First Epistle of John Applied Part 2, Sermon 2
THE FIRST EPISTLE OF St. IOHN.SERM. 2.
I. CHAP. ver. 1, 2, 3, 4.
1. That which we 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.
2. (For the life was manifested, and we have seen it, and bear witness, and shew unto you that eternal life which was with the Father, and was manifested unto us.)
3. That which we have seen and heard declare we unto you, that ye also may have fellowship with us; and truly our fellowship is with the Father, and with his Son Jesus Christ.
4. And these things write we unto you, that your joy may be full.
THese words are as an head to the body, a gate to the field, a porch to the building of this epistle, An introduction which very much speaketh the writer to be St. John, because it is as it were antistrophe evangelii a resounding to the proaeme of his Gospel. Lapid. in loc.The gospel begins with, In the beginning was the word, and this with that which was from the beginning concerning the word of life, there a little after, The word was made flesh, and we saw his glory, here the life was manifested and we have seen it, Aug. ibid.vide si non attestatur Epistola sua Evangelio suo saith the Father justly. See how the one as it were ecchoeth and answereth to the other, so that at the very threshold we may read the builder of this excellent fabrick.
And as this exordium speaketh the writer; so it manifesteth him an Oratour, since it fitly agreeth to those rules which Oratory giveth to be observed in praeambles. There are three properties in every good exordium, convenient length, lest if excessive, the Oration be like the little City of Mindas, with a great gate; suitable aptness fetched from the very bowels of the matter in hand,Exordia ex ipsis causae viscerebus sumenda Cic. de orat. l. 2. and a profitable efficacy to render the auditory attentive, docible, and benevolous, all of these meet in this preface. The length you see consists but of 4. verses, whereas the Epistle spreadeth it self into 5. Chapters, in respect of its fitness, it is taken from the matter it self, about which he intended to write,Munus exordii est comparare benevolentiam, si causa sit invidiosa & dubia, attentionem▪ si causa videatur levis, & parvi momenti; docilitatem, si difficultas aut prolixitas offendat Alsted. Orat in Encyclop. Exordium sine exordio nullis prorsus ambagibus auditorem suspendens Fer. in loc. not staying the Reader in any needless circumlocutions, yea (which is almost peculiar to this Apostle) not so much as in a salutation of those to whom he writeth; Finally it is so fully and exactly composed that it cannot but attain with rational men the ends of a preface, since the importance of what he was to speak of, being no less than that of life, & that life eternal, it could not but gain attention, the perspicuity of it, by reason of the manifestation of this life, could not but render them docible, and the end of the Apostle being their joy, and profit, and comfort, might well command benevolence to him, who declareth so much good will towards them. And I hope this proaeme being so ample, I shall need no other Preface to obtain the like from you, than the rehearsing and unfolding this, That which was, &c.
The manner of composing these verses by reason of that figure which Rhetoritians call hyperbaton, the transposition of words, and likewise the interposition of a parenthesis, is somewhat dark and obscure: And the Greek Scholiast undertaketh to give several reasons of it,Iustin in loc. Occum. in loc. such as are to let us know that our salvation consisteth not in words, but things; to prevent the casting of pearles before swine, to avoid Heathenish loquacity, to express much in a little, and to exercise our diligence in finding out the sence and meaning of it: And how involved a Labyrinth soever this period may seem (I doubt not) but by the clue of the spirit we shall extricate our selves out of it. The Syriack version hath contributed some light to this dark sentence by placing the principal verb in the front, we publish to you that which was from the beginning, &c. but the sence of these verses will, I conceive, appear the plainliest by digesting them into those several propositions, by which as so many steps we shall orderly ascend to their genuine meaning.
1. The word of eternal life which was with the Father was manifested to us.
2. This word of life being manifested, we have heard and seen with our eyes, and looked upon, and our hands have handled.
3. That which we have thus seen, heard, and handled concerning this word of life, was from the beginning:
4. That which was from the beginning▪ and which we have heard, seen, and handled, concerning the word of life, we bear witness, shew, declare, and write to you.
5. The end of our declaring and writing these things to you is, that your joy may be full, by having fellowship with us.
6. That fellowship which we have, and we would you should have, together with us, is with the Father and his Son Iesus Christ.
