which purpose he calleth them not barely a message but a promise which is a message of glad tidings able to fill our joy 2. If you look on what immediately followeth God is light and in him is no darknessâ— though for this reason that signification of promise is rejected because those words are assertory not promissory yet a late Writer hath observed ingeniously though not so solidly a congruencie even in these words because light represents the communicative goodness of God here is a tacite virtual promise assuring us that God is ready to cast forth the beames of his grace and mercie on us 3. But I conceive in this lieth the mistake of interpreters that they understand this message to consist in the words immediately subsequent whereas if we examine it more narrowly we shall find the substance of the message to be laid down in the seventh verse to which the term of promise fitly agreeth it being a manifest promise of fellowship with God and cleansing by Christ to them who walk in the light and this is illustrated in the sixth verse by a redargution of that lying promise which presumptuous sinners who walk in darkness make to themselves of having fellowship with God And as for those words in the fifth verse God is light and in him is no darkness they are apparantly premised as a proof of the promise and confirmation of the message for which reason I call them in the division the foundation of the building accordingly that Greek particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being as well causall as declarative may be fitly and is so rendred by the vulgar Latin quoniam because and the sence will amount to this Because God is light and in him is no darkness therefore they and they onely who walk in the light being thereby like to him can or shall have fellowship with him cleansing by his son and this is the promise which have heard of him This word and thereby somewhat of the sense of the whole being thus cleared to us I cannot pass it over without a double note wel worthy our serious consideration 1. The nature of the Gospels message it is a promise 2. The tenure of this promise it is conditional 1. The Syriack word here used signifieth Gospel the Greek promise indeed the Gospel in its chief design is promissory it is not only an historical narration of something done but of this as done for us and so a promissory declaration of Gods good will towards us the Protâ—vangelium first Gospel preached by God to fallen Adam is a plain promise The seed of the wooman shall break the Serpents head nor is there any promise now made to man but what is contained in the Gospel The Law is a denunciation of wrath of a curse against us because of trangression onely the Gospel is an annunciation of mercy and forgivenes that breatheth forth only a cold blast a Northwind of threatening this sendeth forth a warm gale a South-wind of promise A promise it is and that not of paying a debt but bestowing a gift mans promise is ofttimes an act of justice but Gods of meer grace and free love and therefore it is that his purpose of which the Gospel-promise is the counterpane is joyned with Grace and that speciall promise of the Gospel forgiveness of sin is said to be according to the riches of his grace yea one appellation given to the Gospel is that it is called the word of Gods grace because it manifesteth his free grace to sinners And indeed if we beleive the Greek critick this truth is wrapt up in the very word there used this being the difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the latter is onely a promise of what is due but the former of what is free A promise it is and that such as hath many promises in the womb of it and those as the Apostle Peter calls them exceeding great and precious not of temporals but spiritualls nay eternals Fellowship with God remission adoption eternal life what not are the choice and precious benefits which this promise revealeth and offereth to us indeed it is a treasury of divine riches a store-house of the soules provision a cabinet of heavenly pearles all things truly good and justly desireable being contained in and conveyed to us by this promise Oh let us learn to set an high value upon Evangelical doctrine Thou hast magnified thy word above all thy name saith the Psalmist thou hast magnified thy Gospel above all thy word may we say and that upon this ground because it is promissory revelation surely if the whole word of God be as milk the promising part is as the cream of that milk if that be as a Firmament of Starres this is as the Sun in that firmament Finally if that be as a Feast this is the sweetest dish in that Feast Desire saith the Apostle Peter the sincere milk of the word meaning the Gospel if you have tasted that the Lord is gracious indeed we may taste the verity of God in all his words the equity of God in his commands the severity of God in his threats but we onely taste the mercy of God how gracious he is in the Evangelical promises and surely tasting we cannot but singularly esteem and fervently desire it 2. Calvin and Grotius make the sense of these words this is the promise to intend thus much The promise which we bring to you hath this condition annexed to it to wit of walking in the light and therefore it is expressed with an if an hypothetical conjunction That
Church The Prophet Isay speaketh of the Israelites in his time that they did swear by the name of the Lord and make mention of the God of Israel but not in truth nor in righteousness They call themselves of the holy City and stay themselves upon the God of Israel And again God himself concerning the people saith that notwithstanding their transgressions and sins in which they lived they would seek him dayly as a nation that did righteousness yea that they took delight in approaching to God and what was this but to say they had fellowship with him of this sort were the Pharisees in Iohn the Baptists time though they were a Generation of vipers yet they would say within themselves they had Abraham to their Father and so in effect that God was their God such were those in Phylodelphia of the Synagogue of Satan and yet they said they were Jews the people in covenant with God Against this generation of men it is that St. Paul declaimeth where he saith they have a form of godliness by which they say we have fellowship with God and yet deny the power of it to wit by walking in darkness and again they profess they know God and so have communion with him whilest in their works they deny him by walking in darknesse Indeed so far hath the presumption of some carried them that though they were impure hereticks and at once both in respect of doctrine and manners walked in darkness yet they have said not onely that they had fellowship with God but that they were the onely people that had fellowship with him This did the Gnosticks a people as you have already heard that lived in all manner of impurity pretend that they onely were the people who had the knowledge of God and his Son Iesus Christ which is eternal life and therefore gave themselves that title Such was Novatian with his followers whom St. Cyprian compareth to an Ape dissembling it self to be a man because being an enemy against he assumed to himself the authority and verity of the Catholick Church Not to expatiate in this large feild at this day on the one hand the Papists appropriate to themselves the title of Catholicks assert theirs the only true Church wherein alone fellowship with God is to be had and out of which there is no salvation to be obtained and yet they walk in the darkness of idolatry superstition and impietyes and on the other hand the Schismaticks among our selves account themselves the onely Saints the pure Churches those that alone have communion with God in pure ordinances whilest their pride and arrogance malice and oppression cruelty and bloudshed sedition and rebellion testifie to their faces that they walke in darkness To apply this all then is not gold that glistereth nor are faire shewes a sufficient argument of realitie the truth is there are many sincere hearted Christians who make conscience of their waies and walke in the light that have not so far attained as to say they have hope for fellowshâ—p with God being very jealous and timerous about their spirituall and eternall estate And yet many base hypocriticall wretches who indulge to themselves in knowne wickednesse are strongly confident of felicitie yea make large professions of pietie Take heed therefore how you give credit to pretenses esteeme not a pharisee the holier for the breadth of his phylacteries or depth of his fringes every man is not presently a scollar that weareth black nor a Gentleman that is arrayed in scarlet nor a Christian that is so in name and profession well meaning persons thinke all men speake as they meane and are as they seeme but the wiseman tels us it is the word· Indeed because many who walke in darkness say they have fellowship with God to infer All who say they have fellowship with God walke in darkness would argue too little charity But to conclude that all who say they have fellowship with God have so indeed argueth too much credulity It is true if I know not a mans conversation charity bids me thinke well of his profession and hope well of his hopes but with all prudence advâ—seth me that I be not presently drawne aside with smooth words and faire pretences The summe is neither rashly censure nor yet hastily credit them who say they have fellowship with God lest as by the one you may contemne the good so by the other you may beleeve a liar For if they who walke in darkness say it they lie And so I am fallâ—n on the last and maine part of this scripture The Incongruity of these two the hypocrites profession and practice one to the other they lie and do not the truth Here are two characters given of these hypocrites the one affirmative the other negative the one of lying the other of not doing the truth Aquinas conceiveth by these two a double sin charged upon them the one of commission in speaking a lie the other of omission in not doing the truth Aretius better refers the lie to their sayings The not doing the truth to their walking therefore their saying is a lâ—e because their walking in darkness is a not doâ—ng the truth and so the latter is added by way both of explication and confirmation to the former 1. Begin we with the affirmative expression and therein inquire how this saying appeareth to be a liâ— To which end be pleased to know that there are two things considerable in a lie to wit the materiall and the formall part the matter of a lie is a falsehood the forme of it is an intentionall asserting it to be true 1. As to the first of these we lie is as much as we say that which is false indeed every falsehood is not a lâ—e but in every lie there is a falsehood It is true a man may tell a lâ—e and yet speak truth but it is then when he thinketh it to be false and comonly the matter of a lie is that which is false in the nature of the thing Such is the matter of this saying in the text that a man who walketh in darkness hath fellowship with God I grant a man who hath fellowship with God may fall into darkness do some particular worke of darknesse but he cannot walke in it It is not to be denyed but that a man who doth walke in darkness by changing his course may come to have fellowship with God and a man that now hath fellowship with God may be one that hath walked in darkness but to say that he who doth walke in darkness hath fellowship with God is materially a lie because a notorious falsehood That this may more fully appeare consider this double demonstration 1. That saying which is not according to nay directly against the saying of God must needs be a lie for if God be the God of truth his must needs be the word of truth so whatsoever is dissonant to it
