First Epistle of John Applied Part 1
The only plausible argument which the Papists urge in defense of this practice, is that abuse which ignorant and profane persons are apt to make of the Scriptures, for the patronizing both of errors and vices, whereby it is that they wrest them to their own perdition.
That thus it too often falls out, is not to be denied, but that therefore the free use of the Scriptures is to be interdicted, cannot be granted. When S • Peter tells us, that unlearned and unstable souls did wrest many things in S t Paul's Epistles and other Scriptures to their own perdition, he plainly intimateth that there was then given a liberty to the unlearned of reading the Scriptures, else how could they have wrested them; nor doth he from the wresting infer a prohibition of reading, but only an advice to those to whom he writes, that they were not led away with the error of the wicked.
To clear this further, you may please to know that,
1. This perverting is only an accidental consequent, not a necessary or natural effect of reading the Scriptures. St Paul saith expressly, The whole Scripture is profitable for Doctrine, for Reproof, for Correction, and for instruction in righteousness: for these ends it is intended by God, to these it tends in its own nature; and if any contrary use be made of these Books, it is an eveut, but not an effect, and they only a occasion, but no cause.
2. That the accidental evil of what is in itself good, and by its proper efficacy produceth a good, greater or as great as the evil, is no just ground for the denegation of the good. True it is, evil must not be done that good may come of it, but it is as true, that good must not be left undone though evil come of it. The practice of that King was no way commendable, who cut down all the Vines in his country, because some men were drunk with the wine. It would be a mad edict which should forbid men their meat and drink, because many surfeit through excess. Hezechiahs destroying the brazen Serpent because some men idolized it, had not been justified if there had been the like benefit by, and use of it in his as in Moses his time. It is an excellent rule of Tertullian, Multum differt inter causam & culpam, statum & excessum; non institutio bonae rei sed exorbitatio reprobanda est, to give you the sense of it in short English. The evil abuse of a good thing is no sufficient cause for the total dis-use, especially where the use counter vaileth the abuse. That so it is in this present case is evident, the good which men generally reap by reading the Scriptures being far greater then the evil which some men occasionally draw from it. If then this sword which is put into the hand of any Christiah for his defense against his spiritual adversaries, be by some mad men turned upon their own and others breasts; the guilt must lie upon the wicked abuser of this sacred weapon, nor must the rest of Christ's Soldiers be debarred of it.
Indeed, This liberty which I have now pleaded for, must be both given and taken with a restriction by putting a difference between the reading and interpreting of Scriptures, every one may read the Bible, and everyone must labor to understand what they read; but everyone may not, ought not to undertake the expounding of it; none may be wise above what is written, nor must weak novices think themselves so wise, as to interpret what is written: little Children and young Men must ask the Fathers, private Christians must inquire of the Pastors and Doctors of the Church, whom God hath appointed in a peculiar manner for that end. Just therefore is that complaint which S t Jerome made of his times; and I would to God it did not fit this present age, whereas in secular matters every man followeth his particular occupation,
To cl • st up this, How great is our happiness (did or would we know ) who live in the bosom of such a Church, which as she denieth an unjust, so she indulgeth to us our just liberty; and how great is both our unhappiness and wickedness, whilst some boldly intrench upon the one, and more carelessly neglect the other. Let it then be the practice of all both old and young to read these holy writings; think it not enough to hear them read in the Church, but In domibus vestris aut uos legite aut alios legentes requirite, at home either read them yourselves, or cause them to be read to you; let not any excuse themselves saying, Non sum monachus, I am no monk seculars are bound to this duty, Non novi literas, I am not book-learned, the greater thine and thy Parents negligence: and however, thou mayest obtain to have them read to thee. And when in reading or hearing these sacred Books you meet with difficulties, repair to the Priest, whose lips preserve knowledge; knock once and again by Prayer for the spirit of illumination, and in this case make use of Solomon's counsel lean not to thy own understanding.
These things are written to you Fathers, be not you strangers to them, exercise yourselves in these Books, make them with David your delight, and your counselors: they are written unto you young Men, follow the Psalmists counsel, and by taking heed to this word, learn to cleanse your ways. They are written to you little Children, do you begin to acquaint yourselves with them. It is recorded for the praise of Timothy, that from a Child 〈 in non-Latin alphabet 〉 from his first years, wherein he was capable of learning, and instruction, he knew the holy Scriptures. It is observed that the 119 th Psalm is disposed according to the letters of the Hebrew Alphabet; perhaps to intimate that Children when they began to learn their Alphabet, should learn that Psalm. The Jews (as a learned Popish Bishop hath noted) Filios suos quinquennes ad saera Biblia adaptabant, began to acquaint their Children at five years of age with the Bible, and pudeat Christianos, what a shame is it for Christians not to begin as early as the Jews. It was the charge Ignatius gave to the Parents, that they should bring up their Children in the nurture of the Lord, and to that end, 〈 in non-Latin alphabet 〉 , that they should teach them the holy Scriptures. What if Children cannot for the present understand? yet they can remember what they read in the Scriptures, and the reading of them maketh such impressions upon their minds, which are of singular use to them afterwards; nor is it any profanation of those holy writings for Children to take them into their mouths, though they cannot read them with that knowledge and consequently devotion as is required in, and expected from young Men and Fathers. It is very unlikely that those Children knew the meaning of Hosanna, whom yet Christ forbade not to utter it. It is both piety and prudence to deal with little Children according to their capacity; let them first be accustomed to read, and then to remember; and by this means in due time they will be brought to understand and affect those holy writings.
Though withal, prudence adviseth that in reading there be a gradual order observed, beginning with such parcels of holy writ as are most necessary and easy to be known; The Lord's Prayer, The Commandments, The Sermon of Christ upon the Mount, many of the Psalms of David, Proverbs of Solomon, and such like Portions of Scripture, would first be taught to Children, and young Men would be advised to be conversant in, not attempting to look into the more dark and mysterious parts of Scripture, till they have attained by being Catechized, by hearing Sermons, and other godly helps, some good measure of divine knowledge; and then in reading what they cannot understand, with humility to admire, and modesty to inquire into the sense and meaning of such Scriptures.
2. But further, If we refer this 〈 in non-Latin alphabet 〉 , I write, to that command of Love which is prescribed in the preceding Verses, that which is here intimated is, that Love is such a command as belongs to all sorts of Christians and ages of Men.
1. It belongs to all sorts of Christians, little Children, weak Christians are obliged to Love: patience under the Cross, joyfullness in tribulation, spiritualness in duty, and such like qualifications; are not attained till we come to be young men, nay, Fathers; but Brotherly Love is to be Practised by, and is expected of them who are but little Children in Christianity. Indeed this is one of the first graces which discovers itself in a Saint, and even then when a weak Christian cannot say I believe in Christ, yet he can say I Love my Brother. Nor is this duty to be laid aside, when we come to be young Men, yea, Fathers; strong, yea, perfect Christians; since as we abound in other graces, so especially we must abound in this; and the perfecting of a Christian, consists much in the perfecting of his Love. Indeed when many other graces shall cease, Love shall remain, the great employment of glorified Saints being to praise God, and Love one another.
2. It belongs to all ages of Men, none but ought to practice and have need to be admonished of it. The poison of anger and hatred is apt to creep into us betimes; little Children are prone to fall out, and quarrel and fight one with another; and young Men being in heat of blood very often boil over with rage; yea, old Men are apt to be peevish and froward, so that every age stands in need of this bridle of Love to restrain their passion; one of the first lessons a little Child is capable of learning is Love; and old Men when they can do nothing else, yet may Love; it is that grace which is never out of season, it is that grace which will fit all Sexes, all sizes, all Ages, and is never out of fashion.
3. Lastly, If we take this 〈 in non-Latin alphabet 〉 , I write, as a Preface to the following dehortation, it implieth the general concernment of avoiding worldly Love.
1. It concerneth all sorts of Christians: the first part of that duty which the grace of God teacheth is, to deny all ungo ••• iness and worldly lusts. Self-denial which includeth a renouncing of the world, is the first step in the ladder of Christianity which Christ hath erected; and yet withal, it is that which even young men and fathers grown perfect Christians have need to be minded of. It is very hard to walk upon snares, and not be entangled; nor have the best Christians their conversations so in Heaven, but they are apt to be enamored with earth; and whilst they find strength to deny ungodliness, they still find cause to complain of worldly lusts; no wonder if St John write to all sorts, Love not the world.