That I may proceed both more distinctly and succinctly in discussing these words, be pleased to observe in them these two Generals: to wit, Apostolicum praedicationis studium, & sublime Evangelii preconium here is,
The Apostles care of their duty in publishing the Gospel, and this according to the English Translation, in four, but according to the Greek original, in three expressions, one of them being twice repeated, we bear witness, we shew, we declare, and unto you.
The Gospels excellency which they did publish, and this delineated in four characters; namely,
1. The dignity of its object, and that no other than the word of life, even that eternal life which was with the Father, and was manifested to them.
2. The certainty of its tradition, in as much as it was that which they had heard, seen with their eyes, looked upon, and their hands handled.
3. The Antiquity of its origination, as being that which was from the beginning.
4. The utility of the end, which is the peoples communion with the Apostles, yea with God and Christ, in those words, that you may have fellowship with us, and truly our fellowship is with the Father, and his Son Jesus Christ; and by this means the completion of their comfort in those words, that your joy may be full.
These are the several branches of this tree of life, through each of which by Divine enablement, I shall pass according to the proposed method, gathering and distributing those sweet and wholsome fruits which grow upon them,Gen. 1. Pluralis nominativus primae▪ personae non semper magnitudinis sed saepe modestiae habet significationem …bi nostra decora cum aliis partimur. Grot. in loc.
The Apostles care of publishing the Gospel is the first considerable, and it is that which St. Iohn doth here assert in the behalf not onelyonly of himself, but his fellow Apostles, for it is not the singular I, but the plurall number We; nor is this a term of State, as sometimes Princes write in a magnificent stile, but intended to comprehend the other Apostles, together with himself, that they might be accounted as faithful as he in this sacred work: The expressions by which our Apostle sets forth the exercise of their care, are very significant, and such indeed as do superadde somewhat at least by way of explication to the other: Take them briefly in their order as they lie in the verses.
1. The first we meet with is foreign bear witness; This was indeed the chief office to which the Apostles were designed by Christ to bear witness of him, and that they might be inabled to the faithful discharge of it, he promised he would,V. 2. Ioh. 15 26, 27. Acts 1.8. and accordingly did after his ascension, cause them to receive the power of the Holy Ghost coming upon them.
Not (Beloved) that Christ stood in need of any human testimony, he saith himself, I receive no witness from man;Ioh. 5.34. v. 36 37. to wit, as wanting it, or not having greater: his own miraculous works which were done by him did testifie of him, the Devils of Hell, the Angels in heaven, those out of envy, these in duty gave witness to him: Nay, his Father by a wonderful voice from Heaven, attested him to be his well-beloved Son, it was not then in regard of himself that he ordained the Apostles to be his witnesses, but in regard of them, and the people, of them, that he might put this high honour upon them of being, as it were Christs Iury. Look as Gods making use of instruments in his providential works, is not ex defectu potestatis, but abundantia bonitatis, want of power, but abundance of love whereby he would advance his creatures to that great dignity of being his Servants: So Christs appointing his Apostles to be witnesses, was not because he stood in need of testimony from them, but that he might confer the honour upon them of giving testimony to him, and as of them, so of the people, who having men like themselves to bear testimony to Christ, might with the confidence, & cheerfulnes, received it, in this respect, what Christ said concerning those words he uttered at the raising of Lazarus, Jo. 11.42.12.30.because of the people that stand by I said it, and concerning that voyce from heaven, it came not for me but for your sakes, the same may be asserted concerning the Apostolical Testimony, it was not, as if Christ needed it, but because we need it for our confirmation and consolation. I end this, with a double Item.
To the Ministers of the Gospel that we remember this is our duty as well as it was the Apostles, to bear witness to Christ, to be an eye witness of Christ risen was indeed peculiar to the Apostles, and therefore that St. Paul might be an Apostle, Christ was pleased to manifest himself visibly to him, but to bear witness to Christ is that which all Ministers are obliged to, and therefore to labour that we approve our selves true and faithful witnesses, asserting only and wholly the truth of the Gospel, It is required in a steward (saith the Apostle) that he be found faithful, no less in a witness, Ministers are both Gods stewards and Christs witnesses; oh let them discharge their duty with fidelity.