passe we on to the Negative in these words and do not the truth this phrase of doing the truth is very rare I find it not used in the new Testament but only by the Master and the beloved disciple it is Christs phrase in his speech to Nicodemus he that doth the truth cometh to the light and here St. John having learned it from him maketh use of it we do not the truth An expression which at first view seemeth harsh and incongruous since truth more properly refers to the Judgement then the life and is the object rather of contemplation then action hence it is that truth is that which we are said to know and beleeve that which we are said to do is good and this is the most uâ—uall phraise of the scripture But if we looke a little more narrowly into this expression it will appeare apt and significant to which end we must know that according to the Philosophers there is a three fold truth Metaphisicall Logicall and Ethicall the first is in being the conformity of a thing to the idea by which it was framed the second is in knowing the conformitie of the understanding with the thing the third is in signifying the conformitie both sermonis and facti of our words to the things and our actions to right reason by which distinction it manifestly appeareth that there is a practicall as well as a speculative truth and so this phrase of doing the truth very sutable To open it a little more fully be pleased to know that doing the truth may be construed two waies and both here be made use of to wit by considering truth either as the object or the manner of this doing 1. To do the truth considered objectively is to conforme in doing to the truth that is the word of God the rule and square of truth and so this phrase may be expounded by that of Ezekiel doing that which is lawfull and right to this purpose is the exposition which St. Cyrill and Tollet give of the phrase in the Gospell to do the truth is to do according to the law of Justice rightly and honestly to make the law of God the rule of our conversation whereby we may be come acceptable to God 2. To do the truth considered modally is to do what we do heartily sincerely and so it may be explained by Hezekiahs phrase of walking in truth and with a perfect heart for as to doing good it is not enough that we do what is good but that we do it well so to doing the truth it is not sufficient that we do what is right but that we do it truly with a good and upright heart and no wonder if our Apostle here declayming against hypocrites whose devotion is but a stage play a meere fained representation and whose conversation is after their own lusts not Gods waies chargeth them that they do not the truth But if we put these two expressions togeather we lie and do not the truth there may seem yet a further incongruity it would have been more sutable one would thinke to have said we lie and speak not the truth since lying refers to the tongue and so this would have been fitly annexed as a proofe of the lying in that they speak not truth but if we consider upon what account the Apostle chargeth these hypocrites with lying we shall find this phrase was fitly made choice of not doing rather then not speaking truth The reason why this saying is asserted to be a lie is because their walking was not answerable to their talking their doing to their saying no wonder that he saith they lie and that is because they do not the truth To cleare this more plainly you must know that though in a strict proper sence a lie is the dissonancy betweene the tongue the heart the words the thoughts when a man speaketh one thing thinketh another yet in a large no lesse reall notion it is a dissonancy between the tongue and the hand the words and the workes when a man speaketh one thing doth another To this purpose St. Ambrosse excellently noteth that there is a lie as well in respect of deeds as words for a man to call himselfe a Christian and not to do the works of Christ is a lie and thus Estius glosses on these words we do not the truth that is we prove by our deeds that what we say is not true Indeed they are alike bad when the life as when the heart giveth the tongue the lie may in respect of men the former is far more discernable then the latter when a man speaketh what his heart thinketh not I cannot presently say he lyeth because I know not what he thinketh but when a man speaketh that which his actions confute I can easily see and boldly say that he lyeth That then which our Apostle would intimate to us by this phrase is the contrariety between an hypocrites profession and his conversation his voyce is Jacobs but his hands are Esaws like silver he looks white but draweth blacke lines audi nemo melius specta nemo pejus loquitur ut Piso viuit ut Gallomus Heare him talking you would thinke him an Angell see him walking you will finde him a Devill like that stage-player who cryed oh caelum and pointed with his finger to the earth his tongue talketh of heaven whilest his fingers are defiled with the earth he speaketh much of the spirit but he walketh after the flesh the discourse of his lips is holy the course of his life profane in a word his profession is angelicall his conversation diabolical his words are spirituall his works carnall he saith he hath fellowship with God but he lyeth for he doth not the truth To apply this when I read this Text and consider the Times I am ready to believe that the one was in a speciall manner intended for the other so fully is this charge of lying verified in this generation it was the complaint of God by the Prophet Ephraim Compasseth me about with lyes and the house of Israel with deceit may he not take up the same against us England compasseth God about with lyes and London with deceit Let our ungodly abominable unjust practices speak if our fastings and prayers and profession be not a loud notorious lye Oh that I could cry aloud this day in the ears of these lyars to awaken them out of their security Trust not in lying words was the caution of the Prophet to the Iews it is no less needfull for us let us not content our selves with false shows nor rest on vain hopes it was the charge of the Prophet against the people concerning their King that they made him glad with lyes and what else do hypocrits whilest make themselves glad with false presumption Oh that this lying generation would sadly consider what a kind of lye this is whereof they are guilty The Schools
distinguish of three kind of lyes according to the several ends at which they aim to wit jeasting for mirth and pleasure officious for profit and advantage pernitious tending to injurie and hurt all of these are condemned but the latter is justly accounted the most abominable and of this sort is this lye my text speaketh of a pernitious hurtfull lye That you may see the injury which commeth by it consider it in reference to God and his Gospell to others and to our selves 1. To say we have fellowship with God and wâ—lk in darknesse is such a lye as tendeth much to the dishonour of God and disgrace of Religion St. Paul speaking to the hypocritical Iews tells them the name of God is blasphemed among the Gentiles through you the like may be said to licentious Christians the name of God is blasphemed among Turks and Pagans through you when the Indians were so barbarously used by the Spaniards who called themselves Christians they cryed out quis malum Deus iste what God doth these men serve when the enemies of the reformed Church hear what perjury oppression bloodshed they who would pretend to the strictest profession of it commit are they not ready to say what a Religion is it these men profess that can dispence with such wickedness It was no small though a just disgrace to the Pope when the King of Hungary having taken a Bishop prisoner in battel sent his armour to him and onely this in writing Vide num haec sit vestis filii tui Is this your Sons coat And it is a sad though unjust reproach which the bad lives of Christians cause to fall on God himself whilest profane wretches are apt to say These are your Saints and thus by our wicked conversation our being called Christians brings a reproach to Christ and Christianity 2. Besides this which is the highest injury to Religion it is hurtfull to others when they who pretend to have communion with God lead wicked lives how are strong Christians grieved the weak staggared and they that are without kept back from embracing Religion yea encouraged in their licentious actions nay if these that say they have fellowship with God do such abhominable things what need we trouble our selves are profane wretches ready to say our lives are little worse than theirs why should not our condition be as good 3. This lye will prove no less pernitious to our selves he who is the eternall truth cannot endure lying lips vident rident demones Devils see and rejoyce God seeth and is incensed against such dissembling wretches every such hypocrite may well think God bespeaketh him in the Psalmists words What hast thou to do to take my name into thy mouth seeing thou hatest to be reformed and refusest to receive instruction and must expect no other answer at that day when they may plead their outside devotion and large profession but depart from me ye workers of iniquity I know you not Brethren you may for a time cozen men but you cannot deceive God and as St. Cyprian excellently it is a meer madness not to think and know that lyars will at last be found out Diogenes seeing a vitious young man clad in a Phylosophers habit plucked it off as conceiving that it was defiled by him and God will one day pluck off the hypocrites vizor of piety that he may appear in his colours and in that day how far more tollerable will it be for professed enemies of God and religion than for such persons It is very observable that other sinners are doomed to have their portion with hypocrites as if hypocrites were the tenants and the rest as it were inmates of hell certain it is the fornace of torment shall be seven times hotter for a carnall Gospeller loose professor then for licentious Pagans since their condemnation shall be so much the greater by how much their profession hath been the holier and the higher they have lifted themselves up to heaven in their religious pretences the lower they shall be cast down to hell for their impious practices Let then every one that nameth the name of Christ depart from iniquity it was St. Cyprians advice to those who took on them the name of Confessors that they would keep up the honour of their name it is mine to all who take upon them the name of Professors For shame let us not so palpably give our selves the lye quid verba audiam cum facta videam what avail good words when our works are bad tace linguâ loquere vitâ either say less or do more In one word let our actions speak what our expressions pretend to and our conversation be answerable to our profession so shall we be found true men and not lyars and not onely knowers and professors but doers of the truth and so be blessed in our deed THE FIRST EPISTLE OF St. IOHN CHAP. I. Ver. 7. 