Commentary on 1 John, Commentary · Chapter 1 · Verse 1
1 JOHN 1.1, 2, 3, 4.
That which was from the beginning, which we have heard, which we have ſeen with our eyes, which we have looked upon, and our hands have handled of the Word of Life, &c.
THE Children of God, as in the whole courſe of their lives they are exerciſed with many conflicts of Conſcience, ſo with this Doubt eſpecially, at their beginning to enter into a courſe of Chriſtianity, Whether they indeed doe belong to the election of Grace, and are indeed amongſt the number of thoſe that belong unto God.
And becauſe Faith is very weak then in them for the moſt part, it cometh to paſſe, that their doubtings are ſtrong, they doubt much of this their Eſtate: And from doubtings, ariſeth trouble of mind, and terror of conſcience. When the Sun is in its full ſtrength, and ſhineth brightly, there are no Clouds, or Vapors, or Miſts ariſe, but onelyonly when it is low, at riſing or ſetting: ſo is it with Faith and Doubting; for the removall of which, and for the ſetling of our ſouls, in the aſſurance of Gods love, and for the pacifying of our conſciences with the Peace of God, and filling our hearts with joy in the Holy Ghoſt, St. John moved by the Holy Ghoſt penned this Epiſtle, as Chap. 1. v. 4.
And becauſe our joy cannot be full, except we injoy union with him, and communion with his Children; Therefore that end alſo he openeth, verſe 3. And becauſe theſe are both begun and preſerved by, Firſt, Receiving of the truth of Doctrine; Secondly, Walking in holineſſe of life.
And Contrariwiſe hindered and interrupted, Firſt, By Error in Doctrine; Secondly, Wickedneſſe and uncleanneſſe of life; Therefore he every where inſerteth inſtructions, both for, Firſt, Inlightning our minds with truth of Doctrine; Secondly, directing our ſteps with precepts of holineſſe of life.
And from both he teacheth us to gather marks to our ſelves of our Eſtate with God, that ſo our joy may be full.
In the Text he inſtructeth us in the knowledge of the Truth of this point of Doctrine, what we are to think and believe, concerning the Doctrine of the Apoſtles, whether preached or written. Concerning which Doctrine, two things are here delivered.
Firſt, The Subject of it, Chriſt Jeſus; Firſt, In himſelf, and that firſt as God, as from the beginning eternall, ſecondly, as man, as being heard, ſeen, and ſenſible. Secondly, As in himſelfe to us, the word of life, verſe 1.
Secondly, The end and ſcope of it; Firſt, Subordinate, Fellowſhip with the Apoſtles, and Saints, and with God, verſe 3. Secondly, Supream, our fullneſſe of joy, verſe 4.
That which was from the beginning.] Here are two queſtions,
Firſt, Why rather is it ſaid here, that was from the beginng, then he which was from the beginning?
Secondly, What is it here to be from the beginning?
Firſt, It is here ſaid, that which was from the beginning, to ſignifie and ſet forth unto us, a double nature in one and the ſame word of life, in one and the ſame perſon of Chriſt; If he had ſaid, he who was from the beginning, whom we have ſeen, &c. It might have been thought that the ſame word of life was in one and the ſame nature, both from the beginning, and ſeen, and heard, or elſe that one perſon was from the beginning, another perſon ſeen, and heard, but when he ſaith, that word of life, which was from the beginning, and that which we have heard, and ſeen, &c. he plainly inſinuateth, that there is (as they ſay) aliud & aliud, in the word of life.
There was ſomething of the word of life, that was from the beginning, as namely his Godhead; And againe, ſomething in the ſame word of life that was heard, and ſeen, &c. as his Manhood, and withall, that this was not another perſon, but another thing, another nature in the ſame perſon. This ſerves to confute thoſe two Antient Hereſies of Eutiches and Neſtorius, he confounding the Natures this dividing the perſons of Chriſt. Eutiches confuted, becauſe ſomething there is of the word of life that was from the beginning, ſomething of the ſame word of life that was heard, and ſeen, &c. that which was from the beginning, was not the ſame thing which was heard, and ſeen, &c. and that which was heard, and ſeen, &c. was not the ſame thing which was from the beginning.
Neſtorius is confuted, becauſe both that which was of the word from the beginning, and that of the word which was ſeen, and heard, were both of the ſame word of life, both the natures of one and the ſame perſon.