To the people, that they receive with faith what the Apostles and Ministers of Christ attest with truth; that as there is fidelitas in teste, Hoc se protestari dicit sim…l scilicet et exequens officium fidei & ingerens terrorem incredulitati &c. Cass. de Incarn. l. 5. c. 6. Sacerdotis praedicatio salvandis est correctio, contestatio judicandis &c. Ambros. Serm. 83.so there may be fides in auditore, these faithfull witnesses may finde believing cares. What great reason there is of believing these witnesses wil afterwards appear, let it suffice us to know for the present, that he who hath appointed them to bear witness, expecteth we should embrace it. And so much the rather ought this duty to be performed by the people, because as we do testari, so likewise obtestari, protestari (for that sometimes is the notion of this word, and is so construed here by Cassian) we so bear witness to the truth as that we protest against all those who receive not our Testimony, we testifie not only for the strengthning of faith in the weak, but for the affrighting of them who are obstinate in their infidelity, since as we now bear witnesse to you, so we shall one day bear witnesse against such, and that Testimony which cannot now prevaile for your conversion, shall at last come in as an evidence to your condemnation; and so much for the first terme.
2. The next expression foreign is twice repeated but Englished by two several words we shew and we declare, V. 2, 3.it is that which intimateth what kind of bearing witness the Apostle here intended.
There are indeed several ways of bearing witnesse to Christ, to wit, by suffering, especial…y death it self (for to such the name of foreign is foreign applied) for Christs cause, and the Gospels, by leading lives answerable to the Christian profession, & by openly publishing the truth of Christ, & all of these waies the Apostles did bear witness to Christ, the most of them suffering death actually, except this Apostle, who yet was banished, & no doubt was ready to have dyed (had he been called to it) for the name of Iesus, nor were any of them wanting by the Holiness and uprightness of their conversations to attest and credi their doctrins, but that way of bearing witnes which here is meant appeareth by the subjoyning of this phrase to be the promulging of the Evangelicall truths concerning the Messiah, Cum displiceret Testimonium &c Aug ep. 26.to which those other wayes are necessary appendixes, that as we preach, we should live and be ready to justifie the truth of what we preach, with the losse even of our lives, if the providence of God, and malice of men put us upon it.
That then which we have here to take notice of, is the readiness of these Apostles to shew and declare the misteries of salvation to the people; indeed this was the chief part of their work, being therefore compared to lights and Embassadours, the nature of light is to discover, the business of an Ambassadour is to impart his message, and accordingly, the work of an Apostle is to reveale the Gospel. Indeed for this very end the life was manifested to them, that they might manifest it to others, Christ made knowne himselfe to them that they might make him knowne to others: and it is that which is Gods ayme: in what soever knowledge he bestoweth upon any of us. He hath given light to the Sun that it should be communicated to the World, water to the ocean, that it should feed the rivers, and talents to Ministers, Christians, not that they should hide them in a napkin, but imploy them for the enriching of their breth…en, and therefore if we heare a veni et vide, come and see, we must expect to heare another voyce abi et narra go and tell and declare it, The truth is, this is the temper of a religious heart, Jeremy saith of himselfe I was weary with forbearing, Jer. 20.9. Ps. 40.10. Act. 4.20.and David, I have not hid thy righteousnesse, nor concealed thy truth from the great congregation, and the Apostles, we cannot but speake. Spirituall knowledge in the Christian soul: is like new wine in the vessel which must have a vent, or the oyntment in the right hand, which cannot but bewray it self. The zeale that is in a faithfull ministers,Pro. 27.16. nay in every godly man, for the advancing of Gods glory, edifying others, propagating religion burneth so strongly, that it cannot but flame forth in shewing what he knoweth to others: oh let every one of us, to whom any divine illumination is imparted, fulfill Gods designe, & testify the truth of grace in our hearts, by endeavouring to teach and instruct our brethren.
