Commentary on 1 John, Commentary · Chapter 2 · Verse 24, 25
1 JOHN 2.24, 25.
Let that therefore abide in you the fame which you have heard from the beginning, &c.
WEe ſee the Apoſtle inſtructs them againſt Antichriſts coming,
1 By foretelling his coming.
2 By deſcribing him.
3 By the means, which is double.
Firſt, Their Unction. Secondly, The groſſeneſſe of Antichriſt Lyes.
Now we come to his Exhortation of them, to uſe a ſpecial help againſt Antichriſt, and his exhortation is that that Doctrin which they heard from the beginning ſhould abide in them, he preſſes this exhortation from a double benefit.
1 Continuance both in the Son, and the Father.
2 Obtaining the promiſe of Eternall Life.
Doct. Perſeverance in the Doctrin of the Apoſtles, is a certain pledge of perſeverance in grace, and attaining of glory.
Both theſe benefits are joyned together; perſeverance in the Doctrin of the Apoſtles, is an undoubted pledge of our fellowſhip with the Father and the Son, and of Eternal Life, 2 Joh. 9. he that abides in the Doctrin of Chriſt abideth in the Father, and the Son; Acts 2.42. & 47. It is ſaid of the Primitive Chriſtians; that they clave to, and continued in the Doctrin of the Apoſtles, and 47. he tells us, they were ſuch as ſhould be ſaved; (That which ye have heard from the beginning) that is, the Doctrin that was preached at firſt by Chriſt, and after by his Apoſtles, Luke 1.2.
There are three Graces eſpecialy whereby Gods Word is ſaid to continue in us, for it is not enough for a Chriſtian to have it reſt in his judgement and aſſent, the Devil himſelf knows and beleeves that Antichriſtian Doctrin is a lye, and he knows the truth, yet becauſe he continues not in the truth, he hath neither fellowſhip with the Father, nor the Son, nor any hope of Salvation; therefore there are ſome more ſpeciall Graces, whereby the Word is ſaid to continue in us, as David ſaith, I have hid thy word in my heart, Pſal. 119.11.
1 By faith, 1 Theſſ. 2.13. when ye received the Word, ye received it not as the word of man, but of God, &c. men then receive the Word aright, when they beleeve it, and when they think it effectuall to Salvation able to ſave their ſouls, Jam. 1.21. when we receive it as the word of life, when we receive it as our ſtock and portion, then it dwels in our hearts by faith; let a man receive the Word as true only, and not as good, it will not continue in him; the Devils receive it as true, but do not receive it as good, but think it miſchievous to them, and therefore they get no good by it.
2 It dwels in our Conſciences by an holy awe and fear of this Word; unleſs the Word awe us, and rule in our hearts, we have no fellowſhip with it, Pſal. 119.161. the heart is taken for the Conſcience; in the Old Teſtament we read not of the word Conſcience: although his heart ſtood in awe of Princes, as when he cut off Sauls skirt, yet it was the Word that over-awed him that he would not hurt him; this awe of the Word, over-awes that authority we might uſe to evill, ſo Job, when he had it in his hand to do wrong, yet the fear of God kept him from doing any wrong, Job 31.13, 14, 15. even to the leaſt ſervant or maid he had, Jer. 32.40.
3 Obedience keeps the Word in our lives, and our lives in the Word; Teach me O Lord the way of thy ſtatutes, and I ſhall keep it to the end, Pſal. 119.32. if a man take liberty to live, ſometimes by the Word, ſometimes beſide it, he will break off from fellowſhip. Herod for a while kept an awe of John, but in his life he would not exerciſe it, therefore he ſhaketh off John, and his word, and cleaves to his luſt; ſo that the Word abides in us, by faith, fear, and obedience.
Q. What is meant by continuing in the Son, and in the Father?
A. 1. It implies communion with them: a man cannot continue in them without communion with them.
2 It implies perſeverance in them for ever, ſo that he that hath the Word abiding in him, hath fellowſhip with the Son, he hath Chriſt for his Saviour, his Brother, his King, Prieſt, and Prophet, and he hath God for his Father, an All-ſufficient God bleſſing him with all bleſſings.
He ſhall perſevere in this eſtate for ever.
What are the Reaſons why ſuch continue in the Son, and in the Father.