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 RIghtly to divide the word of truth is the charge St. Paul gave to Timothy and a special part of every Ministers office To give every Auditor his due and proper portion as a Master of a feast doth to every guest is according to some expositors the right dividing the word of truth for which reason no doubt it is that among other similitudes Ministers are compared to Stewards whose work is to provide for and distribute to every one in the family their convenient food What St. Paul requireth of all Christians in respect of their neighbours and Superious Render to all men their due Tribute to whome Tribute custome to whome custome fear to whom fear honour to whom honour belongeth That by way of analogy is required of all Ministers in regard of their people to give to every one their due reproof to whom reproof threatning to whom threatning instruction to whom instruction and comfort to whom comfort appertaineth A manifest example hereof we have given by this holy Apostle in this place expressely reproving and implicitly threatning in the former verse those to whom it belongs such as walk in darkness and here sweetly comforting those to whom promises belong such as walk in the light in this verse But if we walk in the light c. This is that room on the right hand into which we are now to enter wherein if you please you may take notice of three Partitions here is the Christians Practise to walk in the light Pattern as he is in the light Priviledge we have fellowship c. Or if you please to reduce the three to two here is considerable The duty required and the mercy assured Or The qualification premised walking in the light as he is in the light The Collation promised of Communion with God we have fellowship one with another Iustification by Christ
we may admire him ouâ— own impurity that we may abhorre our selves no wonder if St. John having acquainted us with the one here minds us of the other If we say we have no sin c. After the Preface contained in the first verses we entered into the body of the Epistle wherein we have taken notice of the Text and the Commentary The Text wherein is comprized the main subject of the whole Epistle is set down in the three preceding verses That being handled we are now to enter upon the Commentary as it is enlarged in the remaining part of the Epistle There are three principal termes in the Text to wit fellowship with God through Christ which is denied to them who walk in darkness and assured to them who walke in the light To one of these three as will appear by the handling every thing in the following part of the Epistle belongs But that which our Apostle begins with and most insisteth upon is walking in the lâ—ght his chief drift being to chalk out the steps of this way to divine communion in which he often collaterally describeth them who walk in darknes The words which I have now read contain one and that which is both the first and the last step of a Christians walking in the light namely an acknowledgment of his sins contrary to which they who walk in darknesse instead of acknowledging their faults justify themselves as if they had no sin For the more methodical handling of the words be pleased to tade notice in them of two general parts A confutation of the arrogant begun in the eighth ingeminated and amplifyed in the tenth verse A consolation of the penitent briefly but fully laid down in the ninth verse Begin we with the confutation wherein we have considerable The truth implicitely asserted The errour explicitely confuted The first of these will justly take up this houres discourse it is that which is though implicitely yet manifestly asserted and since accords to that Geometrical maxime Rectum est index sui obliqui that which is straight discovereth not only it self but that which is croâ—ked so by the clear apprehension of this truth we shall the better discover the odiousnesse of this errour The truth plainly layed down in these two verses is That all men are sinners and that not only before but after conversion for if there be no truth nay Gods word is not in them who say they have no sin it must nâ—eds be a true saying and consonant to Gods word That all men have sin It is a truth which you see consists of two parts though the latter be principally here aimed at and chiefly to be insisted upon 1. All men before conversion are in a state of sin thus S. Paul saith expresly that the Scripture hath concluded all men under sin nor can we understand this note of universality too largely it being true not onely of all sorts of men but all men of all sorts that either have are or shall be Indeed all men by corrupted nature are so far from having no sin that they have no good and therefore that complaint of the Psalmist is enlarged by the Apostle as true of all both Iews and Gentiles they are all gone out of the way they are become unprofitable there is none that doth good no not one but the truth of this is so evident that I shall not need to expatiate upon it All men even after conversion continue sinners indeed by grace we cease to be wicked but not to be sinners It is the note of St. Hilarie upon these words thou hast trodden down all them that erre from thy statutes that we are not by them that erre to understand all sinners but wicked Apostates for if God shall tread down all sinners he must tread down all men because there is no man without sin That this truth is here intended and asserted by St. Iohn in these words will appeare if we consider 1. The connexion of this with the precedent verse which evidently seemeth to lye thus The Apostle there affirmeth that the bloud of Jesus Christ cleanseth them who walk in the light from all sin Whereas it might be objected on the one hand that they who walk in the light have no sin and therefore need not the bloud of Christ to cleanse them our Apostle here tacitely returneth answer letting them know that even they who walke in the light are not altogether free from sin and therefore have continual need of cleansing by Christs blood and whereas it will be said on the other hand if the benefits here mentioned stand upon such termes of walking in the light as he is in the light We who have darknesse mixed with our light cannot hope to be partakers of them our Apostle here preventeth it by acquainting us that it was far from his intent by this phrase to exact unspottâ—d purity or a perfect freedome from all sin 2. The persons in respect of whom he maketh this supposition to wit himselfe and the rest of the holy Apostles Indeed I do not deny but that the aime of our Apostle in these words was to confute those in his time who living in wickednesse thought themselves pure but withall it is manifest that the argument by which he confuteth them is drawn a majori ad minus from the greater to the lesse If wee our selves St. John and the other Apostles cannot say much lesse might the Gnosticks say that they had no sin for doubtlesse the Apostle would never have made the supposall in such persons if it were not thus far true that supposing even they should say they had no sin they did but deceive themselves and as his meaning at the 6. verse by putting the reproof in his own person is to assert that if he or any of the Apostles should walk in darknesse and yet say they have fellowship with God even they would be found lyars so it is his intention here to affirme that if he or any of the Apostles should challenge to themselves this immunity from sin they would be found selfe coseners yea injurers of God himselfe This truth which I am now to handle hath met with many Antagonists and therefore I shal the more largely and distinctly unfold it in these ensuing propositions 1. This non exemption from sin is affirmed not onely de praeterito but de praesenti in respect of time past but present indeed we finde both tenses used by our Apostle in this matter the present in the 8. the preterperfect in the 10. Vorstius and Grotius in this as in too many other places tracing the footsteps of Socinus would expound the former by the latter as if the present tense used in the 8. verse were to be understood of the time past the tense of which is expressed in the 10. and so refer both to the state of Christians before their conversion to the fayth but I know no
self-deceâ—t It is at first view a strange assertion that a man should deceive himself if a man would deceive it were more probable he should deceive an enemy than a friend a stranger than a kinsman one that is afarre off then near to him nay there is inbred in every man a love of himself yea proximus quisque sibi every one is nearest to himself and is it to be imagined that he would deceive himself for a man to kill another may sometimes be at least be accounted valour but to kill himself can be thought no other then madnesse for a man to deceive another may by worldlings at least be esteemed craft policy wisdom but for a man to deceive himself must needs be adjudged meer folly and yet thus it is with all wicked men to whom by reason of corruption it is natural to be unnatural whilest by doing what is sin they kill themselves and by saying they have no sin they deceive themselves Indeed as the Prophet Jeremy saith The heart is deceitfull above all things and desperately wicked there being a mystery of iniquity in our corrupt minds the heart is sometimes in Scripture metaphorically described by the belly and truly there are not more twistings and foldings in the guts of the belly then there are turnings and windings in the heart of man by which we are too too witty to cozen our selves no wonder if the wise man saith he that trusteth to his own heart is a fool and that it was the prayer of St. Austin Custodi libera me de meipso Deus Lord deliver me from my self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an excellent rule remember to distrust especially thy self and ever keep a narrow watch and a jealous suspicion over the dictates of thy own heart which is so prone to deceive thee Among those many things whereby we are apt to deceive our selves none more frequent then this which our Apostle here specifieth whereby we are well conceited of our own innocencie the truth is we have such an inordinate self-love that it is no wonder we fall into self-flattery they say in Optickes that if the object be too near the eye we cannot rightly discern it we are very near and dear unto our selves and therefore it is we discern not the sins that are in our selves Every way of man saith Solomon is right in his own eyes indeed therefore it is right in his own eyes because it is his own way The eye which seeth all other things beholdeth not it selfe hence it is that whilest we spye moats in others we see not the beames in our own eyes and so deceive our selves in saying we have no sin Indeed there want not other impostors who are