2. It concerneth all ages. Love of the world is that which begins betimes to take hold of our hearts; little Children no sooner begin to know anything, but they are taken with these present visible sensual Objects: young men that are as it were entering upon the world, have much to do in it; and no marvel if they be too much taken with it; nay, which is both strange and usual, old Men though they are going out of the world, do yet cling in their affections about the world; herein their minds resemble their bodies, which the older they grow, still they bow down more towards the earth: one wittily compareth them to the Rivers, which the nearer they come to the Sea, which is their end, the broader they are, and the more water they suck; oh how greedy are many old Men of this world, as if they were to run a new race of fourscore years longer, when they are ready to drop into the Grave? Quo minus viae restat, eo plus viatici quaerunt; the less way they have to go, the more provision they crave for their journey. Good reason then had our Apostle, writing about this sin, to admonish all ages to beware of it. And thus I have given a dispatch to the second General part of this Scripture, the Act performed. The last and greatest part yet remaineth to be diseussed in the following discourses.
THE FIRST EPISTLE OF S t JOHN.
CHAP. 2. VERS. 12.
I T was the peculiar prerogative of the Disciples that they were fellows of Christ's College. It is the common privilege of all Christians that they are Students in Christ's Church. The studies wherein they are chiefly to be conversant are two; namely, of Faith and Repentance; how to obtain pardon of sin past, how to attain strength against sin for the fature. These studies are each of them very choice and excellent, and withal of that nature, that they cannot be severed: in vain doth he study for pardon who striveth not against sin; and yet it is not future Obedience will satisfy for former guilt. As therefore we must be solicitous for grace that sin may be prevented, so we must be studious for mercy that guilt may be absolved. To help us in both these studies, namely, To quicken our Repentance, and to strengthen our Faith, is the great design of our Apostolical Tutor in this Epistle: in reference to the former he saith in the first Verse, These things I write to you that you sin not, and in regard of the latter he saith in the twelfth Verse, I write to you little Children, because your sins are forgiven.
The Reasons of our Apostles writing to all Christians in general, and each age in particular, are now to be handled.
1. That with which I am to begin is the Reason of his writing to the little Children, the Christians in general as it is expressed in the close of the twelfth Verse, Because your sins are forgiven you for his name sake.
For the further discussion whereof, I shall consider it two ways,
As a Consolatory Assertion, Your sins are forgiven you for his names sake.
As an Hortatory Reason, enducing them to observe what he wrote to them, in the word because.
These words, Your sins are forgiven you for his name sake, contain in them an excellent comfort, a singular blessing, concerning which we are to take notice of its
Of each in order, with all perspicuous brevity, beginning with
1. The Quality of the blessing here assured, forgiveness of sins; it is the Subject which I have already had occasion to discourse of in the former Chapter, but considering both the sweetness and the largeness of it, I could not here pass it by. Remission of sins is so sweet a comfort, that like a pleasant tune it affects the more by the iteration; and yet withal, it is a Doctrine of such ample extent, that notwithstanding what hath been already said, there is somewhat still remaining to be said; yea, when I have said all I can, I must confess myself unable fully to explicate the nature of it. That I may give you a further account concerning this excellent benefit, you must know that sin is to be considered three ways, in itself, in reference to God, and to the sinner.
1. There are two things observable to our present purpose in sin absolutely considered, to wit; its essence, and its property, the one whereof is constitutive, and the other consecutive, if it be allowable to make use of those phrases, when we speak of a privation.
That wherein sin doth primarily consist, is the breach of the Laws prescription; that which doth inseparably attend upon it, is its desert of the Laws curse; now neither of these are properly the Object of forgiveness; and the reason is plain, because it is impossible, ex naturâ rei, and such as implieth a contradiction that a sin should not be a breach of the Law, or being a breach should not deserve the curse. Indeed it is with the forgiven person in some respects, and as to some accounts quasi, as if his sin were no sin, as if the Law had never been violated, nor the penalty deserved; the breach shall not be imputed to, so as that the penalty shall be inflicted on him; but the forgiven sin is in itself as truly a sin, and as deserving punishment after as before: it is one thing to acquit a malefactor as not guilty, and another thing to absolve him from the punishment due to him for his guilt: when God forgiveth a sinner, he cannot (be it spoken with an holy reverence▪) peccatum non peccatum facere, make a sin to be no sin; and therefore those phrases which express forgiveness to be a taking away iniquity, so as though sin be sought for, it cannot be found; yea, a making Crimson, Scarlet sins to be white as Snow, and wool, are not to be pressed too rigidly, but construed with a tanquam; sin forgiven is as if it had never been and were utterly extinct.
2. In sin considered with reference to God there are two things further to be observed, namely, the aversation from, and the offense to God, which are its concommitants.
1. By sin we run away and wander far from God. Some of the Schoolmen define it to be an aversion from the Creator to the Creature, and the remedy of this is not Remission but Conversion; indeed none have their sins forgiven, but they who turn from their sin to God; yet the turning a sinner from his sin, and the pardoning to a sinner his sin, are distinct acts.
2. By sin we offend and displease God. Indeed sin being against him cannot but displease him; and being a breach of his Law must needs incur his wrath, insomuch that he is both offended with the sin, and the sinner for his sin. Now in forgiveness.
On the one hand, the offense against the sin is not removed. Not God's toleration, no nor yet his absolution is any approbation. God's pure nature cannot but hate sin, and that in those to whom he forgiveth it; far be it from us to imagine, that whilst God punisheth the sins of the wicked, he is well pleased with the sins of believers; sin in whomsoever it is cannot but offend God's holiness.
But yet on the other hand, The displeasure against the sinner is taken away, and every forgiven sinner is in a state of Reconciliation. To this purpose it is that we find those two are joined together, 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , God was in Christ reconciling the world to himself, not imputing their trespasses, 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , he hath graciously accepted us, and we have forgiveness of sins, so that sin being forgiven, the sinner is reconciled to God.
And yet this must be understood with a distinction of God's anger, into judicial and paternal; when God forgiveth sin, he is no longer angry as a Judge, but still he hath a Fatherly anger, whereby it is that he ofttimes corrects those whom he forgiveth. True it is, those corrections which God inflicts on forgiven sinners, are called Judgments, but not because they are laid upon them by him as a Judge (as a late Writer inconsiderately glosseth) but because they are moderated with Judgment; in which notion Judgment is opposed to judicial anger, as appeareth by the Prophets prayer, Oh Lord correct me, but with judgment, not in anger. To this purpose it is very observable that S Paul saith, When we are judged, we are chastened of the Lord, not when we are chastened, we are judged, where the 〈 in non-Latin alphabet 〉 , plainly noteth the chastisement of a Child by his Father, so that the Apostles manifest assertion is, Whatsoever Judgment befalls Believers for their sins, they are only the chastisements of a Father, and so far distant from and preventive of the punishment of condemnation which he inflicts upon the world as a Judge: and therefore we need not doubt that when sin is forgiven, God's judicial anger is appeased.
3. Lastly, In sin considered with reference to the sinner, there are three things further observable; the spot defiling, the guilt obliging, and the punishment attending.
1. The spot or blot of sin is either in respect of the person who is thereby deprived of that state of innocence and purity wherein before he was, or in regard of the nature which is bereaved of that excellency and beauty which before it had. The former of these can never be taken away, it being impossible to affirm of one who hath sinned, that he is an innocent person; for that were to say he is one who never sinned; even of those who are glorified Saints in heaven, it must be acknowledged that they were sinners upon earth, so that in this respect Adam before his fall had that innocence which cannot be attributed to those who are invested with glory. The latter of these is that which is removed not by remission, but renovation; justification, but sanctification, and therefore till sanctification be complete, is not perfectly taken away.
