First Epistle of John Applied Part 2, Sermon 12
THE FIRST EPISTLE OF St. IOHN.SERM. 12.
CHAP. I. Ver. 7.
But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Iesus Christ his Son, cleanseth us from all sin.
RIghtly to divide the word of truth, is the charge St. Paul gave to Timothy, and a special part of every Ministers office. To give every Auditor his due and proper portion, as a Master of a feast doth to every guest, is (according to some expositors) the right dividing the word of truth; for which reason, no doubt it is, that among other similitudes, 2 Tim. 2.15. Vid. Est. Lap. ibid. 1 Cor. 4.1.Ministers are compared to Stewards, whose work is to provide for, and distribute to every one in the family, their convenient food. What St. Paul requireth of all Christians, in respect of their neighbours and Superious, Render to all men their due, Tribute to whome Tribute, custome to whome custome, fear to whom fear, honour to whom honour belongeth;Rom. 13.7. That by way of analogy is required of all Ministers, in regard of their people, to give to every one their due; reproof to whom reproof, threatning to whom threatning, instruction to whom instruction, and comfort to whom comfort appertaineth. A manifest example hereof, we have given by this holy Apostle in this place, expressely reproving, and implicitly threatning, in the former verse, those to whom it belongs, such as walk in darkness; and here sweetly comforting those to whom promises belong, such as walk in the light, in this verse. But if we walk in the light, &c. This is that room on the right hand, into which we are now to enter; wherein, if you please, you may take notice of three Partitions, here is the Christians
Practise, to walk in the light.
Pattern, as he is in the light.
Priviledge, we have fellowship, &c.
Or if you please to reduce the three to two, here is considerable,
The duty required, and the mercy assured. Or,
The qualification premised, walking in the light, as he is in the light.
The Collation promised of.
Communion with God, we have fellowship one with another.
Iustification by Christ, and the blood of Iesus Christ his Son, cleanseth us from all sin.
The first of these is all I can dispatch at this time, wherein you may please to observe,
The Path and the Guide, whom we are to follow.
The walk and the footsteps, which we are to trace.
The matter of the duty wherein it consists, walking in the light.
The manner of the duty, how it is to be performed, as he is in the light.
Let me crave your patience whilest I shall by the light of divine truth lead you through both these.
The matter of the duty, which qualifieth a Christian, is said to be walking in the light.pa…t. 1. Rom. 13.13.
There is a phrase used by St. Paul, of walking as in the day, which cometh somewhat neere this of walking in the light and if we should construe light here literally and perfix an foreign before, in the light it would excellently instruct us in the nature of a truly Christian conversation.
They who walke in the light, walke visibly to the eyes of all beholders, walke carefully that they may not behave themselves unseemingly, nor do any thing which may be offensive.
1. Thus must Christians walke (as) in the light to wit. Exemplarily according to the counsell of our saviour, let your light so shine before men, that they may see your good works, it is not enough to do good works in secret,Math. 5.17. but we must shew them openly, and though we must abhorre to do our works for this end, that they may be seen yet we must so do them, as they may be seen.
2. Exactly in such sort as may become the Gospell we beleeve, and religion we professe,Rom. 13.8. Eph. 5.15. Vide Zanch ibid we must walke foreign that is St. Pauls phrase to the Romans, honestly, so our translators, decently so the sence of the originall, as befits those that call themselves Christians, foreign that is the Apostles phrase to the Ephesians, circumspectly, so our translators, accuratly, so the force of the word,Philip. 2.15. that we may be foreign the sonnes of God without rebuke as the same Apostles expression is to the Philippians, so that even a carping momus cannot spie a fault.
But this cannot be the right way of interpreting this clause, since wee finde the (As) in the next, and therefore we are to understand light metaphorically, and so our cheife worke is to enquire what the Apostle intends by this metaphor of light.
I shall not trouble you with the various acceptions of the word in holy writ, let it sufice to know.
There is a three-fold light, ad quod, per quod, in quo. To which, by which, and in which we are to walke.