Secondly, Againe, if ſomething there be of the ſame word Eternall, and again ſomething of ſame the word Senſible, then there is no confuſion of properties in the perſon of Chriſt. The Apoſtles preach ſuch a Chriſt, as of whom ſomething is from the beginning, ſomething againe heard, and ſeen, that of the word which was from the beginning, that of the word was not ſenſible, and that of the word which was ſenſible, was not that of the word which was Eternall.
And therefore ſuch as teach the fleſh of Chriſt to be every where (as the Germans doe) or every where in the Sacraments (as the Papiſts doe) they doe not obſerve the diſtinction here obſerved by the Apoſtle.
This Phraſe of ſpeech (from the beginning) is ambiguous, and muſt be interpreted according to the nature of the thing to which it is attributed.
Firſt, Sometimes it ſignifieth from the beginning of the ſtory of Chriſt, Luke 1.2.
Secondly, The time of the delivery of the Law, 1 John 2.7.
Thirdly, Inſtitution of a thing, Mat. 19.8.
Fourthly, Of the Fall, John 8.44.
Fifthly, Of the Creation, Joel 2.2.
But none of theſe meant here: not the Firſt, nor Second; for before Abraham was, he was, John 8.58. not the Third, Fourth, nor Fifth; for he himſelfe created all things, John 1.3.
There is another from the beginning, which is higher than all theſe, namely from the beginning of eternity, which wanting beginning, implyeth he was before all beginnings, Prov. 8.23.
Doct. And becauſe there cannot be two Eternals, but one Eternall, and that is God; therefore he alſo is Eternall, God with the Father, and Holy Ghoſt.
This is not to be omitted, becauſe it is plain, but to be preached, becauſe it is certaine; eſpecially ſince ſome of late have been ſo far bewitched by Satan, as to ſeal the contrary with their blood.
Firſt, This is proved, firſt, by the Names and Titles given to him. 1. Very God, 1 John 5.20. Rom. 9.5. 2. Jehovah, Exodus 3.2, 4, 6. 3. Saviour, Mat. 1.21. which none is but God, Iſa. 43.11. Hoſ. 13.4. And who was able to ſave us from ſin by ſatisfying Gods wrath, but God?
Secondly, By the Eſſentiall Properties of the God-head agreeing to him. 1. Knowing the heart and reines, Rev. 21.23. yea all things, John 21.17. 2. Omnipotency, John 5.19. 3. Omnipreſence, Mat. 18.20. John 3.13. 4. Eternity, John 8.58. & 17.5. 5. And here equality with his Father, without Sacrilege, Phil. 2.6.
Thirdly, By his works of, Firſt, Power, 1 Creation, Heb. 1.2. Col. 3.16. and that for his glory. 2. Providence, Heb. 1.3. 3. Miracles, John 14.11.
Secondly, Grace, 1 Election, John 13.8. 2 Redemption, Gal. 3.13.
Thirdly, Giving of the Spirit, John 4.10. John 7.39.
Fourthly, Giving of eternall life, John 10.28. Rom. 6. ult.
Fourthly, By the Worſhip aſcribed to him, 1. Prayer, Acts 7. ult. 2. Faith in him, for elſe how could we call on him? Rom. 10.14. John 1.12. Jer. 17.5. Taketh no place in him, but contrary, Pſal. 2.12.
Ʋſe 1. To confute all thoſe Blaſpemous hereſies, whereby Satan hath laboured to overthrow the Truth of the God-head of Chriſt; as that of the Cerinthians, Ebonites, Arians, which taught him onelyonly to be pure man, to have no being before the Virgin Mary, or at moſt before the Creation.
Secondly, To Terrifie all ſuch as are Enemies to his Kingdome, Pſal. 2.12. Luke 19.14, 27.
Thirdly, To Comfort all ſuch as are Chriſts, John 10.28. Pſ. 23.1. Iſa. 43.1, 2. becauſe they were elected in Chriſt, Eph. 1.4. and our life is hid with him, Col. 3.3. Therefore it is both ſure and unchangeable, for he is ſo.