2. The guilt obliging is that whereby the sinner is actually bound to undergo the punishment due to him by the Law, and passed on him by the Judge for the breach of it. This is that which is called by the Schools the extrinsical guilt of sin, to distinguish it from the intrinsical, which is included in the deordination of the act, and which (as is already affirmed) is inseparable from the sin; and if you would know wherein the nature of forgiveness immediately and primarily consists, it is in the taking of this obligation, and discharging the sinner from it. Hence it is that the pardoned sinner is said not to be under the Law, that is not under the curse, the sentence of condemnation belongs not to him. According to this notion all Scripture phrases are to be construed, by which forgiveness is expressed: God when he forgiveth sin, is said to cover them, to remember them no more, to cast them behind his back, throw them into the depth of the sea, blot them out as a cloud, hide his face, turn away his face from them; by all which expressions, we are not to think that God doth not know, se • , take notice of, or that seeing, he is not displeased with such sins, and believers for them; but that he will not so take notice of them, as to enter into judgment with the persons for them; so that the forgiven sinner is free from obligation of the punishment, as truly, as surely, as fully, as perfectly free, as if he had never committed the sin, but were altogether innocent: in which regard we may say with the Poet, Quem p • nite • peccasse pene est innocens, He that is paenitent, and so pardoned, is in a manner innocent, to wit in respect of his exemption from any obligation to the curse of the Law, otherwise due to him for his sin.
3. And then which followeth upon the former; there is the punishment itself.
To open which briefly▪ know,
1. That punishment is a natural consequent of sin, 〈 in non-Latin alphabet 〉 , vengeance dogs the sinner at the heels, the Hebrews by one word express both, they are so near a kin; if thou dost ill (faith God to Cain) sin, (that is the punishment of sin) lieth a • the door, ready to seize upon thee.
2. That punishment which is the attendant on sin extensively reacheth to all the miseries which men endure, but especially to the torments of the other world, as appeareth by the sentence denounced against the intruding guest, and the uncharitable servant, which chiefly respect the estate of the damned, and contain in them allegorical descriptions of hell.
3. Finally, This punishment is not only for a time withheld, but wholly taken away when sin is forgiven; a reprieve only suspends and defer • s, but a pardon takes off, and prevents •• e execution. That which is most principally the punishment, to wit of the damned, shall never be inflicted, and whatsoever miseries and afflictions may befall a pardoned sinner, though they are materially, yet they are not formally punishments, because not for satisfaction of offended justice.
And thus, with what brevity this weighty point would admit, I have discovered to you the nature of this mercy; and surely by what hath been said, we may easily see how precious a blessing it is, as being eminently the Queen of mercies, the Ocean of blessings, the Quintessence of comforts, and virtually all blessings whatsoever we can stand in need of, or long after. Till sin be forgiven, no good can be expected, and therefore they are put together. Take away all iniquity, and do us good: either God withholds mercy, or else the mercy proveth a curse to the unpardoned sinner; sin being forgiven, there is no evil which we need to fear, not God's wrath, not the Laws curse, not Satan's malice, not Hels torments; when the Angel said of Jesus, He shall save his people from their sins, he implieth salvation from all evils, which are the proper effects of sin: since according to that known Maxim, Sublatâ causâ tollitur effectus, the cause being removed, the effects cannot but cease. And as there is no evil which we need fear, so neither is there any good which we may not hope. Zanchi observeth upon the Text, that by a Synecdoche forgiveness of sins is here put for all blessings: sure I am, all good goeth along with pardoning mercy: it is not so in men's pardons, the forgiven malefactor is not therefore received into favor, or advanced to honor: but grace and glory, yea, all blessings attend those whom God forgiveth. Indeed it is only sin which stops the current of mercy, no wonder then if sin being removed mercy flows in a pace. Reconciliatio • to, acceptation with God, both of our persons and services, freedom of access to the throne of grace, and a merciful audience of our Prayers, supplies of all needful comforts, and a turning of all afflictions to our good; Finally, the sonship now, and the inheritance hereafter, do all belong to him whose s • ns are forgiven. Excellently Fulgentius to our present purpose, Non de re parvâ disserimus, nec vile aliquid quaerimus cum de remission peccatorum disputamus, it is not a light matter, an unworthy Subject we discourse of, when we speak of Remission of sins; by this we are freed from eternal punishment, that we may enjoy eternal bliss, by this that weight of •• n which either by nature or life hath been contracted, is removed, and Christ giveth ease to the weary and laden; by this the ungodly is freely justi •• ed, his faith being accounted to him for righteousness. Finally, by Remission of sins men are graciously differenced from those who shall be eternally tormented with, and by the Devil, and joined to those who shall eternally reign with Christ: Oh then (according to Ferus his pious counsel) Hoc ipsum pro maximo dono & gratiâ repetimus: let us esteem this the highest favor, and the greatest gift whereof we can be partakers; and withal, labor we to be among that number to whom this privilege belongs. And so I am fallen on the
Propriety of the Persons in the word, your. Forgiveness of •• ns, as you have already heard, is a great, but withal it is a special blessing. There are some benefits which are common to elect and reprobate, good and bad; such is that whereby God doth spare sinners, and withholds the execution of punishment from them: for so St Paul speaketh of goodness and forbearance to those who d • sp • se it. But then there are peculiar benefits which are the portion only of the good so conferred o •• , as that they a •• confined to the regenerate, among which is this o • •• rgiveness, and therefore it is said here your sins.
Forgiveness of sins may be considered three ways;
1. In the decree and purpose of it, which was before the beginning of the world, from all eternity.
In the plenar • completion and open publication of it which shall not be till the end of the world, when time shall be no more.
In the particular application of it to several persons which is time by time in this present world, and is not vouchsafed to any till they are regenerated.
To unfold this more fully, take this your both exclusive and inclusive, by way of restriction and enlargement, yours, that is, none but yours, yours, that is, all your sins are forgiven
1. Yours and none but your sins are forgiven. This bread of life is for Sons, not Slaves; this kiss of Love is for Favorites, not Rebels; this Sunbeame of mercy for the Children of the Day, not the Night. Indeed we must distinguish between the collation and the oblation, the conferring and the offering of this benefit; forgiveness of sins is offered to all, upon the condition of believing and repenting, but bestowed only upon them who actually believe and repent: and therefore in the publication of this mercy, Ministers must write a bill of divorce to all wicked sinners, that so (according to God's command) they may separate the precious from the vile, and in the Applica • io • of it, everyone must take heed lest he too rashly, hastily, and presumptuously lay hold upon it. Blessed is that man (saith the Psalmist) whose sins are forgiven; ey but miserable is that man who thinketh his •• ns forgiven when they are not; yea, he is so much the more miserable, because he thinketh himself happy; We need to be very cautelous how we pass the sentence of absolution, and you have no less reason to be careful how you • pply the promises of pardon least a vain presumptio • • f mercy betray you to endless misery.
2. Yours and all your s • ns are forgiven you, whither Fathers, or young Men, or little Children: That is
1. In a literal sense, li • tle Children having received Baptismal regeneration, are cleansed from their Original sin; young Men turning to God, have the folli • s of their Childhood pardoned; yea, to Fathers repenting the sins of their former ages shall not be mentioned.
2. In a spiritual notion, not only strong but weak Christians are capable of this benefit: I will remember their iniquities no more, is a branch of the n • w Covenan • , and truth of grace entituleth us to the Covenant. Indeed we must distinguish between the collation and the manifestation of this mercy, Christians whilst they are but novic • s are weak in faith, nor can they clearly apprehend that their sins are forgiven, but still the benefit no less truly belongs to them, then to gro • n Saints.
As then before I dissuaded the wicked from presumption, so now I must warn the weak of despair, those are too apt to lay hold upon, and these are too ready to refuse pardon, nor is it more hard to driv • : these from, then to draw those to eat of this tree of life. But tell me oh drooping soul, Why dost thou frowardly put that comfort far from thee, which truly belongs to thee? though thou art a stripling, yet thou art a Child, Why shouldest thou distrust thy Fathers clemency? True thy weakness exposeth thee to oftener failings, but doth not debar thee from merciful indulgence, which as it is confined only, so it is extended to all the Children of God.
3. The efficiency of the benefit cometh last to be considered, as it is expressed in those words, for his names sake: f •• the better explication of which I shall briefly discuss it both Negatively and Affirmatively.
