be the man that trusteth in man and maketh flesh his Arm but he is not a meer man whom we trust in and therefore that curse doth not belong to us for as he became man of his mother in the fulness of time so he was God with his Father before all time 3. Exhort us to adore this eternal life which is with the Father with the same reverence and worship we give to the Father we need not fear idolatry when as it is expressely said that all men should honour the Son as they honour the Father let then St. Ambrose his pithy counsel take place in spight of blasphemous Hereticks Iungat honorificientia patri filium quem junxit divinitas as the Father and the Son are joyned together in unity of essence so let us joyn them together in unity of worship saying in words not much unlike those of the Elders worthy art thou oh Iesus to receive glory and honour and power for thou art that eternal life which was with the Father 3. The last character remaineth which belongs to Christ as man set forth in the word manifested which as being of singular concernment is twice repeated to wit both in the beginning and the end of the second verse for the better explication whereof these three things are briefly to be considered What this manifestation imports Who it is that was thus manifested Why the thing here intended is called a manifestation 1. As to the first of these quaeries it is generally answered that by this manifestation we are to understand the incarnation of the Son of God nor is it without sufficient reason since 1. This phrase is manifestly used elsewhere in this sense so by St. Paul with that explicatory additament when he saith God was manifested in the flesh nay without any addition when he speakes of the appearing of Iesus Christ and which yet more confirms it by our Apostle himself in this Epistle and that twice in one Chapter he was manifested and the Son of God was manifested that is as all agree incarnated But 2. Besides these parallel Scriptures there is a convincing Argument in the Text it self to which end you may be pleâ—sed to observe that this parenthesis is interserted by the Apostle on purpose to prevent an objection that might be made against and so add a confirmation to what is asserted in the precedent verse whereas St. Iohn there saith he and the rest heard saw and handled the word of life it might be asked How could this be this living word being spiritual and immaterial to which he implicitly answereth by adding and the life was manifested to wit in the flesh in which respect the and after the Hebrew phrase may well be construed for this being a strong reason to prove that this word of life might be seen by them since he was manifested to them yea which giveth much light and addeth much strength to the verity of this Exposition the Apostle immediately knitteth these two together manifesting and seeing the life was manifested and we have seen it whereby it appeareth that the manifestation spoken of is such as was visible and therefore must be corporeal since onely that which is corporeal is visible 2. That the manifestation is the incarnation is clear but it would be further inquired who it is that was thus manifested the answer to which appeareth by those two Characters the word of life and the life which was with the Father it was not then the Father himself but the word with the Father the second person in the sacred Trinity that was incarnated True it is the divine essence was incarnate and therefore St. Paul saith God manifested because the whole divine nature is in every person but yet onely as in one of the persons and therefore our Apostle saith as here the word so elsewhere the Son of God was manifested It is true that as all external works so this of the incarnation belongs to the whole Trinity but yet the termination of this work was onely in the Son as three persons may make a garment and onely one weareth it or three persons conclude a match and onely one of them the Person married If it shall be further inquired why the word the second person was manifested divers reasons are given in answer by the Antients 1 By the word all things were at first made fit it is that the new as well as the old creation should be his work 2 This word is the image of the Father and therefore most fit to restore the image of God in man 3 The third is the middle person in the Trinity and therefore most fit to be Mediator between God and man 4 He is the word to reveal his Fathers will to the world and therefore he fittest to be manifested in the flesh for this end 5 He onely the Son and therefore most suitable for him to become the Son of man that he might make us the Sonnes of God 6 In a word had either the Father or the Holy Ghost been incarnate there must have been two sonnes in the Trinity which were incongruous 7 But when all is said that which we must acquiesce in is the good pleasure of the blessed Trinity by whose mutual consent the second person the Son of God the word of life was made flesh and so manifested 3. The last quaere cometh now to be unfolded Why the thing here intended is called a manifestation whereby we shall see the aptitude of this phrase and to this end I shall answer it both by way of remotion and