Reaſ. 1 From the interceſſion of Chriſt, Joh. 17.20, 21, 22. without which we neither could have fellowſhip, with them, nor eternal life. Chriſt himſelfe hath prayed for this, and doth, and he was heard alwayes, Joh. 11.42. therefore when he prays, that all they that believe in his Word may be one with him and with the Father, they ſhall have union with them, and glory everlaſting, and ſo verſ. 24.
Obj. You will ſay, Chriſts interceſſion for himſelf was not ſometime heard; did not he pray that the Cup of his Paſſion might paſſe from him?
A. He prayed againſt it, and yet did drink it, but he prayed conditionally, if it might ſtand with his Fathers Will, therefore he had his deſire, becauſe he fulfilled Gods will, Hebr. 5.
Secondly, He prayed not ſo much that he might not taſte of it, as that he might not be over-whelmed by it, and ſo he was ſupported by his eternall God-head, ſo that he was ſaved in death, and from death: therefore Chriſt having prayed for our union with him, and eternall glory, we ſhall attaine it.
Reaſ. 2 From the effectuall power of found heavenly Doctrin: it is the power of God to Salvation, it is called the arm of the Lord, Joh. 12.38. it is called the glorious miniſtration of the Spirit, 2 Cor. 3.8. 2 Corinth. 10.4, 5. Jam. 1.21. ſo that this Doctrin, is the Miniſtration, the mighty power of God to conveigh to us the Spirit of God, which gives us fellowſhip with the Father, and the Son, and eternal life, the breath of the Word, breathes the Spirit of God into us, and makes us live ſpiritually here, and gloriouſly hereafter.
Ʋſe 1 May ſhew us what an hard thing it is to perſevere and abide in the Doctrin of the Apoſtles, which appears from this ſtrong exhortation: one would think that the honeſty and purity of the Word ſhould prevail with us, to cleave and abide in their Doctrin, but yet we ſee that is not enough, but the Holy Ghoſt uſeth as ſtrong motives here as any can be, he knows the World might over-reach us: ſome come and tell us, if we continue in the Word, we ſhall loſe our Friends, and Goods, and may be our Life, and why then will you be ſingular? now ſeeing that the World offers ſo largely to with-draw us, therefore he gives a farre larger offer, ſuch an offer as all the World cannot give, he out-bids the World, and even promiſes Fellowſhip with the Father, and the Son, or Eternall life: therefore that we might be eſtabliſhed againſt all the ſubtilties of the World, he offers us ſuch Promiſes as may eternally eſtabliſh us in the truth.
Ʋſe 2 Exhorts us to take hold of this Doctrin while we may have it: if we preach no other Doctrin, but what hath been delivered from the beginning; why then, if you would have fellowſhip with the Father, and the Son, and eternall glory, cleave to this Word, abide in it, receive it with Faith and fear, and expreſſe it in obedience; Lord thou haſt the words of eternall life, therefore whither ſhould we go from it? Prov. 19.16. he that keeps the Commandement, keeps his own ſoul, but he that regards not his wayes, whether he walk according to this rule, or no, he ſhall dye. What encouragement would it be to keep a Pill, if the Phyſician ſhould ſay, keep this, and you keep your life, caſt it up, and you dye? why truly ſuch is the Word of Chriſt, keep it, and you keep your life, but if you deſpiſe the Commandement, care not how you live, you ſhall certainly dye; this is the promiſe, that if, we receive and keep this word, we ſhall not only keep a long life, but even a life for ever and ever; that is a promiſe God hath given you, even eternall life, why this is more than all the World can give; this is an argument that countervails all other Arguments.
Ʋſe 3 Of conſolation to all ſuch as loſe any thing by keeping the Apoſtles Doctrin; whether they loſe goods, or friends, or life, or liberty, here is a comfort that over-ballances all diſcomforts.