Fourthly, To exhort us to worſhip him, Mat. 28.9. as an Eternall God, God from the beginning; Moſes reproved the Iſraelites for worſhipping new Gods, Deut. 32.17. Gods whom their Fathers did not know, but him they knew and worſhiped; Moſes himſelfe, Deut. 33.16. Jacob, Hoſ. 12.4. Gen. 48.15, 16. Abraham, Gen. 22.11, 12.
Now his Worſhip conſiſteth in the duties of Faith and Repentance, for thoſe are the parts of Gods Worſhip which he hath revealed to us, and requireth of us.
Firſt, In the Duties of Faith, John 14.1. and here
Firſt, Doſt thou receive any thing from God? receive it in the ſight of thine own unworthineſſe in thy ſelfe, and ſo thou worſhipeſt him, through whom God doth accept thee, and powreth his bleſſings upon thee, Eph. 1.3. for none but God could receive them for us from all eternity.
Secondly, Doſt thou give any thing to God? offer up any obedience? do it in the ſight of thine own weakneſſe and imperfection, and ſo thou worſhipeſt him, through whom our lame ſacrifices are acceptable, Col. 3.17. for none but God could doe this for us.
Thirdly, Doſt thou want any thing? ſeek unto God in the name of Jeſus Chriſt, and believe thou ſhalt receive it, and ſo thou doſt honour him, John 16.23, 24. for none but God can procure this for us.
Fourthly, Doth Satan at any time tempt thee to doubt of thy reconciliation with God? believe that Chriſt Jeſus is God, and therefore hath made full ſatisfaction and propitiation for thy ſins, 1 John 2.1, 2. for God can fully do this for us.
Fifthly, Doſt thou doubt of the truth of any of the promiſes of God, through unbeliefe? believe they are Yea and Amen in him, and ſo thou worſhipeſt him, 2 Cor. 1.20. for God can call things that are not, as though they were.
Secondly, In Dutyes of Repentance, as
Firſt, Doſt thou at any time (as thou oughteſt continually) remember thine old ſin? O! remember withall, him whom thou crucifiedſt by them was the Eternall God, the Lord of glory, and that will work a godly ſorrow, Zech. 12.10. to ſee him to abaſe himſelfe for my ſake.
Secondly, Doth Satan tempt thee at any time to commit any ſin? O! remember thereby thou ſhouldeſt trample under foot the blood of the Son of God, who hath ſaved thee from thy ſins, Heb. 10.29.
1 John 1.1. That which we have heard, &c.
As ſomething of the word of life, was eternall from the beginning, ſo ſomething was ſenſible, which was 1 Heard, 2 Seen and looked upon, 3 Handled.
Firſt, For the meaning of this, what is that of the word which firſt he ſaith, we have heard?
They heard of him not a word of rumor, but 1. His Doctrine, John 6.68. 2. The Teſtimony which his Father gave of him, Mat. 17.5, 6. 2 Pet. 1.17.
Secondly, What is that of the word which he ſaith, we have ſeen?
1. His Fleſh, John 1.14. 2. His works, eſpecially his Miracles, John 2.11. 3. His Eſtate of, Firſt, Humiliation,
1. His poor and deſpicable life, Mat. 8.20.
2. His Agony, Mat. 26.37.
3, His Accuſation and Arraignment, Mat. 26.28. John 20.12.
4. His Death, John 19.26.
5. His Buriall, Mark 14. ult. John 19. ult.
Secondly, We have ſeen the Eſtate of his Exaltation.
1. A glimps of it, or preamble to it, Mat. 17.2, 3. 2 Pet. 1.16.
2. His Reſurrection, John 20.8.20.
3. His Aſcenſion, Acts 1.9, 10.
4. His Sitting at the right hand of God, Acts 7.55.
Divers of theſe things ſeen, St. John ſaw in a more familiar manner, than the moſt of his Apoſtles; Chriſt taking onelyonly with him Peter, and James, and John, to behold;
1. His raiſing to life Jairus Daughter, Mark 5.37.
2. His Glory in the Mount, Mat. 17.1.
3. His Agony in the Garden, Mat. 26.37.
Thirdly, What is that of the Word which he ſaith, we have handled, and that with our hands? which addeth an Emphaſis of Certainty, as before.
1. Before his Reſurrection as familiarly converſing with him, as when he taught Peter by the hand, Mat. 14.31. When he waſhed their feet, Joh. 13.5. When John leaned on his breaſt, John 13.15.