of position 1. We must not by any means construe this phrase in favour of those who deny Christ to have a reall body as if Christs coming into the world were onely a phantasme or apparition a manifestation in but no real assumption of the flesh In opposition to this heresie Athanasius saith solidly That as in the manifestation of this word there was no transmutation of the God-head into flesh so neither a phantastical representation but a true assumption of flesh It is true the Holy Ghost onely appeared in the shape of a Dove but he came not to redeem doves Christ came to redeem man and therefore would be truly man 2. But if you will know the true reason of this expression it is because the Deity in our flesh hath most clearly manifested it self to men The Fathers phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not much unlike those Scripture expressions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Gregory Nazianzen enquiring why Christs Nativity is called by this name giveth this pregnant reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because God made himself in a special manner manifest to the world by coming into it The truth is never did God so familiarly reveal himself as when he took our nature Indeed there is a manifestation of God in the works of his Creation
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
Father as a cloak which a man holdeth in his hands is with him but yet without him in this sense with is opposed to in but that in this construction it cannot be verified of Christ is plain because he is said not onely to be with but in the Father 2. Not an inferiority as it is sometimes used when he that is said to be with doth after a sort depend upon the person with whom he is in a way of subordination and subjection in which respect the Son is said to be with his Father the servant with his Master and the like As for the eternal Son of God St. Paul saith he holdeth it no robbery to be equal with God and therefore his being with cannot infer a disparity indeed this expression is true reciprocally the Father with and in the Son as well as the Son in and with the Father the three persons being mutually with each other and none superiour to the other But 2. Affirmatively this exposition noteth 1. The secrecy of Christs subsistence before he came into the world he was with the Father to wit in his bosome and so hid from the world as things in the bosome are recluse from common view and the opposition of this with the Father to manifesting giveth some ground for this construction 2. The distinct personality of the Son from the Father with the Father that is subsisting with the Father and though not divided yet distinguished from him hence it is that St. Ambrose maketh use of this place to stop the mouth of Sabellius who would confound the persons the same person cannot be said to be with himself but with another person and therefore the life which is with the Father must be a distinct person from the Father 3. The essential unity between the Father and the Son He that is with another though he is distinct from yet he must be neer to or else he could not be said to be with him nor are we to imagine this with when spoken of the Divine persons to note a local as a man who is in the same place is said to be with another but an essential union whereby though they are personally distinguished yet they are essentially united and in this respect St. Ambrose maketh use of this phrase to confute Eudoxius and Eunomius This then is the Catholick faith the Father and the Son are alius and alius another and another person but not aliud and aliud another and another thing and this Praeposition with may serve fitly to connote both these 4. Lastly the Sons eternity may be insinuated in this Praeposition in as much as with stands in opposition to before and behinde as the Son could not be before so neither is he after the Father but with him and therefore as the Father is eternal so also is the Son Indeed in humane generation the Son is after but in Divine the Son is with the Father nor can any moment be assigned to the Father wherein the Son was not This will yet further appear by 3. The Verb which is set down in the Praeterimperfect tense and that we may comprize the full of it take it in a double opposition to the Present and the Praeterfect-tense 1. It is not said which is with the Father St. Iohn might have said so of him as man he being then ascended to heaven and set down at the right hand of his Father but here speaking of him as God he useth the past-time he was that is from all eternity with the Father so that if any shall be so curious as to ask where this life was before it was manifested Christ was before incarnate the answer is he was with the Father by which the heresie of Elion and Cerinthus falls to the ground who deny him any being before he was born of his mother upon this account it is that Tertullian saith excellently The father was alone before he made the world and yet he was not alone because the eternal life was with him and in this respect wisdome saith the Lord not created according to the unhappy mistake of the Greek but possessed me according to the true meaning of the Hebrew