ready enough to put tricks upon us The devâ—ll that old Serpent that grand Jugler is very busie to delude us and that in this kind it is his great design to make us beleeve those things not to be sin which are so and to think our selves not to have those sinnes we have Besides the world a cunning deceiver is very willing to sooth us up in a good opinion of our selves Nay there want not false teachers cheaters rather who perswade their followers at least that they are the Saints the pure the godly partie whereas they act those things which even Heathens would blush at But the truth is were it not for our selves none of these could deceive us were we faithful to our own soules they could not betray us we are willing to be deceived yea to deceive our selves in the matter of our own goodnesse and that because 2. The truth is not in us Indeed where ever there is deceit there is falshood since to be deceived is to apprehend a thing otherwise then it is or to take a thing to be that which it is not True there must be some shew of truth it must seem to be that which we take it to be or else how shouâ—d we be cheated but there is no reality nor truth of the thing else it could not be a cheat will you know then how men come to say they have no sin they seem so in their own eyes and thereby deceive themselves but indeed it is not so there is no truth in their conception and so it must needs prove a deception Look as when a man deceiveth another it is by a verbal or a reall lye presenting that which is not so it is when a man deceiveth himself in which respect one expounds this negative by the positive of lying the truth is not in us that is we lye to our selves in saying we have no sin It is not unfitly here taken notice of that our Apostle doth not say There is no humility but there is no verity in us Indeed one cause why we deceive our selves in saying we have no sin is the pride of our spirits a proud man hath onely one eye open both in respect of his neighbour and himselfe of his neighbour he hath one eye to see his spots but not his beautie his faults but not his gifts of himselfe he hath an eye to see his beauty but not his spots his gifts but not his faults and so becometh a selfe deceiver In this regard our Apostle might justly have said there is no humility in those who say they have no sin Indeed as St. Austin occasionally speaking of those words Be not righteous overmuch and understanding it of a selfe conceited righteousnesse truly asserts it is not justitia sapientis but superbia praesumentis The righteousnesse of the wise but the pride of a presumptuous man but that it may appeare that that which causeth even the holyest to accuse themselves of sin is not onely the lowlynesse of their minds but the truth of the thing and that according to St. Cyprians speech he that thinketh himselfe innocent is not onely proud but foolish yea in plain termes a lyer therefore he saith there is no truth in us It is the question of the wise man Who can say I have made my heart clean I am pure from my sin and such a question to which none can returne an affirmative answer who can say it and say it truly and not be untrue in saying it since both to ascribe that purity which we have to our selves and to ascribe that purity to our selves which we have not are manifest and odious untruths To this purpose it is what Beza observes that these words are spoken by St. Iohn not onely for modesty but truths sake yea a councill hath pronounced an anathema against any who shall assert that this was spoken onely in humility but not because so in truth sutable to which is St. Austins note upon these words St. Iohn doth not say If we have no sin we extoll our selves and there is no lowlynesse in us but we deceive our selves and there is no truth in us since thus to say is not onely to lift up
our selves with an high conceit of that purity which we have but to flatter our selves with a mâ—s-conceit of that purity we have not To explicate this clause in its fullest latitude know there is a double truth which may be denyed to those who thus say truth of grace in their hearts and truth of knowledge in their minds 1. There is no truth of grace in our hearts if we deceive our selves by saying we have no sin it is the note of Ghisâ—erius occasionally upon thesâ— words that the sence of this clause is as much as we defile our selves by this conceit and it argueth a want of truth and sincerity in us St. Austin acknowledgeth it an hanious sin that he did not account himselfe a sinner nor is there a surer brand of hypocrisie then this foolish arrogancy indeed good men are sometimes apt to deceive themselves in a contrary way by denying the grace of God which is bestowed upon them saying in the bitternesse of their soules they have no faith no love no repentance when yet both in the sight of God and others these graces appeare to be in them It is a selfe deceit which must be taken notice of and avoyded as an act of ingratitude but yet it is an errour of the right hand and therefore the more tollerable but this which my text speaketh of is of another nature and that which onely wicked men are subject to who though they live in sin yet deny sin to be in them sincere Christians oft times think themselves worse but onely Hypocrites thinke themselves better then they are and so being just in their own eyes they become unjust 2. But that which is the genuine sence as hath been already intimated is that there is no truth of knowledge in our minds truth in the minde is the congruous adaquate conceit of the understanding to the thing and therefore this conceit being not adaequate but opposit noâ— congruous but contrary to the thing is justly charged with falshood This will the better appeare if we look into the rotten foundations of this perverse opinion which are no other then misapprehensions misconstructions or false reasonings The word which St. James useth for deceiving our selves is very significant to this purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to deceive our selves by false argumentation this is very evident in this selfe deceâ—t my text speaketh of which is grounded not upon syllogismes framed by reason but paralogisâ—â—s made by fancy Thus this conceit that we have no sin is in 1. Some from a misunderstanding of the nature of Divine concourse to human actions as if because in him mâ—n lâ—ve move and have their being therefore whatever they do God doth it in them and so they can have no sin not distinguishing between the physicall entity and the morall obliquity of the action nor considering that he who maketh an horse to goe doth not therefore make him to halt in his going 2. Others from a strange fancy of I know not what nature within us distâ—nct from us to which our sins are to be attributed and so we are acquitted such were those falsi fallentes sancti deceaved and deceitfull Saints of whom St. Austin speaketh who said it was not they that sinned but another nature within them whereas St. James saith When a man is tempted he is drawn aside of his own lusts 3. Many from a misconceit of what is sin whilest they think nothing is in its own nature evill but onely according to mens opinions of it so that what St. Paul saith concerning meats they say of actions I know and am perswaded by our Lord Iesus that there is nothing uncleane of it selfe but to him that esteemeth any thing to be uncleane to him it is uncleane this was as Irenâ—us informeth us the lying Doctrine of the Gnosticks and Carpocratians whence they concluded that nothing they did was sin not considering that not our opinion but Gods law is the rule both of good and evill 4. Too many from a misapprehension of the nature of justification as if it were an utter extinction where as it is onely a non imputation of sin as to punishment as if because Christ is made to us of God righteousnesse so far as to cover us from his revengeful therefore it must be also from his omniscient eye as if because we are made righteous by Christ we must be as righteous as Christ whereas our Apostle here plainly tels us that though Christs bloud cleanseth us from all sin yet we cannot say we have no sin 5. Very many from a misconstruction of the true meaning of the law S. Paul saith of himselfe that he was alive without the law to wit in his own opinion before the law came to him in a right representation no doubt that which made the Pharâ—sees think themselves pure and the young man brag of his obedience was that they knew not the spirituall intent and comprehensive extent of the laws and truly thus it is stil with many civill and morall justâ—tiaries who think themselves carefull observers of the law and are ready to answer for themselves to every commandment they think they fulfill the first in that they onely acknowledge the true God the second in that they never bowed to an Image the third in that they doe not use to swear by God the fourth in that they are constant goers to Church on the Lords day the fifth because they honour and respect their naturall parents give the Minister good words and wish well to their King the sixth because they never kâ—lled any man the seventh because they are no whores nor rogues the eighth because they never cut a purse or broke open an house or robbed on the high way the ninth because they never gave in false evidence to the Iudge or Iury and the tenth because they were never sick for Naboths vineyard not considering that the law in every precept doth not only forbid a sin but command a duty and that it doth not onely reach to the outward work but the inward thought to the act it self but the attendants occasions and whatsoever hath affinity with it Indeed besides these it were easie to reckon up many more mâ—stakes which are in mens minds about the corruptâ—on that clâ—aveth to their natureâ— the examples of those who are abominably vile the successe and prosperity God is pleased to vouchsafe them in their wayes all of which will be found if weighed in the ballance of the sanctuary very lâ—ght and therefore since this saying we have no sin is it self a misconceit and arisâ—th from false reasonings well might our Apostle say of such there is no truth in them And now what improvement shall we make of all that hath been said of this particular but to dâ—sswade us from this vain false wicked deceiving our selves with an opâ—nion of our own righteousnâ—sse Alas though thou deceive thy self thou canst not cozen