1. There is a light to which we walke, namely the light of glory, and happines. Those two cheefe excellencies life & light are not unfitly made choyce of in scripture, to shaddow forth the future estate of the glorifyed, St. Paul calls it the inheritance of the saints in light, to shew how pleasant, glorious, and amiable, that inheritance is, this light, Collo. 1·13. Vide davē ibid.is the terminus ad quem, terme of a Christians motion to which the course of his life tendeth, and in which at last it endeth.
2. There is a light by which we walke, and this is double to wit externall, and internall, of the word, and of the spirit, Pro. 6 23. Ps. 119.105.foreign lex lux, the law is a light, the commandment a lampe saith the sonne, and he learnt it of his father who saith thy word is a light to my feet, and a lanthorn to my paths, it being Gods word that discovereth to us the way, wherein we should walke, and yet this is not enough without the other, though adest lumen the sunshine never so bright yet, if desunt oculi eyes be wanting, to make use of the light, it will be in vaine to us. There must not only be a light before the eyes, but a light in the eyes, if we will see to go; and therefore St. Paul prayed that the eyes of their understanding might be enlightned, since it is only by the direction of the word, Ephes. 1.1….joyned with the illumination of the spirit, that we are enabled to walke in our spirituall journey.
3. Lastly and to our present purpose, there is a light in which we are to walke, and that is the light of sanctity, and holinesse; this being the path, in which every Christian must tread, and when we remember that the light spoken of God in the fifth verse, intends his holinesse, that the darkness, mentioned in the former verse, is put for wickednesse, we may rationally conclude that by light, here we are to understand holinesse.
Having found out the meaning, it will not be amisse to enquire a little further, into the Analogy of the metaphor, which will the better appeare if we consider the originall, and the properties of light.
1. Light is of a celestiall extraction, springs of water arise out of the earth, but the fountaine of light is in the heavens, those flowers of light, are found in no garden, but the supernall firmament: so is holinesse of an heavenly parentage, as prudence so pietie is that which is from aboue. That of our Saviour except a man be borne againe, James 3▪ 17. Joh. 3.5 Vide Cyr. Al. ibid. 2 Pet. 1 4.may according to a double signification of the word foreign be read, except a man be borne from above, and indeed St. Cyrill doth so interpret it, our Generation is in some sort from below but our regeneration is only from above, and for this reason partly, though not principally, is holinesse called by the Apostle Peter the divine nature, because of a divine originall, indeed Christ calls it our light, when he saith to his Disciples, let your light sh…ne before men, and so it is subjective, but not effective, our light because in us, but not from us; and therefore it is so ours as that it is primarily his, from whence we receive it.
2. Light among others, hath two speciall properties, namely claritie and beautie, the one following the other, light is of a cleare bright splendent nature, and by reason hereof, it is of a very beautifull and lovely aspect, yea it is the great ornament of the world, putting a beautie on all things els, since without it, the redness of the rose, the whiteness of the lilly, all naturall and artificiall beautie were as good be not existing, because not appearing. By these two properties, are represented those two parts of holinesse which consists in purgamento and in ornamento cleansing and adorning, in holinesse there is puritie which answereth the splendour, and there is conformitie which answereth to the beautie of light, holinesse is expulsive of all sin, and thereby maketh the soul bright, holinesse restoreth Gods image, and thereby maketh the soule beautifull, indeed it is holinesse that puts a beauty upon all other excellencies, our naturalls, morals, our intellectualls, are then ornaments, when like the diamond to the ring holinesse is superadded to them.
You see what this light is, and how fitly light doth illustrate it, but yet this is not all, for since this light we are speaking of, is the way the only way to communion with God, remission of sins and eternall life; and besides since there are somethings which glitter and yet are not this light, such are civ…litie, moralitie, and pharisaicall sanctity, so that it is not only possible, but easy to mistake, give me leave yet a little more distinguishingly, to characterize this light to you.