to wit as a Father is said to possess his son and this in the beginning of his way before his works of old to wit as it followeth in the next verse from everlasting suitably hereunto Christ mentions a glory which he had with the Father before the world was from whence an Antient strongly argueth that he was with the Father from all eternity since he could not have had that glory if himself had not been Besides when we find these two words eternal and was here put together we have reason to conceive that eternity is to be taken in its most proper notion as it excludes not onely ending but beginning accoâ—ding to which it were a contradiction in terminis to say this eternall life was not with the Father from everlasting 2. It is not said which hath been but which was to note that his subsistence with the Father is not now at an end but this eternal life still remaineth with the Father for that Aquinas maketh the notion of this word was importing a thing so to have been as that it doth not cease to be and therefore when Christ is said to come forth from the Father it must not be taken in a rigid sense is best explain'd by this phrase of manifesting his making himself known to the world in our nature being all that is meant by his coming forth from the Father for the truth is he so was as that he still is and for ever shall be with the Father and in this respect it is not unworthy our observation that the Apostle doth not say which was with the Father and is now separated from him but onely is now manifested to us to wit so as that this life still is with him and that to eternity To end this let the meditation hereof 1. Comfort us in as much as it assureth us that Christ is very fit for the work he undertaketh and therefore will accomplish it The great designe of the Messiah is to reconcile us to the Father and who fitter to do this than he that was with the Father Indeed he that is here said to be with is elsewhere said to be in the bosome of the Father and who more fit to make our peace than he who lyeth in the Fathers bosome upon which ground is that expression of St. Paul He hath made us accepted in his beloved Christ and the Father are one by nature Let us not doubt but he hath prevailed to make us one with God by Grace now and by glory hereafter 2. Encourage us against that contempt and scorn which is cast upon Christian Religion as if we did place our trust in a meer man and therefore the Iews upbraid us with that curse in the Prophecy of Ieremy Cursed
is as with the Father so with the Son but likewise a discovery of the means whereby we come to have this fellowship with the Father and that is by having fellowship with the Sonne according to which notion we may fitly conceive the Father to be the terminus and the Son the medium of this societas the Father is he with whom and the Son is he by and through whom we have this fellowship with the Father and therefore it is else where said he hath made us accepted in his beloved and we have peace with God through our Lord Iesus Christ and God was in Christ reconciling the world unto himself and to name no more they who were a far off are made nigh by the blood of Christ that amity and communion which we have with God being onely in and through a mediator Iesus Christ. The Heathens were in part sensible of this truth who conceiving that the supream Gods were defiled by the unhallowed approaches of mortals invented Heroes and half Gods a kinde of middle powers to be as mediators between those Gods and them but this doctrine of a mediator the Gospel fully revealeth and this to be no other than Iesus Christ by whom we are brought to communion with God Indeed there was a time to wit in innocency when man stood not in need of a Mediator but injoyed a fellowship of perfect amity with his Creator but now man being fallen from that integrity and thereby having lost the favour of God there is no other way of reconciliation but by Christ. So that as TheThemistocles when Admetus was incensed against him brought the Kings son in his armes and implored his favour so we can by no means obtain a fellowship of reconciliation with the Father but by his Son Iesus Christ in this respect it is that Christ saith concerning himself I am the way the truth and the life no man cometh to the Father but by me and upon this ground he is not unfitly resembled to that ladder in Iacobs vision which reached from earth to heaven by whom alone we climb to heaven so that if we will pervenire ad Deum we must ascendere per hominem to come to God we must ascend by the man even the man Christ Iesus There is onely one thing further to be enquired for the full explication of this clause and that is why the Apostle having mentioned two doth not annex the third person and with the Holy Ghost In answer to which you must know that the third person though he be not expressely mentioned is necessarily implyed for the truth is we can neither have fellowship with the Father nor with the Son but by the Holy Ghost by the spirit it is that God begets us again unto himself and therefore it is called the renewing of the Holy Ghost by the spirit it is that we participate of Gods holiness and therefore he is called the spirit of