1. Not for your own sakes, Sin is not forgiven without our desiring, God will have us ask, and seek, and knock for it, it is one of the petitions our Savior teacheth us to use in his Prayer, Forgive us our trespasses; but still it is without our deserving, their being nothing that is, or can be done by us in order to forgiveness, which is in the least degree meritorious of it. Do we confess, bemoan, and forsake our sins? these are no compensations of the wrong we have offered by them to the divine Majesty; our sins deserve punishment, but ou • sorrow cannot satisfy for the offense, nay, could we for the future perform exact unsinning obedience, it is no more then what we are bound to observe, and therefore no satisfaction for the former breaches of the Law. It is not then any thing in us which induceth God by way of merit to confer a pardon on us when he forgiveth sin,
2. For his names sake: where the 〈 in non-Latin alphabet 〉 , may have a double reference, either to God, or Christ; nor is it much material to whom we refer it; indeed insomuch as Christ is the Proxime antecedent▪ and withal it is usual with our Apostle, to speak of Christ in the third person by one or other of these pronouns, it is most probably referred to Christ, but yet I shall take in both considerations, as being neither improbable, nor unprofitable.
1. For his, that is, God's names sake, it is that which Almighty God himself asserts in this very particular by the Prophet Isaiah, I even I am • e that blotteth out your iniquities for my name sake, and accordingly it is that argument by which David pleadeth with God for remission, For thy names sake pardon my iniquities. And according to this reference, name may be taken in a double construction.
1. It is a very usual notion by name to understand honor and glory; when God saith to David, I have made thee a name like the name of men that are in the earth; when the Church saith to God, thou didst get thee a name as it is this day; it is manifest that by name, glory is intended. Suitable to this it is, that famous men are called by the Hebrews, 〈 in non-Latin alphabet 〉 and by the Latins, Virinominum, Men of name, in which sense the Poet adorneth it with these Epithets,
Among all divine works, there is none which more setteth forth his glory then this of remission: sin by committing it, brings God a great deal of dishonor, and yet by forgiving it, God raiseth to himself a great deal of honor: it is the glory of a man, and much more of God to pass by an offense; as acts of power, so acts of grace are exceeding honorable. The attributes of God's grace, mercy, goodness, clemency, shine forth in nothing so much as in pardoning sins. S t Paul speaketh of riches, of goodness which attend God's forbearance; how much greater riches must there needs be in forgiveness? nay, indeed God hath so ordered the way of pardon, that not only the glory of his mercy, but justice; yea, of his wisdom in the wonderful contemperation of both these is very illustrious, Nomen quasi not a men, quia notificat. The name is that which maketh one known, and by remission of sins, God maketh known his choice and glorious attributes, and for this end it is that he vouchsafeth it.
It is a consideration that may be our consolation. Since God forgiveth sins for his names sake, he will be ready to forgive many sins, as well as few, great as small; indeed the more and greater our sins are, the greater • s the forgiveness, and consequently the greater is God's glory: and therefore David upon this consideration of God's name and glory, maketh the greatness of his iniquity a Motive of forgiveness. Indeed to run into gross sins that God may glorify himself by forgiving them is an odious presumption, but to hope that those gross sins we have run into, may, and will be forgiven by God to us, being truly penitent for his names sake, is a wellgrounded expectation, and such as may support our spirits against the strongest temptations to despair.
2. By God's name in Scripture is sometimes understood his word, when David saith, I have remembered thy name oh Lord in the night, and again, Look upon me and be merciful unto me as thou usest to do unto them that love thy name: No doubt we are most congruously to understand by it God's Word, of which he discourseth throughout the Psalm. And indeed so primarily doth this title of name agree to the word that the Psalmist saith to God, Thou hast magnified thy word above all thy name, and in this acceptation the sense is, that God forgiveth sins for his words sake. He hath been pleased to oblige himself by promise (which he cannot falsify ) to pardon the sins of his Children, in which respect our Apostle saith in the former Chapter, He is faithful to forgive; and indeed both these acceptions of name are involved, are within the other since, God forgiveth sins for his words sake, because his glory is concerned in making good his word.
2. For his, that is, Christ's names sake, and thus there is again a double construction of the word name, to wit, for person, and • or power.
1. Name is sometimes taken for the person, thus where it is said, the number of the Christians was an hundred and twenty names; and again, Thou •• st • 〈…〉 names in Sardis, it is manifestly meant of perso •• ▪ suitable to this is that of the Poet,
2. Name is very frequently taken for power and strength, In thy name (that is, by thy power) we will tread down our enemies, saith the Church. I come against thee in the name (that is, in the might) of the Lord of Hosts: so David to Goliath▪ In the name (that is, in the strength) of Jesus Christ of Nazareth arise and walk▪ saith the Apostle to the •• ipple. Finally, In my name (that is, in my might saith Chris • ) t •• shall cast out Devils. In this sense it may well be ••• - • red here, and so the meaning is, that through the virtue and power of Christ this benefit of remission is obtained: so Carthusian glosseth, virtute & merito Christi, by the virtue and merit of Christ. Indeed there is a double power in Christ procuring forgiveness; the one of merit, and that is in his Passion which satisfied God's justice for our sins; the other of entreaty, and that is in his Intercession which pleadeth with God for sinners. By the one, remission is purchased for, and by the other it is applied to us. For his names sake, for the Merit of that Blood which he shed, by the efficacy of that Intercession which he ever maketh, our sins are forgiven, both which I have already had occasion to discuss.
To wind it up therefore
1. In a sorrowful sense of our manifold sins learn we
1. To call on, to ask in the name of Christ for this mercy of forgiveness: it was the assurance our Savior gave his Disciples, (and in them us) That whatsoever they did ask the Father in his name should be given to them. When ever then we put up any Prayer to God, and especially this petition for Remission; let us be sure to present it in Christ's name: it was in Esau's name that Jacob got the blessing, so must we this blessing of pardon in Christ's name.
2. To trust in this name of Christ, as that which will undoubtedly procure our pardon, The name of the Lord (saith Solomon) is a strong tower, the righteous run unto it (to wit, for protection) and are safe▪ The name of Christ (may I say) is a strong tower, and the sinners, penitent sinners run to it, (to wit, for remission) and are glad. Through his name (saith the Apostle Peter concerning Christ) whosoever believeth in him shall receive Remission of sins. All other props are bruised Reeds, only the name of Christ is a strong Buckler to them who trust on it▪ Indeed whatever confidence is placed on God himself, his merciful and gracious nature, for Remission of sins; if it be not with reference to Christ's name and merit, it will prove but a vain hope, since there is no mercy to be expected from God, but only through Christ; and surely much more vain will all that confidence prove, which is built upon the rotten foundation of our own righteousness, which is so far from being available to procure the forgiveness of our sins, that itself hath those sins accompanying it which need to be forgiven.
2. In a comfortable sense of the Remission of our sins, learn we to give unto Christ the glory due to his name. Per cujus nomen, saith the Father upon the Text, Through whose name are your s • ns forgiven? Through the name of Austin or Donatus; no, (who is Augustine? or who is Donatus? ) nor yet through the name of Paul or Peter, but only the name of Christ; and therefore not to us, not to us oh blessed Jesus, not to our Prayers or tears, not to our confessions or good works, but to thy name and merit be the glory of this grace whereby our sins are forgiven.
Having given you this account of the first consideration of the words, to wit, as they are a consolatory assertion it remaineth that I now proceed in a few words to the other, which is
As they are an Hortatory reason for so much the causal particle implieth, I write to you, because your sins are forgiven you for his names sake, and here we shall take in the threefold reference of the Act.
1. I write this whole Epistle, the chief scope whereof is to persuade holiness of life; because for Christ's sake your sins are forgiven. God's mercy in remitting sin, should not make us the more licentious in committing sin, because our old score is wiped off, far be it from us to encourage ourselves to run upon a new one: no rather, since God for Christ's sake is so gracious as to wash away our former sins, we should be the more watchful least we defile ourselves again. What servant will not in reason think himself obliged to serve his Master so much the more faithfully, when he hath passed over his former negligence, riot, and dishonesty, and is not the case the same between God and us; it is true with ill minded and perverse natures, the forgiving of past injuries is an invitation to another, but that which clemency leads to, and works upon an ingenuous spirit, is a care not to offend anymore.
2. I write to dissuade you from the love of the world, because your sins are forgiven you for his names sake, Pudeat quod factum infectum reddere: so Beza. Why should you ungratefully undo what God hath mercifully done? Those sins are remitted to you, which whilst you loved the world, were admitted by you. Oh take heed that you do not forfeit your pardon by running into the same sins again, Vos am • te dimissorem iniquitatum vestrarum, so S t Austin, You are bound to love him who hath forgiven you your s • ns. So our Savior saith of Mary Magdalene, Much was forgiven her, for (which is no doubt there as much as therefore) she loved much, and Quomodo poterimus amare Deum si ama • us mundum? How can we love God if we love the world? Can the world do that for us which Christ hath done? It draweth you into many sins; but it cannot obtain the pardon of one sin. Oh then shall we not adhere to Christ, for whose sake our sins are forgiven, and forgo the world?