sin because Christ is in them and they in him whom the Apostle according to this construction here plainly contradicteth and indeed it cannot be otherwise since where ever Christ is there is his Spirit and where the Spirit of Christ is there is a divine light discovering to a man the darkness that is in him and effectually convincing him of his own sinfulnesse But though this be a truth I doe not conceive it the truth of this clause and therefore with the generality of the best interpreters I understand it in the proper and usuall sence not for Christ the word but for the word of Christ not the word which is God but the word of God And thus it will not be amisse to consider this clause both in iâ—s selfe and in its reference 1. Consider this clause in its selfe and that which we have to inquire is what our Apostle meaneth by this phrase negatives are best known by the affirmatives as privations are by habits and therefore by knowing what it is for the word of God and Christ to be in us we shall learne what this meaneth the word is not in us The word is then said to be in us when according to Christs phrase in the Gospel it doth take place in us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being there according to Camerarius as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and finde entertainment with us and surely then it taketh place in us when it taketh place in our hearts as it did in David who saith Thy word have I hid in my heart The word is then said to be in us when according to St. Iames his phrase it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an ingrafted word and that is when as the tree being opened a graft is set deep into it and so becometh one with it or rather it one with a graft so our hearts being opened as Lydias was the word is deeply imprinted in it and it sweetly closeth with the word If yet more perticularly you ask how this is done I answer in one word by beleeving when the minde giveth a cleare assent and the will a full consent to the word then it is received by and dwelleth in us so interpreters paraphrase Non amplectiâ—r non intelligimus non retinemus veram ejus doctrinam His word is not in us that is we doe not understand and imbrace by faith the true Doctrine of his word And that this is S. Johns meaning in this place we need no other expositor then himself in his Gospel where he bringeth in Christ saying yee have not his word among you For him whom he hath sent you beleeve not thereby plainly intimating that to have his word abiding in us is to beleeve in his word Look how Christ himselfe is said to be and to dwell in us So is his word now the Apostle Pauls expression is full of Christs dwelling in our hearts by faith indeed on Christs part the Spirit and on our part Faith maketh the union between him and us and both these concurre to the inbeing of the word when the word is received as St. Paul saith of the Thessalonians in the Holy Ghost and in much assurance to wit of faith To end this be pleased to know that there is a great deale of difference between these two his word among us and his word in us his word is among us when published and made known to us but it is not in us unlesse received and beleeved by us and therefore my brethren let us not content our selves with the former but labour to find the latter It is very observable what St. Paul saith of of the Colossians The Gospell is come unto you and bringeth forth fruit in you which it could not doe were it not ingrafted and therefore the Authour to the Hebrews saith of the Iews The word did not profit them because it was not mixed with faith in them that heard it Oh beloved it may be truly said of us that Gospel is come to us but is it in us doth it bring forth fruit in us St. Austin excellently compareth the word to an hooke which then taketh the fish when it is taken into the fist so the word when it is taken into us by faith then taketh us and that not to our ruine but safety and St. Iames when he speaketh of the word as able to save our soules calls it the ingrafted word to teach us how necessary it is to our spirituall and eternall profit by the word that it should be in us the truth is it were farre better never to have had the word among us then not to have it in us that this light had never shone in the midst of us if it be not set up in the candlestick of our hearts and therefore let it be our prayer that the Gospel may come to us not in word onely but in power that the seed of the word which is sowne and scattered among us may be hid in us Finaly that it may please God to give unto us increase of grace that we may heare meekely his word receive it with pure affection and bring forth the fruits of the spirit 2. But further consider this clause in its reference and ye shall find according to a severall reference severall things not unworthy our observation It is not amisse to compare the end of the eighth and of the tenth verse together in the one it is said the truth is not in us the other his word is not in us and if as doubtlesse we may we look upon these as synonimous phrases we may observe that what he calleth truth in the one he stileth Gods word in the other and so it amounts to that which our blessed Saviour himselfe elsewhere asserts Thy word is truth in which respect it is called by St. Paul and St. Iames the word of truth and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eminently and primarily indeed it may be said of many words that they are true but onely Gods word is the word of truth yea truth it selfe consonant to this it is that the psalmist calls the words of the Lord pure words and compareth them to Silver purified in the fire seven times that is fully perfect so as there is not the least drosse of errour in them Indeed when we consider whose word it is namely his word who as he is the first being so he is the first truth we cannot but conclude that it must needs be altogether true therefore if we would have an answer to Pilates question what is truth the text giveth it it is Gods word and if you would know when doctrines are true this word is the onely sure touchstone and therefore the prophet Isay calleth to the lawe and to the Testimony If they speake not according to these it is because there is no light to wit of truth in them 2. If we put these two clauses together We
make him a lyer and his word is not in us We learne how hainous a sinne Infidelity is in that it puts so high a dishonour upon God as to make him a lyer this clause His word is not in us manifestly is added as a confirmation of the former therefore we make him a lyar because His word is not in us and His word is not in us when it is not beleeved by us so that not to beleeve Gods word and to make him a lyer are all one Hence it is that our Apostle in his Gospell saith He that beleeveth sets to his seale that God is true and else where in this Epistle he that beleeveth not God maketh him a lyar because he beleeveth not look as among men if we tell a man we beleeve not what he saith we in effect tell him he is a lyer so when we doe not receive the truth of Gods word we put as it were the lye upon God and now tell me how in excusable nay abominable is the sin of infidelity in excusable because that which we are required to beleeve is no other then truth and abominable because by not beleeving we make God a lyer 3. Lastly put the beginning and the end of this verse together If we say we have not sinned his word is not in us every selfe Justitiary as St. Austins phrase is contrarius est divinae scripturae is so far from having Gods word in him that he is directly contrary to Gods word and so to say we have no sin appeareth to be no other then an odious and damnable errour If then we would not be infected with the poyson of this errour let us alwayes have by us nay in us that powerfull antidote of Gods word let us be carefull to study that we may understand it and by it our own sinfulnesse let us often behold our selves in it as in a glasse which knoweth not how to flatter so shall we no longer deceives our selve and dishonour God by saying we have no sin and so much shall suffice to be spoken of this confutation Let us every one make it our supplication that the Word which hath now been heard by us with our outward ears may through his grace be grafted inwardly in our hearts to bring forth the fruit of an holy life and withall of a lowly mind to his prayse and glory through Jesus Christ our LORD THE FIRST EPISTLE OF S. IOHN CHAP. I. Ver. 9. If we confesse our sins he is faithfull and just to forgive us our sins and to cleanse us from all unrighteousness THere are two sorts of persons among others observable in the Church namely glorioli and infirmi presumptuous hypocrites and weak Saints those are commonly lifted up with an opinion of their own righteousnesse these are usually cast â—down with an apprehension of their own sinfulness those boast themselves to be the best of Saints and these abhorre themselves as the worst of sinners Finally those think themselves to have no sin and these account themselves to be nothing but sin Hence it is that Gods Ministers though they must not be double tongued yet must speak in different language to the arrogant words of terrour to the penitent words of support must use both hands with the râ—ght hand lifting up them that are cast down and with the left hand casting down them that are lifted up of both these our Apostle sets us a pattern in the three last verses of this Chapter launcing the sores of proud Iustitiaries with the knife of reproof in the eighth and tenth verses and powring oylâ— of comfort into the wounds of humble confessours in the tenth verse If we confess our sins c. Not to trouble you with multiplicity of divisions be pleased to observe in the words three generals A duty conditionally required in those words If we confess our sins A mercy annexed to that duty in those To forgive us our sins and to cleanse us from all unrighteousness The certainty of that mercy demonstrated in those he is faithfull and just These are the three boughs of this tree of life out of each of which sprout so many branches and groweth so much fruit that it will ask many houres the gathering At this time I shall enter upon the 1. Duty conditionally required for the handling whereof be pleased to consider it two wayes as it is Materia praecepti the matter of a Commandement Condâ—tio promissi the condition of a promise In the former I shall unfold the nature and exercise of this duty wherein it consists how it is to be managed In the latter I shall discover the necessity and utility of it as being that whereof the absence excludes and the presence includes forgiveness The former will be as the directive part instructing you in and The latter as the perswasive part exciting you to the performance of it The dispatch of the first consideration will lye in answer to four questions What it is which we are to confess To whom this confession must be made How this confession must be performed Who they are that must thus confess Quest. 1. What it is we are to confess the answer to which is in these two words Our sins and there are three steps by which I shall proceed in the handling of it sin sins our sins must be confessed by us 1. Sin must be confessed Divines do not unfitly take notice of a threefold confession Fidei laudis peccati of faith of praise of sin a declaration of the truth we beleeve mercies we receive sins we commit the first is an act of courage the second of gratitude the last of repentance concerning all of these the word in the Text is used by S. Paul in reference to the confession of faith where he joyneth beleeving with the heart and making confession with the mouth together by the Authour to the Hebrewes in reference to thankefulness where this very word is rendred giving thanks and by S. John here in respect of sin If we confess our sins It is that indeed which both sin and the sinner very much shun sin is so ugly that it loveth not to appear and being a work of darkness cannot indure the light besides the sinner is so much in love with his sin that he is not willing to bring it forth that expression of the Prophet Hoseah You have ploughed wickedness is rendred by the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you have concealed wickedness and not unfitly because the end of ploughing is that the seed may be cast into and hid in the ground this is the practice of wicked men to keep close their sin they hide their talents in the napkin of idleness and their sins in the napkin of excuse indeed it is a disease our first parents were sick of no wonder if we be infected and therefore Jobs expression is If I have hid my sin as Adam if we are not so