But this is not all we are to consider in this expression the Greeke word is a compound of foreign which signifieth to bring a message & foreign, which is as much as from another,Bez. in loc. so Beza glosseth upon the word here, we declare, as being sent by God to publish this erran and that, which hereby is intimated to us, is, that these holy Apostles did not run before they were sent: but had a mission and commission to show and declare the things of the Gospel. Indeed St. Paul puts the question, and by it no doubt intendeth a negation; how shall they preach except they be sent? and the Author to the Hebrews is express,Rom. 10.15. Heb. 5.4. no man taketh this honour upon him, except he be called of God, as was Aaron. These Apostles were in an immediate and extraordinary way, sent by Christ himself, the successors of the Apostles were separated and sent by them, and all the true Ministers of Christ have been, are, and shall be sent by their successors until the end of the world, to declare this message. I would to God this were more seriously pondered on in this licentious age, wherein so many presumptuously undertake to preach the Gospel without a call: Gregory Nazianzen speaking in his own defence, saith, he came to this work foreign not of himself but being called, Greg. Naz. orat. 25.but a great number in our dayes send themselves into the vineyard, as if our Saviour had said, not the Kingdom of heaven, but the preaching of the Kingdom suffereth violence, and the violent take it by force, having no right at all to it; these men tread in the steps, and it is Gods wonderful Patience they come not to the dismall end of Corah, and his complices; It is true beloved, all Christians, as I have already hinted, ought as they are able to declare the things of God to others, teaching and exhorting one another; but it is as true that this they are to do within the compass of their place and calling, as Masters, as Parents, as Governours in a private charitative way, but still this declaring here understood, which is in a publick authoritative way, belongs onelyonly to them who are sent, either immediatly or mediately from God. I end this, to shew and declare that is our part, who are the Ministers, to hear and attend, that is yours, who are the people; and surely as we are bound to do the one, you are no less obliged to perform the other, we after St. Paul's pattern,Act. 20.27. must not shun to declare the whole counsel of God to you, and you must not neglect to receive the counsel we declare, and so much the rather considering that as we do annuntiare, so we do denuntiare, declare the truth to you, so we denounce Judgement against the stiffnecked, and hard hearted auditors, yea as we do now annuntiare, so we must at the last day renuntiare (and all these things the word in the Text signifieth) return an account to our Lord and Master, what entertainment our message hath found with those to whom we are sent: and then as truly it will be woe to us, if we have not declared: so woe will be to you, if you have not regarded this message which we show and declare unto you; and so much be spoken of the second Particular.
V. 4.3. There is yet one term more behinde, and that is, foreign we write unto you, and as declaring sheweth what kind of bearing witness the Apostle chiefly relateth to; so this writing, what kind of declaring he especially speaketh of;Modi praedicandi Evangelium omni creaturae sunt duo &c. Iun. animadv. in Bell. l. 4. c. 3. for whereas there are but two wayes of declaring the Gospel, to wit, sermo and scriptio, word and writing by the tongue and the pen; this latter is that which the Apostle principally intendeth when he saith, we declare, we write, that is, we declare by writing.
And indeed there are several advantages in writing above speaking, which might very well induce the Apostles to take this course. My tongue saith David, is the pen of a ready writer;Ps. 45.1. the pen no less truly is as the tongue of a ready speaker.
1. By this it is we speak to many, very many, even those that are absent and far distant from us, in which respect, writing is wittily stiled an invention to deceive absence; and therefore St. Paul made use of it for this very end, when he saith to the Corinthians, being absent I write unto you: whereas by the voice we onelyonly speak to those who are present, and in a little compass of ground distant from us; so that, be they never so many, they are but a very few in comparison of those to whom we communicate our thoughts by the pen.
2. Again, by this it is we speak, not onelyonly whilest alive, but when we are dead, and so declare the truth, not only to them who are coaetaneous with us, but shal in future ages succeed after us; in which regard, that of the Psalmist is very suitable,Psa. 102.18. Scripserunt Apostoli ut no… solum hominibus qui tunc erant sed omnibus qui f…turi erant, ipsi non solum vivi sed etiam mortui Evangelium annuntiarunt Maldon…t praefat in Evang. This shall be written for the generations to come: words pass away, and are buried in Oblivion, whilest writing remaineth and becometh an image of eternity.
Upon these considerations it is more than probable that St. John and others of the Apostles did show by writing, since the Christians of those times were scattered up and down by persecution, so that the Apostles could not reach them all in person, nor had they regard only to the present age, but to the propagation of Christianity in succeeding, and therefore they made use of this way, to declare by writing.
That which we are from hence to take notice of is double.