3. Lastly, and principally, I write to you this Commandment of loving your Brother, because your sins are forgiven for his names sake. Indeed it is that which this argument presseth in three several ways.
1. In a way of imitation, the Brethren are God's Darlings, he loveth all men so far as to forbear them, but he loveth them so as to forgive them; and surely fit it i • , that where God forgiveth, we should; and whom he loveth, we should▪ Besides God loveth us so as to forgive us, and forgiving, to give all blessings to us, and shall not we be merciful, and kind, and loving to one another after his pattern.
2. In a way of Gratulation, Thus Na • gorgeus urgeth it. So great a benefit as forgiveness, Facile persuadet ut e • benefaciamus, strongly persuadeth that we should return somewhat to him, who, and for whose sake we are forgiven, Non Christo quidem sed membris, this we cannot to him in himself, but in his Members; Quibus ill jussit, To whom he hath commanded us to show our affections. Indeed the good Christian cannot but thus reason with himself. If God hath at my request forgiven me pounds, and given me Talents, shall not I at his command forgive my Brother pence, and give him Mites? That love he hath shown to me is infinitely surpassing that love which he expected I should show to my Brother. So that it is impossible for him who is truly affected with his Fathers goodness not to be inflamed with Brotherly kindness; as therefore the cold stone or iron being warmed by the • ire casts forth and reflects that heat which it hath received, upon that which is adjacent to it; So doth the sincere Christian reflect the heat of God's Love which is shed abroad in his heart, and sheds it abroad in Love to his Brethren.
3. In a way of Impetration. The comfort of this benefit of forgiveness lieth in the knowledge of it. Indeed whosoever hath his sins forgiven is Really, but he only who is assured that they are forgiven is sensibly blessed▪ A well grounded assurance cannot be obtained, but by finding those graces wrought in us, which accompany Remission, amongst which, this of Brotherly Love is not the least. If I can justly say, That I Love my Brother for his names sake, then, and not till then, I can comfortably say, My sins are forgiven for his names sake When therefore we find these passions of hatred, envy, •• lice, and uncharitableness to boil in our hearts against others, for though • e injuries which either they have, or at least we concei • e they have offered to us: What better Antidote can we use, then a serious meditation of God's free and full underserved and unmeasutable Love towards us, notwithstanding our manifold sins against him? Which that we may duly imitate, for which, that we may be truly thankful, and of which, that we may be comfortably assured it concerneth us: and accordingly St John writeth to us to Love the Brethren.
THE FIRST EPISTLE OF S t JOHN.
CHAP. 2. 13, 14. VERS.
P Hilosophy not unfitly distinguisheth of a threefold natural Life, Vegetative, Sensitive, Rationall. The first discovereth itself by growth, and Augmentation. The second by Motion and Sensation. The third by Discourse and Ratiocination. The first is only in Plants, the first and second in Beasts, all three in Man: nor would it be passed by, how Man doth as it were gradually put forth these several Lives, living in the Wombe the life of growth; so soon as he cometh into the World the life of sense, and after the expiration of some years, beginning to live the life of reason.
And as thus there are three Lives, so there are three Ages of Mans life, which are to be reckoned from that time he begins to act as a man, and make use of his reason; Namely, Childehood, Youth, old Age; Our life is a day, whereof Childehood is the Morning, Youth the Noon, and old Age the Evening. After which succeedeth the night of death: our life is a journey which consisteth of three Stages, Childehood, wherein we go up hill; Youth, in which we run forward; and old Age, in which we run down hill to the Grave. Finally, Our Childehood is as a budding Spring, our Youth as a flourishing Summer, our old Age as a withering Autumn, after which followeth the Winter of death. With all these our Apostle hath here to do; and as every one of them is capable of instruction, he directeth his writing to them, not only jointly bu • severally; in the words now read, I write to you Fathers, because ye have known, &c.
The particular Reasons why our Apostle wrote to everyone of these Ages, do yet remain to be discussed; and before I enter upon them in particular, there are two things I will briefly premise:
1. That two of them are repeated, namely, that which respects Fathers and young Men, whereas that to little Children is only once mentioned, and if we well view it, we shall find there might be good cause for the Iteration of them, and so no need to blame the Scribe, as if the fourteenth Verse were beedlesly added.
Besides that one, namely, that which concerneth young Men is not a naked Repetition, but withal an Amplification; there is a double reason maybe assigned, why he writeth to Fathers, and young Men twice, and but once to Children.
1. Because his discourse was principally intended for Fathers, young Men; look as in our Preachings though sometimes occasionally we instruct little Children; yet we must frequently direct our discourse to those who are drawn up to years of discretion; so no doubt our Apostle designed this Epistle for, and therefore directeth his writing to the young and old Christians.
2. Because the things about which our Apostle writeth are such which young Men, and Fathers have more need to be minded of then little Children. There is not so great danger of little Children's being infected with the world, because they know not what belongs to it; whereas young Men having so much employments in, are apt to be entangled with the world, and old Men having been so long acquainted with, cannot easily wean their affections from it. Little Children are not so sensible of injuries, and therefore not so apt to be enraged with hatred as young Men and Fathers are: No marvel if he write again and again inculcating the argument, by which he would persuade them to Love their Brother, and dissuade them from the Love of the World.
2. That all of them are laudatory Characters, commending that good which he observed in them, the Fathers for their knowledge of Christ, the young Men for their victory and spiritual strength, and the little Children for their knowledge of the Father. A fit pattern for all Ministers, for all Superiors, yea, for all to follow. Indeed to flatter bad men in their sins is abominable; God pronounceth a curse against such Prophets, who daube with untempered Morter, and by their smooth language strengthen the hands of evil doers; but to commend good men for their graces is commendable, and hath not only the pattern of the Apostle, but of Christ and God himself to warrant it.
The truth is, Praise is a due debt to Virtue, and therefore it is an act of Justice: it is not unfitly observed, that our Apostle joineth these two together, If there be any virtue, If there be any praise, to intimate, that praise ought to attend on virtue. Nor is it only a debt, but a spurr, and therefore an act of prudence. When a good man is commended, others are encouraged, and si non amore virtutis, at dilection laudis accenduntur, many have been allured with the Love of praise, whom the Love of virtue could not persuade: however the person himself being commended is thereby animated, nor is it unlawful for men to be Moved in a subordinate way with a desire of praise, and much respect. S t Bernard upon those words in the Proverbs, Hast thou found honey? Eate so much as is sufficient for thee, saith Potest in hoc lo • o non incongrue mellis nomine favor humanae laudis intelligi, in this place by honey may be understood not unfitly the favor of human praise, Meritoque non ab omni sed ab immoderato ed • lio prohibemur, nor are we prohibited all, but only an immoderate desire of glory: No wonder then if the Ministers of Christ whom he hath appointed Fishers of men among others make use of this bait of praise, that commendation may make way for their commands, and a well- done may encourage their Auditors to do better. This no doubt was the design of S t John, that by this Artifice of praise, his instructions might have the stronger influence upon them to whom he writeth.
Come we now to the several Reasons by which he bespeaketh the several Ages:
1. The first respects the Aged Fathers to whom he wrote, because they knew him who was from the beginning, as it is expressed in the thirteenth and fourteenth Verses.
In handling of this Character I shall consider the goodness and the fitness of it; the goodness of it in it self, by inquiring what it meaneth; and the fitness of it, both to the Subjects to whom, and the Objects about which our Apostle wrote.
1. Consider we this Character in itself, and we shall find it not only good but excellent. Indeed in this one there are two Characters, to wit, of Christ and the Christian, which offer themselves to our view; of Christ, that he is from the beginning; of the Christian, that he knoweth him, who is from the beginning: of each in order.
1. Our Apostle here affirmeth concerning Christ that he is from the beginning. Indeed Illyricus refers this to God, who is said to be from everlasting to everlasting, and to inhabit eternity: and is called by Clemens Alexandrinus, 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , the most ancient of all things, because before all things, yea, the Creator. And suitably Plato putting the question, What is the most ancient thing? answereth, God. But I conceive it is most suitable to the Apostles scope to understand it with Calvin, Aretius, and the most, nay, best Interpreters, of Christ. And thus (as Zanchi well observeth) this may be asserted of him in a double respect, quo ad virtutem salvi •• cam, and quo ad personam: in respect of virtual efficacy, and personal subsistence.