boasting of the wickednesse they act it is a confession which is attended with dedolent impâ—nitency but the penitent confession is of a contrary nature ever accompanied with a shamefull griefe and loathing 4. Beleeving and fiduciall that must be like the confession not of the malefactor to the Iudge but of a sick man to the Physitian wee read of Cain and Iudas confessing but it was rather a desperate acâ—usation then a penitent confession Daniel as he acknowledged to them belonged confusion so that to God belongeth mercy thus must our most sorrowfull acknowledgment be joyned with some comfortable hope of and trust in divine mercy 3. The consequent of this confâ—ssion must be dereliction were it onely to confesse our fault when we have done it it were an easie matter but if Solomon may be St. Iohns expositor it is not onely to confesse but forsake sin and therefore interpreters truly assert that confession is here put synecdochiâ—ally for the whole worke of repentance it being not enough for us to confesse the sin wee have committed but wee must not commit again wilfully the sins wee confess indeed it is very sad to consider how generally defective mens confessions are as to this particular Many as Fulgentius â—xcellently being pricked in conscience confess that they have done ill and yet put no end to their ill deeds they humbly accuse thmselves in Gods sight of the sinnes which oppresse them and yet with a perverse heart rebelliously heape up those sins whereof they accuse themselves The very pardon which they beg wâ—th mournfull sighs they impede with their wicked actions they aske help of the Physitian and still minister matter to the disease thus â—n vaâ—n endeavouring to appease him wâ—th penitent wordâ— whom they goe on to provoke by an impenâ—tent course â—ookâ— how Saul dealt with Davâ—d one whiâ—e confessing hiâ— injustice towards him and soone after persecuâ—â—ng him in the wildernesse so doe men with God you know the story of Pharaoh who one day saith I have sinned and promiseth to let Israel goe and the next day hardâ—neth his heart and refuseth to let them goe and this practice is too too frequent our repentance is a kind of cheâ—ker worke black whâ—te whâ—te and black we sin and then we confess we confess then again we sin But oâ— beloved what will it availe you to vomit up your sins by confession if you do it onely with the drunkard to make way for pouring in more drinke committing new sins nay with the dog you returne to your vomit and lick it up again It is excellent councell that is given by St. Ambrose oh take we heed that the devâ—ll have not cause to triumph over our remedy as well as our dâ—sease and that our repentance be not such as needs a repentance Indeed as Fulgentius appositely Then is Confession of sin Availeable when it is accompanied wâ—th a separation from sin and the practice of thâ— contrary duty and therefore what our Apostle saith of Loving let mee say of confessing confesse not in tongue or in word onely but indeed and in truth by endeavouring to forsake those sins which wee confesse not onely saying I have done iniquity but cordially aâ—ding I wâ—ll doe so no more I end this with that note of St. Austin upon those words of the Prophet Wash you make you clean He onely washeth and is clean who sorrowfully acknowledgeth past and doth not again willingly admitt future sins and so much shall serve in dispatch of the third question 4. Come we now in a few words to the last which is who they are that must thus confessâ— that is intimated in the word we To confesse 〈◊〉 is that which belongs not onely to wicked and ungodly men but to St. Iohn and such as he was good nay the best Christians and that in a respect of their 1. Past enormities True penâ—tents love still to rub upon their old sâ—res David in his psalm deprecateth the sins of his youth our old sins call for new confessions and this holy men doe upon severall considerations 1. To keep down the swellâ—ng of spirituall pride which is apt to arise in the best saints King Agathocles by drinking in â—arthen vessels to minde himselfe of his orâ—gâ—nall which was from a potter kept himsâ—lfe humble so doe good Christians by remembring and acknowledging their hainous sins before conversion 2. To gain further assurance of the pardon of these sins Faith in the best is apt to faint and feares to arise in their minds but the renewing of confession and contrition supports faith and expels fear 3. To strengthen themselves the more against relapses into those sins The best men want not temptations to the worst sins especially those which before conversion they were accustomed to lived in but every new confession is as it were a new obligation upon a man not to doe it any more 4. To enflame their souls with greater measure of love to God and Christ. The sence of sin is a great indearment of mercy and the confession of sin renewâ—th the sence of it indeed wee must not commâ—t sâ—n abundantly that grace may abound the more but we may and ought to confesse sâ—n abuâ—dantly that grace may abound be the more precâ—ous to us for these reasons it is that good Christians are frequent in confessâ—ng their old sâ—ns but besides they have new matter of coâ—â—ession in respect of 2. Their present infirmâ—tâ—es not onely all that are wicked but all that are sinners are bound to confesse their sins and as you formerly heard the best whilest they continue here are sinners whilest the ship is leaking the water must be pumped out as the room continually gathereth soyle so it must be daily swept and the stomack which is still breeding â—ll humours must have vomits administred The line of confession must be drawn out as long as the line of sinning and that is as long as the line of living To shut up therefore we may by this see what kind of Saints those are who are altogether for high raptures of gratulation and admiration but think themselves past confession and humiliation and therefore you shall observe their prayers to have little or no mixture of acknowledgment of sin To all such I shall say as the Emperor did to the Arch-Puritan Acesius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Erect thy ladder and climb alone upon it to heaven for our parts my brethren let confession of sins be as the first so the last round in that ladder to heaven by which we expect and endeavour to ascend that Celestial Habitation THE FIRST EPISTLE OF S. IOHN CHAP. I. Ver. 9. If we confesse our sins he is faithfull and just to forgive us our sins and to cleanse us from all unrighteousness THat Covenant which Almighty God hath made with fallen man in Christ Jesus is not unfitly called by Divines a Covenant of Grace free grace
capacity of pardon till he have made confession nor of confessing a sin till he have committed it it plainly appeareth that God doth not antedate his pardons but till sin be past pardon is to come This being prâ—mâ—sed we need noâ— doubt to affirm when God pardons one sin nâ— one sin is left unpardonâ—â— Larga Dei bonâ—tas venâ—am non dimidâ—abâ—t the acquittanâ—â— which mercy gives is not in part but in full indeed iâ— God shall pardon some sins and not others he would at the same time be a friend and an enemy and we should be at once both happy and miserable which are manifest contradictions besides God doth nothing in vain and it were in vain to cleanse from any if not from all sins one leake unstopped will sink the ship one sore not healed may kill the body and one sin unpardoned may destroy the soul no wonder that the Scripture still useth a word of extent thus it is said in the parable the Lord forgave his servant all his debt thou hast cast all my sins behind thy back saith Hezekâ—ah and wash me throughly from my sins and blot out all mine offences so David prayeth To enlarge this comfortable truth be pleased to observe both the wayes of expression here used and accordingly take it in a double variation 1. Sins in the plurall number he doth not only forgive one but many nor doth he only forgive once but often he will abundantly pardon saith the Prophet Isay or according to the original he will multiply to pardon the Rabbins say that if a man sin thrice it is pardonable but not the fourth God is far more rich in mercy he that cast out a legion of devils will cast out a legion of sins he that bids us forgive our brother not only seven times but seventy times seven will certainly be as abundant in forgiving us the Sea can as easily drown an whole Hoste of men as twenty souldiers and where God forgiveth sin he casts them into a Sea the Lord in the parable forgave his servant not one or ten or an hundred but ten thousand talents were all the sins of the world the sins of one man yet they were to his mercy but a drop of a bucket to the Ocean 2. All unrighteousness of what degreeâ—â—ever â—â—ever all manner of sin and blasphemy shall be forgiven saith our blessed Lord yea that the sin against the Holy Ghost is irremissible it is not for the malâ—gnity so much of the sin as the sinner because he that once commits it can never penitently confesse it not only pence but pounds moaâ—s but bâ—ames miâ—â—s but talents are within the compasse of râ—mission there is a necessity of pardon to the least and there is one excepted a possibility of pardon for the greatest sin Christ cured all manner of diseases and God cleanseth all manner of sins the foulest rags may become white paper and mercy crosseth not only the black but the red lines of our scarlet sins out of Gods book to this purpose it is that in the name of God proclaimâ—d by Moses he is said to forgive iniquity transgression and sin where though there be neither the plural number nor an universal particle yet there is a three-fold noun which answereth both is not unfitly expounded as extending both to original actual to great as well as small sins And now my brethren what abundant consolation doth this afford us against the sense of our manifold and mighty sins so that we may well take up the challenge of St. Paul who shall lay any thing to our charge what singular admiration should ravish us in the apprehension of this multa mâ—â—na misâ—ricordia manifoâ—d and great mercy saying with the Propheâ— Micah Who is a God like unto thee that taketh away iniquity and passeth by the transgressions of the remnant of his heritage what exceeding gratulation should flow from us if at any time God give us assurance of this general pardon exciting our selves with the Prophet David Blesse the Lord oh my soul and all that is within me praise his holy name who forgiveth all thy iniquity and healeth all thy diseases Onely let me close up with a