First Epistle of John Applied Part 2, Sermon 6
THE FIRST EPISTLE OF St. IOHN.SERM. 6.
CHAP. I. Ver. 1. part first.
That which was from the beginning.
Ver. 3. part middle.
That ye also may have fellowship with us.
CHRISTIAN RELIGION hath ever met with contradiction; it is true as St. Paul saith, without controversie it is a great mysterie, 2 Tim. 3.16.but it is as true, that because it is a great mysterie, therefore it hath never been without controversie: nor hath the Devill been wanting to blow this slame, raise these commotions. At the very first he strove to strangle this Babe in the cradle, nip this blossom in the bud, and devour Christianity in its infancy, whilest he stirred up the Iews and Pagans without, various false teachers within the Church, to oppugne true Religion; for this reason, no doubt it was that this holy Apostle endeavoured to confirm those to whom he wrote, in the verity of Christian faith; to which end, he beginneth this Epistle, with discovering both its antiquity and certainty, in these words, That which was from the beginning, &c.
Part. 3.The antiquity of the Gospels origination, is that part I am next to handle, as it is expressed in the very beginning, That which was from the beginning. I am not ignorant, that a great part of Expositors refer these words to the person of Christ, as if St. Iohns meaning were thus to be construed, The word of life, which was from the beginning: A special argument, moving them to this interpretation, is the fit correspondence between the Epistle and the Gospel, which begins with those words, In the beginning was the word, and is no doubt to be understood of Christ, signifying his eternal subsistence: Indeed these words, was from the beginning, do very fitly and fully represent that divine truth to us. For
Verbum foreign propriè ad Deū pertinet. Bez. Exod. 3.14. Ioh. 8.58. Propter murabilitatem temporum in quibus versatur▪ nostra mortalitas, non mendaciter dicimus & fuit & erit, & est &c.1. The verb was, being a verb substantive, is peculiar to God, and so belongs to Christ as God: the being of all creatures is determined to some species, as it is an Angel, or it is a man, and the like, onelyonly of God, we say he is without any additament, for that is the name God gave himself; I am hath sent thee, and Christ applyeth to himself before Abraham was, I am. Indeed the Tense is very improper, since eternity admits not of prius, or posterius, nor knoweth any succession; but yet as St. Austine observeth, because of the mutability of time, in which we subsist, we best conceive of eternity, by referring to those distinctions of time, past, present, to come, affirming of Christ as God, that he was, is, and shall be, since there was no time wherein he was not;Aug. in Ioh. tr. 19. there shall be no time wherein he shall not be, and there is no time wherein he is not; in which respect, he is said to be yesterday, to day, and the same for ever.Heb. 13.8.
2. These words from the beginning, serve yet more clearly to express the eternity of his God-head, whether we understand by beginning, eternity it self, or the beginning of the Creation: some construe beginning by eternity, for though it is true, eternity hath no beginning, yet in as much as it is no less true, that there was nothing before eternity, this word beginning, may though improperly, be applyed to it, and so was from the beginning, is was from eternity.
The most, & I conceive most rationally understand by beginning, rerum omnium initium, AEternitas est pritcipium sine principio. Lap. in loc. Confer. Mat. 19.4. cum v. 8. foreign. Oecumen. In principio sic dictum, ac si diceretur ante omnia. Aug. de Trinit. l. 6. c. 2. Non sicut in principio fecit Deus coel…m & terram ita in principio fecit verbum, sed in principio erat verbum. Aug. ep. 66. Coepit esse caro ex Virgene Mariâ sed non tunc caepit verbum, &c. Aug. in ep.the beginning of all things, that time when all creatures began to have a being, and so this from, is the same with the Gospels in, and both as much as before the beginning; in this respect, it is that St. Austin observeth, it is not said, God made him in the beginning, as it is of the heaven and the earth, and the things in both; but he was in the beginning, even then when other things began to exist, he had a personal subsistence, and therefore eternal, because whatsoever was before the beginning of time, must be eternal.
And if in this sense we construe these words, they are praefixed no doubt, on purpose to prevent a mistake, which might arise from the following words; for whereas, they might have been apt with some Hereticks to think, that this word did not begin to be till he was heard, seen & handled, he first acquaints them that he was from the beginning. Indeed, then it was he began to be man, but not to be, then he was made flesh, but he was the word before, even from all eternity, the word of life, which was from the beginning. But when I observe the Grammar of the Text, I must crave leave to receed from this Exposition, for it is not foreign, but foreign, he which was, or the word which was, but that which was from the beginning, concerning the word of life; by which it appeareth, that the most proper reference of these words, is not to the person of Christ, Vide Athanas. Synops. Theoph. & Oecumen. in loc.but to the doctrine which the Gospel revealeth concerning him, and this exposition no less agrees with the Logick, then the Grammar of the Text, since in this sense, (as Oecumenius, Theophilact, and Athanasius have observed) the words are an answer to that objection which was made against Christian doctrine by its enemies, as if it were a new doctrine, that therefore he might take off this aspersion, which both Iewes and Greeks did cast upon Christianity; he assureth us that it is no novell fancy, but an ancient mysterie, that which was from the beginning.