1. In special, the industry of the Apostle is to be meditated on by Ministers for their imitation; these men of God, neglect no means whereby they may bear witness to Christ, and declare the Gospel: hence it was that where ever they came they did teach both publickly and privately, and where they could not come, they sent by writing, for the edification of the Church. St. Jude saith of himself, that he gave diligence, nay,Iude 3. all diligence, and that not onelyonly to speak, but write of the common salvation, and by this means whereas the slothful man is dead whilest he liveth, he (with the rest of the Laborious pen-men of holy writ) lives though dead. This practice should be Ministers pattern, who must make the salvation of the people their business, and do all the good they can, & that by all ways in promoting the knowledge of Christ; if we had as many tongues or hands as Argus had eyes, we should think them all little enough to imploy in this sacred work of the Gospel.
2. In General, the benignity of God is to be contemplated by us all for our gratu…ation, in that he was pleased to put his Apostles upon writing the mysteries of salvation. Indeed as the Greek Fathers expression is foreign, it was Gods singular good pleasure which moved him to move these holy men to the penning of his word for our learning,Theoph. in Matth. that we may have a sure guide, a clear light, an infallible rule to walk by; and therefore however some among the Romanists, yea (which is more dolful) even among our selves cast contempt upon Scripture, Coster. Enchirid.stiling it attramentariam Theologiam, an inky Divinity, a dead letter, let us highly esteem it, stedfastly cleave to it, and acknowledge the mercy of God in affording it.
I am not ignorant how the Romanists that they may deny the written word to be an adaequate Rule of faith,Bellarm. de verb. dei. l. 4. c. 4. and infer a necessity of their un-written traditions, assert that the Apostles did not write (by vertue of any command from Christ, but onelyonly upon emergent occasions: but beloved, as to some parcels of holy writ, we read of an express Precept;Duodecies Ioanni mandatum ut scrihat in libro Apocalypseos. Iun. animadv. in Bel. 1 l. 4. c ▪ 13. 2 Tim. 3.16. Sufficiebat gen…rale mandatum ut docerent▪ praedicarent, etiam ut traderent nam illa omnia fiunt duobus modis vel vivá voce vel scripto. Cham. de can. l. 9. c. 6. so often in the Apocalips, no less than twelve several times, besides, (as the learned Chamier and Iunius well observe against Bellarmine) the general command of teaching all Nations, and preaching the Gospel to every creature, vertually requireth the use of all means, among which, writing is not the least for the publication of it; and yet further, when as we read in St. Pauls Epistle to Timothy, that foreign all and every parcel of Scripture is foreign of divine inspiration, we may very well conclude that the penmen had an internal command putting them on, as well as an internal assistance enabling them to this holy work. In this respect it is that St. Augustine saith expresly, whatsoever God would have us know concerning his word, and his works he gave in charge to those sacred amanuenses to write; and therefore let none of us be wise above what is written, but humbly and meekly confine our selves to that which his goodness and wisdom hath allotted for us,Quicquid ille de suis d…ctis & factis nos legere voluit hoc scribendū illis tanquam suis manibus imperavit. to walk by the writings of his Prophets and Apostles, beseeching him that as he hath caused his truths to be written, that they may be read with our eyes, so he would write them in our hearts, and thereby we may have a comfortable evidence, that our names are written in the book of life.
And thus I have given a dispatch to the first general part, to wit, the Apostles care of their duty, pass now on to the other General, which is the Gospels excellency, Gen. 2. A…g. de consens Evang. part. 1. l. 1 c. 35.and therein to the
Eminency of its object, in the close of the first, and part of the second verses, in those words (the word of life, the life that was manifested, that eternal life which was with the Father, and was manifested to us, all which is spoken concerning Christ.
But before I enter on the handling of these words in this (which I conceive to be the most genuine) interpretation, there is another exposition, which being neither improbable, nor unprofitable, I shall not pass by, and it will be all I can discuss at this time.
It is of those who understand these words concerning the Gospel it self, as if that were here called the word of life, wherein this eternal l…fe is manifested, Bifariam potest exponi vel de Christo, vel de Evangelio Calu. in lo…. Vera Evangelii doctrina Grot. ibid. Videtur omnino intelligere Evangelium Vorst. ibid.though even according to this construction the encomium is of the Gospel, with reference to its matter, where about it is conversant: This Exposition is that which is alleadged by Calvin, asserted by Grotius, and assevered by Vorstius, nor is it dissonant to the analogy of faith, & according to it, here are two things to be considered, namely, the appellation given to the Gospel, it is the word of life: and the reason of that appellation, because in it the life, eternal life is manifested to us.