2. After his Reſurrection, John 20.25, 27. Many obſervations might here be gathered concerning the certainty of the Apoſtles Doctrine, who taught nothing but what they had ſo ſenſible knowledge and experience of; but theſe I refer to the third verſe.
Doct. He that was from the beginning, truly God, was in the fullneſſe of time, true man.
A plaine Doctrine you will ſay, and well known to the meaneſt in this Congregation; be it ſo, yet it is fit to put you in remembrance of it, 2 Pet. 1.12, 13. Rom. 15.14, 15. 2 Tim. 2.8.
But you will ſay unto me, Were it not much better to omit to ſpeak of the perſon of Chriſt, and rather to ſpeak of the benefits we receive by him, Juſtification, Adoption, Sanctification, by the Spirit of God, Faith, Hope, Love, Repentance? &c.
Take heed this be not one kind of ſpirituall Harlotry and adultery. If you ſhould ſee a Virgin affianced to a man, to deſire ſtill to hear and ſpeak of the gifts and preſents he hath, and will beſtow upon her, as Rings, Bracelets, Jewells, &c. and to have no minde at all to hear or ſpeak of his perſon, would you not ſay ſhe loved his gifts and his tokens more than himſelfe? ſo here, if we find our ſouls affected to Chriſt (I would to God, yea it were the joy of my heart, if I could draw you to be in love with the Gifts and Graces of Chriſt, our hearts are dead and dull even at the mention of them, how much more at the mention of his perſon or nature) yet thou that haſt taſted of his bountifull Gifts and Graces, be led on further, willingly to hear and ſpeak of his perſon, (Cant. 5.9 When the Daughters of Jeruſalem had asked of the Spouſe of Chriſt, what her beloved was more than anothers beloved? ſhe in 8 verſes following, enters into a long, and large, and lovely deſcription, not of what he had given her, but of his perſon) eſpecially ſeeing this part of his perſon, his human nature is an excellent gift of God to us, and the foundation of all the reſt. Yea what Doctrine ſoever John teacheth us in this whole Epiſtle, tendeth to this end, that our joy may be full, which is a ſpeciall benefit ariſing from all, Chap. 1.4. Now the manhood of Chriſt is proved by two reaſons,
Firſt, By the Titles given to him.
Secondly, By the properties of a man agreeing to him.
Firſt, By the Titles given to him, he being called 1 Fleſh, John 1.14. Rom. 1.3. Heb. 2.14. and this Fleſh is not phantaſticall, but palpable, John 20.27. 2 Man, Acts 17.31. 3 Son of Man, Luke 19.10. Acts 7.56. 4 Seed of David, 2 Tim. 2.8. Abraham, Gal. 3.16. The Woman, Gen. 3.15. 5 Emanuel, Iſa. 7.14 Mat. 1.23.
Secondly, By the Properties of a Man agreeing to him, 1 Born of a Woman, Mat. 1. ult. 2 Hunger, Mat. 21.18. and with it thirſt, John 19.28. 3. Wearineſſe, John 4.6. 4 Griefe and Sorrow, Iſa. 53.3, 4, 10. Mat. 26.38. and from it weeping, John 11.35. Sighing and groaning, John 11.33. 5 Bleeding and ſweating, Luke 22.44. 6 Dying, John 19.30.
Now for the Reaſons why Chriſt became man, they are
Firſt, That he might be a middle perſon, or of a middle nature, between the perſons offending, and the perſons offended; if he had ſtill remained God, he had been the perſon offended with us; or if onelyonly man, then he had been the party offending: and therefore that he might be of a middle condition, it was needfull he ſhould take upon him our nature.
Secondly, That that nature of ours which had offended, might make ſatisfaction; if he had not taken on him our nature, he could not have ſatisfied for our ſins, Heb. 2.16.
Thirdly, That he might be able to ſuffer death for us, Heb. 2.9. which God could not doe.
Fourthly, That he might be the better compaſſionate of our infirmities, Heb. 2.17, 18.
The Reaſons why Chriſt became not an Angel, which the Schoolmen render, are divers, principally theſe;
Firſt, Angels being created all at once, and not propagated one from another by generation, though many of them fell, yet God loſt not the whole kind, becauſe many of them ſtood: but men proceeding all from one ſtock or root, he being corrupt, all his Off-ſpring were in the ſame Eſtate; ſo that if God had not provided this means of Chriſts incarnation for him, he had loſt the Creature wholly.