And now according to this Interpretation, we are further to enquire, in what respect this is verified of Christian Religion, Evangelicall doctrine, that it was from the beginning.
The answer to which, will be dispatched in three considerations, each of which exceedeth the other.
1. That which was from the beginning, that is, which was preached from the very first, Videtur omnino designari tempus illud quo primùm caepit Evangelium praedicari Vorst. in loc.that Christianity was published to the world. That this phrase from the beginning, is so to be understood in some places, both of the Gospel and Epistle, is not to be denyed; and Vorstius is positive, that it must be so understood here: nor will I reject this sense, though I shall not confine the words to it. Take it then thus briefly; soon after the Gospel was preached, there arose up some who broached another Gospel, and filled the Church with damnable heresies; now St. Iohn in these words, acquits his doctrine from partaking with heresies, and lets them know, that what he declared to them, was not what some Hereticks had lately invented, and privily brought into the Church, but what was taught by Christ to his Apostles, and by them to the world, from the very beginning.
2. But besides this, we may very well carry the expression a great deal further, and look backward as far as the fall of man, which was in the beginning of the world, and so that which was from the beginning, A condito orbe in Ecclesiâ semper praedicata &c. Zanch.that is the doctrine which soon after the world began, was preached to man; for indeed, the promise made by God to Adam, the seed of the woman shall break the serpents head: what is it but an abridgement of the Gospel, an epitomy of Christianity, a summary of Evangelical truths? nay, this doctrine is that which stil along was umbris praefigurata, vaticiniis praedicta, praefigured in the types, and foretold in the prophecies; upon which ground St. Paul saith expressely of the Gospel of God, it is that which he had promised afore by his Prophets, in the holy Scriptures, and Zachary saith, the raising up of Christ an horn of salvation, Rom. 1.2. Luc. 1.70.is that he spake by the mouth of his holy Prophets, which have been since the world began: the truth is, as God would never have man destitute of a way to come to him, so the way for fallen man to come to him, hath been one and the same for substance in all ages of the Church, and the New Testament is nothing else but the unveiling of Moses his face, a breaking of the Old Testament shell, a more clear discovery of what was, though darkly made known from the beginning.
3. And yet to go one step further, beyond which we cannot go, that which was from the beginning, that is, before the beginning of the world, to wit, in the eternal purpose and counsell of God; indeed as the permission of mans fall which was in the beginning of time, so the effecting of mans redemption, which was in the fulness of time, was fore-ordained by God before all time, so as the Gospel is nothing else, but as it were a Copy of that writing which was in the mind of God from all eternity; in this respect it is that the Gospel is called the everlasting Gospel,Rev. 14.6.13.8. Tit. 1.2. Vide Est. ibid. and Christ is said to be the Lamb…slain from the foundation of the world; and yet more clearly this eternal life is said to be that which God, which cannot lye, promised (that is purposed) before the world began.
From whence we may profitably infer a double conclusion.
True Antiquity is a sure mark of verity.
That Antiquity is true, which is from the beginning.
1. Would Ministers know what doctrine they ought to declare, and the people what they are to receive? this is a good rule, let it be that doctrine which hath been anciently embraced and maintained by the Christian Church:Vincent. Lyr. adv. h…r. c 9.26, 30. a very seasonable Item in these dayes, wherein to use Vincentius Lyrinensis his expression; Bene fundata antiquitas scelestâ novitate subruitur, well grounded antiquity is overturned by fanatick novelty; the cry of the AEgyptian Priest in Plato, cited by Clemens Alexandrinus? Oh Solon, Solon, you are alwayes children; may fitly be taken up of the men of this Generation, they are children pleased with every novell toy,Cl. Al str…m. l. 1. in fine. and tossed to and fro with every winde of doctrine. Not content with the antient Apostolical government, universally continued in the Christian Church for many hundred years, we have endeavoured to erect new formes, which Proteus-like, change into several shapes, and about which, the contrivers cannot tell how to agree. Not knowing indeed themselves what they would have; not satisfied with, nay, much offended at the antient devout Liturgie of our English Church, which the first compilers extracted as a quintessence out of the several praeceding Liturgies, both of the Greek & Latine Church: we have erected a new, or rather no way of worship, leaving every Minister to the dangerous liberty of an extemporary devotion, and the people to the sad slavery of hearing those vain Tautologies, nay, many times horrid blasphemies, which are vented in those kind of prayers. And yet once more not willing to be regulated by those ancient doctrinal truths, which the Church, from and with the holy Scriptures hath delivered to us, how many are there amongst us, who seek another Gospel, vent strange opinions, the people heaping up to themselves teachers, and the teachers heaping up to themselves auditors, who have an itch after novelty, not onelyonly in discipline, but doctrine.