1. The appellation here affixed to the Gospel, is choice and comfortable, it is the word of life; a title which is made use of by St. Paul, when he required of the Philippians, that they should shine as lights in the world,Phil. 2.15, 16. holding forth the word of life, and by the Angel, when he commands the Apostles to speak in the ears of the people, Act. 5.20, 13.26▪ 20▪ 31. Eph. 13. Tit. 2.11. Iam. 1.21.all the words of this life: suitably hereunto, it is that it is called else where the word of salvation, and the Gospel of salvation, and the Grace of God that bringeth salvation, and the ingrafted word, which is able to save our souls; and yet once more, that word of Gods Grace, which is able to build us up, and to give us an inheritance among them which are sanctified.
2. The reason of this appellation is fit and pregnant, because those words, eternal life is manifested to us, are such a confirmation, that they ate withall an explication of the Title in both the branches of it. For
1. Would we know what this life is, whereof the Gospel is the word? the answer is, it is eternal life, in which respect St. Peter saith to Christ, Ioh. 6.68.thou hast the words of eternal life. In these two expressions is contained a short description of felicity, it is a life, for since life is the highest of all created excellencies, it is aptly used to set forth a state of happiness:Cum beatitudo sit perfectum bonum & sufficiens oportet quod desiderium hominis quietet & omne malū excludat naturaliter autem homo desiderat retinere bonum quod habet. Aquin. prim. 2. quest. 5. Artic 4. especially if we take vivere as comprehending in it valere, and so denoting an hayle, vigorous, and prosperous life. But that which crowneth life it self, and maketh it an happiness, is its eternity, since (as the Schools well;) true bliss must be able to give satisfaction to the appetite, which it cannot do, if there be any fear of losing or expiring; the truth is, neither of these two can be severed in an happy condition, were it eternal, if it were not life, there could be no bliss, since it is true of the damned that they shall exist eternally; and were it life, if it were not eternal, it could not be happy, since a transitory fading life is rather a death than a life, and therefore that the Gospel may appear a means of happiness, it is said to reveal to us eternal life. And
2. Would we know in what respect the Gospel is the word of this life? the answer is, because this eternal life which was with the Father, is by it manifested to us; indeed we must here distinguish between data and manifestata, the giving and the manifesting of this life, nor is it mine, but St. Pauls own distinction, where he informeth us. that salvation or life eternal was given us in Christ Iesus before the world began, but is now made manifest by Christ, 2 Tim. 1.9, 10.who hath brought life and immortality to light through the Gospel.
The truth is, eternal life, before the time of the Gospel, was with the Father, that is, did latere quod…mmodo apud patrem, lie hid in the Fathers bosome, unrevealed to the world: As to the Gentiles, it was altogether unknown, who therefore are said to sit in darkness, Daven in …oloss.and the shadow of death, as being wholly strangers to this life: and as to the Iews, it was hid (as Learned Davenant hath observed) ex parte & comparativè: the greatest part of the Iews looked no higher than an earthly Canaan, and dreamt onelyonly of a temporal happiness to be accomplished by the Messiah, the discoveries of life were so dark, that few could spell them, and that manifestation which any of them had, was very obscure, in comparison of what is by the Gospel. It is true, eternal life was so far revealed in the old Testament, that the believing Iews attained to some knowledge of it, so as that they looked for it, and no doubt are in their souls possessed of it; upon this account St. Paul tells Timothy, that the holy Scriptures (to wit;2 Tim. 3.15. Ioh. 5.39. of Moses and the Prophets, were able to make him wise to salvation, and Christ bids the Iews to search the Scriptures, because they thought (which yet Christ reproveth not as a bare surmize) in them to have eternal life: but stil those discoveries were very imperfect,Vide Rive…. Isag. Scriptur. Non Patriarchis non prophetis &c. Grot. in loc. in comparison of that knowledge which the Gospel imparts, and therefore one observeth an Emphasis in the foreign to us, not to the Patriarchs, not to the Prophets was this life, to wit, so clearly manifested as to us, the Apostles of Christ, and by us to the Sa…nts throughout the world, in which respect St. Paul writing both to the Ephesians and the Colossians, Eph. 3.5. Col. 1.26. Primariò sanctis Apostolis, secundariò aliis sanctis▪ immediatè Apostolis, mediatè deiservis. Davon. in coloss.stiles not onelyonly the calling of the Gentiles (which is as much spoken of by the Prophets, as any other evangelical truth) but the whole doctrine of life in the Gospel, a mysterie which hath been hid from ages and generations, nor was in other ages made known to the sons of men, but is now revealed unto his holy Apostles, and made manifest to his Saints by his Spirit.