To which end, since God is compared by the Psalmist to the sun, Ps. 84 12. Mal. 42.and Christ is called by the Prophet Malachy, a sun of righteousnesse, and this light is of the same qualitie with Gods, nay is a ray and beame of his, we may infer that the light to which holinesse is here resembled is sun-light, and so the differences which are between the light of the sun, and that of the moone and the stars, will aptly seeme to difference holinesse, from those other things that seeme to come neere to it.
To instance breefly in a few particulars.
1 The light of the sun, helpeth a man to see, and finde out the filth in his house, yea to search into the most secret corners of every roome, whereas the moone and starlight, only helpeth a man to see a little abroad in the open streets and feilds. This is a singular difference, betweene pharisaicall, and reall sanctity, that is curious to looke abroad but seeth nothing at home, so that pharisee condemned the publican, and saw nothing in himselfe worthy of blame, but this is carefull to looke at home, and searcheth into the secret corners the very spirit of the minde so did good David when he prayed. Cleanse thou me from secret faults.
2. The sun-light, discovereth moats, and pins, Ps. 19.12.and atom, things of the least, and smallest quantity, whereas the moone and starlight onelyonly manifests trees, and houses, Hanc sollicitudinē non facit nisi spiritus sanctus qui nec minimam paleam intra cordis quod possidet habitaculum patitur residere. Bern serm. 1. de sp. S.and such things as are of a great magnitude. This is the difference betweene sanctity, and morality; morality teacheth a man to avoyd grosse vices, notorious offences, scandalous enormities; but it is only holinesse which causeth a man to make conscience of the least sins, as well as the greatest.
3. The sun-light representeth those things which may be seen by moone and star-light, in another clearer, fuller way, hence it is we cannot give so true a judgement of the greatness, or colour of any thing by moone & star, as by sun-light, the paralel holds in this present matter. Holinesse inlightens a man to looke on the same sins, which morality and civility discovereth, with another, and a clearer aspect, since whilest the civill person, only abhorres them as enimies to his good name, Ps. 51.4. Luk. 15.21.and the moralist as repugnant to reason, the holy man loaths them, as breaches of Gods law, and offences to his majesty, for so repenting David, and the returning prodigall, looked upon their sins, as against and before God.
4. The sun-light, though gradually, yet powerfully expelleth darknesse out of the aire, so that the night becommeth day, whereas the moone and star-light only mitigateth and lesseneth it, and therefore the darknesse prevayling, it is night still, this is that which puts a difference between sanctity and civility, civility restraineth sin, but holiness conquereth it, civility lesseneth the actings, yet taketh not away the power, whereas holiness though not all at once, yet by degrees subdueth the power of corruption.
5. Finally, the sun-light is ever attended with heat, driving away cold, as well as darkness, whereas the moone and star-light can only illuminate, but not warme, which appeareth in that, the moone and stars shine brightest when the night is coldest, this is the peculiar efficacy of true holinesse, that it doth not only irradiate the understanding but inflame the will and affections with a love to God and zeale for his glory, in which respect it is that they whom Christ purifieth to himselfe a peculiar people, are said to be zealous of good workes.
Tit. 2.14.By this time, (I hope beloved) you are in some measure enlightened, to understand the nature of this light, wherein we are to walke, it would not be passed by what this importeth, that we are required to walke in this light, since the emphasis of the phrase, holdeth as well in regard of good, as evill.
The better to cleare this, be pleased to consider walking in a double opposition to bare stepping, and to standing still.
1. It is not taking a step, or two in the light, which denominateth a man,1 Tim. 4.7. Isa. 1.17. a walker; it is not a few good actions, but a good conversation, which speaketh a man, a Christian; St. Paul bids Timothy, to excercise himselfe in godliness, and the Prophets counsell is learne, or as it may be rendred, accustome your selves to do well. It is the constant habituall practise, and exercise of holinesse, which may most justly be called a walking in the light, indeed this walking, is not opposed to stumbling, no nor yet to falling, foreign in Kal significat & didicit & Assuescit.there is a great deale of difference, inter carrentis casum & vitae …ursum between the course of life in which a man runs, & the falls he may catch in running, if not only in some particular acts, but our generall course wee practise holinesse, though we cannot but sometimes fall into sin, we shall be found walking in the light.