But to this I anſwer, God might have made many men once, as well as Angels, and ſo might have provided another means of ſaving ſome of them, as he did the Angels, but that he would ſet forth the abundant riches of his love to man, in ſaving them, by giving of his own Son.
Again, though all men had periſhed, they had had but their deſert, and God might have had more ſervice, by one Angell redeemed, than by many millions of men.
Secondly, The Angels fell of themſelves, but man by their procurement.
To this alſo I ſay, That the greater the Angels ſin was, the greater is their miſery, and the greater their miſery is, the greater mercy had God ſhewed to have redeemed them.
Thirdly, The Angels conceiving things, not by diſcourſe, but by a preſent view of all things that any way pertain to thoſe things they turn themſelves unto, they doe all things with ſo full reſolution, that they cannot alter their mind, or repent; but man conceiving things by diſcourſe, findeth them in the event many times to prove otherwiſe than he expected, and ſo may come to alter his mind, and be fit to be brought to repentance.
To this take this anſwer, That the Angels being of a finite nature, muſt needs conceive one thing after and upon another, which is diſcourſe, and ſo ſubject to error, and ſo of themſelves capable of repentance; was not the Devill deceived in Job? Job 1.11.
Fourthly, The Angels being pure, immateriall, intellectuall Spirits, dwelling in the preſence of God, and in the light of his countenance, could not ſin by error or miſ-perſwaſion, but of purpoſed malice, which is the ſin againſt the Holy Ghoſt, irremiſſible; but man fell by error and miſ-perſwaſion.
For anſwer hereunto, take this, That though the Devills dwelt in the preſence of God (which cannot be proved) yet they received no more light than God would communicate to them, and who can ſay that God communicated ſo much to them, but that upon wilfull not attendance to him, they might be deceived?
Fifthly, As men have a time, after which there is no place left for helping or altering their Eſtate, ſo was it meet Angels ſhould have the like; that time to men is bodily death, which becauſe Angels are not ſubject to, it was not unmeet their time ſhould be their firſt ſpirituall death, their firſt ſins, hence Damaſcen ſaith, Hoc eſt Angelis caſus, quod hominibus mors.
To this I ſay, That the Angels might have had another time, beyond which there hath been no place for repentance, namely not their firſt ſin, but their wilfull rejecting of a Saviour, if he had pleaſed to have offered them any. Thus you ſee that all theſe (and ſo are the reſt) but mens devices and conjectures; the true reaſon you have, John 3.16. Gods love to us, which alſo cauſeth the Lord to ſay, as Jer. 8.4. God neither turneth nor returneth, Angels turn, but return not, men both turn and return, through this unſpeakable love of God.
Ʋſe 1. To confute the Hereſies of Eutiches and the Maniches, who taught Chriſt had no true, but a phantaſticall body.
Secondly, To ſtir us up to ſome duties, 1 of Meditation, 2 of Practice.
Firſt, Of Meditation, and that 1 Concerning God, and 1 Concerning his Juſtice, ſo ſevere againſt ſin, as all the meer men in the world could not ſatisfie for it, and therefore Chriſt became man, and that is the reaſon why the damned are tormented, becauſe they cannot ſatisfie.
Secondly, His mercy and and love to us; the Father to abaſe his Son, the Son to abaſe himſelfe for us.
Thirdly, His Wiſdome, to find out ſuch a means to ſave us, when he paſſed by the more glorious Angels.
Secondly, Concerning our ſelves, who were in ſo wretched a condition, as the blood of Bulls and Goats could not ſave us, men and Angells could not help us, onelyonly the Son of God muſt empty himſelfe of Glory and Majeſty, and become man for us: if therefore thou haſt not part in Chriſt Jeſus, the ſame ſins which plucked Chriſt from Heaven to Earth, will pluck thee from the Earth to Hell.
Secondly, It may ſtir us up to ſome duties of practice. 1. To teach us Humility, Phil. 2.6, 7. Pſal. 22.6.
1. By Conſidering our own Eſtates, and the miſery thereof, which cauſed him to take upon him the form of a ſervant.
2. By Conſidering his example, who took upon him the form of a ſervant, to be ſerviceable to us; ſo ought we to abaſe our ſelves to be ſerviceable to our Brethren.