1. Christ is from the beginning, to wit, ordained and purposed to be the Mediator of his Church, in which sense he is called the Lamb slain from the foundation of the world. Whence it is that though he died in the fullness of time, yet the virtue of his death as it extendeth forward to the end, so backward to the beginning of the world.
2. But principally, Christ is said to be from the beginning, inasmuch as his subsistence is from eternity; to wit, in respect not of his human, but divine nature. Thus S t Austin appositely, novus Christus in carne, sed antiquus in divinitate, Christ as to his manhood is new, but as to his Godhead ancient: and Oecumenius expressly, 〈 in non-Latin alphabet 〉 , who is it that is from the beginning but God the Word? In this respect justly is the Messiah called by the Prophet Isaiah, the everlasting Father; and the Prophet Micah saith of him who was to be born in Bethlehem, that his goings forth have been of old from everlasting. Upon this account the Author to the Hebrews asserts him to be yesterday, today, and the same forever; where saith Anselm, by yesterday is denoted the time past, and the vast space of eternity preceding; by today the time present; and by forever that which is to come. Finally, unto this that metaphorical Character which our Apostle giveth of Christ, is plainly to be referred, where he saith his head (that is his Divinity, so Pererius ) and his hairs were white like wool, as white as snow, to which in regard of its antiquity, for so Daniel calling God the ancient of days, presently addeth, the hair of his head was like pure wool, namely for whiteness, which is the badge of old age. Not to enlarge upon this point because it is only collateral in the Text, I shall in a few words discuss these two propositions which are plainly intimated in this clause, and clearly, expressed in Scripture.
1. That Jesus Christ had a being before he was born of the Virgin Mary; indeed he then began to be man, but he did not then begin to be, when his Mother conceived and brought him forth into the world. It was our blessed Savior's positive assertion concerning himself, Before Abraham wa • I am, and if he had a being before Abraham, certainly he did not begin to be when he was made man: That this was the meaning of our Savior, is clear in that it is returned by him, as an Answer to the Jews Objection, which is manifestly drawn from the short date of his personal existence, Thou art not yet fifty years old, and hast thou seen Abraham, to which Christ's words cannot be a full Answer, if they intend not that he had a personal being before Abraham, and so no wonder if Abraham were known to him; and that the Jews so understood him, is evident, in that they took up stones to cast at him, as conceiveing him a blasphemer, in so saying, upon which accoun • the Father saith excellently; Ecce Judaei intellexerunt quod non intelligent Arriani, Behold the Jews understood that which the Arians will not, but fondly and impiously endeavor to obscure. Very con •• derable upon this account is that of S t Paul, where he saith that being, (or according to the force of the 〈 in non-Latin alphabet 〉 ) subsisting in the form of God, he took upon him the form of a servant; whence it plainly followeth, that before he took upon him the form of a servant, he had a subsistence. It is not unworthy our observation to this purpose▪ that Christ when he was incarnate, is said to come down from heaven, and to come forth from the Father; whereby is manifestly implied, that before his incarnation, he was in heaven, and in the bosom of his Father. Thus when we read, The Word was made flesh, and God sent his Son into the world, it is evident that he was the Word and the Son before, else how could he be capable of assuming flesh, and being sent into the world. It is a clear maxim, nothing can be predicated of nothing; so that if he were not at all, till he was made flesh and sent, it could not be predicated of him that he was made flesh, or that he was sent by the Father.
2. But further, That being which Jesus Christ had before his incarnation was, 〈 in non-Latin alphabet 〉 , from the beginning, which we cannot better expound, then by that 〈 in non-Latin alphabet 〉 , in the beginning, which we meet with in the Gospel, and so the sense is, that when the world began to be, Christ was, and so consequently from eternity, because before all time.
Express to this purpose is that prayer of our Savior, Father glorify thou me with thine own self, with the glory which I had with thee before the world was; the genuine plain doctrine whereof is, that Christ had a glory ( • nd therefore a co-existence) with his Father before the world was. I am not ignorant how that Samosatenian and Socinian Heretics interpret this only of God's eternal purpose to glorify his Son, after he had finished his work upon earth. And truly it is worth our noting, how absurdly these pretended Masters of reason construe (as others) so this Scripture; whilst they would have us to believe, that when Christ positively saith he had this glory with his Father before the world was; he only meaneth by it, that his Father decreed before the world was he should have this glory; and so that which is averred of actual possession, must only signify an intentional preparation, when yet it had been as easy for Christ to have said (if he had meant no more) the glory which thou hast prepared for me before the world was; yea whenas both Christ and his Apostles where they would express the decree of glory, still use the phrases of prepared, and laid up, and such like.
No less doth it tend to the confirmation of this truth, that the Evangelist saith concerning Christ, All things are made by him, and without him was not anything made that was made; and therefore S t Paul having asserted that all things were created by him and for him presently addeth, and he is before all things. Indeed as Tertullian strongly argueth, Non potuit c • rere substantiâ, quod tantas substantias fe • it, he that gave being to all things, could not himself want a being, and if all creatures receive their essence and existence from him, he must needs be before them. It would not be passed by to what a shift the forenamed Heretics are put to, for evading the force of these Texts, whilst they would expound the making and creating all things, to be the making of new men, and the creating of a Christian Church; for besides that the Apostle manifestly speaketh not only of persons (to whom the new creation belongs, but things, yea all things whatsoever; and therefore the Evangelist joineth a negative to the affirmative, without him nothing; and S t Paul maketh a distribution of the all into things visible and invisible in heaven and earth: whereby it appeareth the first creation is intended. It would yet further be considered, that the Evangelist and Apostle speak of this making and creation as a thing already past, yea as the context in the Gospel showeth, done in the beginning, which compared with Moses his in the beginning God created the heaven and the earth, appeareth to be the beginning of the world: whereas the new creation was then, nay is still but in fieri, not in facto, nor shall be finished till the end of the world.
To end this, Let the meditation hereof confirm us in the faith of our Savior's Deity, which must necessarily follow upon the preceding doctrine; for if Christ is so from, as that he was before the beginning of the world, and so is eternal, he can be no other then the true Jehovah, the most high God; eternity being one of those incommunicable Attributes of the Deity, which cannot in its proper and adequate notion be predicated of any thing besides or below the Godhead. And so much shall suffice to be spoken of the Character which is here given of Christ; pass we on to the
2. Character by which the aged Christians to whom our Apostle writeth are described, and that is that they know him which was from the beginning. What it is to know Christ, I had occasion heretofore to discuss, and therefore shall not insist upon it: only be pleased in brief to take notice
That there is a threefold knowledge of him who is from the beginning, Comprehensive, Intuitive, and Apprehensive.
1. The Comprehensive knowledge is that which is peculiar to himself, he who is from the beginning, can only know himself from the beginning. Indeed it is impossible for any finite Creature to comprehend the infinite eternity of Christ; himself as man could not comprehensively know himself as God.
2. The Intuitive knowledge of Christ in his person, natures, offices, is reserved for Glory, when we shall see him as he is, so far as created nature is capable of.
3. That which then is here meant is an Apprehensive knowledge, whereby it is, we are enlightened to discern the excellency of Christ, together with the need we stand in of, and benefit we receive by him. That expression which we find used by S t Paul, To know the Love of Christ, which passeth knowledge, is seemingly contradictory, but easily reconciled by this distinction; as Christ, so his Love passeth knowledge, because the infiniteness of it is incomprehensible; and yet we both may and ought to know, that is, in some measure to apprehend the Love of Christ to us.
Now this Apprehensive knowledge is either nuda or conjuncta, naked, only scituate in the understanding, when we know what Christ is, and what he hath done; or else such as is conjoined with Faith, Love, Obedience. So to know him as to trust him to prize him, to embrace him, and to obey him.