Ambulare brevit…r dico proficese. Aug. Serm. 15. de verb. Apost. Prov. 4, 16.2. It is not to begin in the way of holinesse, and then stand still; but we must go forward to perfection. St. Austin very aptly expounds ambulare by proficere; walking is a proficiency in holinesse: indeed both the metaphors in the Text presse this duty; holiness is as light which shineth more and more to the perfect day, living holily is as walking wherein we go on step by step, till we come to the journeys end. True it is, we do not,H…mo in luce ambulat qui in virtutum operibus proficit. Aquin. cannot alwayes walke with even pace, sometimes all we can do is to creep, and then again our hearts are so enlarged that we can run; but however, the good Christian will still be going never accounting himself to have attained. Indeed so long as we are in this world, our holinesse is rather in fieri, then in facto, perfecting, then perfect. 2 Cor. 7▪ 1.When we come to be comprehensores, we shall sit down, but whilest we are viatores, we must walk on in the light.
What now remaineth, but that every one of us reflect upon himself, and ask his soul this question; do I walk in the light, to which, by a faithful inquiry into our conversation, according to the preceding characters, we may be able to teturn an answer, only for our further quickening in this work, I shall briefly mind you of these following considerations.
1, There is a great deal of difference between talking of, and walking in the light ▪ our lips may drop as the honey comb, whilest we are in the gall of bitternesse and bond of iniquity: many have golden tongues and leaden feet, Acts 8.23.it is not Scripture discourse, but a religious course, which denominateth a man a Christian.
2. It is one thing to have the light of knowledge, and another thing to walk in the light of holinesse; too many men as well as children, are troubled with the rickets, their heads are big, full of speculation, but their feet are unnable, to walk in spiritual actions; If you know these things, happy are ye if ye do them: having the light, Joh. 13.7.may help us with Moses to see the land of Canaan, but it is walking in the light, must bring us with Joshuah to enter into it, though we have mouthes and speak well▪ eyes and see well, yet if we have feet that walk not, hands that work not, we are but idle idoll Christians.
3. It is not barely, not walking in darkness, but walking in the light, that is required of a Christian. The Pharisees religion in the Gospel consists chiefly of Negatives, but our righteousness must exceed the righteousness of the Scribes and Pharisees, Luke 18.11.Matth. 5.20. Ezek. 18.31. Isay. 1.18. 2 Cor. 7.1.so saith our great Lawgiver, indeed it is good not to do evill, but withall, it is evill not to do good; the unprofitable as well as the prodigal is an evill servant, we must not only cast away our transgressions, but make us new hearts, cleanse from filthiness, but perfect holiness, cease to do evill, but learn to do well, not walk in the darkness, but walk in the light.
4. It is not a meer resolution, but the reall execution of holiness, that intituleth to happiness; Oh how many are cast into utter darkness, who here resolved to walk in the light ▪ in vain are those purposes which have a conception but no birth, which only blossome, but never bear ripe fruit. The repenting prodigal as he said, I will arise, so he did arise and go to his Father;Luke 15.18.20 Psal. 119.109. holy David saith, I have sworne, and withall addeth, I will perform it: only this must be understood with one caution, 2 Cor. 8.12.if God give time and place of performance, otherwise that of St. Paul concerning almes, is generally true; if there be a willing mind it is accepted, in which respect it is a very uncharitable opinion which excludeth all death-bed penitent resolutions, from divine acceptation. Indeed that death-bed promises of amendment, are seldom reall, is not to be denied; yea, that when they are reall, it is very difficult, if not impossible for themselves or others certainly to know it, must needs be granted; and therefore the case of such persons is doubtfull and dangerous: but since Gods grace can speedily work a change in the will and affections; and where such a change is wrought, the resolutions must needs be cordiall, and such as (if life were afforded) would undoubtedly be accomplished; we have reason to beleeve that he who alwayes accepts the deed chiefly for the will, will in such a case accept the will for the deed: and therefore the condition of such an one, is not altogether desperate. But still beloved this stands in full force, as to us who have as yet life and health continued to us; our purposes will be to no purpose, if they be not attended with practices, nor is it if we will, but if we do walk in the light. And thus I have acquainted you with the matter, go we on to
The manner of the duty in those words, as he is in the light, wherein we shall consider two things.Part. 2,
What is here asserted concerning God, he is in the light.