Secondly, To ſtir us up to labor to be united to his nature, as he was to ours, 2 Pet. 1.4. he became the ſon of man, that we might become the ſons of God; we cannot anſwer the intent of his incarnation better.
Thirdly, To move us to an holy thankfulneſſe and joyfullneſſe in the Lord, as
1. Zachary bleſſed the Lord in this behalfe, Luke 1.68.
2. Mary magnified him, Luke 1.46.
3. John leaped at it for joy in his Mothers belly, Luke 1.41.
4. Abraham long before, John 8.56. he ſaw it in the promiſe, and laughed, Gen. 17.16, 17. and hereupon called his Son Iſaac.
5. The Angels, who have leſſe benefit than we hereby, Luke 2.14.
And ſure if John wrote every Doctrine in this Epiſtle, that our joy might be full, as chap. 1.4. then hence alſo let us raiſe up our hearts to this holy affection, this is the fitteſt exerciſe for Chriſtmas, otherwiſe uſually ſpent in carnall delights, becauſe men have no part in this joy.
Doct. If the Apoſtles ſaw and heard theſe things of the word of life, then bleſſed were they, Luke 10.22, 23.
Why? Becauſe of his comely beauty, and goodly proportion? no, Iſa. 53.2. and then Judas had been an happy man, as happy as the reſt of the Apoſtles. But the Reaſons are theſe.
Firſt, By this means they had a greater meaſure of knowledge, Luke 10.22, 23. he expounded to them the ſecrets of the Kingdome of God, Mat. 13.11, 16. Mark 4.34. hence is that of the Samaritan woman, John 4.34. hence it was that John Baptiſt was more excellent than others, Mat. 11.11. So that as Solomons ſervants were happy, 1 Kings 10.8. ſo much more Chriſts Diſciples, who ſaw and heard a greater than Solomon.
Secondly, Their Faith alſo by this means was more ſtrengthned in the truth of this great promiſe of the Meſſias, which had been deferred ſo long, John 20.29. It is many times an exerciſe to Faith, to be commanded, to believe what we ſee not, but to ſee what we belive not, is a great ſtrengthning to a weak Faith. Again, a greater meaſure of knowledge, is a notable means of a greater meaſure of Faith. And if you object againſt this, Heb. 11.2.
I anſwer, That the meaning of the place is this, that though things be not ſeen, yet Faith maketh them evident; not that whatſoever we believe by Faith is not ſeen, Stephan ſaw and believed the ſame, Acts 7.55. There is a threefold light, of Senſe, of Reaſon, of Faith, when a thing is obſcure to both the former, Faith will make it evident.
Thirdly, Their Peace of Conſcience alſo, hereby was more ſetled and eſtabliſhed, Luke 2.29, 30. for he ſaw now Chriſt was come to accompliſh that work of reconciliation, which before was promiſed, and to make up our Peace with God; In theſe regards the glory of the ſecond Temple was greater than that of the former, Hag. 2.10. the ſecond Temple wanted five things of the former, Aarons Rod, the Pot of Manna, Ʋrim and Thummim, fire from Heaven, and yet it was greater than the former, becauſe theſe three, Knowledge, Faith, and Peace of Conſcience, were ſo much increaſed, not to a few, as it was before, but generally, even to the ſimple.
Ʋſe 1. Hence we have juſt occaſion to meditate of our bleſſedneſſe alſo, above that of the old Church, for all thoſe grounds of the Apoſtles bleſſedneſſe, by ſeeing and hearing Chriſt, remaine to us, as, 1 Means of Knowledge clearer to us than to the old Church, by the Apoſtles preachings and writings, we even ſee Chriſt crucified, Gal. 3. 2 Means of ſtronger Faith. 1. Becauſe of greater means of Knowledge. 2. Becauſe that is already accompliſhed to us, which they hoped for. 3. Means of ſetling greater Peace, ſeeing Chriſt is not onelyonly come to make our Peace (as he was to Simeon) but hath already done it; And therefore a ſhame it were for us to be more Ignorant, Faithleſſe, perplexed in conſcience, than they were, and therefore for
1. Knowledge, let us be no longer babes, 1 Cor 14.20. the times require it, Heb. 5.12. Iſa. 11.9. 2 Faith, let us ſtrengthen it,
Firſt, For Promiſes paſt, we have not now received them.