Oh my brethren, take we all heed, lest we be infected with this itch, which is the sister of superstition, mother of rashness, and the daughter of inconstancy; rather let the Prophet Ieremy his words take place with us: Thus saith the Lord, stand ye in the wayes, and see, Ier. 6.16.and ask for the old paths, where is the good way, and walk therein, and ye shall finde rest for your souls; let St. Pauls counsel to Timothy be acceptable; serva depositum, 2 Tim. 1.13, 14. Vincent. Lyr. l. d. Iude 2.Hold fast the form of sound words, non a te inventum, sed tibi creditum, which was not invented by thee, but committed to thee; and according to St. Iudes exhortation, let us contend earnestly for the faith which was once delivered to the Saints: Finally, let St. Hieroms practice be our pattern; Meum propositum est antiquos legere & a side ecclesiae catholicae non recedere, my resolve is to read the ancients, and not recede from the faith of the Catholick Church. Mos iste semper in Ecclesiâ viguit ut quo quisque foret religiosior eo promptiùs novellis adinventionibus contrairet. Vinc. Lyr. adv. haer. c. 9. Quod primum illud verum quod posterius falsum. Tertul. Aug. de bapt. parvul.Indeed however it may now be made one of the marks of the well-affected godly party to follow new wayes; yet I am sure Lyrinensis sets it down as a continued practise in the Church, that the more religious any man was, the more zealous he was against factious novelties.
2. But further, as we must assert antiquity, so that antiquity is, what was from the beginning, for though error may be old, yet still, that which is from the beginning is truth; indeed as crookedness is no other but a deviation from a straight rule, so error an aberration from truth, and therefore as a crooked line supposeth a straight, so error supposeth truth; and upon this ground it is, that the Fathers rule is veritate manifestâ cedat consuetudo veritati, when truth appeareth, custome must give way, because indeed, be the custome never so ancient, truth was before it. With this it is we must justly answer the Romish plea of antiquity, for many of their erroneous assertions, that though they have been some of them of many hundred years standing, yet they were not known in the pure and primitive times of the Church, and therefore as our blessed Saviour in the point of divorce, reduceth the Iews to this consideration,Mat. 19.8. it was not so from the beginning; true indeed, it hath been long permitted you for the hardness of your hearts, but it was not so from the beginning, the first institution giveth no such allowance: so we in those points of controversie between us and the Church of Rome reduce them to the beginning of Christian Religion; it is true, many of their doctrines have been long published, but they were not from the beginning, they were not taught by Christ or his Apopostles, or their Successors in the first Centuries of the Church. Whilest therefore the Papists scoff at our Religion, as a novell faction, as those Athenians did at Pauls doctrine; we have this in readiness to retort, and are able (blessed be God) to make it good against them, ours is no other than that which was from the beginning, and that even at Rome it self preached, and professed; nor do we differ from them, but only in those opinions which since the golden foundation of Christianity was laid by Christ and his Apostles, hath been by Babel builders superstructed, as hay and stubble, fit onelyonly to be cast into the fire.
The last branch of the Gospels commendation is from the utility of the end. Now the end which is here mentioned is double,Pa…t. 4. to wit, proximus and remotus, the proxime and immediate end, is foreign, a sacred fellowship, the remote end, which is indeed the effect of the former is foreign, a spiritual joy.
Part. 1.The first of these is set down in these words, That you also may have fellowship with us, and truly our fellowship is with the Father, and with his Son Iesus Christ, wherein this end of the Gospel, and the declarers of it, is propounded and expounded, that in the former, and this in the latter clause, which is inclosed in a parenthesis.
1. The proposition is, That you also may have fellowship with us, which that we may handle in its fullest latitude, we shall consider it, both absolutely as a benefit, and relatively as an end.
1. You have fellowsh…p with us, is a choice benefit, and such as may be construed two wayes.
That you and we may have fellowship together.
That you may have the same fellowship which we have.