needful caution God forgiveth and cleanseth all our sins but it is if we confesse them and as we expect that his remission so he expecteth that our confession should be proportionable to our comissions now our confession is then answerable when our sorrow which ever attendeth confession is in some measure correspondent to our sins beleeve it brethren the pardon of many of grâ—at sins is not to be had upon the samâ— easie terms with that of infirmities and seldom offences as our sins are more our teares must be more as our transgressions are greater our humiliations must be deeper If our offences have been not Gnats but Camels our sorrow must be not a drop but an ocean Scarlet sins call for bloody tears and if Peter sin heynously he must weep bâ—tterly If then thy former life hath been a cord of iniquity twisted with many threds a writing full of great blots a course spotted with various and those grievous sins multiply thy confessions and enlarge thy humiliations double thy fastings and treble thy prayers poure out thy teares and fetch deep sighs in a word iterate and aggravate thy acknowledgements though yet as the Apostle saith in another case I say in this grieve not as without hope that upon thy sincere and sutable repentance divine goodnesse will forgive thee thy sins and cleanse thee from all unrighteousnesse THE FIRST EPISTLE OF S. IOHN CHAP. I. Ver. 9. If we confesse our sins he is just and faithful to forgive us our sins and to cleanse us from all unrighteousnesse THe Text is a promise and promises are the most comfortable part of Scripture the whole word of God is according to Saint Peters metaphor sincere milk and these are the creame of that milk according to St. Pauls similitude a treasure and these are the pearles of greatest worth in that treasure according to Davids comparison a light and these are the brightest beams of that light in them all our good is centained by them all our hope is sustained through them all our comfort is attained The promise of the Text is one of those which 〈◊〉 Apostle Peter calls exceeding great and precious promises because of that which is an exceeding great and precious blessing the remission of our sins that which is the sole spring of our comfort so that all waters which flow not from this spring though they may be sweet in the mouth will prove bitter in the belly that which is the Queen of mercies so that wheresoever she goeth a train of blessings attend upon her since if sin be pardoned we have grace from peace with accesse to joy in God yea all needfull comforts both for this life and that which is to
1. Some interpreters make faithful and just to be synonima's therefore he is faithful and just because it is just he should be faithful in this respect the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth truth is by the Septuagint translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifieth righteousnesse nor is it without reason because it is a righteous thing to be true before a man maketh a promise he is free to make it or not but when he hath made it he is not free to keep it or not by promise a man becometh a debtor and for one to pay his debt is no more then just Indeed this is not exactly true in regard of God because we never so fully perform the condition but it is justly lyable to exception yet after a sort it is that which he accounts himself engaged to in point of justice to perform all his promises and therefore though it is meer mercy which maketh it is justice which fulfilleth the promise This interpretation Socinus layeth hold on hereby to evade the doctrine of satisfaction which this word according to its proper sense doth clearly â—avour But the designe of the Holy Ghost being in these words to strengthen our weak faith in beleeving the pardon of sin I conceive we shall do best to expound the words in that way which may most â—onduce to this end and that is as affording not only a single but a double prop to our faith from a double attribute in God and therefore I waâ—e this interpretation 2. Others there are who distinguishing these two understand by justice mercy so Grotius here saith I interpret just to be good gentle and Illyricus observeth that righteousnesse is sometimes taken for benignity and clemency in this respect iâ— is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth mercy is sometimes by the Sepâ—uagint rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifieth righteousnes agreeable hereunto the Greâ—k word for almes is by the Syriach rendred righteousness the merciful mans bounty is by the Psalmist and St. Paul called righteousnesse yea upon this account mercy and righteousnesse gracious and righteous are joyned together and David promiseth if God would deliver him from blood guiltinesse he would sing aloud of his righteousnesse And now according to this interpretation we see another impulsive cause of forgivenesse namely the grace mercy clemency of God Among others there are two Greek words by which pardon is set forth that excellently confirm this truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the former by St. Paul which comming from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to forgive freely and intimateth free grace to be the spring of pardon the latter by the Authour to the Hebrews in that quotation of the Prophet I will be merciful to their sins and their transgressions which is by shewing mercy to the sinner in the forgivenesse of his sins so that we may hence learn to what we are to ascribe the pardon of our sins meerly the good will and grace and mercy of God Indeed we shall still find all those benefits especially spiritual which we receive attributed to mercy the regeneration of our nature according to his mercy he hath begottâ—n us the salvation of our soules according to his mercy he saved us and the remission of our sins through the tender mercy of our God oh let us admire the bowels of love the riches of grace the treasures of mercy which are manifested in pardoning and cleansing our sins 3. But though this interpretation may be received yet since it is a good rule in expounding Scripture to keep to the proper meaning of the words if there be not very good reason to the contrary and there being no reason why we should here recede from I have chosen rather to adhere to the litterall sence of the word Iust. For though it be true that 1. The commission of sin deserveth punishment and therefore justice which giveth every one their due calls for the punishing not the remitting of sin and 2. The confession of sin cannot as hath been before asserted deserve pardon because it is no proportionable compensation of the offence Upon which grounds it appeareth that this justice which forgiveth cannot be in respect of us yet it still is a truth in regard of Christ God is just to forgive so that a Gualtâ—r well he cannot but forgive unlesse he will be unjust to his own Son and inasmuch as our Apostle in the foregoing verse save one expressely attributes this cleansing to Christs blood this interpretation of justice is doubtlesse most genuine and congruous To clear briefly and perspicuously this sweet truth of pardoning justice be pleased to know that 1. The mâ—ledictory sentence of death denounced by the law against sinners was inflicted by God upon Christ this is that which the Prophet Esay positively asserts where he saith the chastisement that is the punishment called a chastisement because inflicted by a father and onely for a time of our peace was upon him and again he was oppressed and he was afflicted which according to the genuine sence of the original is better rendred it was exacted to wit the punishment of our sin and he was afflicted or he answered to wit to the demand of the penalty It may be here enquired how it can stand with Godâ— justice â—o inflâ—ct punishment upon the guiltles and if this doubt be not cleared we shall stumble at the threshold and the foundation of this pardoning justice will be layed in injustice and truly when we find God saying the soul which sinneth shall die and asserting those who condemne the righteous as an abomination to him it is hard to imagin how he can himself justly punish the innocent for the nocent To remove this scruple consider 1. That God did inflict death on Christ is undeniable and who may question the justice of his actions when as things are therefore just because he wills them to be done whose will is the supream rule of justice 2. There cannot be a more necessitating reason of Gods afflâ—cting Christ by death then this so that if it be not just for God to inflict it upon him on this ground it is much lesse upon any other That Christ should die for the confirmation of his doctrine was needless it was done sufficiently by miracles To make way by death to his glory was not necessary he might have been translated as were Enoch and Eliah To dye only as an example of patience and fortitude to his followers is a far less cogent cause then to dye as an example of Gods justice and severity against sin nor need he have died for that end since the death of any of his Apostles might have been exemplary in that kind Finally had he died only for the declaration of Gods immense love to us and not for the demonstration of his severe justice against sin whilest he had been so
may be to his glory my comfort and your profit Amen THE FIRST EPISTLE OF St. IOHN CHAP. II. Ver. 1.2 My little children thâ—se things write I unto you that ye sin not and if any man sin we have an advocate with the Father Jesus Christ the righteous And he is the propitiation for our sins and not for ours only but also for the sins of the whole world WHat a disease is in the body that sin is in the soule nor are mali humores ill humours more pernicious to the one then mali mores bad manners are to the other and indeed these are as more so far more dangerous then those by how much the part affected is more noble In this respect they who are appointed to watch over the peoples soules are not unfitly called spiritual Physicians and as Luke a Physician of bodies was one of the Evangelists so all the Evangelists Apostles and all Ministers are Physicians of souls Upon this account we find this holy Apostle as in this whole Epistle so in these verses performing the part of a careful and skilful Physician for whereas the whole body of Physick is divided into two parts namely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the one whereof is for preventing the other for curing diseases here we have this ghostly Physician prescribing to his Patients whom he calls little children in both these kinds giving them a preservative to keep them from sin and a restorative in case of falling into sin My little children these things I write unto you that you sin not and if any man sin c. These two verses might very well have been annexed to the foregoing Chapter because the matter of them is pertinent to yea depends upon that which immediately precedeth as Marlorate and Illyricus have both truly observed for whereas in the end of the former Chapter the Apostle insisteth upon three things remission of sins as being the foundation of fellowship with God confession of sin as being the first step of walking in the light and saying we have no sin which