To sum it up in few words, Eternal life is that mysterie which could not have been found out by reason, neither the thing it self, nor the way to it could by any humane wit or industry have been at all discovered, and therefore it must be manifested, to wit, by a divine Revelation, a spiritual illumination, and onelyonly the Gospel is the word wherein God hath been pleased to vouchsafe the clear distinct, and full manifestation of it, for which reason it is deservedly called the word of life.
To apply this briefly, what should the consideration hereof teach us? But
1. Thankfully to acknowledge what a rich treasure a pretious pearle God hath vouchsafed to us, in bestowing the Gospel on us; life is the most pretious treasure in nature, eternal is the best of lifes: Oh then, how singular is the worth of the Gospel, which manifesteth this life unto us; and surely, as the water of life it self, so the vessels that convey it to us, should be highly esteemed by us; we may truly say of all the Ministers of the Gospel, what that possessed Damosel said concerning St. Paul, and the rest: These men are the servants of the most high God, Act. 16.17.which shew unto us the way of salvation, and what St. Iohn here saith of himself, and fellow Apostles, we may no less justly say of our selves, we shew to you that eternal life which was with the father. Shall the Lawyer be valued who sheweth you that way of preserving your temporal estate? shall the Physitian be honoured, who sheweth you the way of prolonging your corporal life: and shall not the feet of them be beautiful, who bring the glad tidings of peace, and shew the way of obtaining eternal life? But however, if we must be neglected, yet let the treasure we bring, be gratefully esteemed by you, as you love your life, as you value eternity, prize the Gospel.
That I may the more enhaunce the worth of the Gospel, consider it not onelyonly absolutely and positively, but oppositively and comparatively.
1. In opposition to the Law strictly taken, which (though there was a time when life might have been obtained by it, yet) now to us who are guilty of the breach of it, it threatneth nothing bu… death. Oh how sweet is the Gospel to the transgressor of the Law, in the Law there is nothing but matter of fear, in the Gospel of love, in the Law, God is against us, in the Gospel, he is Emanu…l, God with us. The Law curseth, the Gospel blesseth: the office of the Law is to accuse and terrifie; of the Gospel, to heal and comfort; finally, the Law is a killing Letter, but the Gospel a quickning Spirit.
2. In comparison with the state of the Old Testament; How much more obliged are we to God, who live in the times of the New, in respect of the clear Revelation of this life unto us? God spake with Moses at the door of the Tabernacle, but now he leadeth his Spouse into the presence Chamber: The Old Testament Christians saw through a veil, but now the Curtain is drawn; with them it was the dawning of the day, with us it is full noon; oh that we would praise the Lord, for his inestimable goodness to us, upon whom the glorious light of the Gospel shineth.
2. To endeavour, that what this word of life is in it self, it may be to every one of us; and as it is the word of life by way of manifestation, so it may be also by way of operation, effectuall, to bring us to that life which it revealeth to us, the more to quicken us in this endeavour, duplicate page duplicate page it would be seriously considered by us, that though the Gospel be intentionally the word of life, yet accidentally it proveth to many the savour of death: namely, those who receive with the left hand of infidelity, what God offereth with the right hand of grace and mercy; the same Sun both softneth the wax, and hardneth the clay; the same earth is sweet in the grape, and bitter in the wormwood; the same odour is a refreshment to the Dove, and poyson to the Beetle; the same herb called Rhododaphne, is a cure to men, bit with serpents, and venemous to beasts; and the same Gospel, is both to believers a word of life, and to unbelievers a means of condemnation, whilest they love darkness rather than light, and choose death before life: Oh therefore, let it be our prayer, among whom this word of life hath been so long preached, that it may come to us, as it did to the Thessalonians, 1 Thes. 1.5.not in word onelyonly, but also in power, so as it may become to every one of us the power of God to salvation, and life eternal;