holiness not onely because he is so in himself but it is he that communicateth it unto us finally by the spirit it is that the Father and the Son dwell in us and have communion with us in which respect our Apostle saith we know he abideth in us by the spirit he hath given us and therefore it is that we finde this elsewhere directly expressed concerning the Holy Ghost to wit in that solemn benediction to the Grace of our Lord Iesus Christ and the love of God the Father is joyned the communion or fellowship of the Holy Ghost Though then he is not here named we are not therefore to imagine he is excluded Indeed it is a rule in Divinity which St. Ambrose hath observed to my hand qui unum dixerit Trinitatem signavit when any one of the persons is nominated in any external operation all the rest are implyed and therefore as when we find onely mention of the fellowship of his Son Iesus Christ we must take in the Father the spirit and when we read onely of the fellowship of the spirit we must conceive it as well of the Father and the Son so when here we find the Father and the Son expressed we must not exclude the holy spirit and look as our blessed Saviour when he speaketh of that knowledge which is the way to eternal life though he only mention the Father and his Son Iesus Christ is to be understood as including the holy Ghost so are we here to interpret S. Iohn and therefore may very well adde by way of explication our fellowship is with the Father and his Son Iesus Christ and with the holy spirit nor yet doth there want a reason as Iustinian hath well observed why the Apostle maketh no expresse mention of the Holy Ghost as he doth of the Son of God namely because as for the communion of the Holy Ghost they to whom he wrote could not be ignorant of it as having no doubt had experience themselves of the effusion of his gifts upon them and therefore it needed not to name him but because the divinity of the Son of God was oppugned by the Hereticks of those times therefore he thought it fit with the Father to mention the Son And thus much or rather thus little of this unconceivable much more unspeakable benefit the fellowship which Believers have with the ever blessed and glorious Trinity what now remaineth but that I bring it home by some comfortable application to our selves There are onely three inferences which are plainly deducible from hence for our practice 1. Whatever men do either for or against any Christian reflects on God and Christ with whom they have fellowship Christ shall say to those at the last day who releive his members now In as much as you did it unto them you did it unto me and it was his saying to Saul in the vision when he breathed forth threatenings against the Church Saul Saul why persecutest thou me and why this but because of the fellowshâ—p which is between Christ and his Members Take then heed O ye sons of Belial how you scoffingly deride at proudly insult over and maliciously persecute the servants of God and members of Christ. Haman notwithstanding all his greatnesse durst not but honour Mordecai because he was the man whom the King delighted to honour and dare you abuse such whom God vouchsafeth to honour know you not that they are his jewels and will you deface them the apple of his eye and will you touch them his temple and will you seek to destroy them Are they not to speak it with an humble modesty all in all with God his bosome friends his daily associates and dare man whose breath is in his nostrils do any injury to them or can he do it and hope impunity Let none deceive themselves Qui insurgit in Christum Domini insurgit in Dominum Christi he that riseth up against the Lords anointed riseth up
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
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
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
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
he is an advocate for us with the Father let us be advocates for him with the world let us plead his cause vindicate his honour speak for his Gospel intercede for his members it is but that to which gratitude obligeth to do for him as far as we may what he doth for us and so return like for like indeed he can and will plead his own cause nor doth he stand in need of our help but he taketh it kindly when we expresse our thankefulnesse by becoming advocates for him 3. That when we sin Christ may be our advocate let us be sure to arraign and accuse our selves it is St. Austins advice continually censure and condemn thy self so mayest thou come boldly in confidence of thine advocate Indeed I may here fitly make use of those words towards the end of the former Chapter if we confesse our sinnes he is our advocate to plead for pardon in one word Let us with penitent hearts on all occasions go to him and humbly intreat him that he would intreat for us he desireth no more then to be desired prayer is the only fee this advocate expects Let us therefore confesse and confessing pray to the Father in his name yea to himself that he would pray to the Father and let us not doubt but he will perform what we desire and obtain what we expect the forgivenesse of our sins and not only so but in the end that which