being opposite to confession is a step of walking in darknesse our Apostle in these verses doth but further amplify explain and confirm these several parts letting us know that the confession of sin he speaketh of is such as puts on not sinning and yet we cannot so not sin as to say we have no sin and that the comfort of our remission dependeth upon Christs Advocateship and propitiation In the words we have two generals considerable namely A caveat entered which requireth care against sin in those words My little children these things I write unto you that you sin not A comfort annexed which discovereth the cure of sin in the following words and if any man sin we have an advocate with the Father Jesus Christ the righteous and he is the propitiation for our sins and not for our sins only but the sins of the whole world In the Caveat we have observable A friendly compellation my little children A faithful admonition these things I write to you that you sin not In the comfort we have considerable A disease or danger supposed if any man sin A remedy or succour proposed we have an advocate c. and he is the propitiation for our sins c. At this time onely of the first general and therein begin we with the Friendly compellation my little children These three words in the English are but two in the Greek and accordingly we may observe a word of Declaration who they were little children Appropriation whose they were My little children 1. He calls them little children and that not once but often very often in this Epistle and here yea not only here but in the most places he so stileth them upon a double ground 1. Because though not in a carnal yet spiritual way they were little children what the Proverb saith of old men is true of all good men they are twice children by Generation and Regeneration as when they first partake of the humane so when they participate divine nature they become little children 2. Because being regenerate they were to be as children our blessed Saviour puts these two together except ye be converted and become as little children intimating that all converted persons become such and St. Peter calleth upon those who were born again to be as new born babes indeed in little children are the shadowes of many graces and vertues which are really found in the regenerate Little children cry after the dug an image of spiritual thirst after the word are solicitous for nothing a lesson of dependance upon divine providence are content with a little a document of temperance lye upon the ground a shadow of humility give willingly of their meat to their play-fellows a representation of liberality have no fraud nor deceit in them an embleme of sincerity bear no malice are soon pacified a dictate of placability and charity are harmlesse and inoffensive a monitor of innocency It were easie to multiply parallels in this kind and truly inasmuch as little children put us in mind of these duties and thereby of avoiding the contrary sins of pride covetousnesse injuriousnesse guile malice wrath disobedience contempt of Gods word hypocrisy and all uncharitablenesse our Apostle here intending to disswade from sin in general which includeth all these particulars fitly bespeaks them in this phrase little children 2. It is further observable that he calleth them my little children and this both in respect of a reall though spiritual relation and also by way of a metaphorical yet apt allusion 1. My little children in reall relation God having no doubt made him an instrument of converting many of them to and strenghthening all of them in the saith this spiritual affinity have all true christians to their Ministers Indeed primarily they are Gods children being as the phrase is frequent in this Epistle born of God in this respect it is that St. James saith Of his own good will begat he us and St. Peter blesseth the God and Father of our Lord Iesus Christ for begetting us again and thus indeed Ministers as well as people if believers are Gods children But still secondarily the people are the Ministers children for whereas God is the principall they are the instrumental causes of forming Christ in the hearts of their auditory and as the instruments of their natural being do so no lesse justly the instruments of our spiritual being may call us their children To clear this a little further you may please to consider that the word of truth is the means whereby we are begotten to a spiritual and nourished to eternal life in which respect S. Peter compareth it both to seed and to milk the seed by which we are born again and the milk by which being born we are fed now the preaching of this word is committed to the Ministers of Christ and they are sent and appointed
in their service by which he obtained his brothers discharge So doth Christ for us by shewing to the Father as once he did to Thomas his wounds and his side in which respect Calvin saith well that Christs intercession is nothing else but a perpetual application of his death though yet withall we must conceive that in Christs Advocateship there is not only a presentation of his person and merits but 3. Of his will and desire in our behalf Christ interceding by the vertue of his blood doth not beg in a precarious way but yet he signifieth his will and if you would know what his will is I answer it is That the pardon which his blood hath merited may be granted and assured to That the spirit which his death hath purchased may be given for the strengthening of That the salvation which by his sufferings he hath wrought may in due time be conferred on all his members besides all which this Advocate makes a presentation 4. Of our prayers and supplications which we make in behalfe of our selves and others and the prayers of the Church which she maketh in our behalf Preces sacrificii sui odore sanctificat saith Calvin he perfumes our prayers with the odour of his sacrifice and so presents them to his Father in this respect he is as it were the Master of requests and the angel in the revelation with the golden censer and we are said to have boldnesse of accesse through him and he assured his disciples that whatsoever they did aske in his name should be given them I end this first part Lapide observeth that an advocate appearing in the behalf of guilty persons is to do three things To alledge what may satisfy the law and yet the guilty person escape To present the humble confessions and intreaties of the nocent and withall to interpose his own desires and requests to the Iudge in the delinquents behalf in all these considerations Christ is our advocate as you have already heard he as it were alledgeth his sufferings as a satisfaction of the law for our sins he tenders our penitent acknowledgements and prayers for pardon to the Judge yea he declareth it to be his own no lesse earnest then just desire that for his sake our sins should be forgiven us And now that you may see he is according to Tertullians phrase exorator a prevailing oratour be pleased to take a view of 2. The efficacy of this intercession and that in respect 1. Of the person with whom he is an advocate The Father To unfold this know 1. First that the Father is properly the name of the first person in the sacred Trinity and accordingly with Carthusian we are so here to understand it though not excluding the other persons indeed all the three persons being offended when any sin is committed Christ is vertually an advocate with them all but yet because he cannot be said properly to intercede with himself and lest he might be thought inferiour to the spirit if an advocate with him therefore his intercession is set forth as expressely directed to the Father And inasmuch as the other persons have the same essence and therefore will with the Father Christ in being an advocate with him is also with them 2. But further the Father relateth to the Son whence the Arrians argue â—hat as the advocate is inferiour to the Iudge so the Son is to the Father when as yet St. Paul saith he thought it no robbery to be equall with God that is the Father In answer to which 1. It may and that orthodoxly be returned by way of concession that the Son is inferiour to the Father with this restriction as Son and the Father as Father look as though the essence be the same yet the persons are really distinct one from the other so I know no reason but that we may assert though the persons have an equality because an identity of essence yet as persons they are inferiour one to the other this solution St. Basil maketh use of to clear those words my Father is greater then I whilest yet he was equal with his Father nor is it any infringement to the truth nor incouragement of the Arrian heresy to assert that whereas the Son of God as God is equall with yet as Son he is inferiour to the Father 2. But letting this go you may please to take notice that the Son of God is advocate with the Father as mediator and he is mediator not as God nor as man but as God-man upon which consideration he may be truly asserted inferiour to the Father hence the Sonne of God his becomming man is called an emptying himself for so St. Pauls phrase signifieth whereby he that is equal with became in our nature subordinate to and so capable of being advocate with the Father 3. Lastly The Father is a comprehensive expression and may have reference both to the advocate and the guilty and so either his Father or our Father Indeed God is the Father of Christ and the Father of all beleeving penitents in a very different respect whilest he is Christs Father by Generation ours only by Regeneration Christs by natural begetting ours by gracious adopting Christs primarily ours mediately in and through him and therefore our Saviour saith not I go to our but to mine and your Father because he is otherwise Christs then ours but yet he is ours as well as Christs and these words the Father may well take in both as having a strong influence into the efficacy of the intercession 1. With The that is Christs Father the Advocate is the Iudges Son and therefore the Father is illius amantissimus dearly affected towards him and cannot but grant his desire surely he that saith to us This is my well beloved Son hear him will himself hear him upon that very account as the sufficiency of Christs death depends upon his God-head so the validity of his intercession upon his Sonship when God saith concerning Christ thou art my Son there presently followeth an Ask of me and I will give thee I and my Father saith Christ are one so that God can as well deny himself as his son adde to this 2. With The that is our Father the guilty are the Iudges children therefore the Father is erga nos clementissimus most indulgent towards us and in this respect the advocate likely to speed great is the love of parents ventowards their offending children witnesse that of David to Absolon especially when they return witnesse that of the Fâ—ther to the prodigal pro maximo delicto paululum suppliciâ— satis est patri a few stripes will serve with a Father for a great offence nay any intercession will prevaile with a Father to withhold his correction Yea how often will a Father desire another to step in and intercede for his childe I say not saith Christ to his disciples that I will pray the Father