Two things chiefly diſcourage a Chriſtian, he may either looſe fellowſhip with the Church, and be excommunicate, or elſe he may loſe his naturall life; here is comfort againſt both theſe, what though you be excommunicated from ſociety with the Church, you ſhall yet notwithſtanding keep fellowſhip with the Father and the Son; Joh. 9.34. the blind man gave ſuch a ſtrong Teſtimony to Chriſt, that the Phariſees caſt him out, (that is, excommunicated him) well, when Chriſt heard that he was caſt out, he found him out; and ſo though this poor man, was caſt out of the Church, by a clavis errans, wrong excommunication, yet he had fellowſhip with Chriſt; what if a Chriſtian be caſt out? why here his comfort, a man is no ſooner ſhut out from Fellowſhip with the Church, but he is ſent to Chriſt, this poor man, Chriſt came and inſtructed him; though he were cut ſhort from inſtruction in the publick ordinances, yet Chriſt inſtructed him, and he never ſpake more powerfully and effectually, ſo that he gave him Faith to beleeve, and Grace to worſhip him; ſo that though a man in a good cauſe ſhould be caſt out from the ſociety of the Church; yet he ſhall find more near communion with Chriſt.
2 A man by profeſſing Chriſt may be delivered up to the powers, and ſo may loſe his life; why this is the promiſe, even eternall life, he may loſe a temporary life, but he ſhall gain an eternall life.
Doct. Primary Antiquity is a certain note of divine and Apoſtolique verity.
Prime Antiquity, becauſe he ſaith here, it was from the beginning, and he appeals to the Doctrin that was delivered from the beginning of his time, that is, from the firſt promulgation of the Goſpel, If that which you have heard from the beginning abide in you, &c.
So that Prime Antiquity, that which the Apoſtles firſt taught, is a note of the truth, Jerm. 6.16. enquire for the old way, that is, the good way, Jerm. 18.15. he complains that they ſtrayed from the ancient wayes, and were run into by-wayes, and he complains of it, as if thereby they had forgot God; therefore when St. John would deſcribe the Goſpel, he calls it an everlaſting Goſpel, Rev. 14.6. and contrarily when God would confute the people for leaving him, he convinces them of novelty, Deut. 13.7. they followed other new Gods.
But why is Prime Antiquity the note of divine and Apoſtolique verity?
1 Becauſe Antiquity is the image of God, and every truth is an image of God, whilſt Satan ſtood in the truth, he had the image of God; when a Doctrin reacheth the truth, it comes to the image of the ancient of dayes, it is the ſame truth now, that was from the beginning of the world.
2 From the ſpeciall care God takes to plant and water the Church with pure Doctrin. Satan is up early to do miſchiefe, but God is up before him to do good; as ſoon as God made a World, he made a Church, and gave them truth; though Satan was a Lyar from the beginning, yet God taught him truth before he was a Lyar, the good ſeed is firſt ſown, and then comes the envious man and ſows tares.
3 From the nature of all errors, they are abberrations from the way of truth. What are errors but deviations from the firſt way? therefore there was ſome way of truth before; when our Saviour would tax the error about divorce, he ſaith, from the beginning it was not ſo.
Ʋſe 1 May ſerve to be a ſigne of tryall between the Popiſh and Proteſtant Religions, they boaſt much of Antiquity, that they can fetch it from the Apoſtles times; why, but yet if they fetch it from the prime Antiquity, from the times of the Apoſtles, we will not yield it them; for John himſelfe would not fetch his Antiquity from the latter part of his dayes, but from the firſt promulgation of the Goſpel, Matth. 5. our Saviour ſaith, it hath been ſaid of old, and yet was not truth: that is prime Antiquity, that comes from the ancient of dayes, from the firſt Inſtitution, vetuſtas conſuetudinis, eſt vetuſtas erroris; Ignatius ſaid, my Antiquity is Chriſt; Error may come as ſoon as the truth is ſown, but yet it hath not prime Antiquity, for Satan was a Lyar from the bginning, and yet that will not ſerve to prove that a lye is the truth, it is a falſe Antiquity that comes not from the ancient of dayes; for our Religion, if we cannot fetch it from the Apoſtles firſt Doctrin, and from the Prophets and Apoſtles of old, we will renounce it, but when we can bring for all our Doctrin, the ſeal of the Prophets and Apoſtles, we have a ſure note of the truth, we preach no truth, but what Chriſt and his Apoſtles taught; our Antiquity ſtands not on Monuments or writings; though all records were burnt, our faith depends not on them, but on the prime Inſtitution.
Ʋſe 2 It confutes the Common cavill againſt Profeſſors, they accuſe them of new fangledneſſe: they ſay none of your Fathers or Anceſtors walkt in this way, why, it is the way of Chriſt, and his Apoſtles: ſin is a new way, a new ſtrange thing.