Secondly, For Promiſes to come of the reſurrection he ſo long foretold, was at laſt ſeen, and then belongs to us, that
1. Bleſſings, John 20.29. 2 Joy, 1 Pet. 1.8 3 Peace, let that poſſeſſe and rule us, Col. 3.15. in life and death, as it did Simeon.
Ʋſe 2. To Stir us up to pity the Eſtates of ſuch poor people, as ſit ſtill in darkneſſe and in the ſhadow of death, having no means of Knowledge, of Faith, of Peace, John 7.49.
Ʋſe 3. How great then is that bleſſedneſſe prepared for us in Heaven? where we ſhall ſee Chriſt as he is, and then
1. Our Knowledge ſhall be perfect, 1 Cor. 13.12. 2. Our Faith ſhall be joyned with Fruition, yea we ſhall ſee what we believe, 1 Cor. 12.12. 3. Our Peace ſhall be paſſing underſtanding, Phil. 4.7. unſpeakable and glorious, 1 Pet. 1.8. (á fortiori.)
It is good to feed on theſe ſpirituall joyes, and then theſe carnall delights will ſoon grow out of taſt and reliſh.
Doct. Chriſt in himſelfe, and to us, is the word of life.
Here is to be ſhewed in what reſpects he is called
1 A word, 2 A word of life.
foreign Here is a metaphor, and every metaphor is a ſhort ſimilitude, and it muſt not be expected that any ſimilitude ſhould agree in all poynts.
But Chriſt is called the word of God in four reſpects, as he is the wiſdome, image, interpreter, and promiſe of the Father.
Firſt, The wiſedome of the Father; as reaſon floweth from the ſoul, or minde of man, and is not any accident to it, but of the ſame nature with it, (though there is an accidentall wiſdome in us, which is habituall, yet there is alſo an eſſentiall wiſdome in us, namely, our Reaſon which is naturall) ſo Chriſt (who is the reaſon and wiſdome of the Father) flowed from the Father, was begotten of him, and is of the ſame nature with him, hence he is called the wiſdome that dwelleth with God, Prov. 8.1, 22, 24, 25. 1 Cor. 1.24. and the Holy Ghoſt may ſeem to have reference to this place, John 1.1, 2, 3, 4, 5. becauſe the deſcription which he maketh of the world, it ſeemeth he took from that deſcription of wiſdome, if you compare theſe places. Prov. 8.1. with John 1.1. Prov. 8.3. with John 1.2. Prov. 24. to 30. with John 1.3. Pro. 8.34. with John 1.4. Prov. 8.35. with John 1.5. and chap. 1.22, 24, &c.
Secondly, As the words or ſpeech of the man, is a character of his minde, for out of the abundance of the heart the mouth ſpeaketh, a rotten heart begetteth and ſtreameth forth unſavoury ſpeeches, an holy heart breatheth out gracious words, ſo is Chriſt the character, or engraven forme of the Fathers perſon, Heb. 1.3.
Thirdly, As the ſpeech or word of a man doth declare the will and meaning, and Counſell of the ſpeaker, ſo doth Chriſt of the Father, John 1.18. Mat. 11.27.
Fourthly, Chriſt may very well be called the word of God, or the ſpeech of God, becauſe he it was of whom the Lord ſpake from the beginning, that is, the word of promiſe which he made to Adam, to Abraham, to Iſaac, to Jacob, to David, &c. hence Chriſt is called the Promiſe, Heb. 11. hence he who is called a Servant, 1 Chron. 17.19. is called the word, 2 Sam. 7.21. that is, a ſervant ſpoken of or promiſed.
Secondly, Chriſt is called a word of life.
1. Becauſe he hath eſpeciall life in himſelfe, John 1.4. John 5.6.
2. Becauſe he communicateth life, and he communicates, 1 Naturall life, which to us men is the light of Reaſon, Joh. 1.4. this former we have from him as an author, theſe following as an head or root.
2 He communicates ſpirituall life, and that he doth, 1. By dying for us, for his death is our life; as by his wounds we are healed, Iſa. 53.5. ſo by his life we live, now the life we live by Chriſts death, is
1 Juſtification, that is forgiveneſſe of ſins, Col. 1.14. Epheſ. 1.7. therefore he is called the juſtification of life, Rom. 5.18. we without his death were dead, meer Children of death, as condemned perſons, and Chriſts death procuring us pardon, procured us life.