This is that knowledge which as it is here the commendation; so ought to be the endeavor of every Christian. Indeed knowledge considered absolutely is a rare and precious endowment, and that which a rational nature cannot but set an high value upon, and industriously seek after. Of all the trees of the garden none more desirable then that of knowledge; such is its magical sweetness, that we cannot but fall in love with it. What made the Queen of Sheba come from far to hear the wisdom of Solomon, but that she might gain knowledge? Indeed what light is to the eye, that is knowledge to the mind, not only delightful, but necessary, for as the eye cannot see without light, so neither can the mind judge and discern of things without knowledge.
Knowledge at large is very amiable, but especially in reference to this Object, in comparison▪ of which all other knowledge is nothing worth. I may here very well allude to that of the Wise man, Many Daughters have done virtuously, but thou surmountest them all. There are several kinds of knowledge, and all of them delectable, but this transcendeth them all. No Logic like to the knowledge of him who is 〈 in non-Latin alphabet 〉 , the divine reason. The science of the stars is pleasing; but far short of the knowledge of this star of Jacob, the Sun of Righteousness; the skill of Lapidaryes is choice, but the knowledge of this pearl of great price is far above it. Finally, To know antiquities is vety desirable, but much more to know him that is from the beginning.
Let then no knowledge content us without this, and let us seek after this though we want other knowledge. Indeed it is the excellency of this knowledge, that whereas Ex quovis ligno no fit Mercurius, every man is not fit to make a Scholar, nor are some brains capable of all Arts and Sciences: this knowledge is that to which every man may, and ought attain in some measure; and therefore wisdom inviteth the simple to turn into her School. Indeed (which is though a riddle, yet truth ) it is ofttimes seen that mean, vulgar, ignorant persons are better versed in the experimental saving knowledge of Christ then great Rabbies, and Learned Doctors.
Let then none despair, but all endeavor after this knowledge, and whilst some are for the earthy knowledge of secular affairs, others for the watery knowledge of human Arts; and others content themselves with an Airy speculation of divine things; let us labor for a fiery knowledge of Christ, which may not only enlighten our minds, but warm our affections, so as to make him who is from the beginning, the end of all our desires, endeavors, the whole and sole Object of our trust, and love, and service.
2. By this time you have seen somewhat of the goodness of this Character, proceed we now to consider the fitness of it, and that in a double reference, to the Subjects, and the Objects of our Apostles writing.
1. To the persons to whom he writeth, namely, Fathers, old Men. It is that which I shall here once for all take notice of, that the Characters here specified are such as belong to Christians of all Ages, Fathers as well as young Men must be strong and overcome the wicked one, young Men as well as Fathers must know him that is from the beginning, Fathers and young Men as well as little Children must know the Father; but yet withal, there is a peculiar apitude in each of the Characters to the several ages he mentioneth. This is eminently observable in this which is here given to the Fathers: For
1. Senibu • competit notitia, the act of knowing here specified is such as in a special manner belongs to old Men, with the ancient is wisdom, and in length of days understanding: so Eliphas, in which respect the ancient and the prudent are joined together, Tum deni{que} animus scientiâ floret cum corpus temporis longinquitate marcessit, saith Damascene in his parallels, old Men have o • ttimes flourishing minds, in withering bodies: and to use the Philosophers phrase, the eye of their soul is quick sighted when their corporal eyes are dull: for this reason it is that as Quintilian observeth, Militem eligimus juvenem imperatorem senem, a Soldier should be young, but a General old, and that City is said to be happy, where there are consilia senum, and hastae juve • um, old Counsellers, and young Warriours. Knowledge, though not always, yet for the most par • goeth on three legs, and seeth with four eyes: and it was a true saying of a Learned Divine, A few gray hairs will do more work then many young loakes: and surely then S t John could not give a fitter commendation of these Fathers then that they were endued, Non vulgari prudentiâ, with divine knowledge.
2. Praecipu • m est aetate provectiori antiquiora nosse, old Men are versed in the knowledge of ancient things, and therefore it • s they love to discourse of things done long-ago, and beyond the cognizance of those who are younger then themselves; this then must needs highly commend these Fathers, that their knowledge looked as far as the beginning, Namely, to him who is from the beginning, or if with some you will refer the 〈 in non-Latin alphabet 〉 , from the beginning, to the Act that their knowledge of him was not of Yesterday, but▪ from the beginning of their life they had been trained up in the knowledge of • hrist.
And now I would to God there were no cause of turning this commendation into condemnation. I said days should speak, and multitudes of years teach wisdom said Elihu of Jobs friends. Indeed so it should be; but how seldom is it so, whilst many who have multitude of years, instead of speaking and teaching, have need to hear and learn divine wisdom, 〈 in non-Latin alphabet 〉 , he that is a Child of understanding, little differeth from a Child in years, saith Basil the great: and alas, how many Fathers are in that sense Children? Turpis & ridicula res est senex elementaris, how ridiculous a sight is an old Man going to School? and yet how many old Men have need to learn the A. B. C. of Christianity. How fitly may I apply to such that rebuke of the Author to the Hebrews, For the time they have had they might have been teachers, and yet they need to be taught the rudiments of Religion. It was the complaint of S t Bernard concerning many old Men in his time, I wish it were not too suitable to ours, Caput canum, cor cavum, facies rugosa, lingu • n • gosa; notwithstanding their gray heads, and wrinkle faces, they have frothy tongues, and empty hearts. Oh how many are there who do senescere, and yet both se & Christum nescire, are Ignoramuses, knowing neither Christ nor themselves; perhaps indeed they have attained some dexterous knowledge in the things of this life, they are well skilled to get and keep their gold, heap up wealth; but alas they have not yet learned what treasures of grace and wisdom are in Christ. For one man that liveth to be old, how many die young, and for one old Man that knoweth Christ savingly, how many are altogether unacquainted with him? Indeed if you question their Faith you shall find them very strong in confidence of being saved by Christ, and yet if you examine their knowledge, you shall find them ignorant of that Christ by whom they believe to be saved▪ Solomon saith, A poor wise Child is b • tter then an old and foolish King; will not many knowing Children rise up in judgment one day against ignorant Fathers, whilst a Child of ten years old, shall give a better account of Christian Religion, then some old men of sixty. I know not whither I shall chide or weep, declaim against the folly, or bewail the misery of such old Men; when I consider the dismal threatening uttered by S t Paul, That God will come in flaming fire, rendering vengeance to them that know him not; and which will certainly render the account of these old men the greater, and vengeance hotter, who live within the Pale of the Church, in that they have not only had time, but means and opportunity of gaining this Heavenly knowledge, but they neglect them.
Oh then you Fathers receive a word of admonition, though whilst you were young men, you were careless of divine things, yet now surely it is time to look after them: it is one of S t Cyprians twelve horrid abuses, Si sine religione senex esse inve • iatur, for an old man to be irreligious, and a stranger to Heavenly things; you are almost at the end o • your days, on labor to know him which is from the beginning; your natural life through God's goodness is prolonged. I but it must at length be ended, let nothing content you without the knowledge of the true God and his Son Jesus Christ which is eternal life. Why should you be as bad Apprentices that having served seven years, are still to learn their Trade, hear so much, and so long, and yet know so little of Christ? Assure yourselves the only comforts of old age, are Conscientia been peractae vitae, & scientia Christi experimentalis; the conscience of a well lead life, when you are able to reckon not only days and years, but good works done in those days, and filling up those years, and chiefly the experimental knowledge of Christ; whereby as good old Simeon you embrace him in your arms. This will be both your comfort and your honor, An hoary head being a crown when it is found in a way of righteousness and knowledge. As then God is pleased to add to your days, do you add to your knowledge. And though old age cause your strength of body to cease, yet strive that souls may more and more increase in this and all other graces of the holy Spirit.
2. There is yet another fitness which would be considered in this Character, and that is in reference to the matter about which he writeth, especially the praecedent and subsequent Doctrines; that thereby we may see what influence the right knowledge of Christ hath upon those excellent duties of contempt of the world, and Love of the Brethren.
1. Because you have known him which is from the beginning, love not the world. It is that which may very well be urged upon a double account, by an argument drawn.
1. Ab Indecoro, It is a very unbeseeming thing for you who have known him that is from the beginning, and have been so long Scholars in Christ's School to love the world. That they who know no better should soar no higher, it is no w • nder, and therefore if Heathens, Pagans, Infidels, should be earthly minded, it is no more then what is to be expected, but for them who know Christ, and knowing him, cannot but know what an excellency there is in him; and what a vanity there is in the world to dote upon it is very incongruous. A Bristol stone is very glorious in his eyes who never saw a Diamond, but he would deservedly be accounted stupid, who should prefer a Bristol stone before a Diamond; all Christians especially Aged ones cannot but experimentally know Christ's fullness and the worlds emptinesg; and therefore it must needs be a very irrational affection in them to Love the world.