What is here required from us, implyed in that particle as.
1. God is said here to be in the light, a very improper expression, according to a strict acception. When it is said of God at the fifth verse, that he is light, we must look upon the phrase as onelyonly metaphorical, since he is ten thousand times brighter then the Sun, but when here he is said to be in the light, it is a catacrestical expression, since it is impossible, either that the light should be in him who hath no accident, or that he should be in light, who is infinite, and illimited; nay, indeed those two phrases, he is light, and he is in the light, seem one to contradict the other,Lux non est pr… priè in luce Carthus. since nothing can be said strictly to be in it self, but both the phrases being allusive, they may well stand together, and this latter, if construed according to its true intention will be found emphatically significant.
If you please to difference the meaning of these two phrases you may referre the one, God is light to his nature, and the other, he is in the light to his works; so Grotius giveth the sence of this phrase, he is in the light, that is, he is conversant in most pure actions;In luce i. e. versatur in purissimis actionibus. Grot. in loc. Psal. 145.17. according to that of the Psalmist, The Lord is righteous in all his wayes, and holy in all his works, to which agreeth that of the heathen, foreign, God could not be God, if his actions were not exactly pure and holy.
But I rather conceave the intent of these phrases, to be the same, to wit a delineation of Gods pure and holy nature, and there are two things which this expression of his being in the light, intimateth concerning it, namely the perfection and immutability of his holiness.
1. There is a great deale of difference between these two expressions to have light in one, and for one to be in the light, the former noteth only some measure of participation, but the latter a compleate fruition, this may be cleare by an instance, taken from the water, a man that drinketh downe a small quantity of water, may be said to have water in him, but when a man is compassed, and covered over head & eares in water, he is then most truly said to be in it. To paralell it with an instance in scripture, every man even the best by reason of the remainders of sin, is said to have flesh in him, but only the wicked man, who is under the power of sin, Rom. 8.8.is said to be in the flesh. Thus, whereas wee at best have only some light of holinesse in us, God is in the l…ght, so that nothing of the light of holiness is a wanting to him, but he is absolutely, compleately, holy.
2. There is not unfitly observed by expositours a discrepancy betweene these two phrases of walking, Vide Carthus Serrar in loc.and being in the light, walk…ng, noteth a progressive motion, being a fixed residence, wee are still passing from one degree to another, and according to the Apostles expression changed into the divine image of holiness, from glory to glory, but he is (to wit eternally, 2 Cor. 3.18. 1 Tim. 6.16.and unchangeably) in the light, in which respect that phrase of dwelling, used by St. Paul, answereth this of being used by St. John. He is and dwelleth in that light, as of majesty, so purity, to which no man can attaine, and that from everlasting to everlasting.
By what hath been said, you see what is asserted concerning God, we must now consider, what is required of us in the particle, as, namely, a conformity to Gods patterne by walking in, as he is in the light.
Upon the hearing of this message, I beleeve many are ready to put forth the question, how can this be? Exod. 14.20.God is so in the light, that in him is no darkness, and our lives like the Israelites cloud, have a darke side, as well as a light, Gods holinesse is perfect, and unspotted, ours is imperfect, and defective, so that if this be the condition, this supposition can never be a position, and not only few, but none shall be saved.
But how harsh so ever this (which is here mentioned) may seeme, yet it is no more then what is necessary, indeed when we finde St. John not once, but againe,Mat. 5.48. Levit. …0.7. not only in Metaphoricall, but plaine terms, calling on us to be pure and righteous as God is, yea Christ himselfe, requiring us to be perfect, as his Father is perfect, and God himselfe to be holy as he is holy, we have reason to looke upon this addition as of waighty, & needfull concernment, and therefore to remove this objection, and cleare the genuine sence of this (as) be pleased to observe this threefold solution.