Zanchy expounds it of the former, Gagnetus of the latter, Marlorate taketh in both, so shall I, the one indeed following upon the other,Vna cum illis fieri Ecclesia. Zanch. Vt participos sitis sicut & nos. Gagn. Vt societatem cum Apostolis habeamus & eorundem b… norum particip…s simus Marlor. Communicatione in eâdem fide Religione Ecclesiâ Menoch. Iosh. 17.3. Eph▪ 4.5. Heb. 2.10, 12. Ioh. 10.16. Rev. 6.11. Gal. 3.16.4.26 1 Pet. 2.5. 1 Cor. 12.12.13. since being in fellowship with the Apostles, they became partakers of the same priviledge that they had, though this latter is that which I conceive the most genuine sence, and therefore I shall especially insist upon.
1. The benefit here understood, may be the joyning of these converted Christians into one body with the Apostles, whilest they by embracing the Apostles writings, and acknowledging the truth of what they declare, became members of the Church, whereof the Apostles were the Planters. And surely this is no small comfort, that all believers how different soever in offices and degrees, how distant soever in place and habitation, have yet a spiritual fellowship with one another, to wit, in as much as they are fellow worshippers of the same God, fellow Subjects of the same Lord, fellow souldiers under one Captain, fellow sheep in the same fold, fellow servants under one Master, fellow brethren of the same Parents, fellow stones in the same building, fellow members in the same body. And look as in corporations and societies, though the particular members are never so remote one from the other; yet in as much as they all belong to the same society, they are said to have fellowship each with other. So is it in the Christian Church, and this relation is that which as it carryeth in it dignity, it being in Theodosius his opinion, and not unjustly a greater honour to be membrum Ecclesiae, then Caput Imperii, a member of the Church, then Head of an Empire; so also manifold duties of mutual love and amity one towards another, of earnest and devout prayer one for another, of sympathy and fellow feeling one with another, of imparting all manner of talents one to another, because they are members one of another. But
2. The more genuine construction of this benefit, is to interpret it, the intituling of them to whom he wrote to the same fellowship and partaking, to wit, of God and Christ, as it followeth in the next words, which he with the rest of the Apostles had, as if he should say, these priviledges which hitherto we enjoyed alone, Quae nos Apostoli hactenus soli hahuimus en nunc per Evangelium etiam vobis annuntiantur & communicantur &c. Fer. in loc.we now by writing the Gospel, communicate to you; we are the first members of the Church, but not the whole body, and therefore you as well as we are capable of the same benefits. And it is a tacite prevention of an objection which might be made; for whereas, when the Apostle saith, we write the things we have seen concerning Christ, they might say or think what is this to us, we have not, cannot see or handle him, it is a priviledge not possible for us to attain; to this these words implicitly return an answer, that by the Apostles writing what they saw, they, to wit, believing the truth of what was written, might have fellowship with them; and thus it is true of all Christians, who by faith have fellowship with Christ as well as the Apostles, though they never saw him, because the same interest in his person,Illi viderunt & nos non videmus & tamen socii sumus quia fidem communem tenemus. Aug in ep. Mat. 13.16. his merits, and those good things which are purchased by him. Excellently to this purpose St. Austin on this very place, they saw and we do not, and yet we are partakers of the same benefits with them, because we believe in Christ as well as they. It is very observable in this respect, that our blessed Saviour himself, as in one place, he tells his disciples, blessed are your eyes, for you see, so in another place he tells them, blessed are they which have not seen, and yet have believed;Ioh. 20.29. we then who are there no doubt pointed at, are as well happy as the disciples, and as they, had they not believed in Christ, would have been miserable though they saw him, so we believing in him, are blessed, though we cannot see him: yea,Magnarum vigor est mentiū …r edere quae corporeo non videntur intuitu &c. Leo de ascens. Serm. 1. 2 Pet. 1.1. eo magis beati in credendo quo minus expedi…i in videndo, the want of sight evidenceth our faith so much the more amiable. Oh let us set an high estimate upon this grace of faith, which giveth us an interest in Christ, as well as the Apostles; it is very observable what the Apostle Peter saith of those to whom he wrote, that they had obtained the like pretious faith with him, and the rest of the Apostles; indeed of all divine gifts, faith is not of the least price, and their faith which saw not Christ, is a like pretious with them that did, because it instateth them in the same fellowship, and therefore how should we Christians value our faith. But
2. That you may have fellowship, argueth these words, to be set down as the end, which the Holy Ghost aimed at, in declaring and writing to them, not onelyonly that they might know those things to be true, Non tantum ut noritis haec esse vera, sed ut & vos non minus quam nos fructum inde participetis. Grot ibid.but that they might reap the same benefit by them which the Apostles had; thus as the Sun shineth that others may partake of the same light with it self, and the fountain sends forth water, that others may participate of it; so do these Apostles write that the people might relish the same sweetness in Christ, which they had tasted.