2. A Cantrario, The knowledge of him that is from the beginning; and the Love of these things that have both beginning and ending▪ are contrary to, and so inconsistent one with another; and the reason is plain, because (as hath been already intimated) the true knowledge of Christ is inseparably attended with Love to him, 〈 in non-Latin alphabet 〉 , Loving is caused by seeing, where the Object is amiable; Christ is altogether Lovely, so that it is impossible to see him and not to Love him. The Orator saith of virtue that it is so desirable, that if men could with bodily eyes behold it, they would be ravished with it; sure I am, he that with spiritual eyes beholds Christ, cannot but be enamored with him. Now the world must needs be vile to him to whom Christ is precious; if the knowledge of Christ attract us to him, it cannot but wean us from the world; so that whosoever professeth to know Christ, and loveth the world, he giveth his profession the lie, and plainly discovereth his knowledge to be such, which though it have light, hath no heat, and is none of that knowledge which Christianity calls for.
2. Because you have known him which is from the beginning, love the Brethren; and this likewise is that which may be strongly pressed by a double enforcement.
1. Ab Object • , The knowledge of him who is from the beginning, carrieth with it a knowledge of that Love which he had from the beginning toward us, and did manifest in the fullness of time to us, and no such obligation to Love, as Love, of our Love to the Brethren, as Christ's Love to us. It is very observable how St Paul persuading to walk in this path of brotherly love, doth not only direct but incite to it by Christ's example, But walk in Love as Christ hath loved us. Indeed he that knoweth the Love of Christ, cannot but be in some measure sensible how free, and how full it is; and surely that Love which is both sine merito, and sine modo, (to use St Bernard's phrase) both undeserved and unmeasurable, may well engage to a return of Love, in whatsoever way he who hath so loved us, should expect and direct i • .
2. Ab Effecto, Inasmuch as Brotherly Love is, though not an immediate, yet a genuine effect of the knowledge of Christ, the account whereof, take briefly thus. Our Brethren (to wit) by grace are Christ's Brethren, and if we love Christ, we cannot but love his relations. All Christian Brethren have the Image of Christ stamped upon them, and if we love Christ, we cannot but love his Image; where then there is a true and sincere affection to Christ, there cannot but be a love of the Brethren, and where there is a saving knowledge of Christ, there (as hath been already manifested) cannot but be a sincere love to him.
That therefore it may appear, our knowledge of Christ is not merely notional, but experimental, such a knowledge of him as is accompanied with a sense of his love to us, not barely speculative, but practical; such a knowledge of him, as is attended with our love to him, let us show it by love to our Brethren.
To close up this discourse, It is an excellent advice of S t Jerome, discite • am scientiam in terris cujus cognitio perseverat in caelis, seek after that knowledge on ear • h, which will persevere in Heaven, let us now begin, and not only begin, but according to S t Peters counsel, Grow in the knowledge of our Lord Jesus Christ, who is from the beginning, which shall be consummated in the end, when we shall enjoy that beatifical vision, which shall need no increase, and know no end.
THE FIRST EPISTLE OF S t JOHN.
CHAP. 2. 13, 14. VERS.
A Mong others, there are two special qualifications of a good Minister, the one, that he be faithful, and the other that▪ he be pr • dent. His faithfulness • consists in delivering those things that are true; and his prudence in making choice of such things as are fit. The fitness of a Ministers discourse lieth chiefly in a double reference. To the season and the persons. All both words and works receive • great deal of beauty from their opportunity, it was not without reason that he said, Omnium rerum est primum, the chief in all actions is the fit time: and Solomon concerning a word spoken in due season, mentioneth the goodness of it with a question, as if it were beyond any positive expression. How good is it? Nor is there • ess regard to be had to the condition of the Auditors, then the fitness of the season: since hereby a discourse becometh not only seasonable but suitable. Physicians, though (unless necessity enforce) they have a regard to the season, yet especially, and always they have respect to the different constitution of the patients in administering their po • ions, and no less doth it befit us who are spiritual Physicians to accommodate our Doctrines to the condition and disposition of those to whom we preach. Excellent to this purpose is that of an Ancient, Pro-qualitate audientium formari debet serm • doctorum ut per singul • singulis congruat & à commu • i • dificationis art nunquam recedat. The Preachers Sermon ought to correspond to the Auditors condition, so as may best tend to edification. Look as in Music all the strings of the Instrument though they are touched with the same hand, yet not with a like stroke; so in Preaching, all sorts of persons are to be dealt with, but not in the same way; Aliter admonendi sunt viri aliter faeminae, aliter in opes, aliter locupletes, aliter juvines, aliter senes, as he excellently goeth on, one admonition is fit for Men, another for Women, one for the Rich, another for the Poor, one for the Young, another for the Old. This discreet Application of our instructions, is that whereof the holy Apostles set us a pattern: and among the rest S t John, especially in these Verses, wherein we may observe him bespeaking several ages, and that in several addresses suitable to those ages, I write to you Fathers, &c.
2. The reason by which our Apostle inculcateth his writing upon the Fathers being already handled, that which we are next in order to insist upon, is that by which he presseth his writing upon the young Men; as it is mentioned in the thirteenth, and again, both repeated and amplified, in the fourteenth Verse.
To put them both together as expressed in these words, You are strong and have overcome the wicked one, and the word of God abideth in you. You may please to consider them two ways, Absolutely, as a commendation, and Relatively, as an incitation.
Consider the words as a commendation, and so that I may make use of the metaphor, in the Text, be pleased to observe these four particulars.
The Enemy, The Conquest, The Aids, and The Combatants.
The Enemy is Characterized by that term, the wicked one.
The Conquest is Ingeminated in that phrase, have overcome.
The Aids are specified in these words, strong, and the word of God abideth.
The Combatants are included in the you, who are just before expressed to be, young men.
1. Begin we with the Enemy, who is called The wicked one. There are three grand adversaries of our salvation, and all of them have this Epithet given to them: the world is called by S t Paul, an evil world, and the flesh which is the corruption of our nature, is called the evil treasure of the heart, and the Devil frequently the evil one, the wicked one: in this respect Zanchi conceiveth by the wicked one here to be understood Synecdochtically, all our spiritual enemies; but I rather incline to that exposition, which interpreteth the wicked one here mentioned to be the Devil, he it is who not only here, but twice more in this Epistle, is so called by our Apostle; and no doubt he learned it from his Master, who giveth him this title in the parable of the Tares; yea S t Chrysostom and others of the Fathers, are of opinion, that the evil from which our Savior teacheth us to pray, that God would deliver us, is the Devil, and accordingly Tertullian renders several places of Scripture which mention the Devil by malus, malignus, nequam, evil, wicked, malignant.
It is a name which no doubt is given to the Devil, antonomastice, by way of eminency; 〈 in non-Latin alphabet 〉 ▪ saith Illyricus is more then 〈 in non-Latin alphabet 〉 , and noteth one who is exercitatissimus in omni malitiae genere, exercised in all kind of wickedness; 〈 in non-Latin alphabet 〉 , is more then 〈 in non-Latin alphabet 〉 , and noteth one who is insigniter improbus, infamously, notoriously wicked: As though holiness be a quality communicable to the creature, yet God and Christ are emphatically called in Scripture the holy one, because according to Hannah's saying, there is none so holy as the Lord; • o though there be many evil and wicked persons in the world, yet the Devil is the wicked one, because there •• none so evil as the Devil; and therefore S t Chrysostom g • eth this reason of the appellation, Christ calleth hi • the wicked one, 〈 in non-Latin alphabet 〉 , beca • e of that hyperbolical wickedness whereof he is gu • y.
• r the better explanation of this, I shall briefly resolv these two Queries,
It • old be a little inquired into, how the person here s • ken of came to deserve this title, the answer to whi • I shall return.
1. Natively, he was not so by creation? The Devil, if you loo •• pon him in his first original was God's creature, and therefore good, yea in the highest form of creatures, an Angel, and therefore excellent. Indeed the Angels are creatures whom God placeth near to himself, they stand about his royal throne, from whom he keepeth nothing but the