1. There is a double, (as) to wit of likeness, and of a quality, the one respects the kinde, the other the degree, that the nature, this the measure of the thing,foreign our light in which we are to walke, must be like to that in which God is, though the light in which God is, be infinitely brighter then ours, looke as it is between the streame and the fountaine, the branch and the root, the aire and the sun, so it is between God and a Christian, the same water is in the streame that is in the fountaine, the same sap in the branch, that is in the roote the same light, in the aire that is in the sun, though the water and the sap and the light are primarily, & most plenarily in the fountaine, the root the sun, indeed to speak Exactly, we cannot call the holiness of a Saint the same with Gods holinesse, because this, (as all his attributes) is his essence, which is in communicable to any creature, besides his holinesse is infinite, and ours finite, and infinite, and finite must needs toto genere distare, differ generically, but the holinesse in us, is the image of that holiness in God, and as it were the stampe, and impression of Gods holiness upon us, in which regard holiness, is one of those attributes of God, which the schooles call communicable, because God is pleased to communicate the likeness of it to his Saints, and therefore they are truly said by the author to the Hebrews, to partake of his holinesse, and here by the Apostle John, to walke in the light, as he is in the light.Hebr. 12.10.
2. We must distinguish inter effectum & affectum, actum & conatum, between an effectuall performance, and an affectionate endeavour, as for the walking in the light you have already heard, it must not be only in affection, but action. But so to walke, as God is in the light, is that which because we cannot fully attaine to, it will suffice to desire and endeavour after. To this purpose is that glosse upon the text, Qui ad ejus similitudinem aspirat. Marlorat. in loc.he is said to walke as God is in the light, who striveth to imitate divine purity. When a Master sets his schollar an exact coppy, and bids him write as that is written, his mean…ng is, not that he should cut all his letters with the same dexterity, and transcribe the lines with the same evenness, that he hath done; but that he should endeavour to come as neere it as may be: the same no doubt is the intention of the Holy Ghost in this, and the like scriptures to put us upon a cordiall study of following God in the footsteps of his purity and holiness.
3. Besides these no lesse true then apt solutions, there seemeth to me yet a plainer answer in the words themselves, by observing the difference between these two expressions of walking, and being in the light, it is not said we must be in the light, as he is in the light, but we must walke, as he is, looke as he is in the light, so that there is not the least darkness of sin in him, so we must walk in the light, and not indulge our selves in any sinful work of darkness, so that to walk in the light, as God is in the light, is so to walk in the light, as that we do not walk in, though we be not wholly free from darkness; he then that liveth not in a course of known sin, that leadeth a conversation without any raigning iniquity, as God is without any sin at all: he walketh in the light, as he is in the light, and who will not acknowledge but this is that which every one not only may, but must attain to, who expects these glorious priviledges.
And now to what should the meditation of this clause serve but to
1. Humble us for our spiritual pride. How usual is it with most of us, to have overweening conceits of our own worth, to think our selves better then indeed we are, and by reason of self-sufficiency, to make a stop in our proficiency; one special cause whereof,Quomodo pros… cis qui jam tibi sufficis Ambros is that we measure our holiness by a false standard, and do not weigh our selves in the ballance of the sanctuary: we look upon the prophane rabble of the world, and presently judge our selves holy enough, and because we wander not in their Cimmerian AEgyptian darkness, conclude our selves to walk in the light; but tell me, thou that pleasest thy self as if thou wert holy enough, art thou as holy as Paul who calls to the Philippians, and in them to all Christians, be ye followers of me: nay, art thou as holy as the Angels, Phil. 3.17.when yet thy prayer is, that thou mayest do Gods will on earth, as they do in heaven; nay once more,Matth. 6.10. art thou as holy as Christ, as God; whom here the Apostle sets before thee as a pattern. Alas, thou that lookest on thy left hand (them that are worse then thy self) with scorn, didst thou look on thy right hand (those examples that so farre excell thee) hast more reason to tremble, thou that castest thine eyes onelyonly behind thee, and standest still; didst thou look before thee, couldest not choose but haste forward, starres are glorious things in comparison of candles, but alas how is their splendor obscured when the Sun ariseth; compare thy light with that of the Apostles, Angels, God himself; and be not high minded, but fear.