It is that which is observable in the Apostles, considered under a double notion, as Pastors, as Christians.
1. As Pastors, we see in them what is the aim of a true Minister of the Gospel, not so much his own, as his peoples benefit. St. Iohn doth not say, we write that we may participate with you, to wit, in your temporals, but that you may participate with us in our spirituals; true, this is the peoples duty to the Pastor according to that Apostolical precept;Quod Apostoli predicandi quaesierint, Fer. Gal. 6.6. let him that is taught, communicate to him that teacheth in all good things: but this is not that the Pastor aimeth at, in declaring the Gospel to the people, but rather that he may be an instrument to communicate those better things to them. Indeed (as St. Paul observeth) false teachers suppose gain to be godliness, 1 Tim. 6.5.minding nothing more than their own carnall advantage, but the true Apostles esteem godliness gain, and therefore chiefly aim at the peoples spiritual benefit;Vide Gualt. Cal. in loc. and truly this is that which (as Calvin noteth) should be a singular means to gain your credence to our writing our declarings; why will you not believe our report, regard our message, when our end is onelyonly your good, that you may partake the same benefit with us?
2. As Christians we may in them behold the frame of a truly pious heart, to desire that others may have fellowship with it self, in the same spiritual enjoyments; good Christians are no niggards of their heavenly dainties,Num. 11.29. Act… 26, 29. Ioh: 1: 45: 4: 29. they love not to eat their morsels alone, but invite others to the same participation; hence that wish of Moses, would all the Lords people were Prophets, and of St. Paul, that all were as he except his bonds: upon this ground it was that Philip having found Christ, called Nathanael, and the woman of Samaria, having met with the Messiah, inviteth her friends to the sight and knowledge of him, and if you desire the reason, it is plain. Because
1. The bringing others into the same fellowship with themselves, is a means of inlarging the Kingdom of Christ, and so of advancing the glory of God; Religion teacheth every good man to pray, hallowed be thy name, and thy kingdome come; and surely we cannot pray this cordially if we desire not, endeavour not that which tends to both, the winningmen to the faith of Christ.
2. The gaining others to their fellowship will be the means of making them for ever happy, and therefore as in zeal for Gods glory, so in charity to the soules of their brethren, they cannot but desire it; this is the different temper of envy and charity, envy thinketh it a small matter to be happy it self, unless another may be unhappy, charity would not be happy alone, but striveth to draw in company; this Aretius giveth as the sence of these words here, We love you as our selves, and therefore wish you as well as our selves, Parum est si tu sis faelix nisi alter sit in faelix Vide Aret. in. loc.that you may have fellowship with us.
3. The bringing in others, is no diminution to themselves, it is the manifest difference between spiritual and temporal riches, those diminish by imparting, but not these. Godly men well know, that if others have more, they shall not therefore have the less, and it were strange not to wish a courtesie to another, when it may be no injury to our selves; the musick is not the less harmonious to thee, because others hear it, nor doth the candle the less enlighten thee, because others see by it as well as thy self, nor is our participation of heavenly things the less, because others have the same fellowship with us.
To end this, let the same mind be in us, that was in these holy Apostles, and is in all good Christians. Indeed it is that which in a bad way is usually the practice both of the Devil and wicked men; the Devil being himself fallen, never ceased till he drew Adam into the same pit with him; ungodly men would have all partners in the same wickedness, & wretchedness with themselves: they say, Come with us, cast in thy lot among us, let us all have one purse;Prov▪ 1.11▪ 14. and by these words they seek to intice and inveigle inconsiderate persons: for this reason, it was that that Epicure Heliogobalus took care for the training up of his Son in the same luxuriant courses wherein himself lived. Now there is an oblique imitation, even of wicked men, which is commendable; as sin is boundless, so grace must be abounding, as sin is infectious, so grace must be communicative; evill men decrease from bad to worse, holy men must increase from good to better, wicked men strive to make others as bad or worse than themselves, good men must indeavour to make others as holy and as happy as themselves; thus we may learn even of the worst of men, but rather let Christs Apostles be our Tutors, his Disciples, our School-Master. Thus let believing masters instruct their servants, parents teach their children, friends admonish their friends, and godly Ministers exhort their hearers; as here the Apostles did declare and write to the people for this very end, that they might bring them into the same blessed fellowship with themselves.