2 Mortification; it is the firſt part of ſpirituall life (inherent in us) to die to ſin; and that was procured by Chriſts death, Rom. 6.6. Gal. 2.19.
2. He communicates ſpirituall life to us, by riſing for us, for as we have been like him in dying to ſin by his death, ſo doe we live to God by his life, Rom. 6.5, 10, 11. now the life we live by his Reſurrection, is
1 Vivification, or newneſſe of life, Chriſt now living in us by his Spirit, Gal. 2.20. 1 Cor. 6.17. Hence as living trees of Righteouſneſſe we bring forth fruit unto God, John 15.5. 2 Reſurrection to glory, Rom. 8.11. hence he is called a quickning Spirit, 1 Cor. 15.45.
Ʋſe 1. If Chriſt be a word of life, then men out of Chriſt have no life in them, they have neither the life of juſtification, nor mortification, nor vivification, nor reſurrection to glory, but are ſtark dead men to grace and glory.
2. If Chriſt be a word of life, then we who profeſſe our ſelves to be Chriſtians, to be Members of Chriſt, are to live no life but this; now for the better conceiving of this, know that we live a threefold life, 1. Naturall, 2. Spirituall, 3. Carnall; whereby we live the life, 1 Of Reaſon, 2 Grace 3 Sin.
The two former we may live, and are ſo to doe, becauſe we receive both theſe lives from Chriſt the word of life; the laſt we are not to live, for the Members can live no life but the life of their head, the branches live no life but the life of the root; Hence Paul lived not, but Chriſt in him, Gal. 2.20. Now that we may doe this, we muſt eſteem and carry our ſelves as dead men to all things elſe; that we may wholly live, and move, and have our being to him: and from hence ariſe three duties.
Firſt, We are not to live to our old ſins at all, but to be as dead men to them, Rom. 6.11. and therefore to have no Member to ſtir at their command, Rom. 6.13. old luſts when they now call upon us, we are to lend the deaf Ear to them; when we were dead to Righteouſneſſe, we did not one living action but ſinfull; ſo now being dead to ſin, let us doe no li…ing action but righteous.
Secondly, We are no longer to live unto friends, to riches, honours, or pleaſures, but to the Lord; we once were wedded to ſuch things, but now being dead, we are free from them, Rom. 7.1, 2. if theſe call for any motion or action of a living man at our hands, not agreeable to the Will of Chriſt, we are dead; hence Wives are to obey their Husbands in the Lord, Col. 3.18. and Children their Parents, Epheſ. 6.1. and Servants their Maſters, Epheſ. 6. ſo Pſal. 45.10, 11.
3. We are to be as dead men to our own reaſon and will, and all the affections of our hearts, and to yeeld to them onelyonly in the Lord, Luke 9.23. He that would live to God when he is dead, muſt die to himſelfe while he is alive.
Ʋſe 3. If Chriſt be a Word of Life, a living and a quickning word, then when we finde our hearts dead and dull, and indiſpoſed to good duties, run we and ſeek unto him for life and quickning, Pſal. 119.37, 40. If we be afflicted in Conſcience, and eſteem our ſelves as dead men, in regard of the apprehenſion of Gods Wrath, and the want of the life of Juſtification, then let us ſeek to him, Pſal. 119.107. & 28. If we fear, that though we finde ſome life of grace, yet we ſhall be unfruitfull, and dead unto God, except we be ſtrengthened and quickned more then ordinary, here againe let us ſeek unto this Word of Life, Luke 17.5. Mark 9.24. In the midſt of our entertainment of many of our acquaintance (as Hezekiah did) 2 Kings 20.13. who might have taken an excellent opportunity of ſanctifying Gods name, conſidering the occaſion of their coming, 2 Chron. 32.31. he might have wrought on them to have embraced the true worſhip of ſuch a God, Deut. 32.31. And ſo indeed did Moſes upon Jethro, Exod. 18.8, 9, 10, 11, 12. and in the liberall uſe of Gods Creatures, an eaſie matter it is to forget God, and to be dead and unfruitfull unto him; here then ſeek to this Word of Life, but alwayes ſeek we in humility, and conſciouſneſſe of our own weakneſſe, and then God will delight to quicken us.