Vide Alex▪ Alens Theol. summ. part. 2. q. 98. gen. 3.5.2. Enflame us with a spiritual ambition, though our minds must be lowly, yet our aimes should be high: only with this caution, not to be great but good. It was indeed the haynous crime of the fallen Angels (as is probably supposed) of our first parents, (as is clearly manifest) that they desired to be as Gods, but it was in point of knowledge, of Majesty, not of holiness; and truly we their unhappy progeny, are too much of the same mind; we would walk in the light of knowledg and glory, as he is in the light; but far be those thoughts and desires from sincere Christians, let us make him our pattern for walking in the light, which he hath appointed us to walk in, to wit, of purity and holiness, and thus let us walk as fast as we can, and aspire as high as we may, till we come to the utmost degree of conformity which our created and finite nature is capable of, and whereas man desiring to walk in the light, of Gods knowledge, fell from his estate of innocency, our endeavour to walk in the light of his purity, will restore us to that state of integrity; which here inchoated, shall be hereafter consummated.
To end all, put both these parts together, we must walk in the light, as he is in the light, and this double consectary will naturally flow.
1. True conversion maketh a manifest and wonderful alteration, the Poet speaking of a grafted tree, saith.
Virg. Eclog.Miraturque novas frondes & non sua poma.
It wondreth at those new leaves, and fruits, with which it is adorned, so do Converts themselves, and all that behold them, wonder at the change which is wrought in them; every man by his first birth is still-born, dead in sin, by his new birth he becometh alive to God; as the Father said of the prodigal, Luke 15.32.this my son was dead, and is alive; and surely what a difference was between Lazarus lying dead in the grave, and Lazarus standing alive on his feet, the same is between a natural and a regenerate man. Every man naturally walketh in darknesse, and is a slave to the Prince of darkness, every Convert walketh in the light, as he is in the light, so that look what alteration there is in the same ayre, by the arising of the Sun, the like is in the same person by the infusion of holiness.
2. That the works of Christianity is attended with no small difficulty. Ah Lord! how light do most men make of their general calling? how easy a matter do they account it to get to heaven, but surely they are such whom the devill casts into a sad sleep, and sootheth up with fond dreams; who can read that general assertion of our Saviour; Mat. 7.14.straight is the gate and narrow is the way that leadeth to life: yea this more particular delineation of that way by the Apostle, Ph…ip. 2.12.to be a walk…ng … the light, as he is in the light; and not work out his salvation with fear and trembling. Brethren, if we intend to enjoy communion with God, we must walk, not sit, there is no stepping out of the worlds ease, into Gods rest; yea, we must walk upwards, ascend to divine perfection, there is no comming to heaven p…r saltum, but per scansum: it is no leaping thither in a moment, in a word, if it be no easy thing to be holy, it must needs be difficult to be happy.Adhuc in pede vel ascens… scalae positus in te deficiens & altitudinem ejus prospiciens debes sursum manus extendere ad Dominum qui est innixus supremae parti scalae, &c. Zu…ph l 2 de spir. Ascens.
And therefore let us in a sence of the works difficulty, together with our own impotency, make our addresses to the Throne of Grace, and that both for the light wherein we are to walk, and the feet which may enable us to walk in this light: pray we that he would by his preventing grace infuse the habit of holiness into our hearts, and then by his assisting grace strengthen us, to act that holinesse in our lives. Finally, according to the councel of that devout ancient, when we first set foot upon the ladder of piety, considering our deficiency and Gods excellency; let us stretch forth our hands to him who is at the top of the ladder, Cant. 1.4.saying with the Spouse, draw me, and we will run after thee: so shall we at the last come to him, and be with him in the light of purity and glory for ever.