is the end of our faith the salvation of our souls THE FIRST EPISTLE OF St. IOHN CHAP. II. Ver. 2. And he is the propitiation for our sins and not for ours onely but also for the sins of the whole world IT is one of those excellencies which are common both to Law and Gospel that they require purity of heart and holinesse of life sin not is the voyce both of Moses and Christ Prophets and Apostles Indeed since they were holy men who wrote and that as moved by the Holy Ghost it was impossible but that all their writings should tend to the advancing of holinesse It is one of those excellencies which are peculiar to the Gospel that it provideth an Anchor in case of a storme a rock of succour in shipwrack a refuge whether to flye when we are in danger indeed the Law doometh the transgressour to the curse and there leaveth him hopelesse helplesse remedilesse Accursed is every one that continueth not in all things which are written in the book of the Law to do them so runs the comminatory sentence in which the sinner being involved hath no way left by the Law of escaping but must inevitably perish whence it is that the legal ministration is called by the Apostle the ministration of death but by the Gospel cometh glad tidings of pardon and propitiation to disconsolate sinners and whilest we are sitting in the darknesse of despaire by reason of our sin breaketh in upon us with beams of comfort from the Sun of righteousnesse thus as it saith sin not so withall if we fall into sin it saith despair not a careful endeavour against sin it requireth yet when we have sinned it leaveth us not without hope but directeth us to Christ as an intercessor and reconciler for so we find St. John here in those words which may therefore be truly called the Epitome and summe of the Gospel My little children these things I write unto you c We are now come to the second Ingredient in this Remedy to wit the reconciliation wrought by Christ and this in the second verse and he is the propitiation for our sins and not for ours only but for the sins of the whole world concerning which choice and amiable benefit we have two things set before us The nature of it wherein it consists in those words and he is the propitiation for our sins The extent of it how far it reacheth in those words and not for ours only but for the sins of the whole world each of which may well take up an whole discourse At this time only of the former expressed in those words and he is the propitiation for our sins Before I enter upon the matter it will be needful to take a little notice of the connexion of the clause implied in the particle And. A word which may be considered either meerly as conjunctive or as causal 1. If we read it only as a conjunctive particle it lets us see that Christ being an advocate becometh a propitiation indeed the work of reconciliation according to a different notion belongs both to Christs sacrifice and his intercession the meritorious purchase of our peace belongs to his sacrifice the effectual application of it to us belongs to his intercession the shedding of his blood upon the crosse was that which wrought reconciliation for all that should beleeve in him the presenting his blood in heaven is that which obtaineth the actual collation of this benefit upon them who do beleeve in him This was excellently tipified under the Law by the blood and the incense which the Priest made use of in the attonement the former prefiguring Christs suffering and the latter his advocateship by both which the propitiation is made It is that which we have reason to take notice of for our comfort that Christ is such an advocate as hath not only affectum but effectum a desire to do us good but accomplisheth it as doth not only satagere but efficere undertake but perform as he intercedeth for us when we sin so he finds acceptance and he propitiatâ—th God for our sins oh let it be our wisdom to addresse our selves to him as our advocate when we have offended let us not doubt of being reconciled 2. We may yet further look upon this and as a causal particle signifying after the Hebrew use for and so it lets us see what giveth the efficacy to Christs intercession to wit his propitiation this will the better appear if we consider that 1. This propitiation for our sins was merited by Christs blood and therefore God is said to set him forth a propitiation through faith in his blood and Christ is said to make peace through the blood of his crosse indeed there can be no propitiation of wrath without satisfaction of justice and there can be no satisfaction of justice without shedding of blood whereby the punishment was suffered which justice required 2. Christ maketh intercession in the vertue of his blood our salvation is obtained first pretio and then prece by laying down a price and then pleadâ—ng the payment before God so that what was once offered is continually presented 3. Christ being a propitiation and so our advocate must needs speed whilest a man is angry it is in vain to move him for a favour but his anger being appeased there is hopes of successe especially when he pleads who was the means to pacifie him thus stands the case between God and Christ and us God being â—ncensed